{"chunk_id": "0b1c4644-569e-40f0-86c0-e499e7b137d2", "parent_id": "book-vol1:front", "content_type": "book_front_matter", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nDeveloping a Life Practice:\nThe Path That Leads to\nEnlightenment\nVolume 1\n1\n\nPreface 7\nGotama Buddha’s Teachings Are a Life Practice 7\nChapter 1 21\nUniversal Teachings: Love, No Harm, Good Morals 21\nChapter 2 28\nWhy Study Gotama Buddha’s Teachings? 28\nChapter 3 48\nEnlightenment: What is Enlightenment? 48\nChapter 4 82\nThe Four Noble Truths: Establishing Right View 82\nChapter 5 111\nThe Eight Fold Path: The Path for All Humans to Enlightenment 111\nChapter 6 143\nThe Middle Way: Walking The Middle Way 143\nChapter 7 155\nThe Five Precepts: A Householder’s Guide to Daily Practice 155\nChapter 8 184\nTransforming The Three Poisons: Craving, Anger, and Ignorance 184\nChapter 9 195\nWhat is Kamma and How Does It Affect Me? 195\nChapter 10 205\nWhat is Merit? 205\nChapter 11 221\nMeditation: Developing Your Practice 221\nChapter 12 258\nCraving is The Problem: What is The Solution? 258\nChapter 13 267\nIdentifying Cravings: Cultivating Non-Craving and Analysis of The Mind 267\nChapter 14 276\nCultivating Healthy Mental States: Loving-kindness, Compassion, Sympathetic Joy,\nand Equanimity 276\nChapter 15 280\nTrue Love: Love Without Attachment 280\nChapter 16 289\nDissolving the Ego: Ego Serves No Purpose 289\nChapter 17 314\nEliminating Fears: Are You Really Scared? 314\n2\n\nChapter 18 320\nGod’s Creative Action: You Have Free Will 320\nChapter 19 333\nThe Difficult Human Existence: Sickness, Aging, and Death 333\nChapter 20 340\nAnimal to Human: The Evolution of Our Consciousness 340\nChapter 21 353\nDo No Harm: What is The Future of The Planet? 353\nChapter 22 360\nMental Health: A Modern Day Delusion 360\nChapter 23 372\nSymbolism of Teachings: Reminders Through Imagery 372\nChapter 24 381\nMisunderstandings of Gotama Buddha’s Teachings 381\nImage of Gotama Buddha 398\nFrequently Asked Questions 405\nHow to Determine If You Have Attained Enlightenment 428\nAuthor 432\nRestoration of The Buddha’s Teachings 433\nThe Path to Enlightenment 433\nThe Goal 435\nAn Entire Species of Enlightened Beings 435\nWhy Have I Decided to Teach The Path to Enlightenment as Taught by Gotama\nBuddha? 438\nWhy Have I Decided to Reside and Teach in Thailand in Order to Restore The Teachings\nof The Buddha Back into Humanity and Create 441\n“Heaven on Earth”? 441\nGlossary 447\n3\n\nThe author is donating 100% of all his proceeds from\nthis book to charitable work to share The Teachings\nof Gotama Buddha.\nYou are welcome to freely distribute this book.\nPlease consider providing a donation to support the\ncontinued sharing of these Teachings.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\n4\n\nTHE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n5\n\nDeveloping a Life Practice: The Path That Leads to Enlightenment\n(Volume 1)\nJourney through The Words of The Buddha from the beginning of his first Teaching until\nhis “last words” prior to death.\nThe book, “Developing a Life Practice: The Path That Leads to Enlightenment” is an\nessential guide on The Path to Enlightenment to help you learn and progress in your\nunderstanding and practice of Gotama Buddha’s Teachings. Developed to provide you a\nframework to understand and practice The Buddha’s Teachings to progress towards the\nattainment of Enlightenment - a peaceful, calm, serene, and content mind with joy that is\npermanent.\nComprised of select Teachings from The Buddha with thorough explanations from a\ndedicated Practitioner and Teacher walking you through step-by-step how to develop a\nlife practice with reading, videos, podcasts, and quizzes to confirm your learning.\nThis book series is select Teachings from The Buddha organized from the largest and\nmost complete collection of The Buddha’s Teachings on The Path to Enlightenment - The\nPāli Canon.\nThe Pāli Canon, or The Pāli Text, comprises forty-five (45) large volumes of books where\nStudents from the lifetime of The Buddha captured his Teachings. The discourses of The\nBuddha in The Pāli Canon represent the largest and most complete collection we have of\nThe Buddha’s Teachings in his own words. The Buddha’s Teachings are scattered over\nmultiple volumes of books in The Pāli Canon making it challenging for the average\nPractitioner to glean the benefit of his Teachings.\nThe Words of The Buddha book series, has consolidated and organized his Teachings\ninto a series of books, based on specific topics, with explanations of The Teachings from\na dedicated Practitioner and Teacher.\nYou will find books such as Breathing Mindfulness Meditation (Volume 7) that are the\nconsolidated Teachings in The Words of The Buddha related to meditation. The Natural\nLaw of Kamma (Volume 6) provides Teachings directly from The Buddha related to the\nimportant topic of Kamma. The Foremost Householders (Volume 8) shares Teachings\nspecifically for Household Practitioners who are pursuing The Path to Enlightenment\nwhere the mind is peaceful, calm, serene, and content with joy - permanently.\nThe Words of The Buddha book series will provide a beginning, middle, and end with\ndetailed Teachings to develop your life practice and the ability to seek guidance with the\nauthor of the book series. Learn, reflect, and practice The Teachings of The Buddha, in\nhis own words, with guidance from a Teacher - offered openly and freely to “all beings”.\nBuddhaDailyWisdom.com\n6\n\nPreface\nGotama Buddha’s Teachings Are a Life Practice\nThis book is dedicated to “you” and the complete elimination, destruction,\nand cessation of suffering or “discontentedness” of the mind. Thus, this\nbook is dedicated to the elimination of discontentedness and the suffering\nthat it causes in the entire world.\nThe Teachings in this book series, with some effort on your part, will lead you\nto everlasting peace - a peaceful mind and a peaceful life. It’s your personal\nchoices, with these Teachings serving as a guide, that will bring you these\nresults.\nWe are all walking towards the darkness or towards the light. Which\ndirection you walk is completely your choice.\nThis book and Teachings are meant to be a primer to help you establish a\nframework of understanding to ultimately learn, reflect, practice and attain\nthe results of Gotama Buddha’s Teachings - Enlightenment.\nGotama Buddha’s Teachings are not based on “belief”. His Teachings are\nmeant to be practiced so that you can independently observe the truth to\nacquire wisdom. A Buddha has already done the hard work of figuring out\nhow to attain Enlightenment. You just need to learn and practice his\nTeachings to improve the condition of the mind and your life.\nUnderstanding how to be an independent active learner, while knowing\nwhen and how to seek guidance, is an important quality of mind to be\nsuccessful on The Path to Enlightenment. You will need guidance from a\nTeacher.\nWhen you learn these Teachings, and then practice them, you will obtain\n“wisdom”. You will see the “truth” for yourself without needing to have\n“belief”. In this way, you will liberate the mind with Teachings that allow you\nto acquire “wisdom”. The same wisdom that Gotama Buddha understood\nduring his lifetime that leads to Enlightenment.\nThe newly acquired wisdom will gradually improve how you view the world\nthrough the mind and how you interact in the world.\nIt is important that you do not believe anything in this book series and that\ninstead you practice these Teachings to determine the truth for yourself, with\n7\n\nthe guidance of Teachers. The mind will not be liberated through belief but\ninstead, the mind will be liberated through observing the truth in these\nTeachings to acquire wisdom. The wisdom you acquire will allow you to\nfunction in life through the truths that you discover in a dedicated and well\ndeveloped practice of these Teachings.\nToday, many people consider Gotama Buddha’s Teachings a religion. When,\nin fact, his Teachings are not a religion. Gotama Buddha was not attempting\nto create a religion with rites, rituals, ceremonies, or worship. His original\nTeachings do not include any rites, rituals, ceremonies, or worship. Gotama\nBuddha offered a better way to peacefully coexist with ourselves and others\nthrough training the mind. His Teachings, when learned and practiced, will\nteach you how to peacefully exist with yourself and others through\nunderstanding The Natural Laws of Existence. The Path to Enlightenment is\nto eliminate 100% of the discontentedness of the mind and a path to\nbecoming a better human being.\n“The mind” is not the brain. The brain is not “the mind”. The brain is the organ\nthat controls the functions of “the body”. The mind is not tangible as it is not\nphysical in nature. The mind is our consciousness where all intentions for\nspeech and actions originate along with our thoughts, ideas, perceptions,\nfeelings, and emotions arise, are experienced, and then cease to exist.\nThe problem that Gotama Buddha discovered, and then taught was to help\npeople eliminate the constant craving and desire of “the mind”. One of the\nmost significant problems with the human mind is our constant cravings,\ndesires, and attachments. Craving, desire, or attachment is “a mental\nlonging for something with a strong eagerness”. Gotama Buddha’s\nTeachings help us to train the mind to eliminate our cravings, desires, and\nattachments reaching complete inner peace.\nBecause of the mind’s longing for something with a strong eagerness (i.e.\ncraving/desire/attachment), the mind becomes discontent with feelings of\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fear,\nboredom, loneliness, shyness, jealousy, resentment, stress, anxiety, and\nmany other feelings that cause complications and difficulties in our life. The\nunEnlightened mind constantly struggles in daily life experiencing\ndiscontentedness.\nDiscontentedness plagues the human mind and most people do not\nrealize these feelings can be 100% eliminated from the human mind.\nHumans do not need to live with sadness, anger, guilt, shame, fear, etc. the\nmind can be trained to completely and entirely eliminate these discontent\nfeelings.\n8\n\nBecause the vast majority of humans do not realize there is a problem, they\nalso do not realize there is a solution. Learning, reflecting, and practicing\nGotama Buddha’s Teachings leads to a peaceful, calm, serene, and content\nmind with joy that is permanent, where one never experiences even the\nslightest feelings of sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fear, boredom, loneliness, shyness, jealousy, resentment, stress,\nanxiety, and many other discontent feelings.\nYou may not have known prior to discovering this book that these feelings\nare a problem and you do not need to live with a discontent mind. But now\nyou do know they are a problem, they can be eliminated, and there is a\nsolution to completely and entirely eliminate discontentedness of mind. Now\nthat you do know there is a problem and that there is a solution, what will\nyou do?\nThe goal of these Teachings is to attain a Higher Consciousness, Nibbāna,\nNirvana, known as “Enlightenment” where the mind resides permanently\npeaceful, calm, serene, and content with joy.\nThrough these Teachings and the help of Teachers and guides, you can\neliminate 100% of the discontentedness in the mind and the suffering it\ncauses. To do this, you will need to establish a solid “life practice”.\nMeditation is the foundation of these practices which trains the mind and\nenables the practice of these Teachings in everyday life. It is important for\nyou to find Teachers and guides as, without them, one cannot attain\nEnlightenment. You will not be able to attain Enlightenment without having\nTeachers and guides to assist you.\nYou will need to establish a consistent daily meditation practice to make\nprogress on this path. Without a regular meditation practice, you will find it\nvery difficult to make progress on this path and in daily life. Please see the\nChapter “Meditation: Developing Your Practice” to establish a daily practice.\nYou may wisely choose to see that Chapter first so that you can develop a\nmeditation practice that supports you through learning and implementing\nThe Teachings in this book along this path.\nGotama Buddha’s Teachings are not a religion but rather, a “life practice”\nthat guides one on a path to eliminate sadness, anger, loneliness, fears,\ndepression, stress, and anxiety along with all other unwelcomed feelings.\nEnlightenment is the ultimate goal which is a mind that is peaceful, calm,\nserene, and content with joy - permanently. Practicing these Teachings is a\npath that leads to a better way of life.\n9\n\nThis book and book series is an offering with loving-kindness and\ncompassion to help all beings.\nThe goal of this book and book series is to clarify Gotama Buddha’s\nTeachings in a way that, with the help of Teachers and guides, you can attain\nEnlightenment thus realizing your own Higher Consciousness. You can attain\nEnlightenment.\nIn some sections, Gotama Buddha’s words have been included in this book\nfor your learning and reflection. The subsequent books available through this\nbook series focus on sharing “The Words of The Buddha” as shared during\nhis lifetime to help you enrich the learning experience with Gotama Buddha’s\nclear, concise, and direct Teachings. But, you will need to first learn with this\nbook to develop your life practice creating a framework of understanding.\nGotama Buddha’s Teachings are timeless, and just as applicable today as\nthey were over 2,500 years ago when he first started to teach how to liberate\nthe mind. The human mind has not changed in 2,500 years and is why his\nTeachings are just as applicable today as they were back then.\nMany Practitioners will welcome a book series, like this, in which they can\ngain a deep understanding of Gotama Buddha’s Teachings. It will help you\ncreate a well developed understanding and practice in The Teachings of\nMaster Teacher Gotama Buddha - “The Buddha”.\nThis book series starts with this book, “Developing a Life Practice: The Path\nThat Leads to Enlightenment” to support you in establishing your life\npractice. Then, in the additional books, you will be learning directly through\n“The Words of The Buddha” with explanations of The Teachings.\nDuring the lifetime of Gotama Buddha, his Teachings were all shared orally.\nNothing was written down until after his death. Through forty-five (45) years\nof teaching, Students of Gotama Buddha remembered his Teachings word\nfor word. The Enlightened mind has a high degree of focus, concentration,\nclarity of mind, and memorization. Upon Gotama Buddha’s death, The\nCommunity of Enlightened beings gathered and captured his Teachings into\nwritten form which today we refer to as “The Pāli Canon” or “The Pāli Text”.\nThese are forty-five (45) large volumes of books that took over twenty-seven\n(27) years to translate into the English language. The average person today,\ndoes not understand the Pāli language and we do not have to understand\nthe Pāli language. It is best if we all learn, reflect, and practice these\nTeachings in English so that we have an international Community of\nPractitioners who are able to discuss The Teachings seeking support and\nguidance in a common language that is well understood today.\n10\n\nGotama Buddha did the same thing during his lifetime. Rather than speak\nthe language of the royal family, which he was once a member of, instead he\nchose to use a common language that was known to the widest audience\npossible. This helped Gotama Buddha to share his Teachings with as many\npeople as possible during his lifetime so that Students could experience the\nresults of an Enlightened mind. If Gotama Buddha was alive today, there is\nno doubt that he would teach in the English language in order to reach the\nwidest audience possible so that they could experience the life changing\nresults of an improved condition of mind and an improved condition of one’s\nlife.\nIt was not possible for Gotama Buddha to share his Teachings worldwide\nduring his lifetime. There was no common language across the world and\ntravel throughout the world was limited. But, today we do not have these\nobstacles and through sharing these Teachings in English, we are able to\ncreate more peace and harmony in our own lives and, thus, experience more\npeace and harmony throughout the entire world.\nToday, there are many resources for Teachings described as Buddhist or\noriginating with The Buddha. But it is only when a Practitioner chooses to\ninvestigate “The Words of The Buddha” being sourced directly from the\noriginal source, The Pāli Canon, that a Practitioner will come to understand\nthe truth of what The Buddha actually taught and be able to implement these\nTeachings into your daily life to experience the results of Enlightenment.\nThrough learning and practicing Gotama Buddha’s Teachings, in his own\nwords, The Perfectly Enlightened One’s wisdom can penetrate the mind and\nyou can experience the breakthrough to realizing the Enlightened mind.\nI have significant gratitude, appreciation, admiration, and respect for Master\nTeacher Gotama Buddha as his Teachings lead exactly where he said they\nwould. To a steady, calm, stable, and unshakable mind known as\nEnlightenment.\nThere are countless unknown and unnamed individuals who are responsible\nfor these Teachings reaching you in this book series. These Teachings have\nbeen preserved throughout history over the last 2,500 years through the\ntireless efforts of Ordained and Household Practitioners. These Teachings\nhave been preserved and shared from one generation to the next because\nthey work.\nIt is now up to us to learn, reflect, and practice these Teachings to\nexperience the Enlightened mind so that we may benefit from an improved\nexistence while also preserving these Teachings for future generations in our\nhearts and minds.\n11\n\nWhile books are an outstanding tool to capture The Teachings and share\nthem worldwide, there is nothing more significant than having massive\nnumbers of Enlightened beings in the world who can directly share these\nTeachings with those who choose to seek guidance in developing their life\npractice on The Path to Enlightenment. Each of us individually and\ncollectively are just one link in a long chain of Practitioners and Teachers\nspanning over 2,500 years.\nWhat we choose to do in this time and place will determine how vibrant and\nsustaining these Teachings are for future generations. It is our work and\neffort to seek our own Enlightenment that we will experience results for our\nown mind and lay the ground work for countless more beings after us to\nexperience the same freedom of mind that you are now choosing to pursue.\nMany people are interested in improving the world but do not know how. It is\nonly when we are dedicated to improving our own wisdom, moral conduct,\nand mental discipline that we will improve the world. Through improving our\nown life practice through learning “The Words of The Buddha” then, we will\nhave collectively improved the world. But, this requires us to focus on\ndeveloping our own life practice rather than attempting to change others.\nThe problem that the unEnlightened mind is experiencing is not the outside\nworld, but the inner world. Training the mind, the inner world, is what\nproduces a peaceful existence. You can’t control other people and what they\ndo. You can only decide to train your own mind to be unaffected by what\nothers do. The goal is not to change others or change the world but instead,\nby understanding how the world functions through The Natural Laws of\nExistence, an individual can make wiser choices leading to wholesome\noutcomes while choosing to live in peace and harmony with all beings.\nIt is a real struggle to exist in a world that the mind does not understand. It is\n“The Words of The Buddha” that explain The Natural Laws of Existence\nguiding the mind to acquire deep wisdom to make better free will decisions\nthrough a purified mind leading to wholesome outcomes.\nIt is important to study and practice The Teachings in this book prior to the\nstudy of other texts. This book will provide you a solid foundation for further\nstudies in the remaining books of this book series. Many Students choose to\nread this book multiple times to deepen their understanding and practice of\nthese Teachings while using the “Learning Resources for Further\nExploration” at the end of each Chapter.\n12\n\nOftentimes we look for ways to learn and study but feel there is no time in\nour day to fit in something new. Gotama Buddha taught us that it’s best to\ntrain the mind with gradual training and gradual practice to experience\ngradual progress. I have observed for myself, this indeed works best.\nYou could read these books for 10-15 minutes in the morning, mid-day, or\nevening, and then do some meditation and finally, enjoy a nice day or go to\nsleep. I have found this helps the mind to rest and relax, leading to a\nwonderful night’s sleep after which I awaken feeling refreshed, calm, and\npeaceful. This gives you time to understand The Teachings, reflect on them,\nand put them into practice so that you can see the results of these life-\nchanging Teachings. The mind needs gradual training.\nMany Students read just one chapter a week of this book to provide time to\nreflect and independently observe The Teachings as truth. This also provides\ntime to continue to develop a daily meditation practice. The goal is not to\njust read to complete the book and book series but instead, to gradually\nsoak The Teachings into the mind so that you understand The Teachings,\ncan reflect on The Teachings, and then practice The Teachings to experience\nthe results of The Teachings. It is through practicing The Teachings that the\ncondition of the mind gradually improves.\nYou will need to study and practice The Teachings in order to observe the\ntruth and obtain the wisdom of The Teachings. Through your practice of\nthese Teachings, you will gain the results of a more peaceful, calm, serene,\nand content mind with joy. Through the practice of these Teachings, you will\ncreate a more peaceful, calm, serene, and content life with joy and coexist\nwith all other beings peacefully.\nI suggest that you read and re-read this book several times as you learn,\nreflect, practice The Teachings and observe the results. As you progress\nthrough the book, learning and implementing The Teachings, you will need\ncontinuous learning, growth, and support. This is not a book to read once\nand put down, like a novel or storybook. This book will provide you with\nTeachings that guide your life through the pursuit of Enlightenment. As you\nread and re-read these Teachings throughout the entire book series, you will\nstart implementing the various aspects of The Teachings that lead to\nacquiring wisdom. You will observe results as you learn, reflect, and practice\nThe Teachings to include meditation. The wisdom you acquire through\npractice of The Teachings will lead to the liberation of the mind by wisdom.\nOne aspect of these Teachings that is very important is the following, we\ncannot change how everyone and everything in the world functions. We can\nchange our own mind so that we do not “react” to situations and events but\nrather we “respond” to the world around us. We can choose to be peaceful,\n13\n\nkind, loving, and warm. We can choose to have wholesome interactions with\nall people. We can develop healthy qualities of the mind with loving-\nkindness, compassion, generosity along with other qualities that will produce\na peaceful and content mind. It is possible and you can start right here, right\nnow.\nThe physical body can take a massive amount of pain, suffering, and trauma.\nWith the proper food and water, it can actually repair itself in a relatively short\namount of time.\nThe human mind is exactly the same.\nThe human mind can take an enormous amount of pain, suffering, and\ntrauma. With the proper Teachings, Teachers, dedication and commitment\nthe mind can repair itself but you need to pursue the learning and growth.\nThe Path to Enlightenment is to heal the mind in order to attain complete\npeace and serenity of mind. These Teachings and practices are the solution\nto the struggles that we have experienced our entire life.\nThe Path to Enlightenment is the solution to the challenges we\nexperience in the world and the solutions of how to heal from what hurt\nus so that we never need to hurt again.\nThe mountain always looks tall when you are standing at the bottom. It is not\nuntil you are on your way up or standing at the top that you realize the\nmountain was not so tall after all. You do not need to climb the mountain all\nin one day. It takes time. There is support for you along the way.\nAnything good takes time.\nIf The Path to Enlightenment was easy, everyone would already be\nEnlightened. But it is also not difficult either. At times there will be struggles\nthat are well worth the results, and there will be times where it is quite\nenjoyable. This is the final struggle of all struggles. Once the mind faces the\nchallenges through being trained to attain Enlightenment, all other struggles\nare eliminated.\nGotama Buddha shared \"not to shrink back from the struggle”.\nYou are welcome to seek guidance to help you through the challenges. There\nis no other way, as going it alone is not possible. I am here to support you\nand everyone who chooses to learn, reflect, and practice these Teachings.\n14\n\nThe Teachings and Teachers are available for you, right here. You only need\nto provide the dedication and commitment to learning and practicing The\nTeachings while seeking guidance.\nMay you be peaceful, may you be safe, may you be well, may you be free of\nall discontentedness and the suffering it causes. May you come to\nunderstand the freedom and tranquility of the Enlightened mind.\nEnjoy the journey to a peaceful and content mind…and a peaceful and\ncontent life.\n15\n\nMaster Teacher Gotama Buddha\n(The Tathāgata)\nThe end of each Chapter will have “Learning Resources for Further\nExploration”. You will be able to explore the audiobook, videos,\npodcasts, and quizzes to deepen your understanding of the content you\nread in each Chapter. Please see the ebook for more details on these\nresources.\nAs you have questions or need clarification on these Teachings, you are\nwelcome to post those into the Facebook Group “Daily Wisdom - Walking The\nPath with The Buddha” or contact the author privately for in-depth learning.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\n16\n\nAudiobook: These are recordings of this book. You are welcome to use the\nYoutube (Read & Listen) version which has the pure audio and displays each\npage of the book as its being read to you or the Podcast version with pure\naudio. Both versions are resources to help you learn, reflect on, and practice\nthese Teachings.\nYoutube Videos: The Youtube Videos are online classes with visual aids to\nhelp you learn The Path to Enlightenment based on this book.\nPodcast: The Podcast has the same content as the Youtube Videos without\nvisual aids but with the most clear audio to help you learn The Path to\nEnlightenment based on this book.\nAll these resources are available to help you learn and can be utilized based\non what you decide is the most helpful in any given situation. Some Students\nprefer the Youtube Videos with visual aids while others may choose the\nPodcasts. You can decide as you move forward with each chapter what is\nworking best for your preferred method of learning and what you have\naccess to at that present moment when you are ready to learn.\nMost Students will probably find a combination of all these resources to be\nthe most beneficial as you progress in your learning and practice of these\nTeachings.\nYou are also invited and welcome to join the live online classes accessible\nusing this link where you will be able to ask questions to seek guidance with\nthe author of this book.\nhttp://bit.ly/GroupLearningProgram\nYou are also invited and welcome to join in-person classes accessible using\nthis link where you will be able to seek guidance with the author of this book\nthrough in-depth training in Thailand or at other locations around the world.\nhttps://www.buddhadailywisdom.com/\n17\n\nTake a moment to join this Facebook Group so that you will have\nsupport as you learn and practice these Teachings. You can post\nquestions for clarification and receive guidance from the author of this\nbook or you can privately message the author of this book for personal\nguidance. Posting your questions for open discussion is great because\nthen others can join the discussion and learn from your questions.\nContinue to read and understand “The Words of The Buddha - The Path to\nEnlightenment - Revealing The Hidden” book series that has been laid out\nfor all of us to achieve a better way of life.\nYou can connect to a group of people in a supportive environment for\ndiscussion, sharing, and learning through the Facebook group.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAll members are accepted without judgment. It is a healthy place to talk,\ndiscuss, learn, and grow. There are resources to help you further on this\nPath to Enlightenment accessible online through a Group Learning\nProgram.\nGroup Learning Program: LIVE Interactive Online Classes, Books,\nAudiobooks, Videos, Podcast and Personal Guidance are available for you.\n18", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": null, "chapter_title": null, "sutta_refs": [], "page": null, "page_start": 1, "page_end": 18, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2e401d30-5a30-41ac-ae4d-9019e7866b22", "parent_id": "book-vol1:ch1:commentary:0", "content_type": "commentary", "text": "Chapter 1\nUniversal Teachings:\nLove, No Harm, Good Morals\nThese Teachings are developed around three core concepts that directly\nrelate to these Teachings and tend to be universal in The Teachings of many\nother traditions.\nThere are several traditions of Teachings that have emerged and been\npracticed over the years. These traditions are often labeled as “religions”.\nHowever, the original Teachers of each of these traditions never claimed that\nthey were starting an organized religion. Teachers such as Gotama Buddha,\nJesus Christ, Prophet Mohammed, and others came into this world and\nsought to teach us a better existence and a better way of life; a more\nEnlightened way.\nIt was after they died that others gathered The Teachings, labeled them as\nreligion, and assigned rites, rituals, ceremonies, and/or worship that were\nrequired to be practiced. Each tradition that exists today has its own unique\nTeachings and practices that are taught and/or practiced.\nNow, the various groups have assembled, organized, and sometimes fight\nover who is right and who is wrong.\nDue to the fighting, religious obligations, and the actions of select “religious\nleaders” within a tradition, the word “religion”, for some, elicits painful and\nhurtful feelings. This is due to human actions not because The Teachings\nthemselves are not helpful to humankind.\nIf we removed the labels of Buddhism, Christianity, Islam, Hinduism, and all\nother “religious” labels assigned, we can easily see that these primary\n“Teachings” as taught by the original “Teachers” could all be summarized\ninto these three core and fundamental Teachings.\n1.) Universal Love for All Beings\n2.) Do No Harm\n3.) Be a Good Moral Person\nIn review of all worldly traditions, the original Teachers of the world’s\ntraditions and those without an identified founder have advised, encouraged,\nand taught Teachings that lead humanity towards these three goals.\n21", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Universal Teachings:", "sutta_refs": [], "page": null, "page_start": 21, "page_end": 25, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "74fe8841-30a1-4cbc-97f6-ea83abf239e7", "parent_id": "book-vol1:ch1:commentary:1", "content_type": "commentary", "text": "Each tradition of Teachings that have existed and exist today are mostly\nmotivating and encouraging human beings to become better human beings.\nWhile each tradition has its own unique way of explaining their Teachings\nand sharing how one might look at the world around us, each tradition and\nthe original Teachers were looking to help people to become a better person\nthrough practicing these Universal Teachings.\nHow each tradition explains their Teachings and the clarity of their Teachings\nis different from one tradition to the next. Some Teachings require\ninterpretation which can be different from one person to the next which\nmakes it difficult for us to have a unified understanding or get in touch with\nthe original Teacher’s Teachings.\nSince the death of the original Teachers, The Teachings of each tradition\nhave been affected by “impermanence”. The fact is that The Teachings\nshared during the lifetime of the original Teachers have not stayed the same\nand are not permanent. Everything that exists in the world is constantly\nchanging and never remains permanent. Impermanence has eroded The\nTeachings of all the original Teachers and all traditions that exist today and,\nconsequently, our global civilization has eroded as well.\nSo too, the condition of the human mind and the condition of the planet have\ndeteriorated. Our available resources, and our interactions with each other\nhave also deteriorated with craving, anger, and ignorance (unknowing of true\nreality) very much pervasive throughout humanity. Humans are starting to\nrealize that our human existence has drastically affected the environment\nand the life we have created on earth has become more miserable. Even\nthough we attempt to look at the positive side of life on a daily basis, a wise\nand observant individual can clearly see the craving, anger, and ignorance\n(unknowing of true reality) that is pervasive throughout the world. (Craving,\nanger, and ignorance are referred to as The Three Poisons, The Three\nUnwholesome Roots, or The Three Fires and will be shared in detail in the\nChapter titled “The Three Poisons: Craving, Anger, and Ignorance” (Chapter\n8).\nIt is humans that took The Teachings of Gotama Buddha, Jesus Christ and\nothers and turned them into a religion. Religion categorizes us into different\ngroups and causes us to feel that we should not get along or agree with one\nanother. But I know we can agree that it is important to have “universal love\nfor all beings”, “do no harm”, and “be a good moral person”. We are here to\nget along, be well, and be peaceful with all beings. Living healthy and\ncontently with all beings is the only way to find a peaceful existence on this\nearth.\n22", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Universal Teachings:", "sutta_refs": [], "page": null, "page_start": 21, "page_end": 25, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8135ad97-8ded-4334-99bf-2e758a828478", "parent_id": "book-vol1:ch1:commentary:2", "content_type": "commentary", "text": "We cannot destroy our earth, have unwholesome relationships, treat others\npoorly, have craving, anger, and ignorance (unknowing of true reality) and\nego while expecting to have a perfect life. We must first learn to have\npeacefulness, contentedness, and love for all beings.\nThe time has come for humans to wake up to the realization that no one is\ncoming to save us and that if we are interested in a better, more peaceful\nexistence, we need to create this for ourselves.\nAs a species, we need to evolve to a Higher Consciousness. The human\nmind and all of humankind cannot maintain the extensive amount of craving,\nanger, and ignorance that exists in the world today. It’s unsustainable!\nThere has been war, fighting, and destruction in the past and this continues\nin the present and, we can expect the same in the future if we do not look to\nresolve the internal conflict that exists within each human mind. Each\nindividual needs to apply effort and energy to attain Enlightenment and to rid\nthe planet of craving, anger, and ignorance from within their own mind.\nThe time has come for the evolution of our species beyond our current\nstate of existence through the pursuit of Enlightenment, resulting in a\nHigher Consciousness for all humans. To sustain life on this planet, we\nmust all evolve to a Higher Consciousness and eliminate craving, anger,\nand ignorance. The time is now.\nThis book and book series will provide you Teachings that lead you and\nthose around you to a better existence. An existence where people can have\nlove, care, compassion, and generosity. We must learn to be pleased with\nothers' successes, through a peaceful, calm, and content mind.\nOur entire worldwide civilization, has been in the process of self-destruction\ndue to the unwholesome intentions, speech, and actions of all individuals\nand our society as a whole.\nWe have massive amounts of warring, terrorism, disease, famine, mass\nshootings, drug addiction, sexual abuse, sexual promiscuity, rape, murders,\npregnancy outside of committed relationships, poor working conditions,\nobesity, destruction of our planet and its resources, suicide, harm to animals,\nhuman trafficking, orphans, childhood deaths, financial disasters, corrupt\npolitics and much more.\nWe are effectively creating “hell” on earth.\n23", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Universal Teachings:", "sutta_refs": [], "page": null, "page_start": 21, "page_end": 25, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d07997e5-9a03-49ae-b60d-8a31b5347a70", "parent_id": "book-vol1:ch1:commentary:3", "content_type": "commentary", "text": "These are the results of countless generations of unwholesome decisions.\nWe are experiencing the results of our individual and collective decisions.\nThis is Kamma, the results of our decisions. (More on “Kamma” later in this\nbook.)\nOur current civilization has been born out of craving, anger, and ignorance\n(unknowing of true reality) through constant and never-ending craving of “the\nmind” while attempting to satisfy our desire to build or maintain ego and a\nprotection of the self. This book provides you Teachings that you can learn\nand practice to see the truth for yourself. You can gain wisdom how to\nabandon craving, anger, and ignorance while eliminating desires and\ndissolving the ego and realizing non-self.\nThis book series provides you Teachings for a “life practice”, not a religion,\nthat when implemented will lead you to a Higher Consciousness, to\nEnlightenment.\nThis book will lead you to a life practice to attain the three core Teachings\nlisted below and where you will experience a better existence and a better\nway of life.\n1.) Universal Love for All Beings\n2.) Do No Harm\n3.) Be a Good Moral Person\nYou will need to learn and practice these Teachings to obtain the results of\nan improved existence for you, those close to you, and all of humanity. You\nwill need Teachers and guides to assist you along “The Path”.\nNo matter what your existing faith and/or practice might be, these Teachings\nwill help you to practice the most important aspects of your current faith\ntradition, Teachings that were intended by all the “original Teachers” and all\nthe wholesome traditions that exist in the world today.\nLearning and practicing The Teachings of Gotama Buddha is to receive even\nmore clarity on how to become an improved individual on this “path of life”\nas a continuation of what you have already been working on your entire life\nno matter what tradition of Teachings you grew up with or if you had no\nTeachings from any tradition at all.\nThese Teachings can be practiced within any religious tradition or\nwithout any religion at all. A belief in God is not required and will not\nhinder your progress.\n24", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Universal Teachings:", "sutta_refs": [], "page": null, "page_start": 21, "page_end": 25, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6a792af1-ea63-4b55-92fd-3a957a32c4ca", "parent_id": "book-vol1:ch1:commentary:4", "content_type": "commentary", "text": "In the practice of these Teachings, there is no one to worship or give praise.\nThere are no “rites, rituals, ceremonies, or worship” associated with these\nTeachings. There is no centralized organization that places requirements on\nyou as an individual.\nYou will notice The Teachings in this book, in many cases, reflect traditions\nyou may have been previously taught or even basic Teachings shared with\nyou by your primary caregivers as you developed from childhood into adult\nlife. However, the more you learn and practice these Teachings you will\nobserve the clarity and concise approach to Gotama Buddha’s Teachings to\ntrain the mind. Gotama Buddha’s Teachings provide a path to “a better way\nof life” that is straight forward yet profound in its effect at improving the\nquality of the mind and your life.\nThese Teachings can be shared with family members and assist you in\ndeveloping deeper relationships in all your various roles within society.\nThis is “Developing a Life Practice: The Path That Leads to Enlightenment”.\nIt’s a better existence, a better way to relate to the world around you, and a\nway that everyone in society can learn to be accepting, caring,\ncompassionate, trusting, and without fear or other negative emotions.\nIt’s a way that we can better care for ourselves, each other, and our planet.\n25", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Universal Teachings:", "sutta_refs": [], "page": null, "page_start": 21, "page_end": 25, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d2e1f671-3b57-4173-a658-486c25ab0f08", "parent_id": "book-vol1:ch2:commentary:0", "content_type": "commentary", "text": "Chapter 2\nWhy Study Gotama Buddha’s Teachings?\nThe basic premise for anyone who might consider studying Gotama\nBuddha's Teachings to attain Enlightenment is the following…\nLife is unsatisfactory and in life we all experience “discontentedness or\nsuffering”. To be motivated to study and practice Gotama Buddha’s\nTeachings and thus spend lots of time and effort, the world must be\n“shocked” into not being so comfortable with “what is” and be able to see\n“what is the future if more and more humans attain Enlightenment”.\nIf all humans see the world as a happy, delightful, and a comfortable place to\nexist, there is no motivation to do anything to improve one’s own life.\nThus, one must feel very uncomfortable with life and its existence in order to\nbe motivated to study, learn, implement, and gain the results of Gotama\nBuddha’s Teachings. The results are a liberated mind and a pure mind,\nEnlightenment.\nYou may have experienced happiness and excitement in your life but you\nhave also experienced a lot of pain and suffering that you would not want to\nrepeat.\nGotama Buddha’s goal was to provide Teachings that gave the mind a place\nwhere it could be permanently peaceful, calm, serene, and content with joy.\nThe mental state of Enlightenment will completely eliminate\ndiscontentedness of the mind, for every human. A Practitioner’s mind who\nhas attained Enlightenment will have concentration, clarity, and an increased\nability for memorization which will prove useful in daily life.\nGotama Buddha understood that the mental state of Enlightenment is\npermanent while everything else in the world is impermanent. Because of our\ncravings, desires, attachments and clinging for everything to be permanent,\nwe cause our own discontentedness in the mind. Nobody can cause us\ndiscontentedness but instead, we cause it ourselves.\nYou will learn in these Teachings that you cause all the discontent feelings\nassociated with anger, sadness, boredom, loneliness, stress, anxiety, etc.\nAnd, you will learn how to completely eliminate the feelings of anger,\nsadness, boredom, loneliness, stress, anxiety, or other discontent feelings so\nthat you will never experience a discontent mind.\n28", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c4b2862c-696b-4682-815f-0d9a65c77769", "parent_id": "book-vol1:ch2:commentary:1", "content_type": "commentary", "text": "No one ever said life would be “easy” but it’s also not supposed to be\n“tough”. Learning Gotama Buddha's Teachings is not “easy” but\nlearning and practicing The Teachings of The Buddha will ensure “life is\nnot tough”.\nGotama Buddha’s Teachings are not to control an individual nor dictate what\nthey should or should not do. But instead, provide guidance that when\npracticed will lead to Enlightenment, a peaceful, contented, and liberated\nmind and, thus, a peaceful and content life. Everything in this practice is\nobtained through personal choice.\nA Discontent Mind - There Are No Quick Fixes\nLiving as a human being can be challenging and difficult even in the best of\ntimes. The human mind is vastly misunderstood across all of humanity.\nGotama Buddha’s Teachings are not based on belief. It is important for each\nPractitioner to learn The Teachings and practice The Teachings so that you\ncan observe the truth in The Teachings for yourself.\nIt is through understanding the truth in The Teachings and observing these\ntruths in practice that you will attain wisdom to liberate the mind.\nThese Teachings are meant to assist you in developing a peaceful, calm,\nserene, and content mind with joy where you are unaffected by everyday\nchallenges that produce sadness, worry, anger, stress, anxiety, and other\ndiscontent feelings.\nMany people feel the goal in life is to be happy, but, happiness is\nimpermanent and cannot be kept forever. When the mind is not happy, thus,\nunhappy, it will move to sadness, anger, or worse.\nTherefore, if we dwell upon happiness and pursue it as a life goal, the\ncraving and desire for happiness will lead to a discontent mind because the\nmind cannot hold on to happiness forever. Happiness is still impermanent\nand is not the goal that would lead to Enlightenment or a lasting peaceful\nmind.\nHappiness is impermanent and the constant craving of happiness is the\nreason why you have not been able to attain lasting happiness in your\nlife.\nGotama Buddha offered Teachings that would provide the mind a permanent\nplace to reside. These Teachings lead to a mind that is peaceful, calm,\nserene, and content with joy that has fully cultivated generosity, loving-\n29", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "82394d29-a084-40af-8848-e07e3e0ded7e", "parent_id": "book-vol1:ch2:commentary:2", "content_type": "commentary", "text": "kindness, and compassion among other wholesome qualities. These\nTeachings will guide you in developing a mind that has joy in seeing others\nsucceed and is without craving, anger, and ignorance (unknowing of true\nreality) and free from ego enabling the realization of non-self. This is\nEnlightenment.\nAttaining Enlightenment, you would have eliminated discontentedness or\nsuffering of the mind. With every human attaining Enlightenment the entire\nworld would be kind, peaceful and loving.\nIt is possible.\nBut you must strive and work to attain Enlightenment through learning and\npracticing The Teachings so that you can attain the results. No person or\nentity can “give” you Enlightenment. You must gradually progress through\nlearning and implementing these Teachings.\nEnlightenment is not a quick fix or an instantaneous result. In English we use\nthe word “Enlightenment” but attaining Enlightenment is not like turning on a\n“light switch”. The mind will need gradual training to learn and practice The\nTeachings shared in this book and book series with the guidance of\nTeachers.\nEnlightenment is a permanent mental state you can attain through liberating\nthe mind with wisdom.\nThis is one reason why Enlightenment is permanent.\nOnce you gain the wisdom that leads you to Enlightenment, you will not\n“unlearn” that wisdom and the mind will permanently reside peaceful, calm,\nserene, and content with joy. The mind will be “unshakable” and\n“unaffected” by life situations and all that happens in everyday life. The mind\nwill need gradual training in the direction of Enlightenment. Your dedication\nand commitment to learning and growing is important. Determination,\ndedication, and diligence applied to your goal of Enlightenment is important.\nWhat Will I Learn?\nThe Teachings in this book and book series are Teachings that ultimately\ncame from Gotama Buddha, a Teacher and a person that never wanted to be\nidolized, worshiped, or have his image captured in a statue. It’s not a\nreligion. It’s a way of life. These Teachings and practices lead to a “better\nway of life”.\n30", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8fe21799-7296-4f17-8c61-e7e0091d6df3", "parent_id": "book-vol1:ch2:commentary:3", "content_type": "commentary", "text": "Gotama Buddha said, “One who sees The Teachings sees me, one who sees\nme, sees The Teachings”. Meaning, he was a walking, living, breathing\nexample of his Teachings and if you understand and practice his Teachings\ndeeply enough you can see his Teachings everywhere around you in real life.\nThere is no need to see him or have him exist in the human form because we\ncan see his Teachings in the world, we do not need to see his physical form.\nGotama Buddha is not a God or someone to worship or give praise to. He\nasks for nothing. He was merely a humble Teacher who asked for nothing\nand expected nothing in return for his Teachings. He taught without\narrogance, pride, or conceit.\nThe Teachings of Gotama Buddha have been significantly diminished and\nare practically invisible on this planet. While we have Temples, male\nOrdained Practitioners, female Ordained Practitioners, and other traces of\nGotama Buddha’s Teachings, those practicing his Teachings closely, those\nwho truly understand his Teachings and the number of people attaining\nEnlightenment through his Teachings, is currently minimal but will now be\nincreasing. Gotama Buddha’s Teachings have been affected by\nimpermanence.\nThe Teachings in this book series present The Teachings that lead to\nEnlightenment as existed during Gotama Buddha’s lifetime.\nWhile nearly 500 million people in the world are identified as Practitioners of\nGotama Buddha’s Teachings, there are multiple traditions with different\nTeachings and practices. The Teachings in this book series are those that\nexisted closest to the time of his death from the Theravada tradition of\nGotama Buddha’s Teachings. The meaning of Theravada is “teachings of the\nelders”. The Theravada tradition considers The Pāli Canon as the original\nsource text for what was taught by Gotama Buddha. We do not believe The\nPāli Canon but instead investigate The Teachings to learn, reflect, and\npractice them to independently verify the truth to acquire wisdom. In this\nway, as the condition of the mind gradually improves, reducing then\neliminating discontentedness, one can observe what they are learning is the\ntruth.\nIf the entire world practiced Gotama Buddha’s Teachings, we would not have\nmass amounts of warring, terrorism, countries fighting, an unwholesome\nearth, massive storms, people dying in poverty, children without parents,\nunwholesome drugs/substances, murders, rapes, suicide, incurable diseases\nor sickness, lack of education and countless other aspects of the world that\nappear to be causing “self-destruction” of human civilization and the planet\nwe inhabit.\n31", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c7a5c8fc-33f8-4b57-bd33-0f87ce908a44", "parent_id": "book-vol1:ch2:commentary:4", "content_type": "commentary", "text": "Human beings are causing all these problems in the world which means\nwe can eliminate all these problems in the world through learning and\npracticing Teachings that lead to a better way of life.\nHumans can have generosity, loving-kindness, compassion, be pleased with\nothers’ success, evenness of temper especially in difficult situations, treat all\npeople fairly, eliminate craving, anger, and ignorance (unknowing of true\nreality) while conducting their life in a way that does no harm to themselves,\nother beings or our planet. There is a better way to live life through\nunderstanding and practicing The Teachings that lead to a Higher\nConsciousness or Enlightenment.\nWhen is this world going to be SHOCKED enough to wake up to the\nreality that no one is coming to save us? We must save ourselves from\nthe problems that we have created.\nAll the problems in the world are created by human beings and thus human\nbeings can resolve the problems we have created.\nEach person in the world will need to “earn their own Enlightenment”.\nAre you ready to experience a life without suffering or discontentedness?\nWould you like to have focus, concentration, clarity of mind and improved\nmemory? Would you like to learn how to have compassion for all beings with\na peaceful, calm, serene, and content mind with joy experiencing lasting\ninner fulfillment? Would you like to create lasting inner peace and have\nharmony in your relationships?\nYou will learn how to develop a peaceful, calm, and stable mind that is\nunshakable, never again experiencing discontentedness.\n32", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "521fea52-2198-4ffe-a4a2-cb85c13c384c", "parent_id": "book-vol1:ch2:commentary:5", "content_type": "commentary", "text": "A Rare Human Existence\nMeditate, Monks, do not be complacent, lest you regret it later.\nThis is my instruction to you.\n(Gotama Buddha)\n(Reference: SN 43.1)\nGotama Buddha explained that our existence in the human realm is\nextremely rare and unique. His simile described for us just how rare this\nexistence as a human really is and why we should pursue Enlightenment in\nthis human state or we will regret it later.\nRare That One Obtains the Human State\nMonks, suppose that this great earth had become one mass of water, and a man would\nthrow a ring with a single hole upon it. An easterly wind would drive it westward; a\nwesterly wind would drive it eastward; a northerly wind would drive it southward; a\nsoutherly wind would drive it northward. There was a blind turtle which would come to\nthe surface once every hundred years. What do you think, Monks, would that blind\nturtle, coming to the surface once every hundred years, insert its neck into that ring with\na single hole?\n‘It would be rare, Venerable Sir, that the blind turtle coming to surface once every\nhundred years, would insert its neck into that ring with a single hole.’\nSo too, Monks, it is rare that one obtains the human state; rare that a Tathāgata, an\nArahant, a Perfectly Enlightened One arises in the world; rare that The Teachings and\nDiscipline proclaimed by The Tathāgata shines in the world.\nYou have obtained that human state, Monks; a Tathāgata, an Arahant, a Perfectly\nEnlightened One has arisen in the world; The Teachings and Discipline proclaimed by\nThe Tathāgata shines in the world.\nTherefore, Monks, an effort should be made to understand: ‘This is discontentedness’;\nan effort should be made to understand: ‘This is the cause of discontentedness’; an\neffort should be made to understand: ‘This is the elimination of discontentedness’; an\neffort should be made to understand: ‘This is the way leading to the elimination of\ndiscontentedness.’\n(Gotama Buddha)\n(Reference: SN 56.48)\n33", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7aa9d0f8-7b3e-4108-a83e-1ec86033641f", "parent_id": "book-vol1:ch2:commentary:6", "content_type": "commentary", "text": "You have this rare human existence to cultivate the mind while in the human\nstate, develop a pure mind, and escape The Cycle of Rebirth. The human\nexistence is perfect to be motivated to learn and practice these Teachings\nbecause the unEnlightened mind experiences a pleasant feeling, a painful\nfeeling, and feelings that are neither painful-nor-pleasant and humans have\nthe ability to cultivate the mind. In a human existence, we experience all\nthree types of discontentedness of mind and, thus, have an interest to\novercome it by developing the mind and escaping The Cycle of Rebirth.\nFor a Practitioner who is new to this path or is just starting out, I suggest you\nset aside The Teachings on The Cycle of Rebirth until there is a well\ndeveloped understanding and practice of the core and central Teachings.\nThe core Teachings are The Three Universal Truths, The Four Noble Truths,\nThe Eight Fold Path, The Five Precepts with a well developed meditation\npractice. You will learn these and more through this book series and by\nconnecting with a Teacher to seek guidance.\nWhat happened in the past is in the past. What may or may not happen in\nthe future is in the future. What is important is that right now you are\nexperiencing a discontent mind and focusing on the core Teachings will\nallow you to experience results of an improved condition of the mind. When\nyou are ready, there are Teachings towards the end of this book on The\nCycle of Rebirth and you can seek guidance to guide you in understanding\nThe Cycle of Rebirth. But for now, it is suggested that you focus on\nestablishing a well developed practice of the core and central Teachings.\nDo not waste this human existence. Do not be the last person to attain\nEnlightenment. Seek liberation of the mind by wisdom. Understand that\nanger, sadness, loneliness and all other unwelcome emotions can be\neliminated. Eradicate every drop of complacency. Learn and practice The\nTeachings of Gotama Buddha which will completely liberate you from the\ndarkness that has a hold on the unEnlightened mind.\nYou can decide to start pursuing “The Path” towards Enlightenment by\ncontinuing to read, learn, grow, evolve and implement these Teachings.\nHaving a Teacher is helpful and required to attain Enlightenment. These\nTeachings are not practiced as a religion, but as a way of life or lifestyle and\nit will be important for you to seek guidance from someone who understands\nhow to guide you in learning and implementing these Teachings into your life.\nOne key attribute of the mind that you must maintain in your pursuit of\nEnlightenment and beyond is the interest to learn and be open to all of life’s\nlessons.\n34", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aebc029d-07fc-4ecd-a9c1-c359c888f082", "parent_id": "book-vol1:ch2:commentary:7", "content_type": "commentary", "text": "An open mind that learns from every situation but practices The Teachings to\nfind the truth and wisdom in The Teachings, will most likely find\nEnlightenment. You will find the truth and the wisdom that liberates the mind.\nA mind that is closed and not interested in being open to learning from all\npeople, will wander and lengthen their path to final knowledge and liberation\nof the mind. Many more rebirths will be needed to escape The Cycle of\nRebirth with the risk of being reborn into one of the lower realms of\nexistence, afflicted spirits realm, animal realm, or hell realm.\nA closed mind may never be liberated because it is not open to learning The\nTeachings that lead to Enlightenment.\nGotama Buddha’s Teachings are not to be interpreted but instead, practiced\nso that one may know the “truth” and gain wisdom leading to liberation of\nthe mind.\nIt is through your practice that you gain wisdom and know the truth, and\nthrough wisdom that the mind is liberated.\nSo, if anyone ever provides you a Teaching, you would have to practice that\nTeaching to determine if it’s truth. In this way, you can learn, reflect, and\npractice The Teachings to determine exactly what is the truth and what leads\nto Enlightenment.\nIn this way, Gotama Buddha’s Teachings cannot be interpreted incorrectly\nbecause you discover the “truth” in your practice. If someone does interpret\nThe Teachings incorrectly, you discover whether they are correct or incorrect\nfrom practicing The Teachings.\nEveryone’s number one goal in life should be to attain Enlightenment, thus\nbe loving, kind, and compassionate to all beings. Learning The Path to\nEnlightenment and implementing these Teachings into your life is like walking\na path to a better life existence.\nWe must empty the mind of the negativity that it often holds on to, cultivate a\npeaceful, calm, serene, and content mind with joy that has abandoned\ncraving, anger, and ignorance (unknowing of true reality), while dissolving the\nego to realize non-self. This is the future of the world and how to create a\ncomfortable existence for all beings where we respect each other and\nmother earth.\nGotama Buddha provided us Teachings that lead to a better way of life.\n35", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "af3d6312-d6ab-4fec-bb37-d0f65782e4e6", "parent_id": "book-vol1:ch2:commentary:8", "content_type": "commentary", "text": "Peacefulness, contentedness, a stable mind with generosity, loving-kindness\ntowards all beings, compassion, being pleased for others’ success, and\ncalmness is a better way of life in which we experience peace on earth.\nLong after his death, people gathered these “Teachings for a better way of\nlife” and made them into a “religion”. Gotama Buddha was not a Buddhist\nand had no plans to create a religion. The term “Buddhist” was created long\nafter his death. He was a Teacher who taught us a better way of life.\nStatues were eventually created and, rites and rituals along with many other\naspects were added that turned The Teachings into what some consider to\nbe a religion.\nGotama Buddha’s Teachings are meant to be studied and practiced so that\nwe can obtain the results of a peaceful, loving, compassionate and generous\nsociety.\nHis original Teachings do not contain “belief” or “worship”. You should not\nbelieve The Teachings or worship Gotama Buddha because when you\npractice his Teachings, you see the results for yourself observing the truth to\ngain wisdom. You discover the truth and you have appreciation for his\nTeachings but do not worship him. Gradually learn to practice his Teachings\nuntil they become natural for you.\nWhen you practice The Teachings, you see the mind becomes more steady,\ncalm, and peaceful. This is why a society of people practicing Gotama\nBuddha’s Teachings is widely peaceful and loving with lots of smiles and\ncare for others.\nLook for ways to help others and support others along The Path to\nEnlightenment through friendly discussions and friendship in a Community of\nPractitioners.\nThe measure of a successful nation and a successful society is not by how\nmuch money people have, how much land and how much material\npossessions that exist.\nThe measure of a successful nation and a successful society is how calm\nand peaceful the people are among each other. Are the people genuinely\npeaceful, considerate, loving, warm, kind and open to helping all beings? Do\nthe people work together to help each other to cultivate a warm loving\nsociety? Is there fighting, racism, hatred, ill will, greed, hate groups, mass\nshootings, no time for family, all work, and no time for a peaceful\ncoexistence? That is not success; it is not freedom.\n36", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dd2d8c48-9930-43a5-9040-4cd4e59fb860", "parent_id": "book-vol1:ch2:commentary:9", "content_type": "commentary", "text": "If you would like to model a “truly successful and peaceful” society, look at\nThailand. These people have figured out how to peacefully co-exist for\nmultiple centuries and are Practitioners of Gotama Buddha’s Teachings.\nWhile Thailand is not perfect, there are many wholesome attributes of Thai\nsociety that can be attributed to their culture being rooted in The Teachings\nof The Buddha.\nIt’s not an experiment - its proven truth as we can observe the polite, kind,\nfriendly, and respectful peacefulness among many who live in Thailand.\nHow did people learn during the lifetime of Gotama Buddha?\nGotama Buddha attained Full and Perfect Enlightenment through\nindependent realization of Enlightenment. In the pursuit of independently\nrealized Enlightenment, a person obtains extensive amounts of wisdom in\norder to attain their own Enlightenment without any Teachers.\nGotama Buddha’s knowledge is represented by all the soil on the earth while\nwhat he taught during his lifetime that leads to Enlightenment was\nrepresented only by the soil that existed under his finger nail.\nDuring the lifetime of Gotama Buddha, there were many seekers of wisdom.\nRecognizing Gotama Buddha’s high degree of Enlightenment as The Fully\nPerfectly Enlightened Buddha, humans asked him questions and received\nTeachings. This is how people learned.\nAs a Fully Perfectly Enlightened Buddha, he had extensive amounts of\nwisdom represented by all the soil of all the earth.\nGotama Buddha only ever shared Teachings that liberate the mind to attain\nEnlightenment and would only teach that which people asked and which\nhelped lead the people to Enlightenment. He did not push or force his\nTeachings onto others but instead, only taught those who were seeking\nguidance with him through asking questions. However, he did not answer all\nquestions asked of him because the answers were not beneficial and did not\nlead to Enlightenment.\nThrough the questions people asked, Gotama Buddha understood what\npeople needed to know so that he could guide them to Enlightenment.\nGotama Buddha would not have enough time during his lifetime to teach\n“everything” that he knew as a Fully Perfectly Enlightened Buddha. That\nwould be too difficult and lengthy.\n37", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "faa08358-d064-4f3b-a151-4172558b0d2c", "parent_id": "book-vol1:ch2:commentary:10", "content_type": "commentary", "text": "So, it is questions from the Students, that allowed Gotama Buddha to\nprovide The Teachings people needed to liberate their mind. You should also\nview this practice as an independent journey, in which, you seek guidance\nfrom Teachers but you ensure you are asking questions to seek more and\nmore knowledge from your Teachers. Only a true Buddha would be able to\nattain Enlightenment without the guidance of any Teachers. Since you are\nnot a Buddha, you will need guidance from a Teacher.\nToday, it seems that many “want” and “crave” to teach and few are willing to\napply determination, dedication, and diligence to learn.\nDue to extensive amounts of craving to show their wisdom and increased\namounts of ego (i.e. arrogance), it is extremely common for people to share\ntheir information and rare for people to ask questions to learn from others.\nMany want to teach but rarely are people interested to learn.\nIf humanity is going to evolve past its current state of existence, there will\nneed to be open minded people who are interested to learn, to ask questions\nand gain The Teachings needed to liberate the mind of billions of humans on\nthis planet.\nWhen you know of someone that has wisdom you’d like to acquire, ask them\nquestions and listen attentively to the answers. Then, ask them more\nquestions and still more.\nStart listening and learning to gain knowledge. Let the Teacher know what\nquestions you have, so they can guide you to liberate the mind by wisdom\nthrough your own practice of these Teachings.\nEstablishing a Solid Practice of These Teachings\nTo get started learning and practicing these Teachings, it is important that\nyou develop a consistent meditation practice to train the mind which\nincludes guidance from Teachers. The Chapter “Meditation: Developing Your\nPractice” (Chapter 11) will guide you in establishing a dedicated meditation\npractice.\nYou will need The Teachings, Teachers, dedication and commitment to\nlearning and growing towards attaining Enlightenment.\nIn the world of Gotama Buddha’s Teachings, there are several sources of\ninformation and Teachings.\n38", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d818c2c8-8fd4-487c-bc7d-6dc1758057fb", "parent_id": "book-vol1:ch2:commentary:11", "content_type": "commentary", "text": "It is important that you source The Teachings from a reliable source that\nis dedicated to the accurate translation of The Pāli Canon. Assembled\ninto forty-five (45) volumes of books, the Pāli text or Pāli Canon is the\noriginal source of Gotama Buddha’s Teachings.\nThis book and book series have reliable translations of Gotama Buddha’s\nTeachings and the experiences of a dedicated Practitioner and Teacher\nto guide you in learning and practicing The Teachings.\nInternet sources such as Wikipedia and others are not considered reliable\nsources of The Teachings. When you find Teachers who have attained\nEnlightenment, they will have a reliable source of The Teachings. (More\non how to find Teachers who have attained Enlightenment later in this\nbook.)\nStudy these Teachings and practice The Teachings so that you can\nindependently observe the truth with the help of Teachers. Do not just\nbelieve anything you learn in this tradition of Teachings, including those\nTeachings in this book series. Belief will not liberate the mind through\nwisdom. It is only when you observe the truth in The Teachings that then\nbecomes wisdom, will you understand the truth of reality so the mind can\nbe liberated to attain Enlightenment.\nThe Pāli Canon, the source of Gotama Buddha’s Teachings, does not\nhave everything you need to attain Enlightenment. This is why having this\nbook series and Teachers who have attained Enlightenment and who\nshare their experience is important as a guiding light for you.\nThis is why Gotama Buddha encouraged us to learn and practice The\nTeachings. He was encouraging us to practice The Teachings to\ndetermine the truth for ourselves with guidance from Teachers where you\nare attaining growth.\nYou will know The Teachings are truth if you practice these Teachings and\nthey produce results which liberate the mind. As you study and practice\nThe Teachings, you should notice that the mind gradually becomes more\npeaceful, calm, serene, and content with joy.\nYou should have observed truth in your practice and notice that The\nTeachings you study and the practice you develop are progressing you\nfurther along the path. Then you will know for sure that The Teachings\nand Teachers you are learning with is accurate and are helpful.\n39", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "40673045-ca0f-4955-946f-643fca3091a7", "parent_id": "book-vol1:ch2:commentary:12", "content_type": "commentary", "text": "If the mind is abandoning such feelings as, anger, hatred, judgment, ill\nwill and is cultivating such qualities as generosity, loving-kindness,\ncompassion, and equanimity then The Teachings you study and the\npractice you have established is leading you on the right path. There are\nmany qualities of the mind that you will eliminate and cultivate. As part of\nlearning and practicing these Teachings, you should notice gradual\nimprovements in the mind as you near closer and closer to\nEnlightenment.\nIt is your practice of The Teachings that sorts through the impermanence\nthat affects all things, including the impermanence that affects The\nTeachings of Gotama Buddha. It is your practice of The Teachings where\nyou discover the truth to liberate the mind.\nAs you progress in your learning and practice, reflect on The Teachings\nthrough practice of The Teachings, so that you can determine the truth\nfor yourself.\nIn this way, you will not be misled because the benefits of what you learn\nand practice are independently observable. These Teachings and\npractices are based on guiding you to discover the truth and are not\nbased on belief.\nThe Teachings and practices in this book will assist you on the journey to\nEnlightenment.\nAll the benefits you attain through these Teachings and practices are\nbased on your personal choices to learn and practice The Teachings\ncloser and closer to that which are known to produce Enlightenment.\nA wise one is not going to hope, dream, or wish for awakening of the\nmind but instead, take consistent and deliberate steps towards attaining\ntheir own awakening to the Enlightened mind.\n40", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "44a6cbd7-ca0f-4dc8-bff6-1cc8f7239e92", "parent_id": "book-vol1:ch2:commentary:13", "content_type": "commentary", "text": "Rules of Forbidden Activity or Guidance that Leads to Enlightenment\nOftentimes, Gotama Buddha’s Teachings are thought of or discussed as\n“rules of forbidden activity”. Some will even translate his Teachings as\n“training rules”.\nIn my opinion, if a Practitioner approaches The Path to Enlightenment in\nthis way, it is harmful to deeply understanding The Teachings of Gotama\nBuddha and can inhibit one from attaining the objective of\nEnlightenment.\nGotama Buddha shared Teachings that he knew would lead the mind to\nEnlightenment.\nEnlightenment is a peaceful, calm, serene and content mind with joy that\nis permanent. The mind has eliminated all discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc.\nAll discontent feelings are eliminated from the mind 100% with the mind\nresiding perfectly in the middle - peaceful, calm, serene, and content with\njoy.\nTo attain the mental state of Enlightenment, a Practitioner needs to learn\nThe Teachings with guidance and practice these Teachings to\nindependently observe the “truth” for themselves acquiring wisdom.\nIt is through observing The Teachings in practice that one acquires\nwisdom. The mind then functions through this newly found wisdom\nmaking wholesome decisions based on the wisdom of The Teachings.\nAll progress on The Path to Enlightenment is attained through making\nwholesome individual choices, wholesome individual decisions as part of\none’s own “free will”.\nFollowing “rules of forbidden activity” will not lead a Practitioner to\nmaking wholesome choices based on the wisdom they acquired through\nlearning and practicing The Teachings.\nFor Gotama Buddha’s Teachings to be “rules”, he would have had to\ncreate a doctrine of rules with an organization to collect, distribute, and\nenforce those rules.\n41", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0d40e07f-1134-403f-b6d3-9eb2051ef341", "parent_id": "book-vol1:ch2:commentary:14", "content_type": "commentary", "text": "That is not what Gotama Buddha did.\nHe offered Teachings that he knew lead to the mental state of\nEnlightenment, a peaceful, calm, serene, and content mind with joy that\nis permanent, acquired through wise decision making by the individual\nPractitioner. The mind is liberated through wise decision making based\non wisdom.\nThrough Students learning and practicing these Teachings, a Practitioner\ncan observe through their own learning and practice that the condition of\nthe mind improves.\nAnger and frustration in the mind is slowly and gradually reduced and\nultimately completely eliminated - along with all other discontent feelings.\nIndividual Practitioners can observe for themselves that The Teachings\nand practices shared improved the condition of the mind through training\nof the mind.\nNothing Gotama Buddha taught is based on belief but instead, Teachings\nare shared with guidance that when learned and practiced can be\nobserved as truth to acquire wisdom.\nFor one to learn and practice Gotama Buddha’s Teachings is a personal\nchoice based on free will decisions.\nTo attain Enlightenment is not to “follow rules of forbidden activity” but\ninstead “learning and practicing Teachings with guidance from a\nTeacher”.\nGotama Buddha did not establish a set of rules to be enforced but\ninstead, shared Teachings with guidance that through your own\nwholesome personal choices will lead the mind to Enlightenment - if you\nchoose to learn and practice with the guidance of a Teacher.\nThere are no rules, forbidden activity, or certain things that Gotama\nBuddha necessarily allowed or disallowed.\nHis Teachings are guidance that you can choose to learn and practice or\nnot.\n42", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "33df651f-d0f2-424f-bcbe-b60a21a56c52", "parent_id": "book-vol1:ch2:commentary:15", "content_type": "commentary", "text": "If his Teachings are rules of forbidden activity, who is coming to enforce\nthose rules?\nSurely not Gotama Buddha or anyone else.\nLearning and practicing The Teachings as guidance will lead a\nPractitioner towards making countless wholesome decisions not because\nof rules or enforcement of said rules, but because the Practitioner learns\nthrough experience, then chooses to make wise wholesome decisions\nleading to good wholesome results - the Enlightened mind.\nEnlightenment is a peaceful, calm, serene, and content mind with joy that\nis permanent based on personal choices to learn and practice Gotama\nBuddha’s Teachings with guidance from a Teacher.\nGotama Buddha’s Teachings are guidance to learn and practice through\npersonal choice. Not rules. The mind will awaken to Enlightenment as it\ngains wisdom in The Natural Laws of Existence (i.e. The Buddha’s\nTeachings) and decides to develop a life practice based on wise decision\nmaking.\nThe Problem - The Wisdom of Enlightenment Has Been Lost\nGotama Buddha lived over 2,500 years ago sharing The Teachings that lead\nto Enlightenment.\nDuring his lifetime, it was well known to people who were learning, reflecting,\nand practicing with him as their Teacher, exactly what Enlightenment is and\nhow to attain it.\nThis wisdom remained for 500 years after the death of The Buddha. But\nthereafter, this wisdom has gradually declined and diminished to the point\nwhere we are today, 2,500 years later. Gotama Buddha predicted this would\noccur.\nThe vast majority of the world does not understand what Enlightenment is\nand how to attain it. The Path to Enlightenment, while once was strong and\nvibrant during the lifetime of The Buddha, has now practically disappeared.\nThere are very few beings in existence today who understand what\nEnlightenment is and how to attain it.\nThe Universal Truth of Impermanence has drastically affected humanity’s\nunderstanding of The Path to Enlightenment.\n43", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9e4b2954-4989-4c34-ad84-eb578d5271d2", "parent_id": "book-vol1:ch2:commentary:16", "content_type": "commentary", "text": "This occurred through the lack of focus and diligence to maintain The\nTeachings of The Buddha as vibrantly as existed during his lifetime. People\ngradually and slowly mixed and blended various traditions and thoughts into\nThe Buddha’s Teachings which, while perhaps well intended, have only\nserved to dilute humanity’s understanding of The Path to Enlightenment and,\nthus, have made it extremely difficult for countless beings to experience\nEnlightenment.\nEnlightenment is a peaceful, calm, serene, and content mind with joy that is\npermanent. The Enlightened mind no longer experiences any discontent\nfeelings. All discontentedness such as sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,\nresentment, stress, anxiety, etc., has been completely eliminated from the\nEnlightened mind.\nGotama Buddha’s objective is for his Teachings to be shared worldwide so\nthat all beings can experience the Enlightened mental state. However, during\nhis lifetime, it was impossible to share his Teachings worldwide. It has now\ncome to us to be able to actively learn, reflect, and practice his Teachings, in\nsuch a way, that they are restored and shining in the world so that countless\nindividuals can attain Enlightenment today and in multiple generations to\ncome.\nBut, in order to accomplish this goal, we will need to stay determined,\ndedicated, and diligent to learning, reflecting, and practicing The Teachings\nof The Buddha that he shared over 2,500 years ago. We will need to be\ndiligent to ensure that we are not diluting his Teachings through mixing\nvarious traditions and practices that are not part of The Path to\nEnlightenment.\nEvery Practitioner will need to decide, are they interested in being part of the\nproblem or part of the solution.\nThe solution takes time, effort, energy, and resources to be committed\nenough to restoring The Buddha’s Teachings back into humanity, in such a\nway, that is highly beneficial to countless individuals today and long into the\nfuture.\nRemaining part of the problem requires no time, effort, energy, or resources.\nIt just requires continued complacency and lack of attention to the active\nlearning, reflecting, and practicing of “The Words of The Buddha”. I suggest\nit would be unwise to remain part of the problem as one will continue to\nexperience discontentedness and the suffering it causes.\n44", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "310e4d38-51fc-439b-962e-c549b70dab69", "parent_id": "book-vol1:ch2:commentary:17", "content_type": "commentary", "text": "The Solution - Restoring The Buddha’s Teachings Back into Humanity\nIf you would like to be part of the solution, I would like to encourage you to\nactively learn, reflect, and practice The Teachings of The Buddha, in such a\nway, that does not include the diluting or mixing of his Teachings with other\ntraditions. It is The Teachings of The Buddha that lead to Enlightenment, not\nthose that are blended and mixed that only serve to dilute The Path to\nEnlightenment for all those who aspire to experience Enlightenment.\nThe primary obstacle or obstruction that hinders Practitioners from the\nattainment of Enlightenment is ignorance (unknowing of true reality). This is a\ntaint/pollution of mind where the Practitioner lacks wisdom to understand\nthe true Path to Enlightenment. This unknowing of true reality creates an\nobstacle or obstruction that keeps the mind trapped in the unEnlightened\nstate continuing to experience continued discontentedness and the suffering\nit causes. The only way to remove this hindrance is to seek guidance with a\nTeacher in the true Teachings of The Buddha using The Words of The\nBuddha. It is The Teachings of The Buddha that will awaken the mind to\nEnlightenment through independent verification of his Teachings to acquire\nwisdom, thus, removing this obstruction to Enlightenment.\nThrough dedication to restoring The Teachings of The Buddha within your\nown life practice by acquiring wisdom using The Words of The Buddha, you\nare doing your part to contribute to restoring his Teachings back into\nhumanity for the benefit of countless beings that exist now and long into the\nfuture. All of humanity can evolve so that everyone can attain Enlightenment\ncreating the most peaceful world we have ever imagined. It will be like\n“heaven on earth”.\nYou are invited to join this Community to only learn and practice “The Words\nof The Buddha”, in such a way, that leads to your Enlightenment and the\nrestoration of The Buddha’s Teachings so that you and countless beings can\nexperience the peacefulness, liberation of mind, and complete elimination of\ndiscontentedness and the suffering it causes, known as Enlightenment.\nThe Words of The Buddha Book Series\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n45\n\n“Thank you” for choosing to learn and\npractice Gotama Buddha’s Teachings.\nYou are making the world a better place\nthrough developing your life practice based\non “The Words of The Buddha”.\n46", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Why Study Gotama Buddha’s Teachings?", "sutta_refs": ["SN"], "page": null, "page_start": 28, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b7cf3d42-8ee5-4de3-9a1e-0daf97cef53d", "parent_id": "book-vol1:ch3:commentary:0", "content_type": "commentary", "text": "Chapter 3\nEnlightenment:\nWhat is Enlightenment?\nThere is quite the hesitation in some people to discuss \"Enlightenment\",\n“Nibbāna\", “nirvana”, \"nippon\", a “spiritual awakening”, a “Higher Mind”, a\n“Higher Consciousness”, etc. A person who has attained Enlightenment\nwould never tell you they are experiencing Enlightenment, and if they do,\nwould you believe them?\nEnlightenment is a peaceful, calm, serene, and content mind with joy that is\npermanent. Enlightenment is the elimination of craving, anger, and ignorance,\ndissolving of the ego and realization of non-self. An Enlightened mind has\neliminated 100% of all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc. You do not need to live\nwith the constant struggles and burden of these unwelcome and discontent\nfeelings. You can eliminate them through The Path to Enlightenment.\nThe mind needs to be gradually trained to eliminate craving, anger, and\nignorance (unknowing of true reality) and it is these Teachings on The Path to\nEnlightenment that will help you to learn exactly how to accomplish this goal.\nThe Path to Enlightenment is a journey of growing, learning, and evolving\nthrough the gaining of wisdom or knowledge that develops a pure mind\nthrough training the mind in a “life practice”. There is gradual training and\ngradual practice that results in gradual progress.\nOnly you can do this important work to learn, reflect, and practice The\nTeachings to improve the condition of the mind and your life. Everything is\nexperienced through the mind, so through training the mind in this way, one\nis then able to make wiser decisions through your own free will to improve\nyour life. Accomplishing this goal, a Practitioner’s mind will then permanently\nreside peaceful, calm, serene, and content with joy.\nThrough The Path to Enlightenment, you will attain a stable, peaceful, and\nsteady mind. You will develop lasting inner fulfillment and a content mind.\nEnlightenment is attained gradually over time through learning and practicing\nGotama Buddha’s Teachings so that you can observe truth that will allow\nyou to acquire wisdom. The mind is gradually liberated to attain\n48", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c3435ebc-c5d4-4c12-80ff-2f45539dbdee", "parent_id": "book-vol1:ch3:commentary:1", "content_type": "commentary", "text": "Enlightenment through acquiring wisdom to know the true reality of\nexistence by learning and practicing Gotama Buddha’s Teachings - The\nNatural Laws of Existence.\nThe unEnlightened mind does not understand “true reality” and through its\nmisperceptions of how things function in the world, one makes unwise\ndecisions leading to unwholesome results which includes discontent\nfeelings.\nThe Natural Laws of Existence are those aspects of the world that explain\nthe way things happen in the world and are independently verifiable. They\nare not clearly seen by the untrained and unwise mind.\nFor example, The Natural Law of Kamma is a Natural Law of Existence.\nThe Buddha’s Teachings explain these natural laws so that through gaining\nthis intellectual learning you can apply effort reflecting and practicing to\nobserve the truth for yourself acquiring wisdom of The Natural Laws of\nExistence. Everything that we experience is based on these natural laws.\nBecause these natural laws exist throughout the world and the world\nfunctions through these natural laws, once you learn them and reflect on\nthem, you can see the truth of what The Buddha is explaining through the\npractice of his Teachings.\nThe Buddha explains in his Teachings such as The Three Universal Truths,\nThe Four Noble Truths, The Eight Fold Path, The Five Precepts, The Natural\nLaw of Kamma, etc., how the world functions through these natural laws and\nwith that wisdom, a Practitioner can then make wiser decisions, no longer\nstruggling with difficulties through the unknowing of these natural laws. And,\nthis is why it is important to not believe The Teachings but instead, to learn,\nreflect, and practice so that you can see the truth for yourself of what these\nnatural laws are and how they function so that you can acquire deep and\nprofound wisdom to better operate through these natural laws making wiser\ndecisions leading to wholesome outcomes.\nThe Buddha’s Teachings in this book series will explain these natural laws in\na way that you can learn, reflect, and practice to acquire the wisdom of\nthese natural laws leading to wiser decision making resulting in wholesome\noutcomes for your life.\nIt is a real struggle to exist in a world that the mind does not understand. It is\n“The Words of The Buddha” that explain The Natural Laws of Existence\nguiding the mind to acquire deep wisdom to make better free will decisions\nthrough a purified mind.\n49", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "79ca953a-0af5-4628-801c-101aeb8b5864", "parent_id": "book-vol1:ch3:commentary:2", "content_type": "commentary", "text": "“The mind” is not the brain. The brain is not “the mind”. The brain is the\norgan that controls the functions of “the body”. The mind is not physical in\nnature, it is not tangible and cannot be touched. But the mind can be\ntrained.\nThe mind is our consciousness where our intentions for speech and actions\noriginate along with our thoughts, ideas, emotions, feelings, decisions, and\nperceptions, arise, are experienced, and then cease to exist. They are\nimpermanent or temporary.\nEnlightenment is attainable. It’s not something to be shy about or only talked\nabout with a close group of friends who won't embarrass you.\nEnlightenment is thought, by some, to be unachievable or something that\nonly Ordained Practitioners or highly religious people can attain. I am here to\ntell you this is not true.\nBuddhists, Christians, Muslims, Jews, Hindus, non-faith Practitioners, and all\nforms and labels of humans that are assignable can earn Enlightenment and\nexperience a life without suffering or discontentedness. Let’s just think of\neveryone as a human without labels. That is best. We are all humans and a\nway to a better life is for everyone to attain Enlightenment. It’s like \"heaven\non earth\".\nEnlightenment is attainable during your current lifetime or at death. If you\nhave not attained Enlightenment during this lifetime or at death, you will be\nreborn back into another existence. “The Cycle of Rebirth” will continue with\na significantly rare opportunity to ever be reborn into the human realm again.\nBeings in the human and heavenly realms can attain Enlightenment.\nBuddhism is a religion that people invented. Gotama Buddha offered\nTeachings as a Teacher, others made them into a religion. The Path he\ndescribed to Enlightenment does not need to include religion.\nIf you find yourself not as engaged with the “rites, rituals, ceremonies, and\nworship” of an organized faith practice, this could be an indication that you\nare well on your way towards Enlightenment. Someone that is pursuing a\npath towards Enlightenment will typically step away from organized religion\nrealizing that rites, rituals, ceremonies, and worship of organized religion are\nnot required for one to achieve a better life.\nYou can practice a good moral life where you do no harm to others sharing\nuniversal love and compassion because you “know” it’s the “right” thing for\nlife, not because a specific religion has told you what is right or wrong.\n50", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0a4735d2-d2dd-4208-9ca0-e9f72238f6a1", "parent_id": "book-vol1:ch3:commentary:3", "content_type": "commentary", "text": "You can attain Enlightenment as a regular person living in your home.\nEnlightenment has no judgment or discrimination. Enlightenment is not held\nor reserved for a special class of people. Enlightenment is for all people.\nEarning Enlightenment is challenging and takes a lot of work, but it is\nattainable. There are people that have experienced Enlightenment while\nliving a normal and productive life in modern times.\nLet’s open up the stigma of talking about Enlightenment and accept that it\nshould be the goal of every human to attain this state of mind. Once you are\nexperiencing Enlightenment and know the path, you can share it and help\nothers on the path. Should you choose, you can learn the path now.\nEnlightenment is nothing to prop up an ego against or state that someone is\nhigher than anyone else. Someone with Enlightenment is not a special\nperson or a special class of person. In fact, if someone expresses these\nthoughts or thinks this way, you can be sure they have not experienced\nEnlightenment.\nNow, let’s discuss: What is Enlightenment?\nEnlightenment is a mind free of craving/desire/attachment, anger/\nhatred/ill will, and ignorance/delusion/unknowing of true reality with the\nrealization of non-self and dissolving of the ego. (More on all these topics\nlater in this book and book series.)\nEnlightenment is a peaceful, calm, serene, and content mind with joy that is\npermanent. Enlightenment is the elimination of craving, anger, and ignorance\n(unknowing of true reality), dissolving of the ego and realization of non-self.\nAn Enlightened being is experiencing these mental qualities for the rest of\ntheir life.\nPeaceful: free from disturbance; tranquil\nCalm: the absence of nervousness, agitation, or excitement in the mind\nSerene: calm, peaceful, and untroubled; tranquil\nContent: a state of satisfaction\nJoy: pleased and delighted not associated with any specific object;\nunconditioned gladness; the Practitioner is not attaining it by craving/desire/\nattachment.\n51", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f9929eb6-6163-4f2a-915e-980c5b8c0d1a", "parent_id": "book-vol1:ch3:commentary:4", "content_type": "commentary", "text": "These definitions explain what one is experiencing at “all times” once the\nmind is Enlightened. These mental qualities are permanent for the\nEnlightened mind as they are not based on any impermanent condition.\nThese mental qualities do not arise, do not change, and do not fade away.\nThey are unconditioned.\nAn Enlightened mind has eliminated 100% of all discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. The\nmind will have a high degree of focus, concentration, memory, and clarity of\nmind. You do not need to live with the constant struggles and burden of\nthese unwelcome and discontent feelings. You can eliminate them through\nThe Path to Enlightenment.\nThe Path to Enlightenment is a purification of the mind. Having attained\nEnlightenment, the mind will be purified and be peaceful, calm, serene, and\ncontent with joy having eliminated 100% of all discontentedness -\npermanently.\nA person who has attained Enlightenment will have eliminated The Ten\nFetters. These are also referred to as “taints” or “pollution of the mind”.\nA simple way to think of the experience of Enlightenment, is that an\nEnlightened being, having eliminated 100% of all discontentedness, will\nalways be in a good mood. There is never a time when an Enlightened being\nwill experience a bad mood. The good mood is permanent because the mind\nhas been trained through the elimination of all pollution of mind and\nconditions that cause a bad mood.\nYou will have an interest in giving and sharing known as generosity. The mind\nwill have a genuine interest in seeing all beings be well or loving-kindness.\nThe mind will have concern for the misfortune of others or compassion.\nThere will be joy in others’ success even though you did not contribute to\ntheir success or sympathetic joy. The mind will have evenness of temper,\nespecially in difficult situations, or equanimity. You will be able to treat all\nbeings equally. The mind will have acquired deep wisdom in how to practice\nthese qualities of mind and others through the attainment of Enlightenment.\nYou no longer pursue cravings or desires but seek only what you “need” in\nlife, not what you “want”.\nYou will have trust in all beings. You will not blame others for the problems\nyou face.\n52", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6abd71ab-1dfa-4228-a8a4-621072f41b1d", "parent_id": "book-vol1:ch3:commentary:5", "content_type": "commentary", "text": "A mind experiencing Enlightenment will have an unshakable calmness,\nsteadiness, and be “content” or “satisfied with what is” experiencing no\ndiscontentedness.\nWhen you attain Enlightenment, you will clear out unwholesome thoughts,\nnot cling to the past or future. The mind will be able to live clearly in the\npresent moment where it can be peaceful. You will have a pure mind to\nconduct your daily life and make free will life decisions through wisdom that\nresult in wholesome outcomes.\nEnlightenment is achievable by all humans. Children were known to attain\nEnlightenment as young as age 7 during the lifetime of Gotama Buddha.\nThe more one understands and knows what Enlightenment is and is not, the\nmore likely they will be to attain this mental state. This chapter is to help you\nunderstand the goal so that you will be able to progress towards the\nobjective and know when the mind has arrived.\nAs you pursue Enlightenment, you will be able to eliminate your cravings and\naddictions. You will be open and trusting of all beings and not see another as\nan enemy. You will not discriminate or judge others. You will not have a\ndesire to always be “right” and argue. If these exist now, you need more\ngrowth and more inner development to fully awaken to the Enlightened mind.\nThe pursuit of Enlightenment is a gradual pursuit, a path towards a better\nlife. It is also a life without suffering or discontentedness of mind. It’s a higher\nstate of consciousness that allows you to function in life with ease and\nsmoothness. You clear the clouds of darkness that form discrimination,\njudgment, and arrogance, among other unwholesome qualities of mind.\nGotama Buddha described that when one has attained Enlightenment they\n“lay down the burden” or “lay down the stress”. This refers to the burden or\nstress of life and the carrying of unwelcome emotions and feelings caused\nby the mind’s mental longing with a strong eagerness (craving/desire/\nattachment) which produces discontentedness.\nBecause one aspect of attaining Enlightenment is to extinguish any and all\ncraving (mental longing with a strong eagerness), you must not also have\ncraving and desire to attain Enlightenment. When there is craving, there can\nbe no Enlightenment. Therefore, we pursue Enlightenment as an interest,\ngoal, or objective without craving nor desire. Craving, desire, and attachment\nare defined as “a mental longing for something with a strong eagerness”.\nEnlightenment is not happiness as happiness is an impermanent feeling that\nyou cannot maintain permanently. Gotama Buddha’s Teachings provide the\n53", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ee501b23-fa2f-41e8-8eb6-6ac8fc7e1856", "parent_id": "book-vol1:ch3:commentary:6", "content_type": "commentary", "text": "mind with a path to Enlightenment, a permanent mental state that is\npeaceful, calm, serene, and content with joy.\nMany feel the goal of life is to be happy but this is not possible. Permanent\nhappiness is an unrealistic goal and will only lead to further\ndiscontentedness when the mind cannot maintain the feeling of happiness\nlong term. If the mind is not happy, it will move to sadness, anger, or worse.\nHappiness is a pleasant feeling and is considered discontent because it is\nimpermanent. Since the mind cannot reside in happiness permanently, it is\nunsatisfying. The mind is shaken up when experiencing conditioned pleasant\nfeelings and once the pleasant feelings are gone, one is left with painful\nfeelings of sadness, anger, frustration, irritation, etc.\nHappiness is a feeling that is part of the three aspects of a discontent mind.\nA discontent mind will experience pleasant feelings, painful feelings, and\nfeelings that are neither painful-nor-pleasant based on an impermanent\ncondition, rather than be inwardly peaceful, calm, serene, and content with\njoy not based on a condition. The Enlightened mind is experiencing\nunconditioned peacefulness, calmness, serenity, and contentedness with joy\nand, therefore, it is permanent since these mental qualities are not based on\nan impermanent condition.\nConditioned happiness is temporary and will not last forever. When the mind\nis not happy, it will move to another feeling and, thus, the unEnlightened\nmind cycles through all these impermanent feelings continuing to be\ndiscontent because it is basing its internal feelings on impermanent\nconditions.\nHappiness is based on certain conditions that cause the mind to be happy.\nWhen those conditions are removed, the happiness will be temporary and\nthe mind will move to another feeling. The feeling of happiness is\nimpermanent because it is based on certain conditions that need to exist to\ncreate the feeling of happiness in the mind.\nOne who has attained Enlightenment will have a permanent mental state of\njoy. Having attained Enlightenment, the joy experienced is without conditions\nand not based on an impermanent situation, object, or experience and,\ntherefore, is permanent.\nOne can be happy without having the mental state of joy. To be joyful is a\nmental state, not a temporary feeling like happiness. Happiness can exist\nwith ill will or hatred while the joyful mental state of Enlightenment would not\ninclude ill will or hatred. A person who has attained Enlightenment will not\nhave ill will or hatred.\n54", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8c9bf619-1fab-49fd-9ca4-464d893fa727", "parent_id": "book-vol1:ch3:commentary:7", "content_type": "commentary", "text": "Having attained Enlightenment, the mind will be peaceful, calm, serene, and\ncontent with joy. This is a permanent mental state where the mind can\nreside. As you attain Enlightenment, the mind will be peaceful, calm, serene,\nand content with joy.\nYou will laugh, joke, and have fun but you will not allow the mind to dwell in\nconditioned happiness because the mind will know it is impermanent.\nInstead, the mind will be trained to acquire unconditioned joy which is\npermanent because the mind is not latching onto impermanent conditions to\ncreate the inner joy.\nYou will laugh, joke and have fun but then be able to easily bring the mind\nback to the middle where the mind is peaceful, calm, serene, and content\nwith joy.\nIf the mind is unwilling to let go of impermanent conditioned happiness,\nit will never experience permanent unconditioned joy of the Enlightened\nmind.\nWith your current state of mind, you might think that a steady, calm, and\nstable mind is impossible or unattainable. However, if you accept that these\nthings are attainable, it is just a matter of learning, implementing, and\nexperiencing this important change in your life. You can pursue\nEnlightenment in this lifetime and the first step is making the decision that it\nis attainable and that you WILL pursue it.\nAs you start to learn and implement The Teachings, found throughout this\nbook series, you will notice positive results. Slowly over time, the mind and\nyour life will improve as you understand and implement The Teachings. You\ndo not need to have belief, you will see the results when you implement The\nTeachings to observe the truth acquiring wisdom.\nBelieving in God is not required and it will not hinder you in the process of\npursuing Enlightenment. Just learn and implement these Teachings because\nyou know that they are helping you to create a better life for yourself and\nthose around you.\nEnlightenment is not a mystical and mysterious existence or a status of one\nbeing higher than another. In fact, it’s just the opposite. It’s learning that a\npolluted mind leads to a life of suffering and discontentedness.\nEach person should make Enlightenment their number one goal in life.\nBy attaining Enlightenment, all things are possible. Whether you would like to\nbe a good partner, parent, friend, Student, employee, boss, sibling, etc., the\n55", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "74b0dc27-c658-4671-b43e-37b8d4aa31c1", "parent_id": "book-vol1:ch3:commentary:8", "content_type": "commentary", "text": "process of earning your own Enlightenment will enable you to fulfill all those\nroles, and any others you wish with a high degree of clarity of mind.\nEnlightenment is attainable. You can do it. You will enjoy much more from life\nin the process of pursuing Enlightenment.\nWhat are the advantages of attaining Enlightenment?\nThere are significant benefits that one will experience through the pursuit and\nattainment of Enlightenment such as:\n- Increased and high degree of focus\n- Increased and high degree of concentration\n- Improved and high degree of memory\n- Clarity of thought and mind\nAn Enlightened being will no longer experience any discontent feelings such\nas sadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc.\nAn Enlightened being will have deep wisdom in which to conduct daily life.\nThey do not argue, fight, or have any hostility.\nThey are polite, kind, friendly, respectful, calm, caring, etc. They deeply\nunderstand what causes harm in the world and, thus, do not cause any harm\nthrough their intentions, speech, actions, or livelihood so no harm comes to\nthem.\nAn Enlightened being can create healthy personal and professional\nrelationships with ease.\nBecause of these benefits and others, their mind and their life are peaceful,\ncalm, serene, and content with joy for the remaining time of their life, their\nlast life.\nEnlightenment is a permanent mental state.\nWhy pursue Enlightenment?\n1.) To attain complete and ever lasting peace of mind and a peaceful life\nwhere the mind resides permanently peaceful, calm, serene, and content\nwith joy eliminating 100% of all discontent feelings. To acquire a high degree\nof focus, concentration, an improved memory, and clarity of mind.\n56", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "795ff8ea-7716-4be1-bccd-ea18456da007", "parent_id": "book-vol1:ch3:commentary:9", "content_type": "commentary", "text": "2.) To share with others how to attain ever lasting peace of mind and how to\nobtain a peaceful life where their mind resides permanently peaceful, calm,\nserene, and content with joy. To help others acquire a high degree of focus,\nconcentration, an improved memory, and clarity of mind.\n3.) To benefit all of humanity through the elimination of your own pollution of\nmind. You will eliminate all unwholesome results from your decisions through\nwise decision making, thus, create a more peaceful humanity through\ncleaning up your own unwholesome conduct to attain a peaceful mind.\n4.) To respect Gotama Buddha for his Teachings. The best way to show\nrespect to a Teacher is to learn and practice their Teachings.\n5.) To share these Teachings with your family, friends, those close to you,\nand your homeland to assist in creating a more peaceful life for all those\nclosest to you and all of humanity.\n6.) If you are an Ordained Practitioner, to respect Household Practitioners for\ntheir support of your journey to Enlightenment. The Household Practitioners\nsupport you and you should support them through a dedicated practice of\nthese Teachings where you return The Teachings to them to benefit their life.\nIt is Kamma!\nDo you need any other reasons?\nHow do you attain Enlightenment?\nTo pursue Enlightenment, you must learn and implement The Teachings of:\nA.) The Three Universal Truths\nB.) The Four Noble Truths\nC.) The Eight Fold Path\nD.) The Five Precepts\nE.) The Brahmā-vihāras\nF.) The Ten Fetters\nG.) The Seven Factors of Enlightenment\nH.) Extensive Meditation Training\nThere are plenty of other Teachings and you can explore them all. However,\nthese are some of the core Teachings to create a solid foundation for you to\nwork towards Enlightenment in your life practice. A wise Practitioner might\nchoose to focus on developing an understanding and practice of only The\nThree Universal Truths, The Four Noble Truths, The Eight Fold Path, The Five\nPrecepts, and developing a meditation practice to get started. Then, as\nresults are being experienced, expand into deepening your practice through\n57", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ffd35b78-984d-4b4e-b9a2-3877f5e2d681", "parent_id": "book-vol1:ch3:commentary:10", "content_type": "commentary", "text": "all the other Teachings. You will need to seek support and guidance to\naccomplish the goal of developing your life practice.\nHaving Teachers or guides to assist you on the path to Enlightenment is very\nimportant and beneficial. You will not be able to pursue this path alone. As\nyou seek Teachers, be sure that you find Teachers free of craving, anger, and\nignorance (unknowing of true reality) with no ego. Enlightenment is the\nopposite of these things. If you need help on this path, it’s important to find\nsomeone that does not embody these aspects of mind. You should be\ninterested to have Teachers and guides who have loving-kindness and\ncompassion towards all beings and are open to helping all people without\nexpectation of payment for their support.\nYou can pursue Enlightenment no matter what has transpired in the past. No\nmatter what your previous intentions, speech, actions or anything that has\ntranspired in the past, Enlightenment can still be pursued and attained. What\nreally matters on your path to Enlightenment is that you learn, reflect,\npractice, and observe the results in the present moment. Dedication and\ncommitment to learning and growing will ensure you are moving the mind\ntowards Enlightenment.\nThis path requires inner growth and development as there is nothing external\nthat is needed in pursuit of this path.\nGotama Buddha’s Teachings are not to control an individual nor dictate what\nthey should or should not do. But instead, they provide guidance that when\npracticed will lead to Enlightenment, the liberation of the mind, a peaceful\nand content mind and, thus, a peaceful and content life. Everything in this\npractice is obtained through your personal choices.\nIt is important to pursue Enlightenment without craving or desire to attain it\nbut use it as a goal, an interest, or an objective.\nIf there is craving, even craving for Enlightenment, you will not be able to\nattain full Enlightenment as an Arahant. And if there is craving at the time of\ndeath, there will be rebirth.\nThere is no finish line to the attainment of Enlightenment. Once a mind\nreaches the fourth Stage of Enlightenment, the mind can continue to ascend\nto higher degrees of the Enlightened mind. A Practitioner needs to focus on\nthe one (1) step in front of them that leads to further progress on The Path to\nEnlightenment. If the mind is focusing on the imaginary non-existent finish\nline, the craving for Enlightenment will inhibit and hinder the mind from\nexperiencing Enlightenment.\n58", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "151c563b-7106-47cc-b953-917b7df98ea9", "parent_id": "book-vol1:ch3:commentary:11", "content_type": "commentary", "text": "Instead, a Practitioner may be interested to consider themselves already\nEnlightened and they are just working to remove all the pollution of the mind\nthat is inhibiting them from experiencing Enlightenment. In this way, the mind\nis not attempting to attain anything at all but instead, the mind is already\nEnlightened and a Practitioner’s life practice is to purify the mind removing\nthe pollution that is hindering one from experiencing the radiance and\nbrightness of Enlightenment.\nHow can you know if you are walking towards Enlightenment?\nYou will notice, as you learn and implement these Teachings, that the mind\nwill continually clear out more and more. It takes time, lots of time, however\nthe results of learning and implementing these Teachings are more and more\nprofound as you learn and progress. Enlightenment does not require belief\nbecause you will see the results for yourself. You will experience increased\nlevels of concentration and clarity of mind. You will find that it’s easier to\ncommunicate, accomplish tasks, and conduct daily life. There will be a\ngradual decreasing of strong feelings and emotions that cause struggles and\ndifficulties in life and within your relationships.\nSituations in the past that caused anger or frustration will no longer result in\nyou reacting with the same feelings but rather, you will experience evenness\nof temper or equanimity. You will be able to respond in difficult situations\nrather than react.\nWhat are The Seven Factors of Enlightenment?\nThe Seven Factors of Enlightenment are not to determine if someone is or is\nnot Enlightened but instead, they are used to fine tune the mind bringing it to\na balanced state - “in the middle”. If a Practitioner is noticing that the mind is\nnot “in the middle”, as described in the Chapter titled “The Middle Way:\nWalking The Middle Way” (Chapter 6), use the associated factors of\nEnlightenment to move the mind to practicing the middle way.\nWhen the mind becomes complacent, sluggish, lethargic, dull, or lazy, this is\nthe time to practice the Enlightenment factors of Investigation, Energy, and\nJoy.\nWhen the mind is excited, elated, ecstatic, euphoric, or over stimulated, this\nis the time to practice the Enlightenment factors of Tranquility,\nConcentration, and Equanimity.\n59", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fe25c9ca-bbd5-4ed5-9274-ceaaf667927b", "parent_id": "book-vol1:ch3:commentary:12", "content_type": "commentary", "text": "The Enlightenment factor of Mindfulness is always useful and should be\npracticed in each and every moment. Mindfulness will need to be developed\nas part of training the mind through The Eight Fold Path (Chapter 5) using\nBreathing Mindfulness Meditation (Chapter 11) on a consistent and ongoing\nbasis.\n1.) Mindfulness: (Awareness of mind as described in The Eight Fold Path as “Right\nMindfulness”.)\n2.) Investigation: (Dedicated examination, exploration, research, study, and\nquestioning to learn The Teachings.)\n3.) Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\n4.) Joy: (Pleased and delighted not associated with any specific object; unconditioned\ngladness; the Practitioner is not attaining it by craving/desire/attachment.)\n5.) Tranquility: (Relaxed, steadiness, stability, peacefulness, and stillness of mind.)\n6.) Concentration: (Mental alertness, attentiveness, the ability to give your attention or\nthought to a single object or activity. “Singleness of mind” as described in The Eight Fold\nPath as “Right Concentration”.)\n7.) Equanimity: (Mental calmness, composure, and evenness of temper, especially in a\ndifficult situation; treating everyone impartially.)\nIt is, Monks, when The Seven Factors of Enlightenment are developed and cultivated in\nthis way that they fulfill true wisdom and liberation.\n(Gotama Buddha)\n(Reference: SN 46.6)\n60", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fbe45931-aa99-48f6-98ff-a68d546d6d60", "parent_id": "book-vol1:ch3:commentary:13", "content_type": "commentary", "text": "What are The Four Stages of Enlightenment?\nThere are four (4) stages in the attainment of Enlightenment, however, these\nare for personal development purposes only. You should not compare or\nprofess to another person which Stage of Enlightenment you think you have\nattained. Self declared attainment has no beneficial purpose and oftentimes\ncomes from arrogance and pride, the ego, while being fraught and filled with\nerrors.\nOne goal of these Teachings is to eliminate arrogance and pride, the ego,\ntherefore, if a Practitioner is declaring their self determined Stage of\nEnlightenment, there is still arrogance and pride. A Practitioner sharing with\nothers what they think they have attained is an indication that, the mind is\nnot yet Enlightened.\nAn Enlightened being would have no need or desire to profess what they\nthink the mind has attained. An Enlightened mind is so peaceful, calm,\nserene, and content with joy that an Enlightened being will just be enjoying\nlife rather than attempting to convince others or boasting about what they\nthink they have attained.\nSelf determination of attainment of any Stage of Enlightenment is\nfraught and filled with errors.\nWhile one should consistently apply effort towards learning, reflecting, and\npracticing The Teachings to include understanding The Four Stages of\nEnlightenment, these are used for personal development to guide a\nPractitioner’s journey assisting you on the path to higher and higher degrees\nof attainment not as a way to brag, show off or profess to others what you\nthink you have attained. Convincing the mind that it has attained any of\nthese Stages of Enlightenment or that the mind is actually Enlightened is\ndangerous for the mind.\nThe ego is constantly going to be interested to convince the mind it is more\nEnlightened than it really is. The ego is equivalent to a “bad tenant” who\nnever pays rent and doesn’t want to leave the residence. The bad tenant, the\nego, needs to be evicted but every time things move in that direction it tries\nto convince the mind it is more Enlightened than it really is because the ego\ndoes not want to leave. The bad tenant keeps wanting to stay but yet\nprovides no benefit whatsoever and continually attempts to convince the\nmind it is Enlightened so that the bad tenant, the ego, can stick around.\nYou need to evict the ego and as long as the mind is convinced that it is\nexperiencing higher and higher degrees of attainment, then there is the risk\nor danger that arrogance and pride will arise, thus, halting any forward\n61", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "83056c52-60ba-4f6b-b563-394f52bf9d9c", "parent_id": "book-vol1:ch3:commentary:14", "content_type": "commentary", "text": "progress. With arrogance and pride (i.e. the ego), the mind will want to\nmeasure and compare what it thinks it has attained to others creating\nunwholesome decisions that produce separation rather than harmony\namongst friendly Practitioners and “all beings”. The mind could become\njudgmental looking down on others rather than practicing loving-kindness\nand compassion with an interest in seeing all beings attain Enlightenment.\nYou should never believe you have attained Enlightenment and continuously\npursue this path your entire life. Should you ever think you have attained\nEnlightenment and are “done”, the mind can become “sluggish or\ncomplacent” and halt your progress on this path.\nArrogance and pride can arise in the mind if one becomes absorbed,\nengrossed or fascinated with progressing through The Four Stages of\nEnlightenment. As soon as any arrogance, pride, or ego arises, the mind is\nnot experiencing Enlightenment.\nIf any of this is occurring in the mind, the mind is not Enlightened and is\nessentially sabotaging a Practitioner’s ability to experience more progress.\nThrough never convincing the mind that it is truly Enlightened, even when all\ndiscontentedness has been eliminated, then, the mind can continue to reside\nprotected from any potential arising of arrogance and pride (i.e. the ego), and\ncontinue to experience increased benefits as the mind becomes more and\nmore Enlightened.\nWhile we use the term Enlightenment, this mental state is not a destination\nthat once one arrives, everything is complete. Instead, as the mind arrives to\nEnlightenment having eliminated all discontentedness, a Practitioner can\nexperience increased benefits of the Enlightened mind as the brilliance and\nbrightness of the Enlightened mind shine through more and more. If one\nconvinces themselves they are Enlightened and are actually “done”, then\nthey would not experience the continued and increasing benefits of the mind\nentering into an even higher degree of Enlightenment.\nThere will be glimpses of Enlightenment as you develop your practice.\nWhether it be in meditation, during the daily activities, or for multiple\nminutes, hours, weeks, months, etc. as one progresses. These glimpses are\nsimilar to a flickering lightbulb that is struggling to shine bright on a\nconsistent and ongoing basis. These glimpses of Enlightenment help a\nPractitioner to observe the possibilities of what one is headed towards and\nthat they are headed in the right direction. But the mind needs to remain\nunaffected by these momentary or elongated and impermanent experiences.\nThe mind needs to remain unaffected by the improved condition of the mind\nto be able to experience more and more awakening of the mind.\n62", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a6b29b2f-9678-422c-8027-0d4a261d546e", "parent_id": "book-vol1:ch3:commentary:15", "content_type": "commentary", "text": "The mind could experience multiple minutes, hours, weeks, months, etc.\nwith the returning of discontentedness at any moment. A wise Practitioner\nneeds to remain determined, dedicated, and diligent to apply effort watching\nover the mind with mindfulness or awareness of mind. If one proceeds\nwithout guarding the mind with mindfulness, then cravings/desires/\nattachments can emerge from the corners of the mind producing\ndiscontentedness.\nJust like the mind will experience flickering and glimpses of Enlightenment\nas the mind is developed, the mind will also experience a flickering\ndiminishing of cravings/desires/attachments and discontentedness.\nAs discontentedness is gradually being extinguished, the qualities of the\nEnlightened mind are continuing to increase. All the while, the Practitioner is\nhaving experiences in the mind they never knew existed and the mind can\nbecome quite blissful and elated. It is important to reside unaffected by\nthese experiences continuing to bring the mind back to the middle. If the\nmind takes great pleasure in what it is experiencing, this is dangerous and\nrisky as the mind then continues to crave these pleasant feelings stalling\nprogress.\nThis is yet another reason guidance with a Teacher is so important. As the\nmind moves and shifts through the preliminary phases of the Jhānas and\ninto The Four Stages of Enlightenment, a Practitioner is going to need\nsupport from someone who has experienced what they are experiencing.\nThis will allow a Practitioner to gain the insight and Teachings needed to\ncontinue forward development through seeking guidance of how to continue\nthe mind’s cultivation.\nThe Ten Fetters are the ten (10) individual aspects of the mind that need to\nbe eliminated to attain Enlightenment. The word “fetter” is defined as: “a\nchain or shackle used to restrain a prisoner, typically placed around the\nankles”. The Ten Fetters are essentially keeping a being trapped in The Cycle\nof Rebirth bound to the endless cycle of continuous rebirth experiencing\ndiscontentedness over countless lives.\nIt is not until one eliminates The Ten Fetters that a being’s mind is liberated\nfrom discontentedness and The Cycle of Rebirth. A fetter can also be\nreferred to as a taint or pollution of the mind. A taint is an impure quality of\nthe mind and is why these need to be eliminated to attain Enlightenment.\nThe Ten Fetters pollute the mind not allowing us to experience the brightness\nand radiance of the Enlightened mind.\n63", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4490224e-e5f9-42d5-bfb6-7fa7106b1f80", "parent_id": "book-vol1:ch3:commentary:16", "content_type": "commentary", "text": "These are “The Ten Fetters”. These are the chains that bind us into The\nCycle of Rebirth and to multiple lifetimes of experiencing continuous\ndiscontentedness. You must eliminate these and practice The Seven Factors\nof Enlightenment to attain Enlightenment - along with many other Teachings\nas part of The Eight Fold Path.\nThe Ten Fetters\nLower Fetters\n1.) Personal existence view\n(Eliminating the concept of a permanent self from the mind.\nRealization of The Universal Truth of Non-self.)\n2.) Doubt\n(Elimination of doubts about The Teachings and the ability of them to attain Enlightenment.\nConfidence in The Buddha, The Teachings, The Community, your Teacher, and your own ability to attain\nEnlightenment.)\n3.) Wrong behavior and observances\n(Elimination of the mind’s belief that rites, rituals,\nceremonies, and worship will help a Practitioner to attain Enlightenment. Well developed practice of\nThe Eight Fold Path.)\n4.) Sensual desire\n(Elimination of the desire for pleasures from The Six Sense Bases: eyes, ears,\nnose, tongue, body, and the mind.)\n5.) Ill will\n(Elimination of hostility, hatred, anger, aggression, resentment, frustration, irritation,\nannoyance, etc.)\nHigher Fetters\n6.) Desire for form\n(Elimination of desire for existence in the form realms; Animal or Human.\nElimination of the fear of death.)\n7.) Desire for the formless\n(Elimination of desire for existence in the formless realms; Hell,\nAfflicted Spirits, or Heaven.)\n8.) Conceit\n(Elimination of arrogance, pride, judging, measuring or comparing as superior or inferior to\nothers. Ego is completely dissolved.)\n9.) Restlessness\n(Elimination of confused, distracted, worried, anxious, restless state of mind; the\nopposite of “singleness of mind”.)\n10.) Ignorance\n(Elimination of delusion or unknowing of true reality through acquiring wisdom. Learn,\nreflect, and practice of The Teachings of The Buddha, such as, The Three Universal Truths, The Four Noble\nTruths, The Eight Fold Path, The Five Precepts, The Three Wholesome/Unwholesome Roots, The Natural\nLaw of Kamma, The Cycle of Rebirth, etc. all detailed later in this book and book series.)\n64", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8764de81-4488-4973-b24d-e8874ec35d18", "parent_id": "book-vol1:ch3:commentary:17", "content_type": "commentary", "text": "A Stream-Enterer (returning to human realm no more than 7 times) is:\nFree From:\n1. Personal existence view\n2. Doubt\n3. Wrong behavior and observances\nA Once-Returner (returns to human realm only one time) is:\nFree From:\n1. Personal existence view\n2. Doubt\n3. Wrong behavior and observances\nGreatly Thinned:\n4. Sensual desire\n5. Ill will\nA Non-Returner (does not return to human realm) is:\nFree From:\n1. Personal existence view\n2. Doubt\n3. Wrong behavior and observances\n4. Sensual desire\n5. Ill will\nAn Arahant is free from all of the five lower fetters and the five higher\nfetters, which are:\n1. Personal existence view\n2. Doubt\n3. Wrong behavior and observances\n4. Sensual desire\n5. Ill will\n6. Desire for form\n7. Desire for the formless\n8. Conceit\n9. Restlessness\n10. Ignorance\nA Practitioner attaining the results and Stage of Enlightenment as an Arahant\nis Enlightened. In the first three (3) Stages of Enlightenment, the mind is not\nyet Enlightened and is still experiencing discontentedness. There will be a\ngradual diminishing of discontentedness as the mind ascends through each\nStage of Enlightenment but it is not until the mind reaches the Stage of\nEnlightenment as an Arahant, where the mind is actually Enlightened, that all\ndiscontentedness is eliminated and there is no more rebirth in The Cycle of\nRebirth.\n65", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4238a959-fab9-4caf-a38f-cb32e59ebe17", "parent_id": "book-vol1:ch3:commentary:18", "content_type": "commentary", "text": "What is a Buddha?\nA “Buddha” is not a Stage of Enlightenment but instead, is a unique type of\nEnlightened being. A Buddha is an Arahant who has attained Enlightenment\nwithout any assistance of Teachers but only through their own efforts of\nusing the world as their Teacher and perhaps Teachings of a previously\nawakened Buddha.\nThere are three primary criteria of what makes a Buddha a Buddha.\n1.) A Buddha awakens to Enlightenment through their own independent\njourney without the assistance of any Teachers, independently discovering\nThe Teachings that lead to Enlightenment.\nA Buddha has fully eliminated The Ten Fetters to attain Enlightenment as an\nArahant but they have done so through their own independent journey\nwithout the assistance of any Teachers, developing deep wisdom of what is\nneeded to attain Enlightenment.\n2.) A Buddha guides countless others to Enlightenment during their lifetime\nthrough sharing their independently discovered Teachings that led to their\nown Enlightenment during their independent journey.\nA Buddha has the ability to guide countless beings to the attainment of\nEnlightenment during their lifetime and after their death. A Buddha will\ndedicate the remaining time of their life towards sharing their Teachings and\nguiding countless beings to Enlightenment.\n3.) Upon a Buddha’s death, they will leave their Teachings in a condition that\ncan be continually shared assisting countless more beings to Enlightenment\nafter their death.\nA Buddha’s Teachings and Students will continue to guide countless people\nto Enlightenment after a Buddha’s death. A Buddha has already done the\nhard work of figuring out how to attain Enlightenment. You just need to learn\nand practice his Teachings to improve the condition of the mind and your\nlife.\nA Buddha is referred to as a Fully Perfectly Enlightened Buddha, a Perfectly\nEnlightened One, or a Tathāgata. They are a human being, a Teacher, one\nwith deep compassion for all beings and the world. A Buddha has deep\nwisdom to help the world and can accomplish that goal through individuals\nchoosing to learn and practice their Teachings to attain Enlightenment.\n66", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "40b6cc83-273d-448d-b457-dc4c986b3a5b", "parent_id": "book-vol1:ch3:commentary:19", "content_type": "commentary", "text": "They are considered Perfectly Enlightened because there are no outside\ninfluences that have led to their awakening, so they have “Perfect\nEnlightenment” where their mind is unaffected by any teachings outside of\ntheir own independently discovered Teachings that led to their awakening.\nA Buddha will have an excellent memory being able to recall countless past\nevents and situations with stunning accuracy. Unlike other humans, their\nmemory does not fade and is not overwritten.\nA Buddha will need to weave their way through a previous Buddha’s\nTeachings as all things are affected by impermanence, thus, a previous\nBuddha’s Teachings will not be in a pure condition.\nA Buddha will be able to easily determine the condition of the mind of\nanother person, then be able to help them with Teachings to eliminate the\nunwholesome qualities of the mind and cultivate wholesome qualities of the\nmind. A Buddha will be able to observe the condition of another being’s\nmind but only does so with an interest to help the other being eliminate the\nunwholesome qualities from the mind and cultivate wholesome qualities in\nthe mind to guide one towards Enlightenment.\nA Buddha will have a deep practice of their own Teachings, leading by\nexample as a living, breathing, walking example of their Teachings.\nA Buddha will be able to make predictions of the future and understand the\nfuture progress of the world as a whole while explaining past events and the\ncurrent condition of the world through their Teachings.\nA Buddha will know this is their last life without being reborn into any realm\nof existence. They will have insight into their previous lives and knowledge of\ntheir existence in those previous lives. Their only goal will be to lead as many\npeople to Enlightenment as possible and to create a strong Community of\nhumans with Enlightenment who will assist others to attain Enlightenment\nand leave strong Teachings that will assist unEnlightened beings to become\nEnlightened after a Buddha’s death.\nWhen a Buddha arises in the world, this is your best opportunity to attain\nEnlightenment. A Buddha will have independently realized their\nEnlightenment and will be experiencing “Perfect Enlightenment”. A Buddha\nwill have deep knowledge, deep understanding, and deep wisdom of how to\nattain Enlightenment through their independent realization of Enlightenment.\nA Buddha will be able to teach and guide all humans, who are interested to\nlearn, towards Enlightenment.\n67", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "15ae83ec-037a-47eb-af66-8fd6958cfbbc", "parent_id": "book-vol1:ch3:commentary:20", "content_type": "commentary", "text": "A Buddha arising in the world is extremely rare. The last Buddha currently\nknown to the world was Gotama Buddha who died over 2,500 years ago.\nWhy Does a Buddha Appear in the World?\nA Buddha appears in the world when a Buddha is needed.\nWhen humanity has reached a point of major confusion, conflict, and there is\ngrave suffering throughout the world, a Buddha will appear.\nA Buddha has the ability to help all of humanity to realize a better existence\nthrough their independently realized Teachings.\nA Buddha will have struggled for countless lives to reach Enlightenment.\nTheir journey on The Path would have been long and difficult over untold\nnumbers of countless rebirths but they would never give up in their pursuit to\nFull and Perfect Enlightenment. They also would never give up on sharing\ntheir Teachings with all of humanity teaching until death.\nA Buddha would have deep compassion for every single being in existence -\npast, present, and future.\nA Buddha would know that they have attained Full and Perfect\nEnlightenment and are able to help all of humanity now and well into the\nfuture. But, all of humanity is never ready and willing to learn, grow, and\nprogress on The Path during a Buddha’s existence. All unEnlightened beings\nare already experiencing significant internal struggles so they will also\nstruggle to closely understand and practice The Teachings that will lead to\ntheir full liberation. Most will not even know there is a solution to their\nstruggles of the mind because they do not necessarily realize there is a\nproblem.\nComplacency is the norm and is the most detrimental quality of the\nmind.\nHumanity may or may not even see the struggles and issues that are\napparent and so clear to a Buddha. The vast majority of humanity will not\neven know that a Buddha has appeared because they are unable to\ndetermine who is or is not Enlightened and, thus, would not be able to\ndetermine who is or is not a Buddha. Humanity is mostly “unknowing” of true\nreality and “unknowing” of the countless problems faced by all beings. The\nlarge masses do not understand the challenges they are facing with the\nunEnlightened mind, so they are unfamiliar with the solutions to the\nunEnlightened mind.\n68", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5a31b458-851a-4ce1-9b34-7bfcb3101d90", "parent_id": "book-vol1:ch3:commentary:21", "content_type": "commentary", "text": "A Buddha sees all the problems and has all the solutions of how to guide a\nbeing on The Path to Enlightenment so that a more Enlightened humanity\ncan work together to solve its challenges.\nA Buddha’s responsibility is not to himself as they have transcended any\nselfish pursuit or interest in fame or fortune. A Buddha chooses to spread the\nword of their appearance and Teachings through guiding people to attain\nEnlightenment without the need for others to know they are a Buddha. A\nBuddha can be more productive through others not knowing he is a Buddha\nbecause he can more accurately assess a Practitioner’s mind. If there is a\nworldwide announcement of the arrival of a Buddha, there would be those\nwho agree and come to that Buddha for guidance and others who would\nreject the idea of a Buddha being in existence.\nThose who reject the idea of a Buddha’s existence would not seek guidance\non The Path to Enlightenment, and those who do seek guidance might try to\nbe on their “best behavior” masking the mind’s true nature. This would\nhinder a Buddha’s ability to observe the condition of a Student’s mind and,\nthus, be more limiting to how a Buddha could assist their Students in the\nprogress of Enlightenment.\nA Buddha would not be interested in a worldwide announcement of their\nawakening as it would be counterproductive and would instead, choose to\nhumbly and peacefully share their Teachings with those who choose to be\ntaught. A Buddha will encourage people to learn and progress on The Path\nguiding anyone who is interested to attain Enlightenment.\nA Buddha’s goal is to help eliminate the massive amount of suffering that is\npervasive and the original cause for the Buddha’s appearance in the world.\nA Buddha appearing in today’s society would need to be creative in\nunderstanding exactly how to present The Teachings to an “unaware” and\notherwise absorbed audience. An audience that is complacent either\nunknowingly unaware or purposefully ignoring their own suffering.\nEither way, upon a Buddha’s appearance, the Buddha will have to put much\nmore thought and effort into helping people understand that there is a\nproblem rather than the thought and effort that they would put into the actual\nsharing of The Teachings themselves.\nComplacency is not easily eradicated, and the vast majority of the world is\ncomplacent unknowing of the true struggles faced and the solutions to these\nstruggles.\n69", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "994f74ec-0c19-4ec8-963f-084527e6eb2a", "parent_id": "book-vol1:ch3:commentary:22", "content_type": "commentary", "text": "Once a person decides they need guidance and accepts responsibility to\nlearn and practice, the Buddha is well prepared to deliver every Teaching\nthat permeates their entire mind.\nThere is no one or nothing that could eliminate the wisdom acquired by a\nBuddha through their independently realized Enlightenment.\nThere are no specific physical features that would identify a Buddha as being\na Buddha. You will know who is a Buddha through observing their work to\ndevelop a dedicated Community of Practitioners and Teachers while\nassisting countless Practitioners to attain Enlightenment. You will be able to\nobserve through a Buddha’s work towards sharing The Teachings into the\nworld in such a way that helps countless beings attain Enlightenment during\nhis lifetime and after his death leaving The Teachings and a Community to\nshare those Teachings. And, if you know that individual does not have any\nTeachers but was able to benefit countless beings to attain Enlightenment\nduring their lifetime and after their death, with their Teachings continuing to\nhelp countless beings attain Enlightenment, then this person could be\nconsidered a Buddha.\nAre there any physical or emotional symptoms that we are currently\nexperiencing that may not be medically related that could be attributed\nto awakening of the mind to Enlightenment?\nAs you pursue Enlightenment, you may notice various physical and\nemotional symptoms associated with your ascent to Enlightenment. This is a\nshort list. Do not get attached to these symptoms or think Enlightenment is\nimminent. Just know that these symptoms are normal and keep learning,\ngrowing, and practicing these Teachings so that you can continue to pursue\nEnlightenment.\nIt is not that pursuit of Enlightenment has caused these symptoms\nnecessarily, but instead, that as the mind awakens the body will oftentimes\nexperience various sensations or experiences as the mind moves towards\nperforming more optimally. These symptoms are not permanent and may or\nmay not be noticed or even happen at all.\nThis list is shared so that if you are or have experienced any of these\nsymptoms, that you will understand it is normal.\nIt is important for Practitioners to understand, if they are experiencing these\nsymptoms that it does not mean that something is “wrong” with the physical\nbody or mind but instead, these are just normal symptoms that may or may\nnot be experienced along The Path to Enlightenment. If there are concerns,\n70", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d19b8e8f-a9ad-4366-900d-53b6f6050d13", "parent_id": "book-vol1:ch3:commentary:23", "content_type": "commentary", "text": "seek medical advice to determine if there are any underlying health issues\nbut do not be surprised if there is nothing found.\nIn fact, some of these are indications that the condition of the mind is\nimproving and as these symptoms subside, the body and the mind will\nfunction more optimally.\nPhysical:\n1.) Pressure or ringing in the ears.\n2.) Weight fluctuations.\n3.) Faster hair and nail growth.\n4.) Heart palpitations.\n5.) Looking and feeling younger.\n6.) Power surges and hot flashes.\n7.) Periods of lethargy and fatigue or excitement and elation.\n8.) Skin eruptions: rashes, bumps, acne, hives, and shingles.\n9.) Headaches or pain in the head.\n10.) Backaches, neck pains, flu-like symptoms (this is called vibrational flu),\ndigestive problems, muscular spasms or cramps, racing heartbeat, or chest\npains.\n11.) Numbness, tingling, or itching sensations all over the body.\n12.) The 5 physical senses (Sight, Hearing, Smell, Taste, and Touch) all\nbecome heightened and lessened multiple times as you pursue\nEnlightenment. Temporary blurry vision is common.\n13.) You may experience dizziness, light headedness, nausea, confusion,\nlack of immediate or short-term memory.\n14.) Events that alter your life: death, divorce, change in job status, loss of\nhome, illness, and/or other catastrophes - sometimes several at once.\n15.) The pupils of your eyes may become enlarged and will not contract even\nin lighted conditions. This is a condition called “wisdom eyes” or slang “egg\nyolk”. It signifies being able to see more of the world and walking from the\ndarkness into the light. Your eyes are now, “wide open” to the world. This\nusually occurs as you are successfully implementing most of The Eight Fold\nPath and moving into the Jhānas.\nEmotional\n1.) No longer have any fears including the fear of failure or fear of death.\n2.) Being alone feels comfortable.\n3.) Changes in sexual drive.\n4.) Insomnia or irregular sleeping schedule.\n5.) You may experience anxiety, depression, difficulty falling asleep, waking\nup early, or any disruption to your sleeping schedule as you are letting go of\npast trauma, experiences, suffering and expectation of the future.\n6.) Losing track of time or feeling as though you are in a time warp.\n71", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "991cbf2a-a855-4782-945f-86a499c028ba", "parent_id": "book-vol1:ch3:commentary:24", "content_type": "commentary", "text": "7.) You may notice that you no longer have dreams or cannot remember your\ndreams. This is noticeable as you stop clinging to past thoughts or being\nworried about the future. At this point, you are living more in the moment.\nA Practitioner may or may not experience any of these or may have already\nbeen experiencing these symptoms prior to embarking on their journey on\nThe Path to Enlightenment.\nThis list is provided to put the mind at ease that if you are currently\nexperiencing any of these, they are temporary and have answers that are not\nbased in permanent medical conditions. The journey to Enlightenment is\nhighly beneficial and does not cause any adverse symptoms or\ncomplications in one’s life. There are only beneficial results as part of\nlearning and progressing on The Path to Enlightenment that creates more\npeacefulness and harmony within all your relationships.\nGuidance on The Path\nAttempting to experience Enlightenment without proper guidance or people\nwho understand it, can be scary and would be impossible to actually attain -\nother than for a true Buddha. Since you are not a Buddha, you will need\nguidance. Unfortunately, most of the people around you may be unfamiliar\nwith the process of pursuing Enlightenment and will potentially encourage\nyou to seek mental healthcare. This will inevitably lead you to being labeled\nwith a mental condition and to prescription medications which could\nsuppress the progression of Enlightenment.\nEnlightenment is an enjoyable pursuit but can be very challenging at times.\nYou should surround yourself with people that understand the progression of\nEnlightenment as sometimes, it can get uncomfortable when you are letting\ngo of your deepest held emotions and past traumas. Without this support,\nyou will not be able to fully break through to achieve your final goal of a\nliberated mind. You can be left with countless physical and emotional\nsymptoms that appear on the surface to those inexperienced in its\nsymptoms, to be a collection of other physical/emotional disorders or\nconditions.\nAt certain times as you are pursuing Enlightenment, you might feel the most\nuncomfortable that you have ever felt in your entire life both physically and\nemotionally. When the mind is struggling on The Path to Enlightenment, that\nis when it’s doing the most work, with the best opportunity for progress\nwhen one seeks guidance and support from a Teacher. You need support\nfrom caring and understanding people that will help you progress to a Higher\nConsciousness.\n72", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "42c7872a-7701-4e83-902d-088c4acb98e8", "parent_id": "book-vol1:ch3:commentary:25", "content_type": "commentary", "text": "You are welcome to seek guidance with the author of this book through the\nmethods previously mentioned. If you choose to seek guidance with\nsomeone else, the below can be helpful to find a Teacher that would have\nthe needed life practice well established to support your learning and\ngrowth.\nHow to Determine If A Potential Teacher Has Attained Enlightenment\nTo attain Enlightenment, you will need to have the help of Teachers and\nGuides.\nThe written Teachings offered from Gotama Buddha’s lifetime do not contain\neverything you need to know to attain Enlightenment. Studying only the\nwritten text without the assistance of Teachers and Guides who understand\nThe Path to Enlightenment will not produce Enlightenment for you.\nYou will need guidance from Teachers who have attained Enlightenment to\nassist you along The Path to attain Enlightenment.\nIf you are going to learn Gotama Buddha’s Teachings that lead to\nEnlightenment, it is important to find a Teacher who has already attained\nEnlightenment. How can one lead another person to attain Enlightenment if\nthey themselves have not yet attained Enlightenment? This would be like\nattempting to learn how to drive a car from someone who has never driven a\ncar. This would most likely not be the wisest decision.\nA Teacher of this Path should not force others to understand and practice\nGotama Buddha’s Teachings. Attaining Enlightenment does not work that\nway and will not work that way.\nA Teacher of this Path should politely, kindly, and respectfully share The\nTeachings with others, as they ask or request guidance, which illuminates\nThe Path so that by the Practitioner’s own personal choices, they can learn\nand practice The Teachings to attain Enlightenment.\nThrough learning and practicing The Teachings with guidance from a\nTeacher, a Practitioner can independently observe the truth for themselves to\nacquire wisdom. The wisdom one acquires will liberate the mind to attain\nEnlightenment.\nIt is through a Practitioner’s own personal choices that they will learn and\npractice The Teachings to gradually attain the results of an Enlightened mind.\nEnlightenment requires dedication, commitment, and real work to learn and\nunderstand the truths that Gotama Buddha taught, so that you know on your\n73", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "56f9e75d-4d2b-4991-84f4-0a686a80a5ca", "parent_id": "book-vol1:ch3:commentary:26", "content_type": "commentary", "text": "own that The Teachings are 100% truth. A Practitioner can only accomplish\nthis if they take the time to put aside what they currently understand about\nthe world that is keeping the mind in the unEnlightened state. Through these\nTeachings, a Practitioner needs to expand their wisdom beyond what they\ncurrently know.\nThrough applying The Teachings in “real life” a dedicated Practitioner can\nsee the truth for themselves to gradually attain Enlightenment.\nIn effect, seeking out and acknowledging a Teacher is confirmation that\none’s mind is open to receiving guidance which will ultimately lead to their\nprogress on The Path to Enlightenment. Seeking the guidance of a Teacher\nis also very helpful to reduce and eliminate arrogance (i.e. the ego). Admitting\nto one’s self that they do not know it all, is helpful to reduce the ego.\nWhether it was learning the ABC’s, 123’s, reading, writing, or any other long\nterm learning goal you have pursued has always involved seeking guidance\nwith a Teacher. The Path to Enlightenment is exactly the same. You are going\nto need Teachers.\nTo learn and attain Enlightenment will take a significant amount of time,\neffort, dedication, and commitment. So, if you are going to invest the time,\neffort, dedication, and commitment to attain Enlightenment, it is important\nthat you find someone who has already attained the mental state of\nEnlightenment.\nIn the unEnlightened state, you are in darkness. A Teacher with\nEnlightenment will be carrying the light to guide you away from the darkness\nand towards the light through sharing Teachings. Without a Teacher who has\nattained Enlightenment, you walk The Path alone without any light. You will\nfind that it is impossible to complete the journey walking alone in the\ndarkness without a light.\nIf you ask someone if they have attained Enlightenment, a person who has\nattained this state of mind will not admit “Yes, I have attained\nEnlightenment”.\nIt is considered by most that if you say that you have attained Enlightenment\nthen you do so with arrogance and pride (i.e. ego), placing yourself above\nanother person. One aspect of attaining Enlightenment is that you dissolve\nthe ego and judgment of others. If someone professes they have attained\nEnlightenment, then it is considered they have done so out of ego and thus,\nhave not attained Enlightenment at all.\n74", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "097b1474-6c68-4309-a4ad-95661e6e9922", "parent_id": "book-vol1:ch3:commentary:27", "content_type": "commentary", "text": "A person who has attained Enlightenment will be more interested in helping\nyou attain Enlightenment than in discussing their own attainment of\nEnlightenment. If you are seeking guidance on The Path to attain\nEnlightenment, they will most likely focus the discussion primarily on “What\nis Enlightenment and how you can attain it”, rather than on, their own\nattainment of Enlightenment.\nYou can consider asking a potential Teacher the following questions to help\nyou determine if you would like to learn with them.\n1.) Ask a potential Teacher “Have you attained Enlightenment?”.\nIf they are eager to answer “Yes” and are eager to discuss their current stage\nof attainment of Enlightenment focusing the discussion on themselves, you\nshould take this into consideration. You may conclude that perhaps their\narrogance and pride (i.e. ego) will inhibit your learning on the path to\nEnlightenment. A person who has truly attained Enlightenment will not have\narrogance or pride because the ego has been eliminated.\n2.) Ask a potential Teacher “What is Enlightenment?”.\nA person who has attained Enlightenment will have extensive knowledge of\nwhat Enlightenment is and what it is not. In this book, there are details of\nwhat Enlightenment is and what it is not. This will help you better reflect on\nthe answer provided by the potential Teacher.\n3.) Ask a potential Teacher “How to attain Enlightenment?”.\nA person who has attained Enlightenment will have extensive wisdom of how\nto attain Enlightenment. Their answer of how to attain Enlightenment with\nGotama Buddha’s Teachings may include the following:\n- Learn, Reflect, Practice, and Observe the results of a well developed\npractice of The Teachings shared by Gotama Buddha. The pursuit to\nEnlightenment is an independent journey with Teachers and Guides to\nassist you. However, you will need to do all the work yourself, as your\npotential Teacher, can only guide you.\n75", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6d5ee1c1-37d1-4bda-a1ae-4ab711b44ff8", "parent_id": "book-vol1:ch3:commentary:28", "content_type": "commentary", "text": "- A small sample of The Teachings that are needed to attain Enlightenment\ninclude:\nA.) The Three Universal Truths\nB.) The Four Noble Truths\nC.) The Eight Fold Path\nD.) The Five Precepts\nE.) The Brahmā-vihāras\nF.) The Ten Fetters\nG.) The Seven Factors of Enlightenment\nH.) Extensive Meditation Training\n4.) Ask a potential Teacher “What rites, rituals, ceremonies, and worship\nare required to attain Enlightenment?”.\nThere are no rites, rituals, ceremonies, and worship required to attain\nEnlightenment.\nIf someone explains certain chants that need to be repeated, certain\npostures the body needs to be trained to acquire, or sells/provides you any\nexternal devices that includes bells, strings, clothing, beads, music, statues,\nspecial drinks or food, etc. then this person has not attained Enlightenment.\nEnlightenment does not require any special chanting or external devices to\nattain this mental state. If someone claims they have special chants or\nexternal devices to attain Enlightenment and it is only them who possess\nthese secrets, they have not attained Enlightenment. There is nothing\nexternal required to attain Enlightenment and if they claim special status with\npride, you can be sure this person has not attained Enlightenment.\nEnlightenment is not about training the body to acquire a specific body\nposition. Enlightenment is about training the mind. If someone focuses their\nTeachings on training the body, then they have not attained Enlightenment.\nThe Teachings of Gotama Buddha are known to many people and there is\nnot just one (1) special person who knows all the secrets to attaining\nEnlightenment and there are no special external devices required to attain\nEnlightenment.\nAll the work and ability to attain Enlightenment is already inside of you.\nYou need a well developed Teacher to help guide you to attaining\nEnlightenment who focuses on purification of the mind. You will need The\nTeachings, Teachers, dedication, and commitment to attain Enlightenment.\n76", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8693b8e8-0538-4d84-831d-b7e372579c06", "parent_id": "book-vol1:ch3:commentary:29", "content_type": "commentary", "text": "The Teacher will provide The Teachings to teach you. You will need to\nprovide the dedication and commitment to learn and practice The Teachings.\n5.) Ask a potential Teacher “What is the price or cost for me to receive\ntraining with you?”.\nA person who has attained Enlightenment will have deep loving-kindness\nand compassion for all beings with an interest to help “all beings”.\nTherefore, the potential Teacher will not be interested in money or acquiring\nwealth. They will potentially need money to support their life but they will not\nbe interested in teaching you to attain Enlightenment for a price or specific\ncost. They will not have a set price or menu of options for attaining\nEnlightenment. However, they will accept donations to support them in their\nlife and in teaching other Students.\nIt is common for Students to offer their Teachers financial support or gifts as\nappreciation for The Teachings and guidance but for someone with\nEnlightenment, there will be no expectation of acquiring money or gifts in\nreturn for teaching you. A potential Teacher with Enlightenment will not “ask”\nyou for money or gifts.\nThe Teachings they offer should be unattached to the accumulation of\nwealth, possessions, or fame. The only interest a potential Teacher should\npossess is to help and benefit “all beings” without an interest in personal\ngain.\n6.) Ask a potential Teacher “What type of Students do you accept and\nwhat type of Students do you turn away?”.\nA person who has attained Enlightenment will have openness, friendliness,\nand be accepting of all people who are interested to learn and grow in The\nTeachings of Gotama Buddha as long as the Student has respect for The\nTeachings and the Teacher.\nObserving a potential Teacher’s speech and actions and ensuring that they\nare practicing “Right Speech” and “Right Action” is crucial. Spending time to\nknow the potential Teacher through building a relationship prior to learning\nwith them can be helpful. Anyone who has attained Enlightenment will be a\nperfect example of these Teachings in practice.\nAnswering the questions provided here is helpful, but observing a potential\nTeacher’s practice of The Teachings without judgment can provide you the\nmost insight. It will help you to ascertain whether they are a good role model\nof these Teachings and if they would benefit your learning and growth or not.\n77", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f7b9cd4a-82f5-422d-afa7-f80ea5f2032f", "parent_id": "book-vol1:ch3:commentary:30", "content_type": "commentary", "text": "A potential Teacher should be polite, kind, friendly, and respectful at all\ntimes. You should observe that they are never angry, frustrated, irritated, or\nannoyed for any reason. They should be patient to assist any and all\nStudents who choose to seek guidance.\nIf the Student shows repeated disrespect towards the Teacher in their effort\nto openly and freely offer Teachings to a Student, it would not be uncommon\nfor the Teacher to no longer offer Teachings to that Student.\nIf you are repeatedly disrespectful to a Teacher or fail to study diligently, it is\nthe results of your decisions (i.e. your Kamma) to be turned away or\npotentially be asked to not come back.\nThere needs to be gratitude, respect, and politeness from the Student to the\nTeacher to establish a proper Student-to-Teacher relationship. The respect\nand politeness should be in both directions. From the Student to the Teacher\nand from the Teacher to the Student.\nYou should observe that the potential Teacher is modeling The Teachings by\nexample. That includes being polite, kind, friendly, respectful, and patient\nthrough their speech and actions staying open to “all beings”.\n7.) Ask a potential Teacher “Who can attain Enlightenment?”.\nAll humans who have dedication and commitment to learning and growing\ncan attain Enlightenment. To attain Enlightenment, does not require you to\nordain or otherwise abandon your household life although, that is an option\nsome choose to take through becoming an Ordained Practitioner.\nYou can have life partners, children, an occupation, and possessions while\nliving a household life and still on the path to attaining Enlightenment as an\nArahant, the highest stage of Enlightenment.\nAll humans can attain Enlightenment, no matter your race, gender, sexual\norientation, current faith practice, or any other labels people assign to a\nhuman being.\nThe only limitation to attain Enlightenment is yourself. You need to get the\n“self” out of the way and focus on the growth and development of the mind\nwhile eliminating all complacency. Determination, dedication, and diligence\nto learning and growth is required.\nAll humans can pursue Enlightenment if they have the proper Teachings,\nTeachers with Enlightenment, dedication, and commitment.\n78", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "060dc8c3-f9c6-4a71-96ca-8b6f7e2034cd", "parent_id": "book-vol1:ch3:commentary:31", "content_type": "commentary", "text": "8.) Ask a potential Teacher “Is it possible to eliminate sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom,\nloneliness, shyness, jealousy, resentment, stress, anxiety, and ego?”.\nOne primary aspect of attaining Enlightenment is to eliminate sadness,\nanger, frustration, irritation, annoyance, guilt, shame, fears, boredom,\nloneliness, shyness, jealousy, resentment, stress, anxiety, and the ego. If a\npotential Teacher has attained Enlightenment, they will not experience any of\nthese feelings and know that the ego needs to be dissolved to attain\nEnlightenment.\nThrough discussion of these questions and others you may develop, you will\nneed to decide if you feel that you can respect and learn with a potential\nTeacher.\nYou may need to experience multiple Teachers and Guides along The Path.\nBeing attached to just one Teacher may not produce the best results.\nHowever, your initial training should be with one Teacher to establish a solid\nfoundation and practice of The Teachings. You should notice in a relatively\nshort timeframe that The Teachings shared are clear, concise, and direct with\nyou being able to independently confirm the truth in The Teachings resulting\nin gradual improvement to the condition of the mind.\nEnjoy the journey of meeting and learning from countless people along The\nPath whose only goal should be to help you. Every experience you have in\nlife, no matter how you perceive it, is an opportunity for learning and growth.\nWith The Teachings, Teachers, dedication and commitment you can pursue\nEnlightenment and experience a better quality of life through The Teachings\nof Gotama Buddha.\n79", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "09deb189-d1d1-4f7a-b888-29385bf514f1", "parent_id": "book-vol1:ch3:commentary:32", "content_type": "commentary", "text": "One Who Points Out Treasure\nĀnanda, I shall not treat you as the potter treats the raw damp clay. Repeatedly\nrestraining you, I shall speak to you, Ānanda. Repeatedly guiding you of what to avoid, I\nshall speak to you, Ānanda. The truly dedicated will stand [the test].\nRegard him as one who points out treasure, the wise one who seeing your faults guides\nyou of what to avoid. Stay with this sort of Teacher.\nFor the one who stays with a Teacher of this sort, things get better, not worse.\n(Gotama Buddha)\n(Reference: MN 122 & DHP 76-77)\nAuthor’s Thoughts: In order to share The Teachings that lead to Enlightenment, a\nBuddha or any Teacher, would need to help Students uncover unwholesome qualities in\nthe mind and in their life practice while pointing out the cultivation of wholesome\nqualities. A Student will need to put their trust in the Teacher while investigating the\nareas of improvement the Teacher identifies and shares with the Student.\nA Student will need to be inviting and accepting of a Teacher’s guidance in order to\nidentify areas of improvement and then learn, reflect, and practice Teachings to improve\ntheir life practice. If a Student allows the ego to block the guidance from the Teacher\nwhile feeling displeasure in the Teacher “pointing out treasure”, they will not “stand the\ntest” of receiving guidance from the Teacher to progress towards Enlightenment.\nA Teacher would need to exert a significant amount of time, effort, energy, and\nresources to guide a Student to Enlightenment. A Teacher should not ask for any\nbenefits from their Students, but instead, await what is given as offerings. A Teacher’s\nonly goal should be to guide a Student to Enlightenment without any personal gain for\nthemselves whatsoever.\nSo, a Teacher who takes their time, effort, energy, and resources to “point out treasure”\nshould be regarded as a “wise one who seeing your faults” will help you to learn,\nreflect, and practice The Teachings to attain Enlightenment.\nThe Buddha’s advice is to “stay with this sort of Teacher” as things only “get better, not\nworse”. As the condition of the mind and one’s life, “only gets better, not worse” when a\nStudent is open to understanding guidance from a wise Teacher who kindly and\npatiently shares areas for improvement while not seeking any benefit from you - their\nonly goal is to help you. In this type of relationship with a wise Teacher pointing out\nareas of improvement as treasure to be appreciated based on the goal of helping you,\nyou should “stay with this sort of Teacher” as things only “get better, not worse”.\n80", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Enlightenment:", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 48, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "21181720-3b1f-4ef8-b83d-c51fdc77f513", "parent_id": "book-vol1:ch4:commentary:0", "content_type": "commentary", "text": "Chapter 4\nThe Four Noble Truths:\nEstablishing Right View\nFor anyone interested to explore and study The Path of Enlightenment, one\nmust begin with a deep understanding of The Four Noble Truths.\nThe Four Noble Truths is the first discourse offered by Gotama Buddha as\nhis very first Teaching upon him attaining Enlightenment as The Fully\nPerfectly Enlightened Buddha.\nYou can study his progression and dedication to reaching Enlightenment\nthrough understanding his story that led him there. This Chapter will provide\ndetails on his actual first Teaching once he became The Fully Perfectly\nEnlightened Buddha and a subsequent Chapter will help you understand a\nportion of his life story.\nThe Four Noble Truths is the core understanding required to establish “Right\nView”. Right View gives a Practitioner’s mind the foundation in which to\napply all the other Teachings and practices taught by Gotama Buddha. A\nPractitioner would have no ability to attain Enlightenment unless they\nlearned, reflected, and practiced The Four Noble Truths to establish “Right\nView”.\nThe Four Noble Truths explains the wisdom of discontentedness, the\nwisdom of the cause of discontentedness, the wisdom of the elimination of\ndiscontentedness, and the wisdom of the way of practice leading to the\nelimination of discontentedness.\nIn four (4) simple statements, Gotama Buddha shares the problem with the\nunEnlightened mind, the cause of the problem, the elimination of the\nproblem, and the path leading to the complete elimination of the problem.\nBefore we explore The Four Noble Truths in The Words of The Buddha, I will\nfirst share a summarized version of this Chapter to provide you a high-level\nunderstanding of The Four Noble Truths and related Teachings to prepare the\nmind for deeper investigation of this Teaching.\nThe content in the following table will help you get a basic understanding of\nThe Four Noble Truths and related Teachings.\n82", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e3ffd859-20c7-4784-850e-8fc497ff5da9", "parent_id": "book-vol1:ch4:commentary:1", "content_type": "commentary", "text": "Understanding and practicing “The Four Noble Truths” is the first step towards The\nPath to Enlightenment, Nibbāna, and a Higher Consciousness.\nThe Four Noble Truths is the first step of “The Eight Fold Path” called \"Right View”. The\nEight Fold Path is The Path to Enlightenment with the other Teachings from Gotama\nBuddha connecting into this path.\nImpermanence: Everything is constantly changing and there is no permanent state.\nMaterial objects/possessions, relationships, thoughts, ideas, states of mind, everything\nin the world is constantly changing. All conditioned feelings will cease to exist. All that\narises will cease to exist. There is no steady, constant, or fixed mental state other than\nEnlightenment.\nDiscontentedness: Gotama Buddha describes three feelings as discontent or “Dukkha”\ndue to their nature of being based on impermanent conditions. The goal of these\nTeachings is to eliminate discontentedness of mind providing the mind a permanent\nplace to reside in Enlightenment.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,\nstress, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness,\ndispleased, uncomfortable, unsatisfied, etc.)\nCraving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental\nlonging for something with a strong eagerness. The mind pulling in a direction for\nobjects of its affection.\nThe Four Noble Truths —> “Right View”\n1.) First Noble Truth: Everyone that is unEnlightened will experience discontentedness.\n2.) Second Noble Truth: Discontentedness is caused by our own cravings/desires/\nattachments because the mind wants everything to be permanent when everything in\nthe world is impermanent.\n3.) Third Noble Truth: The elimination of discontentedness is possible by eliminating\ncravings/desires/attachments.\n4.) Fourth Noble Truth: The path to eliminating discontentedness is The Eight Fold Path.\nThe goal in life is not to be happy, as that is an impermanent feeling. When the mind is\nnot happy, it will move to sadness, anger, or worse.\nThe goal in life is to develop a peaceful, calm, serene, and content mind with joy free of\ncravings/desires/attachments that is “satisfied with what is….” - the Enlightened mind.\nThe Enlightened mind will not base its inner feelings on impermanent conditions\ntherefore it is a permanent mental state. The Enlightened mind is unconditioned.\n83", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1fc2242b-6580-4ff6-b87e-44ce09abae94", "parent_id": "book-vol1:ch4:commentary:2", "content_type": "commentary", "text": "Author’s Thoughts: The Four Noble Truths can be summarized and understood in the\nfollowing way.\nYou need to accept responsibility for your own discontent mind and the emotions you\nexperience. Rather than blaming pleasant feelings, painful feelings, and feelings that are\nneither painful-nor-pleasant on someone or something external, see the truth that you\ncause your own discontent mind. See the truth that your own mind is causing itself to\nexperience these unwelcome feelings. By observing the truth that you are the problem,\nthe next step is that you have the ability to resolve the problem.\nBy accepting responsibility for your own discontent mind, you then have 100% ability\nto eliminate discontentedness in the mind through understanding and practice of these\nTeachings. Because if you are the cause of the discontent mind, that means you have\nthe ability to eliminate and resolve the discontentedness in the mind. You have 100%\nability to attain a content mind through learning and practicing these Teachings.\nThe way leading to the complete elimination of discontentedness in the mind and\nattaining a peaceful, calm, serene, and content mind with joy is to learn and practice\n“The Eight Fold Path”. The Enlightened mind will be calm and relaxed yet attentive and\nalert. The mind will be concentrated, steady, and unshakable.\nUnderstanding The Four Noble Truths is the first step towards a content and peaceful\nmind and life. Right View is the first step of The Eight Fold Path. Without accepting\nresponsibility for the discontent mind, you will never be able to take steps to resolve the\ndiscontentedness in the mind because of the “wrong view” that something or someone\nelse is causing the mind to be discontent means you feel that you have no ability to\nattain a content mind. If it is others who are causing you to experience\ndiscontentedness, then you will need to train the entire world to do things your way.\nYou are unable to train the entire world to do things the way of your choosing.\nTherefore, with “wrong view” you will always experience discontentedness in the form\nof pleasant feelings, painful feelings, or feelings that are neither painful-nor-pleasant.\nYou may find that you are attempting to train others to do things your way rather than\ntrain your mind to understand The Natural Laws of Existence.\nHowever, since it is impossible to train everyone in the entire world to react and\nrespond to you in the way of your choosing, you need to train the mind to be peaceful,\ncalm, serene, and content with joy to no longer experience discontentedness in any\nand all situations. You have the ability to change your own mind through training but\nyou have no ability to change the mind of another person.\nThe problem is not the outside world, but the inner world. Training the mind (inner\nworld) is what produces a peaceful existence.\nYou cause your own sadness, anger, frustration, irritation, annoyance, guilt, shame,\nfears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, and all other\ndiscontent feelings. Because you are the cause of these discontent feelings, this means\nthat you can eliminate the discontent feelings through understanding and practice of\nthese Teachings.\n84", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "33fdb156-4442-4b12-a9b3-df2015248d3b", "parent_id": "book-vol1:ch4:commentary:3", "content_type": "commentary", "text": "Author’s Thoughts (continued):\nThese Teachings are a “life practice” to establish an understanding and to practice\nTeachings that eliminate 100% of the discontentedness in the mind. The first step is to\nunderstand The Teachings intellectually, reflect on these Teachings, then observe these\nTeachings in practice so that you can attain the wisdom and truth in The Teachings.\nThrough the wisdom you acquire in the practice of these Teachings, you will liberate the\nmind through wisdom to experience Enlightenment, Nibbāna, a Higher Consciousness.\nThis new found wisdom “gradually” improves the way the mind functions in the world\nthrough how the mind interacts in the world and will eliminate discontentedness of\nmind. When the mind attains Enlightenment, the mind will not experience any\ndiscontentedness. The mind will be peaceful, calm, serene, and content with joy -\npermanently.\nNow that you have an introduction to The Four Noble Truths, let me explain\nin more detail.\nLet’s first discuss The Three Universal Truths as these are foundational\nTeachings that one needs to learn, reflect on, and practice to be able to\nunderstand The Four Noble Truths.\nWe refer to these Teachings as The Three Universal Truths and The Four\nNoble Truths. Gotama Buddha knew they were the truth and Enlightened\nbeings know they are the truth, but in order to attain Enlightenment you will\nneed to know they are the truth through learning, reflecting, and practicing\nthese Teachings with guidance from a Teacher to observe the truth to\nacquire wisdom.\nAs the mind acquires more and more wisdom in this way, the mind will\ngradually awaken to “true reality” no longer struggling to understand the\nworld and what happens in the world. The mind will awaken to the wisdom\nof The Natural Laws of Existence that were explained by Gotama Buddha.\n85", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "25be6c2d-720a-433e-95fa-267d73e75594", "parent_id": "book-vol1:ch4:commentary:4", "content_type": "commentary", "text": "There are “The Three Universal Truths” that are important to\nunderstand.\n1.) Impermanence (Pāli: anicca)\n2.) Discontentedness (often translated as suffering) (Pāli: dukkha)\n3.) Non-Self (Pāli: anattā)\n1.) The Universal Truth of Impermanence is a crucial Teaching to\nunderstand as it relates to understanding Gotama Buddha’s Teachings of the\nworld he describes and then offers a path forward.\nImpermanence is the understanding that all things are constantly changing.\nNothing in the world is permanent except for The Natural Laws of Existence\nand the mental state of Enlightenment. Material objects/possessions,\nrelationships, thoughts, ideas, feelings, states of mind, everything in the\nworld is constantly changing. All conditioned feelings will cease to exist. All\nthat arises will cease to exist. There is no steady, constant, or fixed mental\nstate other than Enlightenment.\nIf you take a moment to explore the mind and the world around you, you can\nobserve that this is, in fact, a universal “truth”. You have had multiple jobs,\nrelationships, countless clothing and possessions. Your hair continuously\ngrows and you never can keep it forever, it leaves the body every moment.\nNothing in your life has stayed with you forever and is constantly changing,\nincluding the physical body itself. The body has constantly changed from\nbirth until now and will continue to change your entire life. You will need to\nleave the body at some point. Nothing truly belongs to you as you are only\nusing everything temporarily and everything will leave us someday because it\nis all impermanent. You cannot keep anything, material objects/possessions,\nrelationships, thoughts, ideas, or feelings permanently.\nYour emotions and mental states are also impermanent. The mind will\nchange from pleasant feelings, to painful feelings, to feelings that are neither\npainful-nor-pleasant through your life and oftentimes throughout your day.\nThere is no emotion or mental state that is permanent - only Enlightenment is\npermanent.\nEnlightenment is the only mental state that is permanent. It is a mental state\nfor the mind to exist permanently because the mind is liberated by wisdom.\nOnce you learn The Natural Laws of Existence and deeply understand them\nthrough practice, you will not unlearn or forget this wisdom. Thus, Gotama\nBuddha gave us Teachings that provide a permanent place for the mind to\n86", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7ebcc9c0-3915-4662-a9ff-43b4f8d97bc5", "parent_id": "book-vol1:ch4:commentary:5", "content_type": "commentary", "text": "reside peaceful, calm, serene, and content with joy - fully protected from the\nups and downs of life where a Practitioner will enjoy life more fully.\nOther examples of how you can observe impermanence in the world are:\nthere will never be a time when 100% of all people in the world understand\nyou are a loving and kind person who only has an interest to live peacefully.\nThat would be permanence and it does not exist. Oftentimes, the mind\nwants everyone to understand you and attempts to convince others of\nsomething. This is not accomplishable as not everyone is going to\nunderstand you because that would be permanence.\nNot everyone is going to agree with your opinions and views. There are\ngoing to be some people who agree with you and others who disagree.\nThere will never be a time when 100% of all people agree with you due to\nThe Universal Truth of Impermanence. So, does it make sense to adamantly\nargue with someone to convince them to agree with you when you know this\nis not possible? Or, instead, one could have a peaceful discussion to share\nan opinion if others are interested to understand recognizing that not\neveryone will understand and not everyone will agree.\nThe mind needs to deeply understand The Universal Truth of Impermanence\nand will need to observe this in the world for itself to acquire wisdom. So,\nlook around and see for yourself if you can find something that is permanent.\nIs the sidewalk permanent? Is it the same color, shape, or texture throughout\nthe entire city or town where you live? Does the sidewalk remain solid or\ndoes it have cracks? This is impermanence.\nIs the weather permanent? Do we experience the same temperature, wind\nconditions, and precipitation every day? This is impermanence.\nIs a tree permanent? Are the leaves the same color, shape, or texture? Does\nthe tree remain the same shape permanently or is it constantly changing?\nThis is impermanence.\nImpermanence is a Universal Truth and the more you look around in the\nworld, the more you will come to understand this truth to acquire wisdom.\nThis is a foundational Teaching that will help you understand The Four Noble\nTruths and the problems within the unEnlightened mind and why you have\nnot been able to experience permanent happiness in your life. Happiness is\nimpermanent.\n87", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5c4952bb-e37e-43f2-95b9-deb378a0b322", "parent_id": "book-vol1:ch4:commentary:6", "content_type": "commentary", "text": "2.) The Universal Truth of Discontentedness is how the unEnlightened\nmind has conditioned feelings based on impermanent conditions. The\nunEnlightened mind will base its inner feelings on impermanent conditions\nleading to conditioned pleasant feelings, painful feelings, and feelings that\nare neither painful-nor-pleasant.\nThe words discontent, discontented, and discontentedness can capture the\nfull essence and meaning of what is mostly described across books and\nwritings about Gotama Buddha’s Teachings where you see the word\n“suffering” substitute the word “discontentedness”. Where you see the word\n“Dukkha” substitute the word “discontentedness”.\nGotama Buddha’s Teachings, that lead to Enlightenment, are meant to allow\nyou to find a content mental state that is in the middle, so that the mind is\nnot affected by impermanence to become “discontent” (oftentimes\ndiscussed as “suffering”).\nThe word “suffering” is often translated from the word “Dukkha”, used by\nGotama Buddha, which you will see if you are studying Gotama Buddha’s\nTeachings in the Pāli language, if you speak with Ordained Practitioners, or\nother places in your journey with Gotama Buddha’s Teachings.\nOftentimes the word “suffering” is used in the English language to represent\nthe subject Gotama Buddha discussed in the Pāli language as “Dukkha”.\nHowever, I have found that the word “discontentedness” is a much better\nword to understand and use. This word represents much more than the word\nsuffering.\nThe word suffering tends to only bring one’s mind to think of physical or\nemotional “pain”. It does not capture the full range of mental feelings that\nexist in one’s experiences of daily life. The word “suffering” is ineffective in\nbringing a Practitioner’s mind wholly to the understanding shared by Gotama\nBuddha. The word suffering will not bring a Practitioner’s mind to\nestablishing “Right View” as described by Gotama Buddha which is needed\nto attain Enlightenment. Thus, offering the word “discontentedness” will\nassist a Practitioner to gain the insight needed for establishing a foundation\nfor further studies and ultimately to attain Enlightenment.\nDiscontentedness describes the mental state when the mind is\nunsatisfied, displeased, uncalm, or unpeaceful. The mind is shaken up,\nunsteady, or unstable.\nDiscontentedness is impermanent but it continues to happen over and over\nagain because the conditions that are causing the discontentedness still\nremain in the unEnlightened mind. The Path to Enlightenment is to train the\n88", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bd0da340-34ff-47d2-91f4-9f8578a80232", "parent_id": "book-vol1:ch4:commentary:7", "content_type": "commentary", "text": "mind to eliminate the conditions that are causing the discontentedness\nthrough dedicated learning, reflecting, and practice of these Teachings.\nDiscontentedness is a mental state that can arise from physical or emotional\npain through to the slightest unpleasantness of a small odor or slightest of\ntouches when unpleasant feelings arise. It describes the mental state that\ncan arise from extreme physical discomfort through to the smallest of needle\npricks, emotional unpleasantries or significant traumas and effects of the\nmind. Discontentedness also describes the condition of the mind when there\nare feelings of happiness, excitement, elation, thrill, exhilaration, euphoria,\nboredom, loneliness, shyness, displeased, uncomfortable, unsatisfied, and\nothers in the mind.\nDiscontentedness is a state of being, not a feeling or emotion itself.\nWhen the mind is excited and elated, the mind is uncalm where one does\nnot have concentration.\nThe Enlightened mind is beyond pleasure and pain where instead of\nexperiencing conditioned happiness, excitement and elation based on an\nimpermanent condition, it will instead experience permanent joy no longer\nattaching its inner feelings to impermanent conditions.\nGotama Buddha describes three feelings as discontent. This is referred to as\nThe Universal Truth of Discontentedness.\nThe goal of these Teachings is to eliminate discontentedness of mind\nproviding the mind a permanent place to reside in the mental state of\nEnlightenment.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration,\neuphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fear, stress, anxiety, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness,\nshyness, displeased, uncomfortable, unsatisfied, etc.)\nHappiness can be described as discontentedness because we know those\nfeelings and pleasures will not last - they are impermanent. Once the\npleasant feelings cease to exist, the mind then oftentimes moves to painful\nfeelings of sadness, anger, or worse. The mind continues to go through this\nconstant cycle of chasing pleasant feelings, then experiencing painful\nfeelings and feelings that are neither painful-nor-pleasant experiencing\ndiscontentedness struggling in life.\n89", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f76e638c-dd3e-4b8a-a016-cc73ad87ea8e", "parent_id": "book-vol1:ch4:commentary:8", "content_type": "commentary", "text": "All three of these feelings can be experienced in the unEnlightened mind\nwhich can be described as discontentedness. If we use the word “suffering”,\nas has been used in the past, it only describes 1/3 of the meaning of\n“dukkha” originally taught by Gotama Buddha. Suffering describes a painful\nfeeling but it does not describe the other two (2) types of “dukkha” or\nfeelings taught by Gotama Buddha. Using the word suffering, a Practitioner\nwould be missing 66.6% of what Gotama Buddha was discussing to\neliminate from the mind, thus, finding it very challenging to ever experience\nEnlightenment.\nDiscontentedness is experienced through The Six Sense Bases. The eyes,\nears, nose, tongue, body, and the mind. These are the six internal sense\nbases or the six internal sense faculties. You will see different people using\ndifferent language to describe Gotama Buddha’s Teachings because even\nhow people describe these Teachings is impermanent. It is not steady, fixed,\nor constant as different people choose to use different language.\nThe six internal sense bases experience the six external sense bases of\nforms, sounds, odors, flavors, physical objects, and mental objects.\nThe mind longing for pleasant feelings through the six internal sense bases\nfor the six external sense bases is one of the significant problems of the\nunEnlightened mind described in The Ten Fetters as “sensual desire”. The\nmind is chasing after pleasant feelings through The Six Sense Bases looking\nto fulfill the objects of its desires through impermanent conditions.\nThe mind experiences discontentedness through longing for sensual\npleasure through these six (6) sense bases.\nThe Six Sense Bases\nInternal Sense Base External Sense Base\nEyes Forms\nEars Sounds\nNose Odors\nTongue Flavors\nBody Physical Objects\nMind Mental Objects\n90", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "99e34f9e-bf73-46e7-9be7-a740bf08fcf3", "parent_id": "book-vol1:ch4:commentary:9", "content_type": "commentary", "text": "When seeing an agreeable form through the eyes, one experiences pleasant\nfeelings. When seeing a disagreeable form through the eyes, one\nexperiences a painful feeling. The mind is discontent.\nWhen hearing an agreeable sound through the ears, one experiences\npleasant feelings. When hearing a disagreeable sound through the ears, one\nexperiences a painful feeling. The mind is discontent.\nWhen smelling an agreeable odor through the nose, one experiences\npleasant feelings. When smelling a disagreeable odor through the nose, one\nexperiences a painful feeling. The mind is discontent.\nWhen tasting an agreeable flavor through the tongue, one experiences\npleasant feelings. When tasting a disagreeable flavor through the tongue,\none experiences a painful feeling. The mind is discontent.\nWhen touching an agreeable physical object through the body, one\nexperiences pleasant feelings. When touching a disagreeable physical object\nthrough the body, one experiences a painful feeling. The mind is discontent.\nWhen recognizing an agreeable mental object through the mind, one\nexperiences pleasant feelings. When recognizing a disagreeable mental\nobject through the mind, one experiences a painful feeling. The mind is\ndiscontent.\nMental objects are mental states. A mental state is a mental quality in which\nthe qualities of the mind are constant even though the state itself may be\ndynamic (i.e. changing).\nThrough all six (6) sense bases or The Six Doorways to Discontentedness,\nthe mind experiences pleasant feelings, painful feelings, and feelings that are\nneither painful-nor-pleasant. When pleasant feelings, painful feelings, and\nfeelings that are neither painful-nor-pleasant are experienced, the mind is\ndiscontent. There are more detailed Teachings on this topic in the book “The\nSix Sense Bases” (Volume 9) in this same book series.\nAs the mind chases pleasant feelings, due to the impermanent nature of\nthese feelings, the mind is then inviting in painful feelings and/or feelings that\nare neither painful-nor-pleasant as the mind still has a longing with a strong\neagerness for impermanent conditions to create pleasant feelings. If the\nmind is basing its inner pleasant feelings on impermanent conditions, it is\nalso going to experience painful feelings and feelings that are neither painful-\nnor-pleasant based on impermanent conditions. Instead, the mind can be\ntrained to be inwardly peaceful and calm no longer yearning for pleasant\nfeelings through conditions which are all impermanent.\n91", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "646768ed-fdc2-4266-99a3-4a73ac248f51", "parent_id": "book-vol1:ch4:commentary:10", "content_type": "commentary", "text": "If the mind is unwilling to let go of impermanent conditioned happiness,\nit will never experience permanent unconditioned joy of the Enlightened\nmind.\nTo attain Enlightenment, you will need to learn how to “guard” the\ndoorways to discontentedness and “protect your own contentedness”\nthrough developing a life practice of non-craving, non-desire, non-\nattachment, or non-clinging. We are each responsible to “protect or\nmaintain our own contentedness of mind”, no one else can do that for\nus.\nSince the mind is not resting in one of these three (3) feelings permanently,\ndue to the internal feelings being based on impermanent conditions, the\nmind is experiencing discontentedness.\nThe goal of Gotama Buddha’s Teachings and pursuing Enlightenment, is for\nthe mind to be content which is a permanent place the mind can reside\nthrough liberation of the mind. The mind will be liberated from basing its\ninternal feelings on impermanent conditions residing permanently peaceful,\ncalm, serene, and content with joy. To accomplish this, one needs to observe\nthe truth in Gotama Buddha’s Teachings to acquire wisdom through your\npractice of The Teachings and then deeply training the mind.\nWe acquire wisdom through learning and practicing The Teachings to\nobserve the same “truths” as Gotama Buddha. The collection of this wisdom\nleads to improved ways for the mind to function optimally with purity of\nthought and awakened to attain Enlightenment.\nEnlightenment is a permanent place for the mind to reside because once you\nlearn something to acquire wisdom you do not “unlearn” it. You learn\nthrough experience and observation of The Teachings through practice of\nThe Teachings. There is no belief in these Teachings and practices but\ninstead experiential learning where you observe the truth in The Teachings\nthat becomes wisdom. Liberation of the mind by wisdom (i.e. Enlightenment)\nis the only mental state that is permanent. Enlightenment is a mental state\nwhere the mind can reside permanently peaceful, calm, serene, and content\nwith joy.\nWe will now use the word discontent, discontented, or discontentedness,\nrather than suffering or dukkha, throughout this book.\n92", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8e03da49-4e82-491e-bcbb-e7011f0a5909", "parent_id": "book-vol1:ch4:commentary:11", "content_type": "commentary", "text": "3.) The Universal Truth of Non-Self is a Teaching that needs to be realized\nin the mind that there is “no permanent self” through learning, reflecting, and\npracticing to eliminate the mind’s misunderstanding that there is a\npermanent self.\nThe unEnlightened mind will falsely identify the body and/or the mind as\nbeing “the self”. There is a self image and self identity that the mind is\noftentimes interested to project and then protect. The misunderstanding that\nthe mind has thinking there is a permanent self leads to the mind\ncontinuously wanting to protect the self image and self identity being unable\nto remain peaceful and calm when there is a disagreeable experience related\nto the self image or self identity.\nFor example, if someone comments about the self image or self identity in a\nway that the mind agrees with, the mind can experience pleasant feelings.\nBut, if someone comments about the self image or self identity in a way that\nthe mind disagrees with, the mind can experience painful feelings.\nThe mind falsely associates the physical body and its appearance as being\n“who you are”. The mind thinks that this body or the mind is “you” and\ntherefore goes out of its way to mentally protect itself when it meets with\ndisagreeable experiences.\nWhen the mind holds on to a permanent self, one can oftentimes become\nvery selfish, self centered, self absorbed, and pursue its own selfish desires.\nThis inhibits a person from being able to observe the life changing wisdom\nthat we are all interconnected and need to improve the way we function in\nthe world through giving and sharing living harmoniously with each other.\nAs long as the unEnlightened mind falsely associates with the physical body\nand/or mind as being the self, who “you” are, thinking the body or mind is\n“you”, then the mind cannot reside peaceful, calm, serene, and content with\njoy because the mind will be fearful and protective of this permanent self.\nThe mind will become angered, frustrated, or worse as it experiences\ndisagreeable situations related to the self image and self identity.\nBut this is a misunderstanding of the unEnlightened mind and as long as it\nholds on to this false belief that there is a permanent self, the mind cannot\nreside peaceful and calm as it will always be fearful and looking out with\nstrategies of protection from perceived enemies and disagreeable\nexperiences.\nAn animal needs to retain the concept of a permanent self in the mind as this\nis how it protects itself in the wild and ensures survival. But, as human\nbeings, we can reside in the human existence more peacefully through\n93", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f6a56fdd-5baa-4d14-9da7-92cc7493de1f", "parent_id": "book-vol1:ch4:commentary:12", "content_type": "commentary", "text": "realizing that we do not need to hold on to this concept or belief of a\npermanent self and, thus, will eliminate a massive amount of fears,\nunwholesome protective habits, and discontentedness in the process of\nletting go to realize “non-self”.\nWhat truly exists is a physical body and a mind that has come together for\nthis unique existence. At birth, we were provided a name, a label, that then\nmakes it easy for everyone to refer to this unique body and mind\ncombination in this existence. The given name lets everyone know “who we\nare” and we can more easily attend to our daily activities roaming and\nwandering about the earth.\nBut then, the unEnlightened mind starts to form a self image and self identity\nbased on this name that has been given to label the unique existence of this\nbody and this mind. The mind forms the false perception that this body is\nyou or that this mind is you. The mind experiences feelings and thinks that is\nyou and who you are. The mind gets tangled up misunderstanding that there\nis a self because it lacks the wisdom it needs to see clearly that there is no\nself.\nOftentimes people get so confused that at some point during life one might\nproclaim they need to go “find themselves” or they are going to go try to\n“discover their true self”. One might say, “they do not even know who they\nare anymore”.\nThis might lead to a journey where they unplug from society or go on a\njourney through education, travel, and other experiences seeking to\nunderstand who they truly are as they are not able to identify a “true self”.\nOne might remain conflicted for many years over who they are becoming\nexperiencing boredom, loneliness, or other discontent feelings due to not\nbeing able to find or understand “the self”. The mind is searching and\nyearning to discover a self but it can never find one though it continues its\npursuit seeking to know and find a self because the mind does not realize\nthere isn’t one. There is no self yet the mind’s misunderstanding thinking\nthere is a self can cause the mind to grow increasingly conflicted and\nstruggle.\nThis can cause one’s life to come crashing down around them because they\nare seeking to find a self but a self does not actually exist. They are on a\nnever ending journey to find something that does not actually exist.\n94", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f7abd05d-2dd8-4415-a919-3c43cada32a7", "parent_id": "book-vol1:ch4:commentary:13", "content_type": "commentary", "text": "The only way out of this constant struggle is to deeply understand there is\n“no self” through understanding The Universal Truth of Non-self coming to\nrealize that the mind can reside more peaceful, calm, serene, and content\nwith joy when it is not falsely identifying the physical body or the mind as\nbeing a permanent self.\nIs the body permanent or impermanent?\nIs the mind permanent or impermanent?\nSo, if the body is impermanent and the mind is impermanent, where is this\npermanent self that the mind wants to “hold on” to?\nThe answer is, there is no permanent self but the unEnlightened mind thinks\nthere is one and this is a misunderstanding that the mind has, thus, causing\nit problems in the world through fears, unwholesome protective habits, and\noftentimes becoming quite selfish being unable to share with others claiming\nownership of everything around us. The false understanding or ignorance\n(unknowing of true reality) that the unEnlightened mind has related to The\nUniversal Truth of Non-self and all these other Teachings sends it into a\nconstant cycle of trying to fulfill or please the mind with pleasant feelings but\nit keeps ending up with repeated discontentedness.\nThis can all be remedied through learning, reflecting, and practicing\nTeachings to eliminate this misunderstanding, misperception, and false belief\nin the mind that there is a permanent self.\nThis comes with consistent learning and practice with guidance from a\nTeacher. A Practitioner will need to first have a well developed life practice of\nThe Eight Fold Path which includes meditation. These core and central\nTeachings help prepare the mind to get to a point where it can more clearly\nsee “there is no self” and be prepared to “let go” of its misunderstanding\nthat there is a permanent self.\nOftentimes when one is learning The Universal Truth of Non-self, the\nPractitioner does not immediately understand it and even if they did, it would\nstill take a well developed practice of many other Teachings to get to the\npoint where the mind will be willing to let go of “the self” realizing non-self\nwhich is to eliminate the fetter/taint/pollution of mind described in The Ten\nFetters as “personal existence view”.\nEliminating “personal existence view” to realize “non-self” will be discussed\nfurther in the Chapter titled “Dissolving The Ego: Ego Serves No Purpose”\n(Chapter 16).\n95", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "01bc74c8-52c0-4876-9001-0c384efae18e", "parent_id": "book-vol1:ch4:commentary:14", "content_type": "commentary", "text": "Now, onto The Four Noble Truths.\nThe Four Noble Truths are offered throughout literature of Gotama Buddha’s\nTeachings in many forms. It is rare to see the same translation or wording\nfrom any two sources due to impermanence.\nThe below are The Four Noble Truths as translated from The Pāli Canon, the\noriginal and most complete source of Gotama Buddha’s Teachings.\n96", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cea73f43-220d-4976-9bd8-94d53ed433a9", "parent_id": "book-vol1:ch4:commentary:15", "content_type": "commentary", "text": "The Four Noble Truths\nMonks, there are these Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness,\nthe noble truth of the cause of discontentedness,\nthe noble truth of the elimination of discontentedness,\nthe noble truth of the way leading to the elimination of discontentedness.\nAnd what, Monks, is the noble truth of discontentedness?\nIt should be said: The Five Aggregates subject to clinging; that is, the form aggregate\nsubject to clinging, the feeling aggregate subject to clinging, the perception aggregate\nsubject to clinging, the volitional formation aggregate subject to clinging, the\nconsciousness aggregate subject to clinging. This is called the noble truth of\ndiscontentedness.\nAnd what, Monks, is the noble truth of the cause of discontentedness?\nIt is this craving which leads to renewed existence, accompanied by excitement and\ndesire, seeking excitement here and there; that is craving for sensual pleasures, craving\nfor existence, craving for extermination. This is called the noble truth of the cause of\ndiscontentedness.\nAnd what, Monks, is the noble truth of the elimination of discontentedness?\nIt is the remainderless fading away and elimination of the same craving, the giving up\nand letting go of it, freedom from it, non-reliance on it. This is called the noble truth of\nthe elimination of discontentedness.\nAnd what, Monks, is the noble truth of the way leading to the elimination of\ndiscontentedness?\nIt is this Noble Eight Fold Path, that is, Right View, Right Intention, Right Speech, Right\nAction, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration. This is\ncalled the noble truth of the way leading to the elimination of discontentedness.\nThese, Monks, are The Four Noble Truths.\nTherefore, Monks, an effort should be made to understand: ‘This is discontentedness’;\nan effort should be made to understand: ‘This is the cause of discontentedness’; an\neffort should be made to understand: ‘This is the elimination of discontentedness’; an\neffort should be made to understand: ‘This is the way leading to the elimination of\ndiscontentedness.’\n(Gotama Buddha)\n(Reference: SN 56.13)\n97", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "df2b521e-66ad-44f4-9b7d-59ff0c53b9a8", "parent_id": "book-vol1:ch4:commentary:16", "content_type": "commentary", "text": "The following text of The Four Noble Truths is a Teacher’s explanation to\nassist a Practitioner’s learning rather than an attempt at a direct translation\nof Gotama Buddha’s actual words.\nThe remaining part of this chapter will be dedicated to helping you to\nunderstand The Four Noble Truths in a way that allows you to understand,\nreflect, and practice this important Teaching to establish Right View.\nFirst Noble Truth: Everyone that is unEnlightened will experience\ndiscontentedness. (The noble truth of discontentedness.)\nIn the first noble truth Gotama Buddha explains discontentedness. There is\nno permanent peacefulness, calmness, serenity or contented state with joy\nin the mind other than Enlightenment.\nAll unEnlightened beings will experience discontentedness. If you experience\ndiscontentedness which is a pleasant feeling, a painful feeling, or a feeling\nthat is neither painful-nor-pleasant, then you know the mind is\nunEnlightened.\nIf the mind experiences:\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration,\neuphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fear, stress, anxiety, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness,\nshyness, displeased, uncomfortable, unsatisfied, etc.)\n…then, you know the mind is discontent and unEnlightened.\nThere are plenty of unEnlightened beings in the world and is why we\nexperience so many struggles in daily life. The Path to Enlightenment is for\nyou to eliminate discontentedness in the mind so that it can reside peaceful,\ncalm, serene, and content with joy - permanently.\nWith continued learning, reflection, and practicing of these Teachings, the\nmind will move closer to the Enlightened mind.\nExperiencing all three of these feelings it can be described as the mind is\ndiscontent, discontented, or experiencing discontentedness.\n98", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d0e013fc-d861-44e3-b690-2a1fcc546930", "parent_id": "book-vol1:ch4:commentary:17", "content_type": "commentary", "text": "Happiness (i.e. pleasant feelings) is based on an impermanent condition,\ntherefore, it is impermanent - it is unsatisfying and displeasing. If there is\nconditioned happiness (i.e. pleasant feelings), it is only a matter of time\nbefore the mind experiences painful feelings or feelings that are neither\npainful-nor-pleasant. The mind will continue to experience discontentedness\nas long as it has craving/desire/attachment for conditioned pleasant feelings.\nPainful feelings and feelings that are neither painful-nor-pleasant are right\naround the corner waiting to invade the mind.\nAn Enlightened mind will experience joy that is beyond pleasure and pain.\nThe joy will not be conditioned on an impermanent object, therefore, it will be\npermanent. An Enlightened being wakes up joyful, is joyful all day long, and\ngoes to sleep joyful. An Enlightened being can enjoy much more out of life\nbecause the mind is never discontent, it is deeply trained to no longer base\nits inner feelings on some impermanent condition.\nDiscontentedness does not arise in an Enlightened mind.\nAll beings in the unEnlightened state experience discontentedness of mind\nthrough pleasant feelings, painful feelings, and feelings that are neither\npainful-nor-pleasant.\nThis could be perceived as a pessimistic view however, in order to achieve\ncontentedness, a Practitioner will need to first understand the\ndiscontentedness in the mind so that with this Right View, a Practitioner can\nclear their own discontented state of mind.\nIf we view the mind, and thus the world as correct, healthy, and a pleasant\nplace to be then there is no reason to change or adjust our state of\nconsciousness. It’s through observing the mind and what humans have\ncreated in the world as undesirable that we bring the mind to the\nunderstanding that we need change.\nWe certainly feel enjoyment, pleasure, and have had plenty of pleasant\nexperiences in life. However, you have also experienced grave suffering or\nmild suffering that if you had the choice, you would not want to repeat. The\npurpose of pursuing Enlightenment is to eliminate discontentedness in the\nmind and ensure that there is not rebirth into the world to experience the\nmisery of a new existence. In this way you can experience a peaceful, calm,\nserene, and content mind with joy and, thus, a peaceful life. You can escape\nThe Cycle of Rebirth and experience a better way of life through the pursuit\nof Enlightenment.\nAn Enlightened mind will enjoy the rest of their life with complete peace and\ncalmness of mind.\n99", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1d8f5545-c5a8-4796-8066-978c838bd23f", "parent_id": "book-vol1:ch4:commentary:18", "content_type": "commentary", "text": "Look at what is in the mind this very moment along with the past or future\nthoughts you are having. What do you see? If you are honest with yourself,\nyou will see discontentedness, suffering, a lifetime of accumulated\ndiscontentedness. This is normal and the state of mind prior to the pursuit of\nEnlightenment and for someone unaware of the solution. Your\ndiscontentedness continues over and over without the ability to understand\nit or resolve it until you have learned and practiced The Teachings of Gotama\nBuddha.\nFurther, if you look at the world around you carefully, a well learned eye\nshould start to see discontentedness everywhere. Not just in your own life,\nbut in the life of most people around you. You should see that everyone you\nknow, no matter how happy of a face they portray, has discontentedness of\none form or another unless they have attained Enlightenment. All people who\nare unEnlightened will experience discontentedness of mind, however the\nmost important understanding and focus should be on your own mind. You\ncan resolve the discontentedness in your own mind but you cannot resolve\nthe discontentedness of someone else’s mind, only they can do that.\nWhen we see the world as an undesirable place to exist, we will naturally be\ninterested to seek refuge or protection in a higher state of consciousness,\nthus, seek Enlightenment - the ultimate goal of Gotama Buddha’s Teachings.\nWe cannot run from this world or all that has accumulated in the mind, so the\nonly answer is to seek Teachings, understanding, and protection in the\nfurther progress towards emptying the mind on The Path to Enlightenment.\nYou will often see phrasing such as “seek refuge in the dharma”. “Dharma”\nor in Pāli “Dhamma”, are The Teachings of Gotama Buddha.\nBy seeking refuge, you are seeking understanding, insight, knowledge,\nwisdom, and ultimately as you pursue Enlightenment you will have safety of\nthe mind through protection of The Teachings and wisdom you have\nacquired. The mind will be protected by Gotama Buddha’s Teachings to\nprotect against the world of discontentedness. The mind will be liberated by\nwisdom. The mind will experience the fading away of strong feelings and\nultimately freedom from strong feelings as it is liberated from the problems it\nencounters through making decisions with pollution of the mind.\nThrough the process of learning and emptying the mind, you will attain a\npurer and purer mind, thus, a more stable, content, and peaceful existence.\nThe mind will be purified from the fetters/taints/pollution and, thus, all\ndiscontentedness can be eliminated but one must understand what is\ncausing the discontentedness and how to eliminate it which is explored in\nthe remaining portion of The Four Noble Truths.\n100", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5deb3537-a337-4d83-bb82-84cba841acb8", "parent_id": "book-vol1:ch4:commentary:19", "content_type": "commentary", "text": "Now, let’s explore why the impermanent nature of everything in the world\ncauses the mind to be discontent.\nSecond Noble Truth: Discontentedness is caused by our own cravings/\ndesires/attachments because the mind wants everything to be\npermanent when everything in the world is impermanent. (The noble\ntruth of the cause of discontentedness.)\nWith the understanding that the unEnlightened mind is full of\ndiscontentedness, we now explore the second noble truth which details the\ncause of the discontentedness.\nThe cause of our discontentedness is that the unEnlightened mind has\ncravings/desires/attachments, mental longing with a strong eagerness,\nwanting things to be permanent when everything is impermanent except for\nEnlightenment and The Natural Laws of Existence. This is how the mind pulls\nin the direction towards the objects of its affection.\nThe mind has craving/desire/attachment to “things” including the “things” of\nthe past or the future. Our expectation is that things are permanent and\nwhen they are not, discontentedness occurs. When the mind has mental\ncraving/desire/attachment, longing with a strong eagerness for “things” that\nare impermanent while we expect them to be permanent, the mind will cause\nitself to become discontent because it “wants” permanence.\nThis is why when there is a relationship that has ended, the mind\nexperiences sadness, anger, frustration, irritation, boredom, loneliness, or\nother discontent feelings. The mind wanted the relationship to be permanent\nand when it was not, the mind experiences discontentedness in the form of\npainful feelings.\nWhether the relationship ended due to a disagreement, moving away from\neach other, death, or some other cause, the unEnlightened mind wanted the\nrelationship to be permanent and when it wasn’t, the mind experienced\ndiscontentedness. The unEnlightened mind does not understand\nimpermanence and is not trained to be comfortable with impermanence and,\ntherefore, causes itself to be discontent.\nIf an unEnlightened mind purchases a brand new shiny sports car and drove\nit to a store, parked and then went into the store returning to a scratch on\nthe car, one person could get angry or enraged blaming others for this anger\nand looking to settle this through hostility and aggression. Or, a person could\nexit the store observing the scratch on the car understanding impermanence\nand be thankful that they have insurance or otherwise plan to get the car\nfixed - remaining calm, steady, and stable with an understanding that the car\n101", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ec660559-655f-44ad-919a-a0149c09f4b7", "parent_id": "book-vol1:ch4:commentary:20", "content_type": "commentary", "text": "is impermanent and it is impossible for it to permanently be a brand new\nshiny sports car.\nIn both scenarios, the scratch was the same but one person’s mind reacted\nto the situation with ignorance (unknowing of true reality) of impermanence\nand the mind is causing itself to be discontent due to craving/desire/\nattachment while the other person chose to respond understanding\nimpermanence and made wise choices to get the car repaired. So, the cause\nof the discontentedness was not the scratch or the person who created the\nscratch or else, both people would have the same experience.\nThe cause of discontentedness is that the unEnlightened mind has\ncraving/desire/attachment wanting to keep things permanently and\nwhen it encounters impermanence, the mind becomes discontent.\nThe mind is causing itself to be discontent due to its own mental longing\nwith a strong eagerness wanting things to be a certain way referred to as\ncraving/desire/attachment.\nThere is never a time where a relationship is going to be permanent or that\none’s possessions will remain in a permanently pristine condition. Therefore,\nas long as the mind is unaware and unknowing of The Universal Truth of\nImpermanence and The Four Noble Truths, not practicing these Teachings to\ntrain the mind, the unEnlightened mind will continue to struggle experiencing\nan untold amount of discontentedness throughout life.\nCraving/desire/attachment/wants/expectations/grasping/holding/clinging are\nall words that we use to describe how the mind yearns or longs for\nsomething with a strong eagerness. The unEnlightened mind thinks that if it\njust gets the objects of its affection that it will have what it needs, will\nprovide inner fulfillment, and it can rest.\nBut, the mind continually chases after the objects of its affection wanting\nand desiring pleasant feelings. Upon acquiring the objects of its affection or\nwhatever it is obsessing over, the mind experiences pleasant feelings\n(happiness, excitement, elation, thrill, exhilaration, euphoria, etc.). Because\nthose feelings are impermanent (i.e. temporary) the mind continues its chase\nafter the pleasant feelings through the next object of its affection\nexperiencing the burden of carrying craving/desire/attachment deep in the\nmind oftentimes experiencing headaches, tiredness, or heaviness, etc. as it\ncarries the burden of craving/desire/attachment throughout the day.\nCraving and desiring pleasant feelings the mind identifies the next object of\nits affection and continues to chase after it never getting a chance to rest as\nit thinks the next shiny object is just around the corner that will be ultimately\n102", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1f0099b2-79bb-4167-bc2e-93a6c3c82539", "parent_id": "book-vol1:ch4:commentary:21", "content_type": "commentary", "text": "fulfilling and it continues to chase after them but never experiences lasting\ninner fulfillment because it is basing its internal feelings on impermanent\nconditions.\nIf the mind does not get what it wants, then it experiences painful feelings\n(sadness, anger, frustration, irritation, annoyance, guilt, shame, fear, stress,\nanxiety, etc.). The mind is uncomfortable with the painful feelings so it\nattempts to push these away thinking that they are being caused by external\n“things” so it pushes away the people, situations, and circumstances that it\nattributes these painful feelings. Yet, the cycle continues because it is not\ntruly the external “things” that are causing discontentedness in the mind, it is\nthe mind’s own craving/desire/attachment that is causing itself to experience\ndiscontentedness.\nIt is through the mental craving/desire/attachment in the mind that we cause\nour own discontentedness.\nIt is possible to love, have relationships, and possessions without being\nattached to them which would cause us discontentedness.\nAllowing the people in our life to walk their own path without forcing behavior\nor decisions is a practice of non-craving, non-desire, non-attachment or\nnon-clinging. Being pushy or forceful is due to the mind’s craving/desire/\nattachment and will only push people away from you while hindering your\nEnlightenment. Caring for another human and ensuring they have what they\nneed in life is a practice of loving-kindness or compassion, not craving/\ndesire/attachment.\nA craving/desire/attachment refers to the mental attachment or mental\nclinging, the way the mind pulls towards the objects of its affection with\nlonging and yearning - a strong eagerness. Just merely possessing\nsomething is not a craving/desire/attachment. Should you not have the\npossession, a relationship, or “thing” is the mind discontent? Is there\ncraving, desire or attachment, mental longing with a strong eagerness? If so,\nthis is a craving/desire/attachment.\nIt is not the relationships or possessions that are causing the\ndiscontentedness but instead the way the mind longs for things to be a\ncertain way and when they are not that way, the mind becomes discontent.\nUnderstanding that all possessions and relationships are impermanent, thus,\nwill leave us some day, helps us to practice non-attachment training the\nmind to not hold things so tightly.\n103", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6983019c-7ec9-43bd-9195-15146f5d1e18", "parent_id": "book-vol1:ch4:commentary:22", "content_type": "commentary", "text": "As unEnlightened humans, we typically place much focus on our “wants”\ninstead of our “needs”. Our “wants” will drive the mind to more and more\ndiscontentedness because we never can fully fulfill our “wants” and, thus,\nthey result in discontentedness with the mind constantly attempting to\npursue “wants” instead of peacefulness and contentedness. The mind has\nconstant “cravings and desires” or “wants”.\nTherefore, our discontentedness is self imposed through creating, building,\nand maintaining our own craving/desire/attachment to “things”, wanting\nthem to be permanent in an impermanent world. With the mind wanting\nthings to be permanent but yet everything in the world is constantly\nchanging, the mind’s misunderstanding expecting permanence causes the\nmind to continue to experience discontentedness over and over again until it\nlearns and is deeply trained through developing a comprehensive “life\npractice”.\nThings are going to always change so if we cling to them expecting them to\nnever change, we are setting ourselves up for discontentedness. So, to\nobtain wisdom and a peaceful existence, we must not have craving/desire/\nattachment wanting things to be permanent.\nLook at your life and the “things” you are clinging too. What are they?\nMaterial possessions, relationships, a calm environment or “stuff” that if\ngone would cause you discontentedness.\nIf you lost your wallet, purse, mobile phone, keys, your house, your car, your\nbest friend, your partner, your parents/family members, your title, or your job,\nhow much discontentedness would you experience? These are all examples\nof things you would experience a certain degree of discontentedness with\nshould your possession of them be lost or broken.\nWhen you have attained Enlightenment, these things nor others will cause\nthe mind discontentedness but instead you will look for solutions to these\nimpermanent situations and circumstances.\nWe cannot blame others for our unhappy or unsettled mind and state of\nexistence. We are the only one who can cause ourselves discontentedness\nand we are the only one who can attain contentedness for the mind and our\nlife through developing our life practice to understand and practice these\nTeachings.\nA person will struggle in personal and professional relationships finding it\ndifficult to experience total peace of mind because the mind is falsely\nattributing all of its difficulties and struggles to other people, situations, and\ncircumstances that it feels is beyond its ability to control. The unEnlightened\n104", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6abe88b6-27aa-4962-a3d5-87822ce8ecca", "parent_id": "book-vol1:ch4:commentary:23", "content_type": "commentary", "text": "mind will constantly blame others for the difficulties and struggles it faces\nrather than accepting responsibility for its own decisions that are leading it to\ndiscontentedness. This is “wrong view”.\nYet, the unEnlightened mind tries to control people, situations, and\ncircumstances to do things its way trying to find peace in getting everyone to\ndo things the way you want. But the work is incomplete because it is\nimpossible to get everyone in the world to do things your way permanently.\nInstead, the mind could learn The Natural Laws of Existence gaining deep\nwisdom to understand the world that it does not understand so that it no\nlonger struggles through countless daily interactions and decisions. Gaining\nwisdom of The Natural Laws of Existence through Gotama Buddha’s\nTeachings, the mind can then focus on how to eliminate discontentedness\nrather than living with the burden of continuing to experience a mind that\ngets shaken up by daily events and occurrences caused by its own craving/\ndesire/attachment/wants/expectations/grasping/holding/clinging.\nThird Noble Truth: The elimination of discontentedness is possible by\neliminating cravings/desires/attachments. (The noble truth of the\nelimination of discontentedness.)\nGotama Buddha’s third noble truth explains how to eliminate\ndiscontentedness in the mind no matter how large or small the\ndiscontentedness might be. We know from the second noble truth that the\ncause of our discontentedness is from the mental craving/desire/attachment/\nwants/expectations/grasping/holding/clinging to “things”.\nSo, the elimination of our discontentedness can only be achieved by the\nelimination of our craving/desire/attachment to thoughts, emotions,\npossessions, people, situations, etc. The mind needs to eliminate the mental\nlonging with a strong eagerness, not the possessions, people, or situations\nin our life. A Practitioner needs to eliminate how the mind pulls towards the\ndirection of the objects of its affection wanting them to be permanent.\nThe elimination of discontentedness is possible through the elimination of\nour own cravings/desires/attachments. This means, we know we will\nexperience discontentedness from our cravings/desires/attachments so\nthus, we must train the mind through the remedy prescribed by Gotama\nBuddha to resolve the mind’s constant longing with a strong eagerness\nwanting to hold on to “things”.\nThe general training that is employed is Breathing Mindfulness Meditation\nand a practice of generosity in daily life. Both of these are training the mind\nto “let go”. These remedies are explained in more detail in this book and\n105", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "91cd5762-9abe-482b-a7a0-e73330051354", "parent_id": "book-vol1:ch4:commentary:24", "content_type": "commentary", "text": "book series. A wise Practitioner will develop a consistent daily meditation\npractice to include Breathing Mindfulness Meditation. Seeking guidance with\na Teacher will help you to establish this practice and develop it to ensure the\nmost benefits to the mind. The Chapter titled “Identifying Cravings:\nCultivating Non-Craving and Analysis of The Mind” (Chapter 13) in this book\nwill provide additional ways to approach the elimination of cravings/desires/\nattachments.\nWe can train ourselves to acquire only the things we “need” and not the\nthings we “want”. Eliminating craving/desire/attachment does not mean that\nwe need to eliminate relationships or eliminate our possessions. It means we\nneed to learn non-craving, non-desire, non-attachment and train the mind\nnot to be discontent when we do not have these “things”, based on the\nimpermanent nature of all “things”. We need to eliminate the mental craving,\ndesire, or attachment through active training of the mind.\nWe may “want” a big house and luxury car however to accomplish this\n“want” it may require extensive discontentedness in the mind. It may be\npossible that you will need to have greed or other unwholesome cravings to\nachieve your “wants”. However, if we tend to only our “needs”, it can be a\nmore balanced and healthy life.\nThis is one reason why Ordained Practitioners wear simple clothing, cut their\nhair, eat whatever is given to them, live where ever they need to live and use\njust the bare essentials, etc. This creates a minimalist lifestyle that fosters the\nbest opportunity for one to pursue Enlightenment.\nOne can achieve Enlightenment through a household life, it’s just more\nchallenging and requires the utmost attention to what you are craving and\ndesiring, so that you can eliminate the mental craving/desire/attachment\nthrough a disciplined approach where Ordained Practitioners practice a pre-\nprescribed discipline.\nIt is not required that you end your relationships with partners/friends/\nchildren/family, or give up things like a car, job, clothing, etc. It’s only\nrequired that you seek what you “need” in life so that you aren’t driving the\nmind to fulfill your “wants” which is a never achievable goal while training the\nmind through these Teachings. As soon as you get what you want, your\nwants change and thus the mind continues on its never ending quest to\nacquire more things.\nYou do not need to give up everything to live the monastic life for the pursuit\nof Enlightenment. You can do that and it is a route that some people prefer\nto take as it creates conditions conducive for Enlightenment but is not\nrequired.\n106", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f9120a22-bbfd-42f7-93cd-bfa2f299ebb8", "parent_id": "book-vol1:ch4:commentary:25", "content_type": "commentary", "text": "The conditions of eliminating cravings/desires/attachments within the\nmonastic life are drastically improved. Living a monastic life does not mean\nyou will absolutely attain Enlightenment. You will still be required to earn your\nown Enlightenment, just like everyone else, it’s just that living a holy life\nwithin a Temple environment provides you a set of guidelines that drastically\nminimize your ability to cling or have attachments while being surrounded by\na community of supportive Practitioners.\nThe home life or householder environment is more challenging because one\nmust first gain the deep knowledge of what is required for the seeking of\nEnlightenment, dedicate time, create a discipline for themselves, seek\ntraining and support for The Teachings, and then implement them into their\ndaily life.\nIf a Household Practitioner has an entire household or support system\nattempting to achieve the same goals of Enlightenment, this pursuit is more\npossible to achieve. However, if just one person in the household is working\nalone amongst others, it can be more challenging to learn and implement\nThe Teachings. Having friends, family, and community who are learning,\nworking, progressing, and supporting each other will produce the best\nresults.\nA monastery is a community of people who are all working towards the same\ngoals, however, there are communities of people throughout the world\nseeking to eliminate discontentedness from their lives using the core\nTeachings from Gotama Buddha.\nSome communities explain it as The Teachings of Gotama Buddha and\nothers do not, however, The Teachings all originate from the same source,\nGotama Buddha.\nGotama Buddha is the originator and discovered “The Path” to\nEnlightenment, Nibbāna, and a Higher Consciousness.\nGotama Buddha offered his Teachings to those around him and the world\nwithout ego or interest in fame or fortune. He did not even want to teach\nbecause he felt it would be too much of a struggle to teach others. But he\npersevered and continued forward ultimately deciding to teach anyone who\nwas interested to learn and chose to learn.\nHe ordained females to provide females an ordained path to attain\nEnlightenment.\n107", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "15e54b19-e6ac-4906-9aa1-942253bed3ee", "parent_id": "book-vol1:ch4:commentary:26", "content_type": "commentary", "text": "Gotama Buddha was not interested in people even being attached to him\nasking for no one to create images, statues, or likeness of him. However,\npeople and our “wants” decided to create these “things” because of craving/\ndesire/attachment and human beings are experts at craving/desire/\nattachment.\nA Household Practitioner will need to find ways to physically, electronically,\nor otherwise gain access to The Teachings for their own life. This book series\nand all the associated resources including personal guidance are available to\nhelp you learn, reflect, and practice to eliminate discontentedness of mind\non The Path to Enlightenment.\nFourth Noble Truth: The path to eliminating discontentedness is The\nEight Fold Path. (The noble truth of the way leading to the elimination of\ndiscontentedness.)\nGotama Buddha offers truth and reality in The Four Noble Truths. He\nexplains the discontent mind and its solution in just three simple statements.\nHe explains the problem (First Noble Truth), the cause of the problem\n(Second Noble Truth), and that ending the problem is possible and the\nsolution for “how” to eliminate the discontentedness (Third Noble Truth).\nThen, he gives us “The Path” forward to eliminate the discontentedness in\nthis fourth and final noble truth.\nIn the fourth noble truth Gotama Buddha lays out the path forward and how\nwe can all pursue Enlightenment. He gives us the exact formula to solve the\nproblem of discontentedness in the mind. He gives us a road map of how to\nend our own discontentedness. Thus, he presents The Eight Fold Path.\nIt is The Eight Fold Path that is the way leading to the complete elimination\nof all discontentedness from the mind. Through learning, reflecting, and\npracticing The Eight Fold Path, a Practitioner can train the mind to\ncompletely eliminate 100% of all discontentedness.\nRight View: The Right View is to understand and practice The Four Noble\nTruths to establish the proper view or understanding as we embark on the\nremaining journey ahead of us.\nRight Intention, Right Speech, Right Action, Right Livelihood, Right\nEffort, Right Mindfulness, Right Concentration.\n108", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Four Noble Truths:", "sutta_refs": ["SN"], "page": null, "page_start": 82, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f14ff57e-5cf5-47d3-866f-8952a1c899f5", "parent_id": "book-vol1:ch5:commentary:0", "content_type": "commentary", "text": "Chapter 5\nThe Eight Fold Path:\nThe Path for All Humans to Enlightenment\nWith an understanding of The Four Noble Truths, you can now study and\npractice The Path to eliminate discontentedness from the mind and your life.\nYou will need a detailed and thorough understanding and practice of The\nEight Fold Path to attain Enlightenment.\nGotama Buddha gave us “The Path” forward to pursuing our own\nEnlightenment. In his explanation of The Eight Fold Path, we learn exactly\nhow to achieve Enlightenment through a life practice or a better way of life.\nYou will need to learn The Eight Fold Path in detail, over time, to soak this\nTeaching into the mind. A Practitioner will need to apply time and effort to\ninvestigate this Teaching on multiple occasions to fully develop their life\npractice. The Eight Fold Path is your “life practice” and The Path to\nEnlightenment.\nThe Eight Fold Path is categorized into three (3) different sections, wisdom,\nmoral conduct, and mental discipline. Referring to The Eight Fold Path as\nwisdom, moral conduct, and mental discipline is an easy way to reference\nThe Eight Fold Path and the goal of each section of The Eight Fold Path,\nwithout needing to describe each step individually.\nThe following table will help you to understand the categorization of The\nEight Fold Path into its three (3) separate categories which describes the\ngoals of those individual steps.\nFor example, learning, reflecting, and practicing Right View and Right\nIntention leads to the development of “wisdom”. Learning, reflecting, and\npracticing Right Speech, Right Action, and Right Livelihood leads to the\ndevelopment of “moral conduct”. And, learning, reflecting, and practicing\nRight Effort, Right Mindfulness, and Right Concentration leads to the\ndevelopment of “mental discipline”.\n111", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a71aed87-f017-4589-80a1-6bd1c4d1b77f", "parent_id": "book-vol1:ch5:commentary:1", "content_type": "commentary", "text": "8.) Right Concentration Mental Discipline\n7.) Right Mindfulness\n6.) Right Effort\n5.) Right Livelihood Moral Conduct\n4.) Right Action\n3.) Right Speech\n2.) Right Intention Wisdom\n1.) Right View\nYou will need to put the entire Eight Fold Path into practice within your daily\nlife, over time, as you learn and grow.\nYou will not be able to achieve perfection in a couple of days, weeks, or\nmonths. Instead, you will need to learn, implement, see results, and continue\nthe process of working to diligently apply all steps of The Eight Fold Path to\nyour life. Through gradual training and gradual practice, the mind will\nexperience gradual progress to becoming more peaceful and calm.\nYou must not master each step individually before moving onto the next.\nInstead, study the entire Eight Fold Path and implement it as a way of life, a\n“Life Practice”. Earning your own Enlightenment is a pursuit of life improving\nsteps. Having guidance and Teachers is helpful as you study and work\ntowards the goal of Enlightenment.\nThe Eight Fold Path is the way leading to the elimination of discontentedness\nand attaining Enlightenment. Through practice of The Eight Fold Path, we\neliminate all unwholesome results and outcomes from our unwholesome\ndecisions through not causing harm to other beings. This is described as the\nelimination of unwholesome Kamma through producing only wholesome\nKamma. It is our wholesome and wise decision making to acquire wisdom,\nimprove our moral conduct, and refine our mental discipline that we will\nexperience better results in the condition of the mind and our life.\nBy causing harm to other beings through your intentions, speech, actions, or\nlivelihood, you cause harm to yourself through “The Natural Law of Kamma”.\nThe Natural Law of Kamma is cause and effect, action and results,\nessentially the results of your decisions. If you make wholesome decisions,\nthere will be wholesome outcomes. If you make unwholesome decisions,\nthere will be unwholesome outcomes. It is due to craving, anger, and\nignorance (unknowing of true reality) that the unEnlightened mind does not\n112", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7da7fef8-4355-4973-b3b6-01359457d3e0", "parent_id": "book-vol1:ch5:commentary:2", "content_type": "commentary", "text": "understand what it does not understand and, therefore, makes unwholesome\ndecisions causing harm in the world. Then, that harm is returned to you\nthrough others’ intentions, speech, and actions. There will be more on\nKamma in the Chapter titled “What is Kamma and How Does It Affect Me?”\n(Chapter 9).\nThese Teachings and practices are about non-harm or harmlessness to other\nbeings so that you do not create unwholesome outcomes, (i.e. unwholesome\nKamma) which would be returned back to you.\nPracticing “The Eight Fold Path” closely, you ensure there is no harm to\nother beings practicing harmlessness, thus, you can attain inner peace,\nEnlightenment, or Nibbāna through, in part, the elimination and extinguishing\nof unwholesome Kamma.\n113", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5afebcf1-5d43-4a22-b582-569f5adc4f93", "parent_id": "book-vol1:ch5:commentary:3", "content_type": "commentary", "text": "The Noble Eight Fold Path - The Way of Practice Leading to the Elimination of\nDiscontentedness\nAnd what, Monks, is The Noble Truth of the Way of Practice Leading to the Elimination\nof Discontentedness?\nIt is just this Noble Eight Fold Path, namely: Right View; Right Intention; Right Speech;\nRight Action; Right Livelihood; Right Effort; Right Mindfulness; Right Concentration.\nAnd what, Monks, is Right View?\nIt is, Monks, the wisdom of discontentedness, the wisdom of the cause of\ndiscontentedness, the wisdom of the elimination of discontentedness, and the wisdom\nof the way of practice leading to the elimination of discontentedness. This is called\nRight View.\nAnd what, Monks, is Right Intention?\nThe intention of renunciation, the intention of non-ill-will, the intention of harmlessness.\nThis, Monks, is called Right Intention.\nAnd what, Monks, is Right Speech?\nRefraining from lying, refraining from slander, refraining from harsh speech, refraining\nfrom frivolous speech. This is called Right Speech.\nAnd what, Monks, is Right Action?\nRefraining from taking life, refraining from taking what is not given, refraining from\nsexual misconduct. This is called Right Action.\nAnd what, Monks, is Right Livelihood?\nHere, Monks, the Noble Disciple, having given up wrong livelihood, keeps himself by\nRight Livelihood.\nAnd what, Monks, is Right Effort?\nHere, Monks, a Monk rouses his will, makes an effort, stirs up energy, exerts his mind\nand strives to prevent the arising of unarisen evil unwholesome mental states. He\nrouses his will, makes an effort, stirs up energy, exerts his mind and strives to overcome\nevil unwholesome mental states that have arisen. He rouses his will, makes an effort,\nstirs up energy, exerts his mind and strives to produce unarisen wholesome mental\nstates. He rouses his will, makes an effort, stirs up energy, exerts his mind and strives\nto maintain wholesome mental states that have arisen, not to let them fade away, to\nbring them to greater growth, to the full perfection of development. This is called Right\nEffort.\n114", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "060faa94-7815-4f08-a4e2-436228b9e51e", "parent_id": "book-vol1:ch5:commentary:4", "content_type": "commentary", "text": "The Noble Eight Fold Path - The Way of Practice Leading to the Elimination of\nDiscontentedness (continued)\nAnd what, Monks, is Right Mindfulness?\nHere, Monks, a Monk resides reflecting on body as body, dedicated, clearly aware and\nmindful, having put aside craving and worry for the world; he resides reflecting on\nfeelings as feelings, dedicated, clearly aware and mindful, having put aside craving and\nworry for the world; he resides reflecting on mind as mind, dedicated, clearly aware and\nmindful, having put aside craving and worry for the world; he resides reflecting on\nmental objects as mental objects, dedicated, clearly aware and mindful, having put\naside craving and worry for the world. This is called Right Mindfulness.\nAnd what, Monks, is Right Concentration?\nHere, a Monk, distant from sense-desires, distant from unwholesome mental states,\nenters and resides in the first Jhāna, which is with thinking and pondering, based in\nseclusion, filled with excitement and joy. And with the subsiding of thinking and\npondering, by gaining inner tranquility and oneness of mind, he enters and resides in\nthe second Jhāna, which is without thinking and pondering, based in concentration,\nfilled with excitement and joy. And with the fading away of excitement, remaining\nimperturbable (unable to be upset or excited; calm; serene), mindful and clearly aware,\nhe experiences in himself the joy of which the Noble Ones say:\n‘Peaceful is he who resides with equanimity and mindfulness’, he enters the third\nJhāna. And, having given up pleasure and pain, and with the fading away of former\ngladness and sadness, he enters and resides in the fourth Jhāna, which is beyond\npleasure and pain, and purified by equanimity and mindfulness. This is called Right\nConcentration.\nAnd that, Monks, is called the way of practice leading to the elimination of\ndiscontentedness.\n(Gotama Buddha)\n(Reference: DN 22)\n1.) Right View: Having the “Right View” is having a clear understanding of\nThe Four Noble Truths and practice this Teaching so that you know it is true.\nYou will need to understand that The Four Noble Truths explains the wisdom\nof discontentedness, the wisdom of the cause of discontentedness, the\nwisdom of the elimination of discontentedness, and the wisdom of the way\nof practice leading to the elimination of discontentedness.\nThe Eight Fold Path explains the path forward to eliminate discontentedness\nin the mind. You need to accept responsibility for your own intentions,\nspeech, and actions realizing that you cause the mind to be discontent, not\n115", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "17e0d0c1-f4c8-45da-9cf8-2b6ba17f189f", "parent_id": "book-vol1:ch5:commentary:5", "content_type": "commentary", "text": "anyone else or something else external. You alone are the cause of the\ndiscontent mind and only you can eliminate the discontentedness in the\nmind through learning and practicing the entire Eight Fold Path. This is\npracticing “Right View”.\nIf you blame others for the pleasant feelings, painful feelings, or feelings that\nare neither painful-nor-pleasant (discontentedness), then you are not yet\npracticing Right View but instead “wrong view”.\nYou need to understand and observe the wisdom that no one and nothing\ncan create a discontent mind, only you can do that to yourself. If you will not\ntake responsibility for the mind blaming others for its discontentedness, then\nyou will find it impossible to eliminate discontentedness in the mind.\nWrong view means that discontentedness in the mind is caused by someone\nelse or something else so therefore, you have no ability to eliminate\ndiscontent feelings.\nRight View is accepting and seeing it as your responsibility to eliminate\ndiscontentedness in the mind without blame of anyone else. You are solely\nand 100% responsible for all discontent feelings. This means that you can\n100% eliminate discontentedness in the mind. Accepting this responsibility\nis the very first step towards a peaceful mind and eliminating 100% of the\ndiscontentedness in the mind.\n2.) Right Intention: The Right Intention, “right thought”, or “right thinking”, is\nformed by the interest in renunciation (letting go) along with the absence of ill\nwill or harm in the mind. You need to practice the intention to let go of\nunwholesomeness while developing a practice of non-ill-will and\nharmlessness.\nGoodwill, harmlessness, and wholesome intentions towards all beings is\nimportant. Intentions based in ill will, harm, craving, anger, ignorance\n(unknowing of true reality), ego, or other unwholesome mental states will\nproduce unskillful speech and actions thus produce unwholesome results\n(i.e. unwholesome Kamma).\nYou must always have the “right” or “proper” intention, thoughts, or thinking\nthat is positive and beneficial to other beings to produce the best outcomes\nfor your own well-being.\n116", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "07268b68-7aa0-496a-a49b-3cdbfe22b30d", "parent_id": "book-vol1:ch5:commentary:6", "content_type": "commentary", "text": "There are three aspects to Right Intention.\nRenunciation: The mind needs to practice “renunciation” or\n“relinquishment”, the interest and willingness to “let go” and “give up”\nunwholesomeness and the mind’s false beliefs and misperceptions of reality.\nThe cause of discontentedness is that the mind has craving/desire/\nattachment (mental longing with a strong eagerness) which is the source of\nall discontent feelings.\nAs long as the mind is “holding on”, then it will continue to experience\ndiscontentedness.\nUntil it trains to “let go” to reside “in the middle”, the mind will continually\nexperience discontentedness. With the intention of letting go, or\nrelinquishment, the mind is prepared to abandon its harmful habits and\ndevelop wholesome moral conduct and mental discipline through all the\nother steps on The Eight Fold Path while eliminating its false beliefs and\nmisperceptions of reality.\nNon-Ill-Will: The mind needs to develop the intention and practice of loving-\nkindness, which is the opposite of ill will or “non-ill-will”. Loving-kindness is\nactive goodwill towards all beings without judgment. A genuine interest in\nseeing all beings be well. Through developing the intention for all beings to\nbe well, including yourself, the mind is filled with loving-kindness and has\neliminated ill will. The mind is then uninterested to cause harm to other\nbeings and finds its way developing the remaining portions of The Eight Fold\nPath as a well developed life practice.\nHarmlessness: The mind needs to have the “right” or “proper” thought,\nthinking, or intention to not be interested in producing harm to other beings.\nAny harm that we cause to a being, is only going to be returned to us and be\na source to cause our own harm. Causing harm to other beings is like\nkicking up sand and having it blow back into your eyes.\nKnowing that any harm you cause is only going to be returned back to you,\nwhy would the mind continue to choose to cause harm to others? A practice\nor intention of harmlessness will ensure the mind is uninterested and\nunmotivated to cause harm to other beings and will find it more seamless to\nmake all the other decisions to cultivate The Eight Fold Path and practice\nThe Teachings in daily life.\nRight Intention helps to form a foundation of wisdom in the mind to let go,\nhaving a genuine interest in seeing all beings be well, and a practice of\nharmlessness which the remaining factors of The Path to Enlightenment are\nthen developed and practiced through The Eight Fold Path.\n117", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3050f6c9-979f-435a-8d67-09c6a1be5159", "parent_id": "book-vol1:ch5:commentary:7", "content_type": "commentary", "text": "3.) Right Speech: The Right Speech involves ensuring that we do not cause\nharm to other beings through our communication. During the lifetime of\nGotama Buddha all that existed was “verbal speech”. Today, we\ncommunicate through verbal speech, text/chat messages, emails, posts to\nsocial media, and many other forms of written communication. All\ncommunication can either be “harmless and wholesome” or “harmful and\nunwholesome”. But choosing to learn and practice harmless communication,\nor Right Speech, you are then ensuring how you interact with others does\nnot cause harm so that harm is not returned to you.\nTo practice Right Speech, or Right Communication, a Practitioner would\nneed to fully develop and practice The Five Factors of Well Spoken Speech\nin all conversations through gradual training of the mind. This includes polite,\nkind, friendly, respectful, and wholesome speech in all forms of\ncommunication.\nFive Factors of Well Spoken Speech\nMonks, possessing five factors, speech is well spoken, not badly spoken, it is\nblameless and beyond reproach (disapproval) by the wise.\nWhat five?\n(1) It is spoken at the proper time;\n(2) What is said is true;\n(3) It is spoken gently;\n(4) What is said is beneficial;\n(5) It is spoken with a mind of loving-kindness.\nPossessing these five factors, speech is well spoken, not badly spoken; it is blameless\nand beyond reproach (disapproval) by the wise.\n(Gotama Buddha)\n(Reference: AN 5.198)\nProper Time: A Practitioner needs to ensure they are choosing the right time\nto speak. This includes not interrupting others when they are speaking,\nchoosing to be patient and to speak at the appropriate time. This also\nincludes ensuring that your mind is prepared to speak and is choosing to\nspeak at a time when the mind is clear and concentrated rather than angered\nor otherwise confused about the topic to be discussed. If the mind is\nangered or unconcentrated, this will produce communication that is harmful\nto others requiring them to sort through our own discontent feelings and\nunconcentrated or unorganized thoughts.\n118", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "18a1d416-cc2e-465d-b2a6-60c1159b4b39", "parent_id": "book-vol1:ch5:commentary:8", "content_type": "commentary", "text": "If the mind is discontent, that is the improper time to speak. Postponing\nconversations can allow the mind time to regain its calmness, mindfulness,\nand concentration to then ensure one is speaking at the proper time with\nwisdom. If the mind is lacking Right Intention, Right Mindfulness or Right\nConcentration, that is the improper time to communicate. Allow the mind to\nregain these qualities of mind and then communicate at the proper time\nwhen you can practice harmlessness with full awareness of the mind and\nwith focus or singleness of mind.\nIt is also important that you observe and consider whether it is the proper\ntime to talk with the other person. If they are angered, frustrated, or irritated,\nit is most likely not the proper time to have a discussion. You can consider\nthe topic that you have to speak about and ensure it is the appropriate time\nto have a discussion on that specific topic. When people first come home or\nhave recently arrived to a certain destination, it is oftentimes best to allow\ntheir mind to adjust to the new environment where they have just arrived\nbefore discussing most topics especially topics that may be of a heavy\nnature. Topics that are significant, dramatic, or those that might involve\nmajor changes to one’s life would be best discussed at a time when your\nmind, and the mind of others involved, is prepared to discuss that topic. It\ncould be wise to ask the other individual if it would be a good time to\ndiscuss a certain topic before just opening up into an in-depth conversation\nthat could have significant impacts to one’s life. As a wise Practitioner, you\nmay need to prepare the mind of the individual prior to choosing to have\nmajor conversations through asking questions if it would be a good time to\nspeak about a specific topic rather than opening up into a full scale\nconversation.\nKnowing the best time to speak with others will need to be developed\nthrough trial and error, being best assessed in the present moment, based on\nthe uniqueness of the topic, while considering the mental state of the\nindividuals involved in the conversation.\nTrue: Having truthful communication helps to establish that you are a truth-\nspeaker, one to be relied on, trustworthy, dependable, not a deceiver of the\nworld. A Practitioner who only speaks the truth develops the ability to be\nhelpful and well received by others because people become accustomed to\nyou only speaking the truth. It will be well known within your community that\nwhen you speak, you only speak the truth, therefore, you will find it much\neasier to help others and encourage improvement in all the various projects\nand efforts you choose to participate.\nThrough speaking the truth, you become “one whom people listen to” well\nreceived in the world instead of a deceiver of the world.\n119", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9f7d8688-bb96-44e6-8666-a3865b07205a", "parent_id": "book-vol1:ch5:commentary:9", "content_type": "commentary", "text": "You will find that opportunities to progress in life with wholesome outcomes\nwill come to you more easily because in your personal and professional\nrelationships people know that you are not a liar but are trustworthy and\ndependable. If one speaks untruths, people worry what else you could be\nlying about and one’s reputation is significantly diminished creating\nobstacles to your success in life.\nNot only is it wise to speak the truth, in terms of, not telling a deliberate lie\nbut also, it is important to verify the accuracy so that all you share through\ncommunication is 100% true. Whether you are speaking, writing, or\notherwise communicating in any way, ensuring that you have independently\nverified what you share with others will ensure the best possible outcomes\nand the mind can be at ease knowing that what you share is accurate and\nthe truth. Propagating untruths, conspiracy theories, or otherwise unfounded\ncontent will only create harm in the world, therefore, it will produce\nunwholesome results for you. Where you can talk through your own direct\nexperience, this will ensure you are speaking the truth, not only by not telling\na deliberate lie, but also ensuring all that is communicated is accurate and\nbased in wisdom.\nAlways speaking the truth makes it easy for the mind and unburdens the\nmind. If one always speaks the truth, they do not need to sort through all the\nvarious conversations and statements they have made in the past to\nconduct conversations in the present moment. A Practitioner can just always\nlook to the truth, speak the truth, and the mind can rest easy knowing that at\nall times you are only ever speaking the truth. This allows communication to\nhappen easily, seamlessly, and with minimal effort unburdening the mind.\nThe mind can rest and relax knowing that you are only ever speaking the\ntruth.\nSpoken Gently: To speak gently, one needs to pay close attention to training\nand then practicing gentle tone, tempo, and word choice in their\ncommunication. Through observing what is working and not working\namongst individuals that you communicate with, you can dramatically\nimprove how you communicate and, thus, interact with others. You can\nobserve and become aware how calm and gentle words work to accomplish\nyour goals more readily than rushed and harsh words. You will need to\npractice, observe, and adjust your communication style until the mind is\nmore finely tuned to practice speaking effortlessly and gently in all\nconversations paying close attention to tone, tempo, and word choice.\nWhen you do not practice speaking gently, notice how it causes harm to\nothers and thus, causes harm in your relationships. There are going to be\nchallenges for you to bring your communication style closer to speaking\ngently in all conversations. As you are gradually developing your life practice\n120", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "89564bf4-a07d-488c-a05b-a30c3d92f1d3", "parent_id": "book-vol1:ch5:commentary:10", "content_type": "commentary", "text": "but still unable to practice speaking gently, you can apologize, aim to\nimprove, then move on applying effort to improve in each and every\nconversation.\nBeneficial: A Practitioner who is speaking beneficially would ensure their\ncommunication is clear, concise, and well delivered ensuring there is\npurposeful speech with an interest to help others. If one was to speak\nunclearly, lacking conciseness, and with poorly delivered communication\nthen it would cause harm to others as they would need to sort through the\nmuddled conversation to determine what you are attempting to\ncommunicate.\nThrough a well concentrated mind that is uninterested in causing harm to\nothers, you can decide to train the mind to gather the thoughts and\ncommunicate in a clear, concise, and well delivered method that ensures the\nreceiver of your communication does not need to apply extensive effort to\nunderstand what is being shared. Communication should be purposeful and\nto the point without frivolous speech or pointless rambling.\nIf you make people work hard to understand what you are attempting to\nshare, people will be less and less interested in communicating with you.\nPeople will just stop listening and “tune you out”. You will find this frustrating\nand challenging to accomplish your goals in life.\nTo develop effectiveness in communication, your speech needs to be\nbeneficial to others through purposeful dialogue that is not self satisfying or\noriginating from selfish desires. Instead, look for ways to help others that\nfocus on bringing people together in harmony rather than argumentative\nunbeneficial conversations through clear, concise, and well delivered\ncommunication.\nA Mind of Loving-kindness: Through a well developed practice of Right\nIntention, a Practitioner should have loving-kindness for all beings. Loving-\nkindness is active goodwill towards all beings without judgment. A genuine\ninterest in seeing all beings be well.\nThrough Right Intention, or Right Thought and Right Thinking brought\nthrough into Right Speech, the mind is well prepared to deliver words with\ngoodwill and an interest in seeing all beings be well. If there is any ill will\ninserted into your communication, this will cause harm to others, therefore,\ncause harm to you.\nWhile on the surface sarcasm may seem humorous and harmless, but in\nreality the true intention behind sarcasm is oftentimes malicious and with ill\nintent. While it may be the right time, true, gentle, and perceived as\n121", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fb3fc2da-4857-4961-99a4-9a085675ec8f", "parent_id": "book-vol1:ch5:commentary:11", "content_type": "commentary", "text": "beneficial, if there is ill intent with sarcasm through mocking or ridicule then\nthe speech is not being spoken through a mind of loving-kindness.\nTherefore, any speech including sarcasm that has ill will is harmful and will\nonly come back to harm you. People will speak to you in the same way that\nyou speak to others. The ill intended speech with sarcasm, mocking, and\nridicule of others is only going to be returned to you as this is the speech\none is choosing to use with others. Conversely, if you speak with a mind of\nloving-kindness, that is how others will choose to speak with you. Overtime,\nmore and more people will observe your wholesome moral conduct and\nchoose to treat you the same way that you treat others.\nBlameless: No one enjoys being blamed for anything or made to feel as if\nthey are at fault. While it could be true that someone has made a mistake, it\nis just a mistake or accident and if you choose to assign blame in your\ncommunication, it is only going to serve to create division. And, if the person\ntruly has not made a mistake and is being falsely blamed, this is only going\nto create separation and arguments - blameful speech is harmful speech.\nIf we choose to be blameful towards others holding them to potentially feel\nguilty about their mistakes, then people are going to be uninterested to\ninteract with you as a family member, friend, or coworker. Rather than\nfocusing on placing blame, a well trained mind can let go of that desire and\ninstead focus on solutions to the mistake. There is no need to ensure\nsomeone is pressured into accepting blame, but instead, the real challenge\nis how to move past this impermanent situation in peacefulness and\nharmony with all beings feeling whole.\nPlacing blame would only produce harm to others through disparaging\nothers’ efforts, thus, it is going to harm your relationship both personally and\nprofessionally. Mistakes or accidents are “mistakes and accidents” so\npunishing others through blameful speech is only going to drive people in the\nopposite direction from you where you will lack the support you need to\naccomplish the goals or objectives ahead of you. Instead of blaming others\nfor situations and circumstances that are in the past, focus on the present\nmoment and how to resolve the situation for the best outcome of all\ninvolved. It is best to find encouraging, supportive, and motivating language\nthat can allow all participants to maintain their enthusiasm and interest to\nwork together in meeting a given goal or objective. Speech that is blameless\nis speech that is harmless.\nThrough causing no harm in your communication, you will find that\nrelationships are quite enjoyable and you can be inspiring to countless\npeople in your life.\n122", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f51a4105-d866-4811-9013-6f3e684e0fa2", "parent_id": "book-vol1:ch5:commentary:12", "content_type": "commentary", "text": "You can reflect on these Five Factors of Well Spoken Speech and the need\nto speak blamelessly and how when you have not spoken in this way, your\nconversations and relationships dissolved or were otherwise negatively\nimpacted. Conversely, you can observe how when speaking in this way, all\nparticipants gained insight, understanding, and maintained harmony in\naccomplishing certain goals.\nAs you observe that the mind is not practicing one or more of these five (5)\nfactors, make efforts and repeated efforts to improve your moral conduct\nthrough applying energy and active training of the mind. Bring your speech\ncloser and closer to these five (5) factors observing how your personal and\nprofessional relationships will dramatically improve as you focus on\nimproving your life practice as it relates to Right Speech or Right\nCommunication.\nIf you choose to not practice these five (5) factors in their entirety, then you\nwill observe the struggles and challenges associated with practicing “wrong\nspeech” or “wrong communication”. Difficulties in personal and professional\nrelationships will ensue with the result of continued struggles and challenges\nmaking any goals or objectives more labor intensive. The mind will be\ndrained of its energy because it is constantly struggling to have polite, kind,\nfriendly, and respectful relationships.\nIf you miss even one (1) of these factors in a given conversation, there is the\npotential for the discussion to digress into argumentative or otherwise\ndifficult territory that you’d wished would not have occurred. Training the\nmind closer and closer to practicing all five (5) factors will only help you to\nachieve better results in life. Speaking in this way is “a better way of life” that\nis beneficial for others, therefore, it is benefiting you. As your life practice\nbecomes more and more wholesome, more and more wholesomeness will\nreturn to you.\nWe should not engage in idle chatter or unpurposeful talk that includes\ngossip, harsh language, false speech with lies, deceit, or slander.\nSlander (Gossip): speech or communication that is damaging to the\nreputation of an individual/company/organization/country/group of people,\netc., whether true or false.\nFrivolous Speech (Idle Chatter): is described as speaking “unbeneficially”\nand “unpurposefully”. This is typically done with the mind’s craving/desire/\nattachment where one may just be rambling pointlessly without any real\npurpose or need to speak but instead, just because there is a craving/desire\nto talk. There is no purpose or value to the speech. In some cases, one could\n123", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4e51c05a-f5e1-426f-8fd8-baab577ad3f8", "parent_id": "book-vol1:ch5:commentary:13", "content_type": "commentary", "text": "be speaking quickly and continuously without the ability for a mutual\nconversation.\nHaving clear, well thought out, purposeful and wholesome speech is\nimportant. Your speech should be without blame or “blameless”.\nThe Right Speech is born out of the Right Intention. With wholesome\nintentions practicing harmlessness, this will breed wholesome and\npurposeful speech free from craving, anger, and ignorance (unknowing of\ntrue reality) without ego.\nA good practice is, “if you do not have something good to say then do not\nsay anything at all”. You will need to learn to have “Right Speech” to attain\nEnlightenment practicing the “Five Factors of Well Spoken Speech”.\nThese are not rules to follow but instead, the best way to ensure the best\npossible outcome in all your communication with all beings. Through not\ncausing harm to others through your speech, your life will become effortless\nand much more enjoyable as your personal and professional relationships\nwill blossom.\nWhen you do not practice speaking with Right Speech, notice how it causes\nharm to others and thus, causes harm in your relationships. There are going\nto be challenges for you to bring your communication style closer to\nspeaking with Right Speech in all conversations. As you are gradually\ndeveloping your life practice but still unable to practice speaking with Right\nSpeech, you can apologize, aim to improve, then move on applying effort to\nimprove in each and every conversation.\n4.) Right Action: Our bodily actions are born from the Right Intention.\nHaving no interest in harming other beings through practicing loving-\nkindness and all the other aspects of Right Intention, the mind can then\nproduce bodily actions without harm.\nYou need to produce the Right Actions to ensure no harm to other beings\nthrough movements of the body. Actions should also be free of craving,\nanger, or ignorance (unknowing of true reality) and ego. Our bodily actions\nshould be without harm or “harmless”.\nSome of the most harmful bodily actions include the below and through\nmaking the unwholesome decision to do any of these, there will be\nunwholesome results (i.e. unwholesome Kamma).\n124", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d1e1d661-1341-496a-9980-57da315e08a0", "parent_id": "book-vol1:ch5:commentary:14", "content_type": "commentary", "text": "A Practitioner should develop their life practice to:\n- Refrain from killing\n- Refrain from stealing\n- Refrain from misusing of sexual conduct that would harm\n- Refrain from substances that would cause heedlessness\n- Refrain from gambling\nThese actions are largely part of The Five Precepts which should be\npracticed by all people. Through practice of these Five Precepts and The\nEight Fold Path, one is conducting a good moral life.\nWhile Gotama Buddha never explicitly said, “do not punch someone in the\nface” as part of Right Action, we know that if we cause harm through our\nbodily actions this will cause harm to us. If you were to hit someone either a\nfriend or a person unknown to you, the harm you cause will be returned to\nyou. They could hit you, their friends could attack you, you could go to jail,\nor you might even get murdered. Any bodily actions that are harmful will\ncause harm to others and there will be harm that returns to you.\nIt is important to purify your bodily actions to ensure that you are practicing\nin such a way that there is no harm being produced through your bodily\nactions so that no harm will come to you. We do not judge others,\ndiscriminate, or otherwise form harmful bodily actions. These are not\ncommandments but the best way one would live in harmony with others.\n5.) Right Livelihood: A livelihood is how you earn your living through daily\nlife to sustain your life in a career, profession, or lifestyle. Our livelihood is the\nwork or activities we do on a daily basis such as an occupation or lifestyle to\nsustain our life (i.e. stay at home parent, volunteer, retired person, holy life,\nadministrative support, waste removal, cleaning services, doctor, politician,\nentrepreneur, etc.). A livelihood to sustain our life should not cause any harm\nto other beings. If we cause harm to other beings in order to sustain our own\nlife, this is going to produce harm in our own life.\nFor example, are you a doctor, nurse, auto mechanic, street cleaning\nengineer, food server, waste removal technician, etc.? Are you conducting a\nlivelihood that is wholesome and helpful to society and humanity? “Yes”?\nThis is a Right Livelihood. You should not cause any harm through your\nlivelihood.\nEach person has a livelihood whether the goal is to acquire financial support\nor not. A livelihood is the career, profession, or lifestyle one chooses. In\nsome cases, a person may choose to pursue personal interests and skills\nrather than financial goals or a career. A stay at home parent is still a\n125", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e359aef4-8364-4385-8558-8cb2ca12410d", "parent_id": "book-vol1:ch5:commentary:15", "content_type": "commentary", "text": "livelihood as this is a contribution to society and humanity providing life\nsustaining activities but may not have a direct salary associated with the\nday-to-day responsibilities.\nA livelihood is not necessarily solely to make money or produce wealth but\ninstead is how we choose to contribute our time, effort, and energy towards\nlife sustaining activities for us and our family. Finding life supporting\nactivities, a livelihood, that allow us to generate income to support our life\nthrough helping others or just purely providing life sustaining activities that\nwe perform as a role in society, is our livelihood. Through finding a livelihood\nthat you enjoy while also providing income or life sustaining needs will\nensure a successful livelihood.\nFor those who do generate income through their livelihood, focus on finding\nsomething you enjoy that happens to also provide financial support. This will\nensure the best outcome and enthusiasm for your daily life. If you select a\nlivelihood solely on the bases of making money, acquiring wealth, power,\nprestige, or a specific title, then you will find the mind will struggle to perform\nyour duties and responsibilities on an ongoing consistent basis perhaps even\nbecoming bored or disinterested.\nIf you find a livelihood that is helping others, you enjoy the profession,\nand you happen to be able to acquire financial income to sustain your\nlife and the life of those close to you, this will be the best match.\nThe mind will be motivated and enthusiastic to perform the daily\nresponsibilities of the livelihood with ease. Finding a livelihood where you can\nacquire an income, help others, and you enjoy the activities required on a\ndaily basis, will ensure that you never “work” one day in your life. Your\nprofession will not feel like “work” but instead it is just one way that you help\nthe world through your daily efforts and it happens to generate life sustaining\nresources for you and your family. Your livelihood is part of your life practice\nand we can make conscious and wise choices to ensure we are meeting our\ngoals while also helping others through our livelihood.\nGotama Buddha gave us five livelihoods that we should not engage in as\nthey cause harm to other beings, thus, unwholesome Kamma production:\nbusiness in weapons, business in living beings (animals, slaves, human\ntrafficking), business in meat, business in substances that cause\nheedlessness, and business in poisons. These all cause harm in the world,\nthus, if we choose to sustain our life based on these “wrong livelihoods” then\nwe will experience harm.\n126", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0ca6d856-5cb7-496b-92d9-e31d2bdc4147", "parent_id": "book-vol1:ch5:commentary:16", "content_type": "commentary", "text": "Trades Not to Be Plied\nMonks, a Household Practitioner should not engage in these five trades.\nWhat five?\nBusiness in weapons,\nbusiness in living beings,\nbusiness in meat,\nbusiness in substances that cause heedlessness,\nand business in poisons.\nA Household Practitioner should not engage in these five trades.\n(Reference: AN 5.177)\n—————\nAnd what, Monks, is wrong livelihood?\nScheming, flattery, hinting, belittling, pursuing gain with gain: this is wrong livelihood.\n(Gotama Buddha)\n(Reference: MN 117)\nThese are aspects of practice that one is being guided to avoid while\npracticing one’s livelihood.\nScheming: corruption or deception.\nFlattery: excessive and insincere praise, given especially to further one’s\nown interests.\nHinting: suggest or indicate something indirectly or covertly. Not being\ndirect, clear, and to the point with one’s work activities.\nBelittling: talking down to others in negative and disparaging ways in the\nattempt to diminish others’ work.\nPursuing gain with gain: doing work just for profit or greed, without a real\ninterest to provide benefit to humanity through one’s livelihood.\nAs long as your livelihood is not involved in any of these five (5) wrong\nlivelihoods, you are not pursuing a livelihood solely for the purpose of “gain”\nor selfish desires (i.e. solely for fame or fortune), and you conduct your\nlivelihood with high ethics (i.e. without scheming, corruption, or deception),\nyou are practicing “Right Livelihood”.\n127", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8dcde9d5-561d-44be-b593-19efd4dcf011", "parent_id": "book-vol1:ch5:commentary:17", "content_type": "commentary", "text": "Ordained Practitioners have guidance from Gotama Buddha beyond these\nfive (5) livelihoods that are considered “wrong livelihood”. For example,\nGotama Buddha provided guidance that Ordained Practitioners who provide\ntattoos, palm reading, spells, predictions based on astronomy, and other\ntypes of “livelihoods” are practicing “wrong livelihood”. Gotama Buddha’s\nTeachings have much more details on “Right Livelihood” for Ordained\nPractitioners.\nGotama Buddha’s objective for Ordained Practitioners was to keep them\nfocused on learning, practicing, and sharing these Teachings so that they\ncould eliminate discontentedness in the mind for themselves and guide\nhumanity in eliminating the discontentedness in their mind. Therefore,\nOrdained Practitioners who focus on livelihoods other than learning,\npracticing, and sharing The Teachings are not practicing “Right Livelihood”.\nOrdained Practitioners are sustained through offerings by Household\nPractitioners. So it is important that they develop their own practice of these\nTeachings and then share those Teachings with Household Practitioners so\nthey can benefit from The Teachings and improve their life. If Ordained\nPractitioners are not learning, reflecting, and practicing The Teachings so\nthat they can then share The Teachings with Household Practitioners, they\nare benefiting from the offerings and hard work of Household Practitioners\nwithout providing anything in return that is beneficial to Household\nPractitioners. This was not how Gotama Buddha intended The Community of\nOrdained Practitioners to function, thus, he established many “wrong\nlivelihoods” that involved distracting Ordained Practitioners from their work\nto develop a life practice and then teach others.\nRecently, marijuana has become known as a substance once thought of as a\n“drug” but now many people are realizing its medicinal qualities. For one to\nsell this medication through proper legal channels as a “medication” with the\nintention to help, that would still be considered a “Right Livelihood”. You will\nfind more on the topic of marijuana in the Chapter titled “The Five Precepts: A\nHouseholder’s Guide to Daily Practice” (Chapter 7).\nDetailed explanation of Right Livelihood is available in this same book series\nfound in Chapter 14 of the book “Lowly Arts” (Volume 12).\n128", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8b679817-6af4-4b85-8e8e-224094eb6ff7", "parent_id": "book-vol1:ch5:commentary:18", "content_type": "commentary", "text": "6.) Right Effort: Right Effort has four (4) aspects to it that need to be\nunderstood and practiced.\nTo apply Right Effort, you will need to:\nA.) Prevent unwholesome mental states that have not arisen from\narising in the mind.\nB.) Abandon unwholesome mental states that have arisen in the mind.\nC.) Produce un-arisen wholesome mental states to arise in the mind.\nD.) Maintain wholesome mental states that have arisen, not allowing\nthem to fade away and work to increase their growth in the mind.\nPrevent unwholesome mental states that have not arisen from arising in\nthe mind\nA good example of this aspect of Right Effort would be that you most likely\nhave no interest in killing another human being currently in the mind. The\nunwholesome mental state of killing another human being is un-arisen in the\nmind.\nApplying this aspect of Right Effort would be to prevent this unwholesome\nmental state and all other unwholesome mental states that have not arisen in\nthe mind from arising.\nAbandon unwholesome mental states that have arisen in the mind\nA good example of this aspect of Right Effort would be that if you are\ncurrently in a relationship yet have a craving and desire to have sexual\ncontact with another, you should apply Right Effort to abandon this\nunwholesome mental state that has arisen in the mind. Eliminate the\nunwholesome mental state of craving sexual contact as you already have a\npartner and having sexual contact with another would cause harm.\nAnother example of this would be when you feel the rise of anger inside of\nthe mind along with the physical sensations of a burning and irate feeling\narising. Do you let it come through in your speech and actions or do you\nmake the “Right Effort” to abandon this unwholesome mental state?\nBy applying “Right Effort” we can abandon the unwholesome mental state\nprior to reacting through our speech and actions, thus, eliminating any\npotential unwholesome Kamma production through our speech and actions.\n129", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a3991234-88d9-44f8-bd30-71d581b1cefd", "parent_id": "book-vol1:ch5:commentary:19", "content_type": "commentary", "text": "Produce un-arisen wholesome mental states to arise in the mind.\nA good example of this aspect of Right Effort would be if you know the mind\nis not generous or compassionate, then you apply Right Effort to produce\nthese un-arisen wholesome mental states to arise in the mind. Practice\ngenerosity and compassion through your actions and all other wholesome\nmental states that need to be arisen to attain Enlightenment.\nMaintain wholesome mental states that have arisen, not allowing\nthem to fade away and work to increase their growth in the mind.\nA good example of this aspect of Right Effort would be if the mind currently\nhas loving-kindness and sympathetic joy. Then you apply Right Effort to\nmaintain these wholesome mental states that have arisen, not allowing them\nto fade away and work to increase their growth in the mind.\nRight Effort Summary\nIn applying Right Effort, you actively work to prevent and then abandon\nunwholesome mental states such as craving, anger, and ignorance\n(unknowing of true reality) or ego from arising along with other unwholesome\nmental states that would be in conflict with The Five Precepts or other\nTeachings. It is important to cultivate wholesome mental states such as\ngenerosity, loving-kindness, wisdom, and humbleness (the opposites of\ncraving, anger, ignorance, and ego).\nYou can apply Right Effort to cultivate the wholesome mental states of\ncompassion, sympathetic joy, equanimity, along with the wholesome mental\nstates shared as guidance in The Five Precepts and all other Teachings\nshared by Gotama Buddha.\nYou will also need to apply Right Effort to develop a meditation practice on a\nconsistent and ongoing basis. A Practitioner will need to apply Right Effort to\nabandon the unwholesome mental state of complacency and arise the\nwholesome quality of developing and practicing meditation daily.\nAfter implementing this important practice in applying “Right Effort”, over\ntime you will notice it becomes easier and easier to abandon the\nunwholesome mental states and arise wholesome mental states.\nOver time and as you better train the mind, when events happen in your life\nwhere you once experienced anger or other unwholesome mental states,\nyou won’t even have a rise of the unwholesome mental state - at all. You will\nnot experience any anger, frustration, irritation or other unwelcome feelings.\nYou will notice that you can completely and entirely eliminate 100% of all\n130", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d47911e1-011e-4064-8e99-44c4ef42ad00", "parent_id": "book-vol1:ch5:commentary:20", "content_type": "commentary", "text": "unwholesome mental states through actively cutting off the arising of\nunwholesome mental states and through cultivating wholesome mental\nstates.\nBreathing Mindfulness Meditation and generosity is training the mind to\neasily “let go”. Then, in daily life as unwelcome feelings and unwholesome\nmental states arise, a Practitioner can more easily apply Right Effort to “cut\noff” and eliminate the unwholesome, arising the wholesome. Through\ndetermination, dedication, and diligence to apply Right Effort in daily life,\nover time, the mind will gradually eliminate any arising of discontentedness.\nThis requires a committed and consistent meditation practice along with\nlearning and implementing all the other Teachings including Right Effort.\nRight Effort will help you to attain a peaceful, calm, and stable mind no\nmatter what events happen in your life. You will not be attached to the\nspeech nor actions of others nor events that happen around you. You will\nultimately attain an unshakeable content mind. The mind will need gradual\ntraining to accomplish this result.\nTraining the mind in this way, you can work towards liberating the mind\nthrough wisdom. It is a permanent place for the mind to reside, content and\npeaceful.\nThe same applies to unwholesome mental states like sexual desire that\nwould break The Five Precepts, or other unwholesome mental states. Do you\nallow this unwholesome mental state to continue to arise and then apply\nspeech and action to fulfill your desire or do you make efforts to abandon\nthis unwholesome mental state?\nWe must apply “Right Effort” to abandon unwholesome mental states and\nproduce or maintain wholesome mental states.\nWith “Right Effort” you prevent unwholesome mental states that have not\narisen from arising, abandon unwholesome mental states that have arisen,\nproduce un-arisen wholesome mental states, and maintain wholesome\nmental states that have arisen, not allowing them to fade away and work to\nincrease their growth in the mind.\n7.) Right Mindfulness: Mindfulness is to be aware of the mind in the present\nmoment, not allowing the mind to dwell in the past or the future. To purify the\nmind, you will need to have awareness of mind and what currently exists in\nthe mind. Additionally, to apply Right Effort you will need to have full\nawareness of the mind at all times. This is developed gradually over time.\n131", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "11ffba7c-5bec-4a43-a42c-f19099c4c520", "parent_id": "book-vol1:ch5:commentary:21", "content_type": "commentary", "text": "For a Practitioner who is just starting out, you can think of Right Mindfulness\nas “awareness of mind”. However, as you progress in this book series and\nseek guidance with a Teacher, a Practitioner will need to learn and practice\nThe Four Foundations of Mindfulness.\nThese are explored in the book “Breathing Mindfulness Meditation” (Volume\n7) of this same book series.\nFor completeness, The Four Foundations of Mindfulness will be listed here\nand then Teachings on these will be found in the book “Breathing\nMindfulness Meditation” (Volume 7) of this same book series and through\ntraining classes with the author of this book series.\nA Practitioner can consider Right Mindfulness “awareness of mind” until they\nare able to more fully explore The Four Foundations of Mindfulness and\ndevelop these in their life practice.\nWhat Are The Four Foundations of Mindfulness?\nThe Four Foundations of Mindfulness are four aspects of awareness the\nmind needs to develop to have “awareness of mind”, then, actively and\nskillfully work with arising unwholesome thoughts, ideas, and feelings to\neliminate them from ever arising again.\nIt is through developing awareness of bodily sensations, feelings, conditions\nof the mind, and mental objects that the mind can then eliminate\nunwholesome qualities and cultivate wholesome qualities.\nThrough developing The Four Foundations of Mindfulness, a Practitioner can\nthen more readily and actively “cut off the thoughts” and “let them go”\ntraining the mind to eliminate discontentedness.\nRather than allowing the mind to become polluted with unwholesome\nfeelings, conditions of the mind, or mental objects, a Practitioner can instead\ncut off and let go of any arising thoughts, ideas, and feelings when they are\nonly bodily sensations.\nThis allows the mind to not experience the pollution of arising\nunwholesomeness and trains the mind so that unwholesome thoughts,\nideas, and feelings no longer arise at all.\nWithout The Four Foundations of Mindfulness, a Practitioner would not be\naware of the bodily sensations, or the resulting feelings, conditions of the\nmind, and mental objects to then be able to cut off and let go of the\n132", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5be23331-d662-4f03-918d-51219f5d5677", "parent_id": "book-vol1:ch5:commentary:22", "content_type": "commentary", "text": "unwholesome thoughts, ideas, and feelings prior to polluting the mind so\nthat eventually, they will never arise.\nThrough developing The Four Foundations of Mindfulness a Practitioner will\nbe able to get to the point in their training that through the constant cutting\noff of unwholesome thoughts, ideas, and feelings that the mind can reside\npeaceful, calm, serene, and content with joy because unwholesomeness will\nnever arise.\nIt is the constant cutting off sooner and sooner that the mind can experience\nliberation through the non-arising unwholesome thoughts, ideas, and\nfeelings. The mind will eventually get tired and will submit to never arise\nunwholesome thoughts, ideas, or feelings.\nThe non-arising of unwholesome thoughts, ideas, and feelings is\nexperienced through a well liberated mind - an Enlightened mind.\nThe Four Foundations of Mindfulness\nBody as Body Observing/Awareness of\nBodily Sensations\nFeelings as Feelings Observing/Awareness of\nFeelings\nMind as Mind Observing/Awareness of\nConditions of the Mind\nMental Objects as Mental Objects Observing/Awareness of\nMental Objects\nTo develop awareness of mind, you should not allow the mind to be lost in\ndaydreams, anticipation, indulgences, worry, or dwell in other discontent\nfeelings. With awareness of the mind that the mind is not in the present\nmoment during daily life, cut off those thoughts and bring the mind to the\npresent moment.\nCultivating mindfulness or awareness of mind is accomplished through\nmeditation practices and carried into everyday life through implementing\nawareness of the mind in each moment of your normal activities.\nTo cultivate mindfulness, you will need to learn Breathing Mindfulness\nMeditation in the positions of seated, lying, standing, or walking. Breathing\nMindfulness Meditation and the four (4) body positions for meditation are\ndescribed in the Chapter titled “Meditation: Developing Your Practice”\n133", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4b905256-b0d6-405e-853f-479d83d433eb", "parent_id": "book-vol1:ch5:commentary:23", "content_type": "commentary", "text": "(Chapter 11). Using Breathing Mindfulness Meditation, you can establish\nmindfulness or awareness of bodily sensations, feelings, conditions of the\nmind, and mental objects while learning to “let them go” to eliminate\ndiscontentedness.\nIf you continue to have reoccurring thoughts during the day or during your\nmeditation sessions, a Practitioner could find the “cravings/desires/\nattachments” of why this discontentedness exists and learn how to eliminate\nthem from the mind with the guidance of a Teacher.\nEliminating cravings/desires/attachments will clear the mind and uncover\nyour ability to “concentrate” in the present moment. Right Concentration is\nthe last and final step of practicing the entire Eight Fold Path.\nThe word “mindfulness” or “mindful” has become a popular word as part of\ncommon language. The use of the word “mindfulness” or “mindful” is most\noften being used in replace of “careful”.\nWhile the vast majority of the world is using these words in a different way\nthan that of The Buddha, it is important that you understand and use the\nword “mindfulness” and “mindful” in the same way as Gotama Buddha. This\nwill bring the mind to a better understanding of The Path to Enlightenment\nand allow you to cultivate the mind to attain Enlightenment. Even though\nothers may choose to misunderstand this word and use it in replace of\n“careful”, now that you understand the definition of this word more deeply,\nyou can use it as described as part of The Eight Fold Path so that you can\ntrain the mind based on these Teachings.\nMindfulness is “awareness of mind”.\nBe sure to continually practice “Right Mindfulness” during all waking\nmoments. Implement mindfulness into your daily life in all that you do. This\nwill assist you to be aware of the mind, clear the mind of cravings/desires/\nattachments to the past or future, and to eliminate aversion, thus allowing\nthe mind to reside in the present moment being “satisfied with what is” with\na more peaceful, calm, serene, and content mind with joy.\n8.) Right Concentration: Concentration is the practice of meditation and a\nby-product of a clear and pure mind that is practicing the entire Eight Fold\nPath. A mind that has eliminated cravings/desires/attachments along with\npracticing all these Teachings will have a focus and high degree of\nconcentration. This is referred to as “singleness of mind”.\n134", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5f9f3143-0815-4860-948a-514c9ecb9076", "parent_id": "book-vol1:ch5:commentary:24", "content_type": "commentary", "text": "Right Concentration, or singleness of mind, is developed and maintained\nwith a consistent and regular practice of The Eight Fold Path including a well\nestablished meditation practice to train the mind.\nThrough training the mind in Breathing Mindfulness Meditation, a Practitioner\napplies Right Effort to develop Right Mindfulness training the mind to “let\ngo” to eliminate craving (mental longing with a strong eagerness). As a\nresult, the mind becomes more aware and concentrated. Then, in daily life\none should train the mind to only focus on one thing at a time to develop\nhigher degrees of concentration or “singleness of mind”.\nIt is not physically possible for the mind to do more than one thing at a time.\nIf a Practitioner attempts to do multiple things at one time through “multi-\ntasking”, you are essentially training the mind to rapidly cycle from one task\nto another. The mind is not actually doing multiple tasks at one time but\ninstead is being trained to become overactive cycling through tasks so\nquickly, it will find it challenging to do any particular task well. The mind will\nthen lack concentration and find that from the over stimulation that it is\ndifficult to calm and relax the mind at other times in your day.\nThrough training the mind to do only one task at a time, a Practitioner will\nincrease their productivity because each task will be done well with\nwholesome decisions and wholesome results (i.e. wholesome Kamma). You\nwill not need to clean up any situations where you rushed through the\ndecision making process producing unwholesome results. Instead, each\ndecision will produce wholesome results because it was executed with Right\nEffort, Right Mindfulness, and Right Concentration.\nThe mind needs to take the effort to develop singleness of mind performing\ntasks one-by-one with full awareness of mind so that the mind can have well\ndeveloped concentration ensuring the best possible outcome.\nThe increased and high degree of focus, concentration, and memory with\nclarity of mind is attained through a well developed practice of The Eight\nFold Path but more specifically through daily training in meditation and\nthrough practicing “singleness of mind” in daily life. Performing one task at a\ntime in daily life over a consistent long term basis is a practice of “singleness\nof mind” and will readily develop Right Concentration outside of one’s\nmeditation sessions.\nA Practitioner uses meditation to train the mind but then moves the benefits\nof these sessions into daily life through their life practice. Focusing the mind\non the breath in Breathing Mindfulness Meditation trains the mind to have\nsingleness of mind. Then, the Practitioner will need to apply the effort to\nensure they are only performing one task at a time throughout their day in\n135", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cf13d33e-32e0-4506-afa8-5fc65cb93b37", "parent_id": "book-vol1:ch5:commentary:25", "content_type": "commentary", "text": "daily life. This fully brings the mind into the present moment through fully\npracticing singleness of mind in-and-out of meditation to accomplish the\ngoal of Right Concentration.\nA Practitioner then benefits from the increased and high degree of focus,\nconcentration, and memory with clarity of mind being able to apply them to\nyour personal and professional life creating beneficial outcomes.\nAs taught in The Four Noble Truths, The Eight Fold Path is the “life\npractice” that leads to the complete elimination of discontentedness to\nattain Enlightenment. The Eight Fold Path needs to be deeply\nunderstood through detailed study and practiced in daily life to attain\nEnlightenment.\nBy eliminating cravings, you will “lay down the burden” of carrying these in\nthe mind. Gotama Buddha used this phrase when describing Enlightenment.\nUpon attaining Enlightenment, one has “laid down the burden” or “laid down\nthe stress” of carrying the heaviness of mental cravings.\nThe practice of meditation allows you to practice every step of The Eight\nFold Path at one time for a given period of time, Right View through Right\nConcentration. This is why it’s so effective at creating wellness and a healthy\nmind.\nDuring the time of meditation, one is conducting the entire Eight Fold Path\nfor that timeframe. It’s like “restarting” the mind with full execution of The\nEight Fold Path in multiple moments strung together. Those moments then\nlead to the next moments of a healthy and stable mind that generates\nconcentration. And it is implementing The Eight Fold Path as a “life practice”\nthat will allow you to attain a peaceful, calm, serene, and content mind with\njoy - Enlightenment.\nThere are multiple forms of meditation that can be useful in training the mind.\nBreathing Mindfulness Meditation in the positions of seated, lying, standing,\nand walking along with Loving-kindness Meditation are the main forms of\nmeditation needed for attaining Enlightenment. This will be explained more in\nthe Chapter titled “Transforming The Three Poisons: Craving, Anger, and\nIgnorance” (Chapter 8) and “Meditation: Developing Your Practice” (Chapter\n11).\nYou will find many meditation techniques and styles taught throughout the\nworld, however, focusing on the types of meditation mentioned here will\nbring the best results in practicing The Eight Fold Path as taught by Gotama\nBuddha. Other forms of meditation can be used as needed for specific goals\n136", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "84eed985-759f-490d-8f3b-3ad2a5852575", "parent_id": "book-vol1:ch5:commentary:26", "content_type": "commentary", "text": "or tasks the mind may need for continued training and liberation. (More on\nmeditation in later Chapters.)\nMany people start with meditation as their entry point into attempting to\nwork towards Enlightenment. That is fine, however, one must understand\nthat meditation alone will not produce Enlightenment if the entire Eight Fold\nPath is not practiced throughout your daily life in a life practice.\nYou cannot meditate your way to Enlightenment through wishful thinking\nwhile having improper intentions, speech, or actions and have a harmful\nlivelihood. You could not attain Enlightenment without meditation but you\nalso would not be able to attain Enlightenment with only meditation.\nTo attain Enlightenment, you will need to learn and practice the entire\nEight Fold Path with meditation and other Teachings.\nThrough a regular practice of meditation to train the mind, quiet the mind,\nand eliminate cravings, you will gain higher and higher degrees of\nconcentration. With a mind full of discontentedness, it’s very hard to have\nconcentration. But with continued practice of the entire Eight Fold Path that\nincludes meditation, you will experience a high degree of concentration as\nyou pursue the goal of Enlightenment and a higher state of consciousness.\nGotama Buddha taught Four (4) Jhānas or degrees of concentration that are\nattained as you progress closer and closer to Enlightenment as part of Right\nConcentration. Jhāna is the Pāli word for meditative or mental absorption,\nand refers to states of deep and subtle concentration. The Jhānas are\npreliminary phases the mind moves through prior to entering into the first\nStage of Enlightenment.\nGotama Buddha gave details that describe each of these Jhānas. However,\nyour goal should be to attain Arahantship, in other words, become an\nArahant. This is the highest Stage of Enlightenment and the mind is then\nEnlightened. The Jhānas are impermanent while Enlightenment is\npermanent. The goal is to achieve Enlightenment.\nThis means, you will need to practice the entire Eight Fold Path closely and\neliminate The Ten Fetters along with eliminating and cultivating various\nattributes of the mind.\nThere is no use trying to understand each individual Jhāna and which Jhāna\nyou have or have not attained. It is best to develop and maintain a solid\npractice of these Teachings while pursuing The Path to Arahantship by\nstaying focused on The Ten Fetters and eliminate these from the mind.\n137", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "592cab64-6d48-4807-8439-18707bb924ba", "parent_id": "book-vol1:ch5:commentary:27", "content_type": "commentary", "text": "Obtaining the human state is rare and your time in this form is always limited.\nSo there is no need to focus the mind on figuring out which Jhāna you are in,\nthat you are headed toward, and where you “want” to be. This will take you\naway from learning The Teachings and practicing The Teachings that lead to\ncomplete liberation of the mind.\nThe Jhānas are temporary and not the goal of these Teachings. The mind is\nnot meant to reside there so there is no need to focus extensive time and\neffort to understand each Jhāna but instead, apply dedication and\ncommitment to eliminating The Ten Fetters in the goal of attaining the Stage\nof Enlightenment as an Arahant. Knowing you are attaining the Jhānas can\nhelp you to understand you are headed in the right direction but you should\nnot crave or want a specific Jhāna.\nIf you “want” a specific Jhāna, then you are craving and you will not\nattain complete Enlightenment. All craving must be extinguished\nincluding the craving to attain a specific Jhāna or even the craving to\nattain Enlightenment. You will need to pursue it as an interest, goal, or\nobjective without craving.\nAnother reason why there is no need to determine which Jhāna you are in is\nthat there is no need to compare or evaluate your “status” on this path\ncompared to anyone else. This is a personal pursuit and one that you are\nwalking alone with Teachers and guides to assist you. Comparing your\nprogress to another person will only slow your progress as this will create\njudgment and ego. Both judgment and ego, along with other qualities of the\nmind, need to be fully extinguished on The Path to Enlightenment.\nYou will attain “Right Concentration” as you progress along The Eight Fold\nPath and practice all The Teachings deeply to include meditation.\nThere are no short cuts to achieving Enlightenment. You must start at the\nbottom in order to get to the top of the mind. A higher state of\nconsciousness or “Enlightenment” is not given to you. Personal\nresponsibility, personal improvement, and an independent journey with the\nguidance of Teachers is required in order to earn Enlightenment. You can\nmaintain a normal, healthy, and productive life while pursuing Enlightenment.\nIn fact, your life will actually continuously improve as you work your way\ntowards Enlightenment.\nYou will notice ease and smoothness in areas of your life where you\npreviously had roughness. Enlightenment is not something to prop up the\n138", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ad3a0d88-048d-4f9c-9060-eb16dfbad706", "parent_id": "book-vol1:ch5:commentary:28", "content_type": "commentary", "text": "ego against that you hold as a higher status over others, in fact, it’s just the\nopposite. To achieve Enlightenment, one needs to let go of their ego.\nAs you pursue Enlightenment through practicing The Eight Fold Path, you\nwill most likely be interested to help others attain Enlightenment as well. It is\nbest to refer new Practitioners to Teachers who are prepared to guide\nStudents in developing a deep understanding and practice of these\nTeachings. If you attempt to help others while you are still gathering\nunderstanding yourself, then the work to help others will only hinder\nprogress. It is best to refer anyone who is interested to pursue this path to a\nTeacher who is capable of guiding them while still allowing you time to\nprogress. Then together, both of you can discuss The Teachings supporting\nand encouraging each other.\nEnlightenment, and its path, is life changing. You will see the results of\nimplementing The Eight Fold Path into your life as you constantly pursue\nEnlightenment.\nTo maintain the quality of Enlightenment, continue to work at maintaining a\nhealthy and pure mind through continuous attention to practice The Eight\nFold Path using meditation as a tool to develop and maintain a content\nmind. Develop and maintain a wholesome “life practice” for the best results.\nRight Intentions, Right Speech, and Right Actions will produce wholesome\nKamma creating a life of ease and smoothness. Another way to understand\nthese are Kind Intentions, Kind Speech, and Kind Actions.\nEnlightenment is a continuous pursuit of knowledge and the result of fully\npracticing The Eight Fold Path, but it is also the starting point to fully apply\nyour practice with a liberated mind.\nEnjoy the journey, enjoy the learning, growing and developing. Enjoy\nknowing that you can achieve Enlightenment through the process of earning\nyour own Enlightenment.\nYou will never fear death because you know without a doubt that you are\nfinished with discontentedness and the suffering it causes. Through pursuing\nEnlightenment and attaining it, you will never be reborn. The mind will have\ninner joy and inner fulfilling peace that is unshakable.\n139", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "30e3d13f-749f-4dba-b325-15e6e12945de", "parent_id": "book-vol1:ch5:commentary:29", "content_type": "commentary", "text": "The below table shows The Eight Fold Path grouped into its sections of\nWisdom, Moral Conduct, and Mental Discipline.\n8.) Right Concentration Mental Discipline\n7.) Right Mindfulness\n6.) Right Effort\n5.) Right Livelihood Moral Conduct\n4.) Right Action\n3.) Right Speech\n2.) Right Intention Wisdom\n1.) Right View\nThere are two additional steps on The Path to Enlightenment referred to as\nThe Ten Fold Path. The two additional steps described as part of The Ten\nFold Path are not taught but instead experienced. The steps of Right Wisdom\nand Right Liberation are added to The Eight Fold Path to describe The Ten\nFold Path.\nRight Wisdom and Right Liberation do not have specific Teachings that are\nshared to produce these factors of The Path to Enlightenment but instead are\nthe results of fully practicing The Eight Fold Path and all the other Teachings\nto attain Enlightenment.\nAn Enlightened being will be practicing The Ten Fold Path where they will be\nexperiencing Right Wisdom and Right Liberation as a result of fully practicing\nThe Eight Fold Path.\n9.) Right Wisdom: is a Practitioner’s deep understanding of The Teachings\nand being able to communicate them with ease. A Practitioner will have fully\neliminated The Unwholesome Root of Ignorance (unknowing of true reality)\nwhich is also described as a fetter/taint/pollution of mind as part of The Ten\nFetters.\n10.) Right Liberation: is that a Practitioner’s mind is fully liberated\nexperiencing freedom from discontentedness through having eliminated The\nTen Fetters. The mind is Enlightened.\n140", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "869c3c26-5d61-4db5-93e0-b9bda8ddb201", "parent_id": "book-vol1:ch5:commentary:30", "content_type": "commentary", "text": "You do not need to do anything special to focus on these two additional\nfactors of The Path to Enlightenment but instead, they will be developed as a\nresult of all the other training you employ.\nDo Not Be The Last One\n…And, therefore, I say to you Ānanda, what is the good practice? It is The Noble Eight\nFold Path…\nWhen there are two men living, he under whom there occurs a breach of this good\npractice - he is the last man among them.\nTherefore, Ānanda, I say to you: continue this good practice instituted by me and do\nnot be the last man.\n(Gotama Buddha)\n(Reference: MN 83)\nAuthor’s Thoughts: Through this Teaching from Gotama Buddha to one of his closest\nStudents “Ānanda”, with understanding of all other Teachings of Gotama Buddha, we\nunderstand that Gotama Buddha is providing guidance that we should continue to learn\nand practice The Eight Fold Path.\nThis is The Path that leads to the complete elimination and destruction of all\ndiscontentedness of the mind to attain Enlightenment. Understanding The Eight Fold\nPath thoroughly and in detail is highly important for the pursuit of Enlightenment.\nFurther, Gotama Buddha understood that his Teachings are meant to fully liberate the\nmind of all of humanity bringing peace to all humans.\nUntil we attain Enlightenment, we will constantly be reborn through “The Cycle of\nRebirth” until we attain Enlightenment during this very life or at death. Over time as all\nof humanity attains Enlightenment, eventually, human existence will cease to exist\nbecause there will no longer be any beings to be reborn.\nNothing lasts forever, all “things” will cease to exist including all of humanity.\nSo, do not be the “last one” to attain Enlightenment. Pursue this good practice…\nthoroughly and in detail learn and practice The Eight Fold Path to liberate the mind with\nthe help of Teachers. The Eight Fold Path is your “life practice” to liberate the mind and\nattain Enlightenment so that you will no longer be reborn through “The Cycle of Rebirth”\nand you can attain a peaceful and serene mind and life. “Do not be the last one.”\n141", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Eight Fold Path:", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 111, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5853e1f6-374f-49e6-98f9-ab89b6872dd7", "parent_id": "book-vol1:ch6:commentary:0", "content_type": "commentary", "text": "Chapter 6\nThe Middle Way:\nWalking The Middle Way\nThroughout literature, Gotama Buddha teaches and encourages us to “Walk\nThe Middle Way”. But what does this mean and where do we find it?\nDuring Gotama Buddha’s lifetime, he noticed that there was a stringed\ninstrument similar to a “sitar” that only played beautiful music when the\nstrings were tuned perfectly to “the middle”.\nIf the string was too tight, the instrument did not play as it was intended to\nplay. The music did not sound beautiful.\nIf the string was too loose, the instrument did not play as it was intended to\nplay. The music did not sound beautiful.\nIt was only when the musician had tuned the string perfectly that it would\nplay beautiful music as the instrument was intended to play. He observed\nthat the string needed to be tuned perfectly to “the middle”. And, when the\nstring was tuned in this way, the instrument played beautiful music as it was\nintended to play and those around enjoyed the music.\nHe then compared this to the human mind. That the human mind is exactly\nthe same. When the mind holds onto things too tightly, the mind is muddled\nand unconcentrated. The mind does not perform optimally. When the mind is\n143", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "The Middle Way:", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 143, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d5644ea6-a2d8-47f9-bd3d-2dfd47e57b06", "parent_id": "book-vol1:ch6:commentary:1", "content_type": "commentary", "text": "too loose, the mind is muddled and unconcentrated as complacency and\nlaziness will arise. The mind is muddled and unconcentrated.\nIt is only when the mind is tuned perfectly to the middle by the Practitioner,\nthat it plays beautiful music as it was intended to play. It is only when the\nmind is tuned perfectly to the middle, that it will experience focus,\nconcentration, and memory with clarity of mind. And, it is The Buddha’s\nTeachings to understand The Natural Laws of Existence that the mind can\nlearn, reflect, and practice to tune the mind perfectly in “the middle”.\nThis is one of the most simple, yet profound, Teachings that you will learn\nfrom Gotama Buddha. Tuning the mind perfectly to the middle is exactly\nwhat is happening as one progresses on their journey to Enlightenment.\nThere are countless Teachings to learn and understand so that you can\npractice. But there is no Teaching that is more simple to understand and that\ncan be readily applied to your life, right now today, that will have more\nimpact.\nWhether it be how one chooses to engage with their personal or professional\nrelationships, the mind needs to find the middle. If you are looking at\nfinancial decisions within your life, the mind needs to find the middle. If you\nneed to make decisions regarding maintenance of your home or other\npossessions, the mind needs to find the middle way.\nEven as it relates to learning and practicing these Teachings, the mind needs\nto find the middle way.\nIf the mind pushes too hard and forcefully attempts to move the mind in the\ndirection of Enlightenment, this is not the middle and it is only going to cause\nthe mind to be discontent. The mind will become frustrated, irritated, and\nannoyed because it is not walking the middle way.\nIf the mind is too complacent, laid back, and not interested to apply energy\nand effort to learning and practicing these Teachings, this is not the middle\nand is only going to cause the mind to be discontent. The mind will become\ndull, lazy, and lethargic.\nIt is only when the mind finds the middle and stays there that it will perform\noptimally moving gradually towards Enlightenment. So, where is the middle\nas it relates to learning, reflecting, and practicing these Teachings?\nA Practitioner should be determined, dedicated, diligent, and motivated to\nlearn, reflect, and practice The Teachings. Here, the mind can find the middle\nand reside there peacefully, calmly, in serenity, with contentedness and joy.\n144", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "The Middle Way:", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 143, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "da6461a6-be8a-4a6e-b301-294e196356a3", "parent_id": "book-vol1:ch6:commentary:2", "content_type": "commentary", "text": "The mind can know that it is applying constant energy and effort to learning\nand progressing - neither holding these Teachings too tight nor too loose.\nNow, the goal is to take this lesson and apply it to everything in other areas\nof your life.\nWhether it be with your children, life partners, parents, friends, career,\npersonal possessions, goals, financial needs, etc., always look for the middle\nway.\nKeep in mind that while a Practitioner will need to pursue certain goals in life,\nholding those tightly the mind will experience discontentedness. But also, if\na Practitioner never applied effort and energy to improve their life, the mind\nwould be too loose not being able to experience beneficial outcomes. A\nPractitioner will need to find the middle where it can pursue goals and\nobjectives but also find time for rest and relaxation. The constant work and\ndrive craving certain successes is only going to create “burn out” where the\nmind is no longer enjoying life but instead is highly discontent with stress,\nanxiety, and exhaustion not having time to gather one’s thoughts and reflect\non making wholesome life choices.\nUnderstanding that inner peacefulness is created through a balanced\nlifestyle (i.e. the middle way) not through the acquisition of physical or mental\nobjects, is highly important. If the mind is constantly pursuing and chasing\nthe objects of its affection, not enjoying the journey, this can result in many\ndifficulties and struggles. So, be sure to pursue goals and objectives but also\nfind time for rest and relaxation. You may need to train the mind to rest and\nrelax as this quality is not natural but instead, oftentimes the mind needs to\nbe trained to just relax and view that as being productive for your life and life\npractice. It is ok to stop and smell the flowers.\nThe mind will tell you when it’s not in the middle. The discontentedness of\nmind that is experienced is the “red light” on the dashboard alerting you that\nthe mind is not in the middle.\nIf the mind is discontent, it is not in the middle. The mind is not playing\nbeautiful music as it was intended to do. It is The Buddha’s Teachings that\nwill provide you the remedies of how to move the mind to the middle.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration,\neuphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fear, stress, anxiety, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness,\nshyness, displeased, uncomfortable, unsatisfied, etc.)\n145", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "The Middle Way:", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 143, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d21469f7-7462-42c1-9a3d-0aece1614a7d", "parent_id": "book-vol1:ch6:commentary:3", "content_type": "commentary", "text": "If the mind is experiencing any discontentedness whatsoever of pleasant\nfeelings, painful feelings, or feelings that are neither painful-nor-pleasant,\nthen the mind is not tuned to the middle and there is more work to be done\nto further tune the mind and get it to stay there through developing a life\npractice based on The Eight Fold Path.\nThis requires you to develop a life practice through consistent and\ncomprehensive learning, reflecting, and practicing these Teachings with\nguidance from a Teacher.\nProgress will be gradual, but within a short period of time you will notice a\ndifference as the mind gradually becomes less and less discontent. There\nwill be situations that once produced anger, sadness, frustration, irritation,\nand annoyance in the mind, but those same circumstances will arise and the\nmind will be able to maintain its calmness and composure. This is how you\nwill know The Teachings and practices you are implementing are working.\nYou will see the truth for yourself. You will not need to believe these\nTeachings as you will see the truth that the mind is gradually becoming more\npeaceful, calm, serene, and content with joy in countless situations until\neventually, the mind is perfectly tuned to the middle and stays there\npermanently. This is a mind that is experiencing Enlightenment.\nIf we are sad and feeling down, we aren’t walking the Middle Way. There is\ndiscontentedness of mind. But this is a temporary emotion and we know it\nwill not be forever, because Gotama Buddha teaches us that everything is\nimpermanent except for Enlightenment and The Natural Laws of Existence.\nYou can see this truth for yourself as the mind constantly moves from feeling\nto feeling, emotion to emotion. You can observe this as truth that no feeling\nis indeed permanent. Your sadness will eventually dissipate and you will slide\ninto other emotions even if that takes, hours, days, weeks, months, years,\netc.\nBut some of us dwell in the sadness, feeling so sad and thinking that we are\ngoing to be in this condition for so long. We keep repeating these sad\nthoughts in the mind over and over and over. So, what we get is sadness\nbecause that’s all we are thinking. One moment leads to the next so we are\nfilling up this moment with sadness, so we get sadness in the next moment.\nSo what we experience is a feeling of never ending sadness. We are highly\ndiscontent in this situation and certainly not “Walking The Middle Way”\nbecause we are sad.\nPerhaps feeling sadness, we turn to happiness thinking that will save us. We\nturn to happy friends, happy occasions, happy situations, but somehow the\nmind keeps returning to the sadness or perhaps it stays in the happiness\n146", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "The Middle Way:", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 143, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "960322b2-0f50-4b88-8c7d-4af1d4060653", "parent_id": "book-vol1:ch6:commentary:4", "content_type": "commentary", "text": "and we are just happy, happy, happy. So happy, we joke all the time, we\nmake others laugh, we go out of our way to show happiness in all situations.\nWe may be truly happy and gleeful or we might be covering up the sadness.\nBut this is a temporary emotion as well. Happiness will end some day and,\nthus, we cycle back and forth between happiness and sadness. We are\ngleeful and then we are not - never finding that middle ground, so to speak,\nor contentedness.\nOftentimes, we are encouraged by self-help books, life coaches, friends,\nfamily, and all kinds of input into our senses to be happy, just be happy. I\nwant to be happy. Why can’t I just be happy?\nWell, the goal is not to be happy. The goal is to be peaceful, calm, serene,\nand content with joy or to be “satisfied with what is”, “satisfied the way\nthings are”. That is the true goal and that is “Walking The Middle Way”.\nWe can’t be happy (pleasant feelings) all the time, because we know that is a\ntemporary emotion subject to impermanence, and we for sure are not\ninterested to be sad (painful feelings) all the time. The third option would be\nboredom or loneliness (feelings that are neither painful-nor-pleasant) which is\nalso impermanent, therefore, the best option is to create a life where we\n“Walk The Middle Way”.\nThe mind can reside in the middle peaceful, calm, serene, and content\nwith joy. This is Enlightenment, it is permanent because to attain\nEnlightenment you need to obtain wisdom through these Teachings\nwhich liberates the mind.\nOnce you learn something, you do not “unlearn” it, thus, Enlightenment is a\npermanent state of mind. The mind can reside peaceful, calm, serene, and\ncontent with joy permanently unaffected by the impermanent nature of all\n“things”.\nAs we pursue Enlightenment, that does not mean we can’t laugh, we can’t\ncry if we need to, we can still experience these other emotions on all sides of\nthe spectrum. It simply means that when we feel those emotions, we need to\nrecognize them as being impermanent and train the mind to come back to\nthe middle where it can reside peaceful, calm, serene, and content with joy.\nDo not try to maintain these impermanent emotions of happiness, sadness,\nor loneliness, but rather actively apply effort to bring the mind back to the\nmiddle with meditation, reading, activities that are grounding, outdoor\nactivities, gardening, massage treatments, whatever we need to help bring\nthe mind back to the middle and a wholesome state. Over time, you will be\n147", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "The Middle Way:", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 143, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "56201a97-96ae-473a-b1cf-6c4819a9b196", "parent_id": "book-vol1:ch6:commentary:5", "content_type": "commentary", "text": "able to maintain the “middle way” through your “life practice” which includes\nmeditation.\nApply The Seven Factors of Enlightenment from the Chapter titled\n“Enlightenment: What is Enlightenment?” (Chapter 3) to move the mind into\nthe middle along with all The Teachings as part of The Eight Fold Path.\nOften, the first thing people tell you when you are sad is “snap out of it, go\noutside, do something”. What they are really saying is “change your state of\nmind”. Put the mind in a different environment so that it can experience a\nnew emotion and cultivate the healthy vibes of something else. By focusing\non something that will bring the mind back to the middle, the mind will go\nthere. Maybe not right away, but with training and experience you will find\nthis becomes easier and easier until eventually the mind will be peaceful,\ncalm, serene, and content with joy 100% of the time with an unshakable\ninner peace.\nMoving the mind to the middle is an application of Right Effort, taking the\neffort to eliminate the unwholesome qualities and arise the wholesome\nqualities. So, as you observe the mind is discontent, eliminate that from the\nmind by cutting off those thoughts and letting them go. Take the effort to\nmove the mind in the direction of the middle way where the mind can be\npeaceful and calm.\nThe same Teaching of The Middle Way can be applied not only to happiness\nand sadness but also to money, possessions, relationships, trust, love,\ncompassion, excitement, etc. We must always walk the Middle Way,\nbecause if we have craving, desire, or attachments, we will cause\ndiscontentedness for the mind.\nFinding the Middle Way and staying there is a “practice” in your LIFE\nPRACTICE!!!\nIt is possible to love and have love for others without being attached or\nclinging to them. We must allow all beings to follow their path without being\naffected by our own attachments or aversions. If we try to block people from\npursuing their goals, try to get them to stick close to us, or persuade them to\nfollow what “we want” rather than what “they need”, then it is difficult for\nthose close to us to find and follow their own path. Likewise, if we have\naversion and keep ourselves or others “away” from certain aspects of our\nlife, we potentially lose the opportunity to gain insight or wisdom from a\ngiven situation.\nOne aspect of a meditation practice is to develop the ability to see the\nemotions, thoughts, and feelings that aren’t in the middle, then, you can use\n148", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "The Middle Way:", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 143, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "26462b65-8a37-46a5-a3c2-a0a832eecc7d", "parent_id": "book-vol1:ch6:commentary:6", "content_type": "commentary", "text": "techniques to bring the mind back to the middle. Breathing Mindfulness\nMeditation in the positions of seated, lying, or standing along with walking\nmeditation are perfect for finding the middle way and staying there while also\ntraining the mind not to cling or attach. Then, apply effort to consistently\nmaintain the middle way throughout your day. Whenever you noticed the\nmind is not in the middle, take active steps to move the mind back to the\nmiddle by cutting off unwholesome feelings and let them go. This becomes\neasier as a Practitioner accumulates the benefits of a well developed\nBreathing Mindfulness Meditation practice.\nEventually, the mind will be trained to always stay in the middle and you will\nnot need to apply this effort. But, as long as the mind is longing with a strong\neagerness and pulling in the direction of its cravings/desires/attachments,\nyou will need to apply effort to cut those off and let them go. The mind will\neventually get tired of this repeated cutting off and will choose to stay in the\nmiddle. It is just going to take time, effort, and dedication to develop your life\npractice.\nYou will need to study Gotama Buddha’s Teachings and practice them\ndiligently before everything will click, and each day all The Teachings and\npractices will lead you further on The Path to Enlightenment as the mind\nbecomes more trained. It is peaceful when you can experience life without\ndiscontentedness or even the slightest suffering of the mind.\nWhy wait to the end of your life to know what will happen, when you can\nexperience Enlightenment during this life and enjoy it for the rest of your life.\nYou can study the practices shared with us by Gotama Buddha, practice\nthose daily, and experience Enlightenment.\nGetting to Enlightenment is not meditating and hoping you will get there one\nday. Breathing Mindfulness Meditation is a tool to train the mind to not cling\nor attach and bring it to the present moment but takes practice. Breathing\nMindfulness Meditation will help you train the mind to eliminate the mind’s\n“wanting”, “craving”, and “clinging” so that you can eliminate the mind’s\ntendency to form attachments - a mental longing for something with a strong\neagerness. This is how the mind pulls in the direction of the objects of its\naffection and, thus, the mind is not in the middle.\nYou have to pursue your own Enlightenment through a daily practice of\nlearning and implementing The Teachings into your life. By doing this, you\nwill start to see the results of the difficulties in your life slowly start to\ndisappear - life changes for you. You gain a higher level of consciousness\nthat equips you with new tools to handle life and respond to the situations\naround you.\n149", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "The Middle Way:", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 143, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "be45461e-e9fb-48c5-95e5-109e066befba", "parent_id": "book-vol1:ch6:commentary:7", "content_type": "commentary", "text": "As you seek Enlightenment, life problems are not going to instantly vanish -\nthe way we usually picture heaven. Nope, you are still on earth in a world full\nof discontentedness and the suffering it causes. But when you have attained\nEnlightenment, you have a new mind through having acquired new wisdom\nto deal with the impermanent nature of existence and you will not allow\nimpermanence to affect the mind. You will no longer be affected by pleasant\nfeelings, painful feelings, or feelings that are neither painful-nor-pleasant.\nOnce you step forward into the light, there is no going back into the\ndarkness. The mind will be liberated with the wisdom you acquire in your\npractice.\nUnfortunately, many of us make ourselves way too busy with regular life that\nwe do not take the time to study The Teachings and implement them into our\npractice or daily life. The mind becomes complacent and struggles through\nlife just accepting the difficulties of experiencing repeated discontentedness\nrather than take action to eliminate it from the mind. Those who do\nimplement these Teachings can tell you, they are experiencing the results as\nthe mind moves closer to being peaceful, calm, serene, and content with joy.\nAnyone that has dedicated time to learn and implement Gotama Buddha’s\nTeachings will tell you without a doubt their life has improved greatly from the\ntime prior to learning and implementing his Teachings.\nNow, you can apply this Teaching of the middle way to your life and life\nsituations. As you need guidance, you are welcome to reach out to seek\nguidance to more deeply understand and apply these Teachings into your\nlife.\n150", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "The Middle Way:", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 143, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6d385478-7cec-42fa-b0d1-5af3cb69f8ae", "parent_id": "book-vol1:ch6:commentary:8", "content_type": "commentary", "text": "Adjusted to a Balanced Pitch\nTell me, Soņa, in the past, when you lived at home, weren't you skilled at the lute (a\nstringed instrument)?\n‘Yes, Venerable Sir.’\nWhat do you think, Soņa? When its strings were too tight, was your lute well tuned and\neasy to play?\n‘No, Venerable Sir.’\nWhen its strings were too loose, was your lute well tuned and easy to play?\n‘No, Venerable Sir.’\nBut, Soņa, when its strings were neither too tight nor too loose but adjusted to a\nbalanced pitch, was your lute well tuned and easy to play?\n‘Yes, Venerable Sir.’\nSo too, Soņa, if energy is aroused too forcefully this leads to restlessness, and if energy\nis too soft this leads to complacency.\nTherefore, Soņa, be determined on a balance of energy, spiritual faculties, and take up\nachieving evenness of the object there.\n‘Yes, Venerable Sir,’ the Venerable Soņa replied.\n(Gotama Buddha)\n(Reference: AN 6.55)\n151\n\nWalking The Middle Way - Two Extremes That Should Not Be Followed\nMonks, these two extremes should not be followed by one who has gone forth into\nhomelessness.\nWhat two?\nThe pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of\nworldlings, not honorable, unbeneficial; and\nThe pursuit of self-mortification, which is painful, not honorable, unbeneficial.\nWithout veering towards either of these extremes, The Tathāgata has awakened to the\nmiddle way, which gives rise to vision, which gives rise to wisdom, which leads to\npeace, to direct knowledge (experience), to Enlightenment, to Nibbāna.\nAnd what, Monks, is that middle way awakened to by The Tathāgata, which gives rise\nto vision, which leads to Nibbāna (Enlightenment)?\nIt is this Noble Eight Fold Path; that is, Right View, Right Intention, Right Speech, Right\nAction, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.\n(Gotama Buddha)\n(Reference: SN 56.11)\n152", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "The Middle Way:", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 143, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9d562995-ee44-48ed-861c-cc97ad9084cd", "parent_id": "book-vol1:ch6:commentary:9", "content_type": "commentary", "text": "Walking The Middle Way - Two Extremes That Should Not Be Followed\n(continued)\nAuthor’s Thoughts: This Teaching from Gotama Buddha helps a Practitioner\nunderstand that seeking pleasant feelings or “sensual happiness” in “sensual\npleasures” will not lead to Enlightenment. In fact, training the mind to not seek inner\nfulfillment in sensual pleasures is a major aspect of The Path to Enlightenment.\nThis does not mean that a Practitioner is unable to enjoy the many aspects of life, but it\nis when the mind mistakenly believes that it is sensual pleasures that will create lasting\ninner fulfillment that the mind causes itself to be discontent because it is then basing its\ninner feelings on impermanent conditions.\nAnd, if the mind mistakenly believes that “self-mortification” or depriving the senses\nthrough harsh practices is what will produce the Enlightened mind, then it is\nmisunderstanding and not practicing “The Middle Way”.\nGotama Buddha awakened to Enlightenment where the mind is peaceful, calm, serene,\nand content with joy through “the middle way”. His mind functioned in the same way as\nyours and through understanding the middle way, a Practitioner can experience\nEnlightenment just like Gotama Buddha.\nIf sensual desires for pleasure nor self-mortification is the middle way, then what is “the\nmiddle way”?\nGotama Buddha makes clear in countless Teachings, including this one, that it is The\nEight Fold Path that leads to the complete elimination of all discontentedness and here\nhe refers to it as “the middle way”.\nThrough learning, reflecting, and practicing The Eight Fold Path, a Practitioner trains the\nmind to reside in the middle being perfectly tuned to not chase after the objects of its\naffection through sensual desire, but also needs to train the mind to not inflict physical\npain through depravation of the senses. It is only when a Practitioner finds the middle\nand trains the mind to stay there that they will experience permanent focus,\nconcentration, deep memory, and clarity of thought as the mind performs as it was\nintended to function. The Enlightened mind will be trained to reside in the middle\npermanently.\n153", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "The Middle Way:", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 143, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "81aa1b77-0c36-4937-9df3-61b40b8220c8", "parent_id": "book-vol1:ch7:commentary:0", "content_type": "commentary", "text": "Chapter 7\nThe Five Precepts:\nA Householder’s Guide to Daily Practice\nGotama Buddha gave us guidance to conduct life without harm to other\nbeings or ourselves. In his Teaching titled “The Five Precepts”, he provides\nsome basic guidance that when learned and practiced, will significantly\nreduce the harm you are causing in the world.\nThese are not commandments nor rules to follow, rather how to ensure you\nare not causing harm to others or yourself. By causing harm to others, we\ncause harm to ourselves by The Natural Law of Kamma. Through practice of\nthese precepts, you will drastically eliminate unwholesome Kamma\nproduction and, thus, experience a more peaceful and content existence.\n(More on “Kamma” in a later Chapter.)\nIt is The Eight Fold Path that completely and fully extinguishes all\nunwholesome Kamma through the production of only wholesome Kamma,\nbut here in The Five Precepts, we gain more insight into Right Speech and\nRight Action to further help us understand The Eight Fold Path. Through\nmaking wholesome choices in our life, we will experience wholesome\noutcomes. Through making unwholesome choices in our life, we will\nexperience unwholesome outcomes. It is always our choice of whether we\nchoose to make decisions based on wholesome or unwholesome teachings\nand then we experience the results according to our choices.\nGotama Buddha’s Teachings are not to control an individual nor dictate what\nthey should or should not do. But instead, provide guidance that when\npracticed, will lead to Enlightenment, liberation of the mind, a peaceful and\ncontent mind and, thus, a peaceful and content life. Everything in this\npractice is attained through personal free will choices.\nThe Five Precepts will not be a surprise for you as they are all things you\nhave been taught your entire life. The Five Precepts are required as a\nminimum for realizing the benefits of Enlightenment. You can gradually train\nthe mind towards practicing these Teachings more closely each day rather\nthan feel that you need to make multiple drastic changes at one time. If you\nhave in the past practiced these precepts or are currently doing any of these\nnow, good. If not, you can change or slowly modify your conduct to still seek\nEnlightenment.\n155", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5e6c75f0-00e8-4a39-bc4e-8a5092ce0ba9", "parent_id": "book-vol1:ch7:commentary:1", "content_type": "commentary", "text": "1.) Abandoning the taking of life, refraining from taking life, without stick\nor sword, diligent, compassionate, trembling for the welfare of all living\nbeings.\nThis is often translated in other writings as, “Do not kill or No killing or\nintentional taking of life”. As you can see here in this direct translation, we\nget much more details directly from Gotama Buddha himself. The final\nconclusion is, do not intentionally kill another being, human or animal. We\nshould have compassion for all living beings.\nThere are three components that are needed to create a living being. An egg,\nsperm, and a consciousness (i.e. a mind). If these things are present, there is\na living being.\nPlants do not have a mind. While we may consider them as being “alive”, in\nsome respects, they are not living beings. Bacteria are not a living being\nbecause they do not originate from an egg, sperm, nor have a\nconsciousness. (This book series will share The Five Aggregates to help you\nunderstand what makes “a being, a being” based on this important\nTeaching.)\nEuthanasia of a human or animal, termination of pregnancy, suicide, assisted\nsuicide, capital punishment, attacking in war or any government sponsored\nkilling, are all the intentional killing of another being. A person who is seeking\nEnlightenment or has attained Enlightenment, would not participate in\nintentions, speech, nor actions of these events. If you have conducted these\nactions in the past, that does not preclude you from pursuing and attaining\nEnlightenment. Putting the past behind us is important. Focus on the present\nmoment to eliminate these actions.\nNot being able to afford medical care to extend the life of a being, that if care\nis not administered would die, is not an intentional killing of that being. This\nis death that occurs by Kamma in that medical care could not be provided to\nextend the life of a dying being. There was no intentional action to kill the\nbeing and if the resources were available, the life of the being would have\nbeen saved. The being was not intentionally killed but instead died due to\nlack of resources. In a perfect world, the resources would have been\navailable and the being would be saved.\nIf insects land on you, blow them off or take them off with a flick or swipe of\nthe hand. If you unintentionally kill an insect or another being, you did not\ncause the intentional death of that being. This instead would be an\naccidental killing and not the result of a deliberate intention and action to kill\nthe being.\n156", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3c939c7c-e316-4bd3-8c88-f29cda393dbb", "parent_id": "book-vol1:ch7:commentary:2", "content_type": "commentary", "text": "This precept is helping a Practitioner to cultivate loving-kindness and\ncompassion in the mind to eliminate any anger, hatred, or ill will. If the mind\nis making decisions through anger, hatred, or ill will, those unwholesome\nqualities are going to produce unwholesome decisions resulting in\nunwholesome outcomes.\nNotice this precept is not, “preserve all life at all costs”. That is not possible.\nSo, what a Practitioner is doing through learning and practicing this precept\nis training the mind to live compassionately with concern for the welfare of all\nliving beings.\nSuicide\nCraving is the fuel that causes rebirth. Craving or desire to end one’s life is a\n“craving for the extermination of life”. Suicide will not resolve a person’s\ndiscontent mind as they will be reborn into a new existence with\ndiscontentedness and suffering continuing in The Cycle of Rebirth. They will\nmost likely not be reborn back into the human realm and require many\nrebirths in other realms of existence to potentially once again obtain the\nhuman state, for a new chance to attain Enlightenment.\nIt is possible to attain Enlightenment during this life or at the time of natural\ndeath, if one has eliminated craving which includes extinguishing 100% of\ntheir unwholesome Kamma. If a person experiences 100% of their\nunwholesome Kamma in this human existence (to experience natural death\nwithout craving for the extermination of life), they have the ability to attain\nEnlightenment at death and escape The Cycle of Rebirth. If a person has\ncraving to exterminate their life, they have not extinguished craving 100%\nand will be reborn. A person who works towards extinguishing all craving\nand experiences 100% of their unwholesome Kamma, will not be reborn to\nexperience life in a new existence.\nAvoiding natural death is a craving for the extermination of life and will\ncontinue the suffering of a person for countless more rebirths.\nObtaining the human state is extremely rare and should not be wasted. A\nbeing who has a desire to end their life should learn and practice these\nTeachings while in this current human form to attain Enlightenment which\nwould eliminate the desire to end one’s life through wholesome practices\nthat train the mind. Suicidal thoughts can be eliminated through learning and\npracticing these Teachings. Enlightenment is the only permanent solution to\nend all discontentedness of the mind and the suffering it causes.\n157", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7cafbe2a-4ff5-41a1-8be9-928ce8b20935", "parent_id": "book-vol1:ch7:commentary:3", "content_type": "commentary", "text": "Defense and Protection\nThere may come a time in life where you need to defend the body from an\nattacker. Should you find the body in this situation, it is understandable if the\ndecision is to defend against bodily harm in that immediate moment to\nprotect the body or the safety of those around you.\nHowever, keep in mind that there are many choices and decisions that can\nbe made each day to ensure we do not find ourselves in a situation where\nthe body is attacked. Having a well developed mind and purity of mind is\nyour first line of defense and protects the body from negative events and\nexperiences (i.e. unwholesome Kamma).\nIf the body is being attacked due to your speech or actions, that is Kamma\nand due to your speech and actions, another person has chosen to attack\nthe body. To avoid this, practice The Eight Fold Path as your “life practice” to\nextinguish all unwholesome Kamma production.\nIf you find yourself in an unprovoked attack and you can get away to avoid\nthe situation, you should. A person with no ego would have no interest to\nstand and fight for the sake of fighting, but instead, would prioritize safety of\nthe physical body to continue life over protection of the ego. However,\nremoving the body from the situation is not always possible. If you need to\ndefend the body in that immediate moment to be safe, you can.\nIf there is a way for you to defend against bodily harm without killing the\nattacker, that would be best but not always possible. Defend the body with\nas little harm to another being as possible while ensuring the body is safe\nand protected. Do not prolong the defense and only apply as much force as\nrequired to provide for your immediate safety and the safety of those around\nyou.\nConsuming Animal Products - Vegan\nGotama Buddha was supposedly asked about whether it is important for the\nOrdained Practitioners to be vegan during his lifetime. It is rumored that his\nreply was in the line of, the intentional killing or action of killing of an animal\nis done by another being and that person is producing the unwholesome\nKamma. Gotama Buddha explained how as an Ascetic, they must accept\nwhatever is given to them and not show a preference.\nGotama Buddha did include in his Eight Fold Path the “wrong livelihoods” of\n“business in living beings and business in meat” so he understood the\nmassive amount of unwholesome Kamma produced through these activities,\nwhich we are currently seeing the results of today. He encouraged us not to\n158", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "edfe3635-1bbe-411d-a080-786b8a8b2f23", "parent_id": "book-vol1:ch7:commentary:4", "content_type": "commentary", "text": "participate in these livelihoods as a way to sustain our life and if everyone\npracticed these Teachings, there would be no meat to eat.\nYou can also see in his very First Precept his Teachings are that we should\npractice “Abandoning the taking of life, refraining from taking life, without\nstick or sword, diligent, compassionate, trembling for the welfare of all living\nbeings.”. Gotama Buddha taught that no one should kill a living being as this\nproduces unwholesome Kamma. Any harm caused will be returned to us\nthrough The Natural Law of Kamma.\nThere are no contradictions in Gotama Buddha’s Teachings. Based on his\ncentral Teachings and guidance, we should practice Right Livelihood by not\nhaving business in living beings and business in meats. One should practice\nThe First Precept of not killing living beings, living compassionately, and\nconcerned for their welfare.\nA Practitioner should also practice The Second Precept of not stealing as\ntaking a life for consumption of meat or use of animal products is stealing.\nThe being did not give permission for use of its flesh or other parts of its\nbody. So, to take what is not given would be harmful to that being and, thus,\nharmful to you.\nGotama Buddha taught to have loving-kindness and compassion for all\nbeings. How could one practice loving-kindness and compassion for all\nbeings while eating another being?\nWe can understand that the rumor shared in some Buddhist communities\nthat eating meat does not cause any unwholesome Kamma “is untrue”, and\nit can be considered “just a rumor”. Gotama Buddha understood the effects\nof killing living beings and the harm it would cause for those living beings\nand, thus, that harm would be returned to us as we are witnessing today.\nSomeone that is practicing these Teachings and may be interested to\npractice them very closely, will choose to be a vegetarian or vegan to\nprogress towards Enlightenment. Being vegan will provide the mind more\nclarity as the body will be free of the harmful drugs, hormones, toxins, and\nemotions of the animal found in the flesh of an animal and animal by-\nproducts. There is unwholesome Kamma associated with eating animal\nproducts and that is returned to you through the unwholesome animal\nproducts which is loaded with drugs, toxins, and emotions of fear the animal\nexperienced at the time of death.\nThere is enormously more unwholesome Kamma associated with eating\nanimal flesh now than during the lifetime of Gotama Buddha due to the toxic\nsubstances found in animal flesh that is ingested by you if you choose to eat\n159", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "95084109-1ce7-4275-b167-d3bfaeb737b3", "parent_id": "book-vol1:ch7:commentary:5", "content_type": "commentary", "text": "animal products. Additionally, to produce animal products like eggs, milk,\ncheese, leather, etc., it creates an environment where massive numbers of\nanimals suffer to provide humans these products. Animals are being trapped\nin the animal realm. These beings cannot be reborn to take human form for\nthe opportunity to attain Enlightenment as long as humans are attached to\nproducing animals and animal products for their use and consumption.\nAnimal products are not required to sustain human life. Proteins and other\nimportant nutritional value humans obtain from eating animal products can\nbe ingested through plant-based products. Viewing food as merely a\nsubstance that is needed to sustain the body can help to eliminate the\nattachment to wanting to taste flavors of certain foods. Instead view food as\njust a requirement to sustain life rather than something that you “want\" to\nplease the tongue through certain flavors although there are plenty of foods\nyou can enjoy that are plant-based foods. What we ingest into the body is to\nnourish and sustain “the body”, not to please “the mind”.\nEliminating the attachment to the “sensual pleasure” of the tongue can help\nyou gradually eliminate the craving/desire/attachment to animal products.\nBy not eating animal products, you can find joy in knowing that your eating\nhabits are not causing harm to another being and you will benefit from the\nhealthy effects of a plant-based food supply. A Practitioner may need to\ninvestigate using a B12 supplement as part of moving to a plant-based food\nsupply. There are only a limited number of plants that have B12 and this\nvitamin is needed by the human body.\nThe important Teaching here is do not intentionally kill another being while\nhaving compassion for all living beings. If we are eating animal flesh and/or\nusing animal products, how could we have compassion for all living beings?\nGotama Buddha, as an Ascetic, could not choose his food. As\nHouseholders, we can choose our food and choose what we offer to\nAscetics. Choosing a vegan lifestyle is a choice to do no harm to other\nbeings.\nIf you have compassion for “all living beings”, as explained in this precept,\nyou will not have a desire to consume or use animal products as your\npersonal choice. One aspect of progressing to Enlightenment is to develop\nloving-kindness and compassion for all living beings. How could a\nPractitioner have loving-kindness and compassion for all living beings if they\nare eating a living being?\nAs with all these Teachings, you can gradually train the mind to move in this\ndirection.\n160", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d234f1ef-d06f-4d65-8a02-f0658fc635fa", "parent_id": "book-vol1:ch7:commentary:6", "content_type": "commentary", "text": "All beings that exist today have experienced countless rebirths in multiple\nforms including countless animal rebirths. Gotama Buddha explained that it\nwould be difficult to find a being in existence that has not previously been\nour mother, father, sister, brother, or some other relative in a past existence.\nEating animal products that promotes the killing of animals can be\nconsidered as killing your relatives and ingesting their flesh. We should have\nloving-kindness and compassion for all beings.\nToday, many people who practice these Teachings closely are vegetarian or\nvegan. You can understand through “Kamma” that the massive production of\nanimal products around the world has created massive amounts of\nunwholesome Kamma for the world through an unwholesome environment.\nJust like accepting a possession that was stolen by another person could\ncause you harm, accepting animal flesh that has been killed by another\nperson will still cause you harm. The fact that another person has killed the\nliving being does not protect you or the environment from the harmful effects\nof producing and ingesting the animal products.\nProducing animal products has left the environment around us in drastically\npoor health. Consuming animal products on an individual level is causing\ncancers and other bodily illnesses to humans. Through the growing,\npreparing, packaging, transportation, and selling of animal products, there is\na massive amount of harm being done to the planet’s environment.\nIt is well understood that in order to bring our world’s environment into a\nmore healthy existence, humans will need to transition to plant-based foods.\nAs a result of not killing or causing the suffering to a tremendous amount of\nanimals, we generate wholesome Kamma. Our planet is more healthy and\nour individual body and mind is more healthy.\nBy consuming animal products, it does cause harm to animals, to our\nenvironment, and to ourselves individually. That harm will be returned to us\nthrough an unhealthy planet and effects on our individual health. It is best to\nnot consume animal products as this will ensure a healthy body, a healthy\nmind, and a healthy planet. You will notice the body and the mind function\nbetter when you only consume plant-based foods.\nIn addition to eliminating the action of killing another being, this precept also\nrelates to the cultivation of deep compassion for all beings. Your practice of\nnot consuming animal products will bring you into more harmony with all\nbeings and a healthy planet, while eliminating the unwholesome Kamma that\naffects the planet and you individually.\n161", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2dd7c0d8-c4fc-47a2-a5e7-4e770b5edd78", "parent_id": "book-vol1:ch7:commentary:7", "content_type": "commentary", "text": "Do Not Resuscitate (DNR)\nWith the modern advances in medical treatments with the ability to prolong\nor extend one’s life, it is common for people to make a conscious decision to\nput in place a “Do Not Resuscitate (DNR)” prior to natural death.\nA DNR is a document that a person signs to ensure that if they die, they are\nnot brought back to life through modern medical advances. A DNR is not an\nactive intentional killing.\nA DNR means, the human being is already dead and they are not interested\nin going to extreme measures to bring them back to life.\nThey are perfectly content with dying and have chosen to do so naturally,\nwithout artificial ways of bringing them back to life.\nA DNR is not euthanasia. These are two different things.\nA DNR is choosing not to be brought back to life after one has already died.\nEuthanasia is an active decision to take a life, that is killing.\n2.) Abandoning the taking of what is not given, living purely, accepting\nwhat is given, awaiting what is given, without stealing.\nThis precept is exactly what you think it is and have, potentially, been taught\nyour entire life. Do not steal or take what does not belong to you. This would\ncause harm to others and is morally not the proper way to conduct a\nwholesome life. Stealing will cause harm to others which will cause harm to\nus and means there is still craving and desire.\nAccepting What is Given\nIn a society of people who practice generosity, oftentimes people will make\ngenerous offerings of food, supplies, money, or gifts. “Accepting what is\ngiven” is to accept all offerings without expectation or judgment. By\naccepting an offering made by others, we are not blocking the wholesome\nintentions of another being while being open to allow all people to practice\ngenerosity.\nIf an offering is made, one should accept the offering graciously without\nexpectation or judgment of the offering or the person making the offering.\nIf we reject an offering made by another person, we are shutting down their\nopportunity to practice generosity. This will harm their wholesome practice of\n162", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7fe52e02-1c97-4ca6-9df9-964f5a1dab58", "parent_id": "book-vol1:ch7:commentary:8", "content_type": "commentary", "text": "generosity and harm your relationship with that person. If you block\nsomeone from making an offering to you by not accepting what they offer,\nthere is a good chance they will experience painful feelings associating that\nwith you, rather than their own craving/desire/attachment, and then choose\nto no longer make you offerings or perhaps distance themselves from you\nentirely by ending the relationship.\nIf someone offers you something that you know you will not use, it is fine to\naccept the offering and then at some point, through practicing generosity,\ngive this item to someone else. Eventually, the item will find a home with\nsomeone who can use the item. In the meantime, the item has gone through\nmultiple hands of individuals who benefited from practicing generosity and\nultimately ended up with someone who could truly use the item. Rather than\nthe item going to waste in your possession as the mind just “holds on”\nthinking that you cannot “let go” of this item through giving it to someone\nelse, giving the item to someone else means that it can be put to good use\nand used for beneficial purposes.\nThere is no harm in giving away items that have been given to you. The\nperson who gave you the gift should have done so out of the kindness of\ntheir heart without any expectations of what you will or will not do with the\ngift.\nA practice of generosity should come without any expectations of what the\nreceiver of the gift will or will not do with the item. If the person who gave the\ngift is hurt by you giving it to someone else, this was caused by their mind’s\nown expectations. They caused their own discontentedness through having\nexpectations of what you should or should not do with the gift. That means\nthey did not give the gift without expectations and caused their own\ndiscontentedness due to not practicing pure generosity as found in these\nTeachings.\nAwaiting What Is Given\nWe should also not ask for possessions, gifts, or wealth from others. Gotama\nBuddha shares with us in this Precept “awaiting what is given”. In this way,\nhe is providing guidance that helps us to eliminate craving and desire which\nis the cause of all discontentedness.\nHaving craving and desire to obtain more and more possessions, gifts, or\nwealth, etc., will have a direct effect on your own mind by causing it\ndiscontentedness, and will affect others by placing obligations and\nexpectations of delivery of the requested items. If those items cannot be\nprovided, it can cause stress in the relationship and a discontent mind for\nanyone involved. The request for possessions, gifts, or wealth can create\n163", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "698c77e1-02da-4b45-ace4-a143c5da57df", "parent_id": "book-vol1:ch7:commentary:9", "content_type": "commentary", "text": "expectations. Expectations are a form of attachment which will lead to a\ndiscontent mind.\nIf we ask another being for help, it should not be because we “want”\nsomething but because we “need” help. We should not place undue\nobligations and burdens on another person.\n3.) Abandoning un-chastity. Abandoning sexual relations with women\n[men] who are protected by their mother, father, mother and father,\nbrother, sister, or relatives; who are protected by their Teachings; who\nhave a husband [wife or partner]; whose violation entails a penalty; or\neven with one who has been garlanded by a man [woman or partner] as\na sign of engagement.\nThis is often translated in other writings as “no sexual misconduct”. As you\ncan see here, the sexual conduct that is suggested to abstain from involves\nsexual actions that would cause harm to other beings.\n• Sex with minors.\n• Sex without consent.\n• Sex with multiple partners (i.e. un-chastity).\n• Sex while living in the home of relatives and while still being guided in\nlife by relatives. (If relatives have accepted a committed relationship\nand allow you to co-habitat in their home, they have accepted the\ncommitted relationship and understand sexual contact is part of your\nrelationship.)\n• Sex with someone who has previously decided to remain celibate.\n• Sex with people who are already committed in other relationships.\n• Sex outside any relationships you are committed to and pledged to be\nfaithful.\nBased on other Teachings of Gotama Buddha, this would also be included\nas harmful sexual conduct.\n• Sex with people that are human trafficked.\nUn-chastity would be to have constant and continuous casual sexual\nrelationships without an interest or goal for a committed and loyal\nrelationship.\nChastity would be to have a loyal and committed relationship where the goal,\nobjective, or interest is a long term relationship while having sexual\nintercourse as part of the relationship.\n164", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9ab49852-5d88-41fa-a2b0-48b68d01fb3a", "parent_id": "book-vol1:ch7:commentary:10", "content_type": "commentary", "text": "Marriage is not a requirement for sexual intercourse but, through practicing\nas described in this precept, it will ensure one does not cause harm through\ntheir sexual contact and thus, does not experience harm due to their sexual\ncontact.\nSexual intercourse is not wrong or immoral. It should be conducted in a way\nthat does not cause harm to yourself nor others. You can enjoy sexual\ncontact and attain the first two Stages of Enlightenment. This would require\nyou to participate in sexual contact without extensive craving/desire/\nattachment, having sexual contact in a committed relationship.\nTo attain the highest two Stages of Enlightenment, you will need to eliminate\nsexual contact which is a “sensual desire”. To achieve this objective, you\nwould need training of the mind to reduce and then eliminate the craving for\nsexual contact or this “sensual desire”.\nIf you have or do not have sexual activity, can the mind still maintain\ncontentedness? You should not be attached to sexual activity but rather\nenjoy it as needed until you have made a decision to gradually reduce or\neliminate your craving for sexual contact to attain the two highest stages of\nEnlightenment.\nIf you are attached to sexual contact, there will be extensive craving and\ndesire that leads to potential harmful actions and results including\ndiscontentedness. If attachment to sexual contact exists, the mind will be\ndiscontent if you do not have sexual contact. A mind that is pursuing\nEnlightenment can enjoy sexual contact or not, and still be content. And at\nsome point, make the effort to reduce or eliminate sexual contact, if you\nchoose to attain the two highest stages of Enlightenment.\nWhen or if you choose to eliminate sexual contact and have a partner at that\ntime, it would be wise to discuss your decision with them so that you are\nboth in agreement to gradually eliminate sexual contact. You will need to\nconsider your partners’ thoughts and then ultimately come to a decision\nbased on what is in your best interest while choosing not to cause harm to\nothers.\nIt is important that you have responsible sexual contact. If there is a life\nconceived as part of your sexual contact, you need to accept responsibility\nfor your role as a parent from conception, to birth, through complete natural\nlife. Termination of a pregnancy is killing another being and, thus,\nunwholesome Kamma would be produced that affects you as a result of this\naction. This is mentioned in the First Precept.\n165", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "13d33874-10bd-4aa3-ba7b-9aa9d5dde4b0", "parent_id": "book-vol1:ch7:commentary:11", "content_type": "commentary", "text": "Sexual conduct is particularly emotional and sensitive with the potential to\ncause grave harm if not conducted with the purest of intentions.\nIf this is a precept you have not practiced closely in the past or present, it\ndoes not mean you cannot attain Enlightenment. It means that you need to\nbring your actions closer to practicing this precept so that you can continue\nyour walk towards Enlightenment.\nMultiple Partners\nHaving multiple sexual partners at the same time is “un-chastity”, whether\nknown and approved by all parties or not, this would create unwholesome\nKamma resulting in the potential of sexually transmitted diseases and harm\nto others. To have multiple partners, one will oftentimes need to lie causing\nmuch stress and anxiety. Arguments, fights, financial ruin and even murder\nhave resulted from decisions to have multiple partners. These are the\nunwholesome results of the unwholesome decision to have multiple\npartners.\nEven in situations where partners have agreed to allowing multiple partners\nin a relationship, this produces distrust and lack of closeness where partners\nare oftentimes experiencing internal conflicts affecting their ability to\nmaintain a trusting and loving relationship through practicing loyalty in a\nrelationship.\nTo reduce unwholesome results (i.e. unwholesome Kamma), humans will\nneed to have a long term committed relationship with only one (1) partner.\nHuman beings are most often reborn from the animal realm. Our craving/\ndesire to have multiple partners is a behavior that comes from our countless\nanimal existences and the ego. The Path to Enlightenment is a path to\nbecoming more and more human. Choosing to have trusting, loving, and\nloyal relationships will produce the best results in this human existence and a\nPractitioner may need to actively train their mind to develop their life practice\ntowards seeing this as beneficial to their life and peace of mind.\nPaid Sexual Services\nThere is significant dilemma in having a “temporary sexual relationship” that\nrequires payment. There is unwholesome Kamma associated with “paid\nsexual services” due to several aspects and nature of the temporary\nrelationship.\nAs Gotama Buddha explains, humans need to “abandon un-chastity”.\n166", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c1db052d-6a33-48ae-995a-7027ae026946", "parent_id": "book-vol1:ch7:commentary:12", "content_type": "commentary", "text": "Having several partners outside of an established, long term, committed\nrelationship for a sexual worker and/or a customer would result in significant\nunwholesome Kamma. You should not pay for sexual services nor offer\nsexual services for payment as there is unwholesome Kamma associated\nwith this temporary sexual relationship for the customer and sexual worker.\nIn a “temporary pay for service” sexual encounter, there is sexual contact\noutside of an established, long term, committed relationship. Due to the\ntemporary nature of the encounter, the sexual worker and customer are not\nin an established, long term, committed relationship. The sexual worker\ncould be a minor, human trafficked, and either party the sexual worker or\ncustomer could have sexually transmitted diseases.\nThe sexually transmitted diseases, guilt, and shame are the unwholesome\nKamma production for both the customer and sexual worker - this is the\n“effect”. The “cause” of the sexually transmitted diseases, guilt, or shame is\nthe un-chastity, having sexual contact outside of a committed relationship.\nProstitution promotes “un-chastity” and generates unwholesome Kamma for\nthe sexual worker and the customer which is observable in the effects\nthrough The Natural Law of Kamma in the potential for sexually transmitted\ndiseases, shame, guilt, and loss of a wholesome reputation that can affect\npersonal and professional relationships.\nProviding money to a partner in an established, long term, committed\nrelationship to sustain their life, is not a “temporary sexual relationship” and\nis not considered paid sexual services. An established, long term, committed\nrelationship, is in an effort to develop a lasting loving relationship and the\nmoney offered to this partner is a practice of generosity.\nHumans should have sexual contact only in an established, long term,\ncommitted relationship to ensure no harm, and thus no unwholesome\nKamma production through sexual contact.\nSame Sex Partners\nIt is important to note that there is no Teaching that sex with the same\ngender (same sex relationships) would preclude someone from pursing\nEnlightenment. There are people that prefer same sex relationships who\nhave earned Enlightenment.\nIt is shared in The Pāli Canon that Gotama Buddha was well aware of people\nborn into a male body whose mind does not identify with masculine\nqualities. He also discussed people born into a female body whose mind do\nnot identify with feminine qualities. Yet, he never taught sexual contact\n167", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b484e867-1db6-4921-884b-73da029390ad", "parent_id": "book-vol1:ch7:commentary:13", "content_type": "commentary", "text": "between people of the same gender would preclude one from pursuing and\nattaining Enlightenment.\nOur sexual identity is our own sexual identity and our own decision. What is\nimportant is to ensure there is no harm in the conduct of our sexual\nactivity. Two loving consenting adults who are loyal and faithful to each other\nthat happen to be the same gender are causing no harm to others through\ntheir relationship and personal choice for sexual contact. If you are not\ncausing harm with your sexual contact, there is no unwholesome Kamma\nproduction. Therefore, as you learn and practice this precept to understand\nEnlightenment, you will come to know that relationships of the same gender\ncause no harm to others. People who would like to seek Enlightenment and\nmaintain a loving relationship with the same gender can do so while pursuing\nEnlightenment.\nSexual activity is a pleasurable and natural part of life. It is not wrong and\ndoes not need to be avoided. What needs to be avoided is unwholesome\nsexual practices as described in this important precept that would cause\nharm to other beings.\nTo attain Enlightenment as a Non-Returner or Arahant, one would need to\neliminate “sensual desire” which includes sexual contact.\nTransgender\nDuring Gotama Buddha’s lifetime, he shared with Students that he observed\npeople who are born into male bodies, when the mind does not identify with\nmasculine qualities. He mentioned that there are people who are born into\nfemale bodies, who do not identify with feminine qualities.\nBut that is all he says.\nHe just makes the observation and shares what he observed with his\nStudents. He never says anything else about the topic.\nIf one understands The Cycle of Rebirth, in that we have all been countless\nbeings in the past of various species and various genders, it is completely\nunderstandable that a body and mind coming together right now in this\nhuman form do not necessarily match in gender.\nMeaning, the body can be of one gender and the mind may identify with a\ndifferent gender. This is completely normal. It is a normal part of life.\nAdditionally, for one who understands The Universal Truth of Impermanence,\nit is completely normal and understandable that not every single human born\n168", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1bb81f0f-4555-4271-99d7-bac405199831", "parent_id": "book-vol1:ch7:commentary:14", "content_type": "commentary", "text": "with male sexual organs is going to identify with masculine qualities, and not\nevery single human that is born with female sexual organs is going to identify\nwith feminine qualities.\nThis is completely normal and matches exactly with what Gotama Buddha\ntaught on the topic of The Universal Truth of Impermanence.\nGotama Buddha had nothing to teach on this subject other than make the\nobservation and share that observation because, it is completely normal.\nThere is no Teaching that anything is wrong or that one should have negative\nfeelings towards a human being whose mind does not identify with the\nsexual organs of the physical body.\nGotama Buddha taught to love “all beings”, have compassion for “all\nbeings”, to be polite to “all beings”, to be kind to “all beings”, to be friendly\nto “all beings”, and to be respectful to “all beings”.\nThere is no one or nothing that we should hate or have anger towards.\nThose whose mind and body do not identify with the same gender, those\nwho prefer same gender relationships, those who prefer opposite gender\nrelationships, and those who prefer no life partner at all, are “all” the same.\nCompletely normal.\nWe are all “human beings” and the more we love and care for one another,\nthe world only gets better and better.\nMasturbation\nMasturbation is sometimes thought of as immoral. That is not true as one\nwho masturbates is not causing harm to other beings through the self\npleasing sensual pleasure. Gotama Buddha’s Teachings are about not\nharming other beings, thus, masturbation has nothing to do with another\nbeing and you are not causing harm with this conduct.\nMasturbation is a practice that can be used to thin your sexual craving so\nthat you can ultimately eliminate the craving for sexual contact if you\nchoose. The highest stages of Enlightenment require “thinning” or\n“eliminating” “sensual desire” which includes sexual contact with a partner.\nMasturbation can be used to gradually train the mind to reduce or eliminate\nthe sensual desire of sexual contact with a partner.\n169", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "06c10145-8663-4df9-809c-e9e763855ba1", "parent_id": "book-vol1:ch7:commentary:15", "content_type": "commentary", "text": "Excessive masturbation can be destructive to your own mind as the craving\nfor sensual desire will cause a discontent mind and one should work to\neliminate this craving as they progress closer to Enlightenment.\nTo attain the highest two stages of Enlightenment, masturbation would need\nto be extinguished to eliminate the “fetter/taint/pollution” of “sensual desire”.\nSex with Animals\nAnimals and humans are not meant to closely interact and doing so creates\nenvironments in which humans are able to be easily exposed to illnesses that\ncause significant harm.\nA sexual relationship is meant to be between two loyal consenting human\nadults. If a human being were to choose to have sexual contact with an\nanimal, this would cause harm to the animal and thus, will cause harm to\nhumans. A Practitioner who chooses to practice these Teachings closely\nwould not choose to have sexual contact with any animals but only through\nloving, loyal, and consenting adult relationships.\nPornography\nPornography did not exist during the lifetime of The Buddha. There was no\ntechnology to capture pornographic images and to allow the mind to indulge\nin viewing pornography at its own leisure.\nViewing pornography mostly harms one’s own mind and because of that, it\ncan also harm one’s relationships with a partner, friends, family, etc., along\nwith impacting one’s social interactions.\nSome partners consider viewing pornography as “cheating” and they feel\none is being unfaithful, therefore, it can impact one’s relationship by\ndegrading of a partner’s trust and confidence in you and the relationship.\nThere are relationships that have been ended due to one’s indulgence in\nviewing pornography.\nIf an individual is secretive in their actions, The Buddha discusses this as\nbeing unwholesome. If we are conducting ourselves with good wholesome\nmoral conduct, there is no need to be secretive in our actions. So if we are\nbeing secretive about certain things we do, such as pornography, we can\nunderstand that this is unwholesome and the mind knows it and is why it’s\nbeing secretive in its actions. Therefore, the mind becomes conflicted with\nits choice of unwholesome moral conduct and oftentimes experiences the\npainful feelings of guilt and shame associated with viewing pornography.\n170", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c635dd01-1cbd-44f3-9310-09edeef638e6", "parent_id": "book-vol1:ch7:commentary:16", "content_type": "commentary", "text": "This guilt and shame is discontentedness that is caused due to the mind’s\ncraving/desire/attachment to pornographic material.\nAdditionally, there can be challenges for an individual who is addicted to\npornography in that they will find it difficult to relate to others in wholesome\nways, becoming socially awkward with anxiety in social settings. When in the\npresence of others, the mind can be obsessed with pornographic images\ndue to the addiction and they find that relating to others in wholesome ways,\nthrough interactive conversations and finding a true “human connection”,\ncan oftentimes be difficult as the mind struggles to develop real life\nconnections.\nBecause the mind is so hooked (i.e. attached) to pornography and the\nimages viewed, the individual can find it difficult to experience meaningful\nhuman interactions because they lack the human experience of intimacy\nthrough human interactions but instead, have relegated themselves to\nviewing of pornographic material. The intimacy the mind craves/desires is\nbeing thwarted (i.e. prevented) because the mind gradually slips into its own\nworld of viewing pornography losing its ability to comfortably interact with a\npartner who would be able to provide the intimacy that the mind craves/\ndesires.\nPornography is like a self sabotaging activity, in that, the mind truly craves/\ndesires intimacy but the more it drowns itself in pornography, it takes itself\naway from and loses the ability to experience the closeness it craves with a\ntrue real life partner.\nRather than directing one’s sexual energy towards pornography, if one\ndeveloped their life practice and channeled their desire for intimacy towards\na real partner, they could more readily satisfy the craving/desire for intimacy\nrather than allowing the mind to dwell in a fantasy world that is never real or\nfully satisfying.\nEven in emerging from a pornography addiction, the mind can struggle\nbecause the real life experiences with a partner seem to never live up to\nthose experienced in the fantasy world of pornography. Therefore, again, the\nmind is self sabotaging in that the mind is dwelling in an unrealistic world\nthat cannot become real, and even when the mind moves towards true love\nand intimacy with a partner, the mind can feel as if something is missing,\nthus, the mind still craves/desires the pornography.\nIt’s like a downward spiral that can only be resolved through the elimination\nof craving/desire/attachment to pornography such that, the mind can “let\ngo” of pornography seeing it as part of the problem, not the solution to its\n171", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e0a67e3c-c67a-4ef7-abc9-bd60614e25c7", "parent_id": "book-vol1:ch7:commentary:17", "content_type": "commentary", "text": "lack of intimacy. And, that continued viewing of pornography would only\nfurther dilute the mind creating constant difficulties and struggles.\nFor all cravings/desires/attachments, there are skillful means to employ that\ngradually eliminates the craving and moves the mind in a healthy direction.\nBut to be successful, the Practitioner needs to be dedicated to elimination of\npornography and be committed to training the mind to “let it go”. This is\ntypically accomplished over a gradual period of time as the mind will be\nmost comfortable to let go of craving/desire/attachment gradually. Working\ndirectly with a professional or Buddhist Teacher who understands how to\naccomplish the goal to eliminate a pornography addiction through skillful\nmeans would be required so that the mind can move closer to Enlightenment\nthrough the elimination of this craving/desire/attachment.\nThe mind oftentimes lacks self-discipline to eliminate this on its own and will\nneed to reach out for personal guidance to learn and actively practice\nmethods that are known to work to eliminate the obsession.\nAllowing the mind to indulge in viewing pornography is based on craving/\ndesire/attachment. It is due to the mind’s craving/desire for pleasant feelings\nthrough the eyes and often includes masturbation, craving/desiring for\npleasant feelings through the body.\nThe mind views the physical body of others as attractive and is looking for\ngratification to please the senses and longs/yearns for pleasant feelings in\nthe mind.\nIt is the same issue that all unEnlightened minds experience in that the mind\ncontinues to chase after pleasant feelings, seeking the objects of its\naffection, wanting to cling to pleasant feelings.\nThose pleasant feelings are temporary and when they fade away, the mind is\ntypically left with painful feelings of guilt, shame, boredom, loneliness, etc. It\nis the same cycle the mind experiences with all cravings/desires/\nattachments.\nThe mind thinks that it is the next new shining object around the corner that\nis going to bring it permanent and lasting fulfillment, but the mind is never\nsatisfied and keeps chasing after the objects of its affection (i.e.\npornography) never being permanently satisfied because the mind keeps\ncraving, and craving, and craving until it is trained otherwise.\nJust like all cravings/desires/attachments, a Practitioner will need to\ngradually train the mind to eliminate the craving/desire for pornography\n172", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "648a529b-576a-4bf8-a3d1-a680076e311d", "parent_id": "book-vol1:ch7:commentary:18", "content_type": "commentary", "text": "through training the mind to eliminate the fetter/taint/pollution of mind\ndescribed as “sensual desire” in The Ten Fetters.\nThere are specialized meditations and specific training that is offered to help\nthe mind eliminate this craving/desire/attachment.\nTo attain Enlightenment, a Practitioner will need to eliminate pornography\nfrom their life practice. As long as this craving/desire/attachment exists in the\nmind, a Practitioner will not experience liberation, peace, freedom from\nstrong feelings, Enlightenment.\nThe individual choosing to participate in pornography is harming themselves\nthrough their own decision to participate in pornography.\nTo sustain one’s life on business in living beings is part of “wrong livelihood”\nas described in Chapter 5 of this book and would oftentimes require multiple\nsexual partners, thus, leading to harm.\nA person who chooses to work in the pornographic industry will have\nmultiple consequences and effects (i.e. Kamma) as a result of their choice to\nsustain their life through creating pornographic content. There is oftentimes\nguilt and shame the individual experiences as a result of this work.\nAdditionally, there can be difficulties related to relationships and social\ninteractions as described in this section. There can be a degrading of one’s\nreputation and even sexually transmitted diseases as a result of this “wrong\nlivelihood” and not practicing this Precept closely.\nThe choice for an individual to view the pornographic material is providing\nthe financial support and other means for this harm to occur but, that is not a\ndirect harm. If the individual did not choose to participate in the\npornographic industry, they would not receive the harm. So it is the\nindividual’s choice to participate in the pornographic industry that creates\nthe direct harm.\nThe harm caused by the customer/viewer is more of an indirect harm but\nthat would not occur for the other individual if they had not chosen to\nparticipate in the pornography profession as their livelihood.\nIt is the individual’s choice to base their livelihood on pornography that is\ncausing them harm. And, it is the viewer’s choice to view pornography that is\ncausing them harm.\n173", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f2b93a59-d3fd-46ee-97a1-074499052b03", "parent_id": "book-vol1:ch7:commentary:19", "content_type": "commentary", "text": "4.) Abandoning false speech, refraining from false speech, a truth-\nspeaker, one to be relied on, trustworthy, dependable, not a deceiver of\nthe world.\nThis is often translated as “Do not lie”. That is correct and most of us have\nbeen taught this our entire life. There is further and deeper meaning here in\nthis precept.\nThrough having false speech, one is not a truth-speaker, cannot be relied on,\nis not trustworthy or dependable, and is a deceiver of the world.\nThrough practicing only speaking the truth, one is a truth-speaker, one to be\nrelied on, trustworthy, dependable, and well received in the world.\nNot only is it wise to speak the truth, in terms of, not telling a deliberate lie\nbut also, it is important to verify the accuracy so that all you share through\ncommunication is 100% true. Whether you are speaking, writing, or\notherwise communicating in any way, ensuring that you have independently\nverified what you share with others will ensure the best possible outcomes\nand the mind can be at ease knowing that what you share is accurate and\nthe truth. Propagating untruths, conspiracy theories, or otherwise unfounded\ncontent will only create harm in the world, therefore, it will produce\nunwholesome results for you. Where you can talk through your own direct\nexperience, this will ensure you are speaking the truth, not only by not telling\na deliberate lie, but also ensuring all that is communicated is accurate and\nbased in wisdom.\nThrough practicing this precept closely, one comes to develop a reputation\nthat they only speak the truth and can be looked to as a leader in their family,\ncareer, and/or community leading to wholesome results in your personal and\nprofessional life.\nWe should not gossip, slander, lie, or talk with deceit. While most countries\nhave freedom of speech laws, having false speech and the freedom to do it\nunder the law does not mean it is correct, proper, or wholesome. It can\ncause harm to others if speech is untruthful and, therefore, will cause harm\nto you. Just because you are following the law regarding speech, does not\nmean you have a pure mind and will earn Enlightenment.\nIt is important to engage in wholesome and purposeful speech that does not\nharm others. (See “Right Speech” as part of The Eight Fold Path for more\ndetails on Speech.)\nGotama Buddha understood Kamma so well and the need to speak the\ntruth, he did not even lie as part of a joke as any lying will cause harm.\n174", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9c666a2c-bbd8-429d-8c85-d15c110a3c8f", "parent_id": "book-vol1:ch7:commentary:20", "content_type": "commentary", "text": "I Will Not Utter a Falsehood Even as a Joke\nEven so unwise and empty, Rahula, is the recluseship (life practice) of those who are\nnot ashamed to tell a deliberate lie.\nSo too, Rahula, when one is not ashamed to tell a deliberate lie, there is no evil, I say,\nthat one would not do. Therefore, Rahula, you should train thus:\n“I will not utter a falsehood even as a joke.”\n(Gotama Buddha)\n(Reference: MN 61)\nWe can use this Teaching from Gotama Buddha to help us make wise\nchoices in our personal and professional relationships. If one is deliberately\nlying, there is no evil that they would not do.\nA significant aspect of learning and progressing on The Path to\nEnlightenment is to have wholesome friends and associates. Through\ndeveloping wholesome relationships, a Practitioner will have a tendency to\npractice wholesome qualities of mind. The converse can also be said that if\none chooses to surround themselves with unwholesome friends and\nassociates, a Practitioner will have a tendency to practice unwholesome\nqualities of mind.\nWhile not judging nor looking down upon others, you may consider that if\nsomeone is lying in your relationship, this is an indication that there is no evil\nthat they would not do, and you will need to consider whether it is wise for\nyou to maintain a personal or professional relationship with this person.\n5.) Refraining from strong drink and sloth-producing drugs (substances\nthat cause heedlessness), the basis for heedlessness.\nThis precept is often translated as “Do not take intoxicants”. The purpose of\npursuing Enlightenment is to clarify and purify the mind. If we take\nsubstances with the “intention” to become “heedless”, this only complicates\nthe process towards Enlightenment as you will find it difficult to observe the\ntrue mind and you will lack “Right Mindfulness” or awareness of mind.\nBeing heedless with alcohol, drugs, or other substances, either legal or\nillegal, does not promote a mind that is on a path to become clean, clear,\nand pure.\n175", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "df54bddf-39b0-4d52-ae97-cfc9f1336c36", "parent_id": "book-vol1:ch7:commentary:21", "content_type": "commentary", "text": "The meaning of “heedlessness” is: careless, thoughtless, inattentive, un-\ncalm, unaware, or unmindful.\nIf one chooses to become heedless, they are more likely to not practice the\nother four (4) precepts and all the other Teachings that are needed to\nexperience Enlightenment. This means that when one is heedless, they are\nmore likely to kill, steal, commit sexual misconduct, or have false speech\ncausing untold amounts of unwholesome Kamma.\nTherefore, this precept is very important, and anyone interested to attain\nEnlightenment should deeply consider whether substances that cause\nheedlessness is helping or hurting them on the journey to a peaceful, calm,\nserene, and content mind with joy.\nBased on the negative effects these substances have on the body and the\nmind, if you view them as “poison”, this can assist you in your training to\neliminate these substances. There is no wholesome purpose to ingest\nsubstances that cause heedlessness; so “why do it”?\nGotama Buddha could not have envisioned all the various substances that\nwould be invented after his death. So, he used language that is timeless.\nWith the understanding that the goal is to purify the mind, developing\nawareness of mind, and that substances that cause “heedlessness” would\ndetract from this goal, one could easily apply this precept 2,500 years ago,\nnow, or 10,000 years from now. These Teachings are timeless and when one\nunderstands the true goal of the guidance of Gotama Buddha, they can\napply effort towards improving their life practice to experience the results of\nan Enlightened mind.\nWhile there are many substances in the world that cause heedlessness, let’s\nexplore some of the more common substances to help you understand\napplication of this precept into your daily life. Any and all substances that\ncause heedlessness should be avoided to produce a mind that is fully aware\npracticing Right Mindfulness and has developed Right Concentration.\nMarijuana\nMarijuana is a substance that has recently been known to provide significant\nmedical benefits for patients. An individual consuming marijuana for medical\npurpose and not for the sake of “heedlessness” would be practicing this\nprecept properly. Only you know your true and real intention in using\nmarijuana. If you are ingesting it for heedlessness, you will not be able to\n176", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6962e95b-4e40-4e46-906f-fecc95ba2dcd", "parent_id": "book-vol1:ch7:commentary:22", "content_type": "commentary", "text": "attain Enlightenment because you will lack the ability to have “Right\nMindfulness and Right Concentration”.\nA person who is ingesting marijuana for medical purposes would most likely\nbe interested in looking for versions of this plant that have a low level of THC\nand a high concentration of CBD. Research shows that THC effects the mind\nand causes heedlessness, while CBD contains the properties of this plant\nthat are beneficial for medical purposes. You should consult experts in this\nfield for guidance on how to best benefit from the medical qualities of this\nplant and avoid any potential effects that would cause heedlessness.\nKeep in mind that smoking marijuana versus another form of ingesting this\nsubstance, can cause harm to the lungs much like cigarettes. This is\nunwholesome Kamma in that the action is “smoking the substance” with the\nresult being “damage to the lungs”.\nThere are ways to ingest medical marijuana that could provide medical\nbenefits without the harmful effects of smoking marijuana or other forms of\ningesting that is harmful to the body.\nStress and anxiety are not a medical reason for ingesting marijuana. The\nmarijuana is masking the stress and anxiety, not getting to the root of the\nproblem which is craving/desire/attachment. Stress and anxiety are\ndiscontentedness, and craving/desire/attachment is the cause of\ndiscontentedness. Through training the mind, one can uproot the conditions\nthat are causing the stress and anxiety permanently eradicating these from\nthe mind, rather than the continuous ingesting of a substance that hinders\nthe mind from observing its true nature, and address the source of the stress\nand anxiety which is craving/desire/attachment - the untrained and\nunEnlightened mind.\nThrough training the mind to attain Enlightenment absent of marijuana,\nstress, anxiety, and all other discontent feelings can be eliminated allowing\nthe mind to reside peaceful and calm. But if one continues to turn to\nmarijuana to push down the stress and anxiety, then they aren’t addressing\nthe true problem and will be dependent on this substance throughout their\nlife. These Teachings provide the remedy to a discontent mind, not\nmarijuana.\nCigarettes\nCigarettes are a craving and attachment that will cause the body to be\nharmed, and can harm others through second hand smoke. Smoking causes\nunwholesome Kamma for you, and you can observe this through harm to the\nbody. When you smoke, it does harm to the body, shortens your life\n177", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5889460e-7588-4d2f-9933-d08e5d0c9022", "parent_id": "book-vol1:ch7:commentary:23", "content_type": "commentary", "text": "expectancy and, thus, limits the amount of time you have in this existence to\nattain Enlightenment and escape The Cycle of Rebirth.\nIf you are smoking near others, you are causing harm to them through the\ninhalation of second hand smoke.\nTo attain Enlightenment, all craving must be extinguished including the\ncraving and attachment to cigarettes. You will need to find a way to train the\nmind to eliminate this unwholesome craving so that you can attain a clear\nand content mind while eliminating this craving.\nPrescription Medications\nThere are various medications that if used outside the temporary use\nprescribed can become an addiction and habit that produces heedlessness.\nIt is important that a Practitioner look closely at any prescription medications\nthey ingest and ensure they are being used for their intended purpose and\nnot through long term addiction to heedlessness.\nCaffeine\nCaffeine, while legal, is a drug and stimulant that is abused worldwide.\nCaffeine is a substance that causes heedlessness and should be avoided.\nThis drug contributes to anxiety, depression, loneliness, boredom, and other\nunwelcomed emotions that affects the ability to practice “Right Mindfulness\nand Right Concentration” to attain Enlightenment. Let me explain…\nWhen one ingests caffeine, it provides a stimulant that produces excitement,\nenergy, and pleasure (pleasant feelings). It also helps to speed up the mind\nand oftentimes contributes to racing thoughts and emotions. Anxiety and\nrapid thoughts will usually follow the ingesting of caffeine. The more caffeine\ningested, the more noticeable the effects. While one might say that is the\ndesired effect, the condition of the mind can become so intense, it is hard to\nfocus and have “Right Mindfulness or Right Concentration”.\nAs the effects of the caffeine start to diminish, just like with all drugs, there\ncan be withdrawal symptoms that include headaches, limbs shaking,\nemptiness of mind, dry mouth, aggressiveness, and other conditions.\nThe mind adapts to the pleasurable feelings of caffeine and will often “crave”\nthis substance regularly giving us the feeling that we can’t conduct our daily\nactivities without it. We become “hooked” or “addicted” just like the potential\nwith all other drugs and stimulants.\n178", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "afecc61b-a6fd-4a43-b8cc-7bace217baa0", "parent_id": "book-vol1:ch7:commentary:24", "content_type": "commentary", "text": "With repeated use, the mind becomes trained and reliant on this substance\nto get excited, awake, and have pleasurable feelings.\nThen, when we do not have caffeine in the body, we feel down or depressed\n- leaving us feeling more empty or lonely inside (feelings that are neither\npainful-nor-pleasant).\nThis up and down of the emotions through use of caffeine can be mistaken\nas symptoms of bipolar disorder or other conditions - pleasurable feelings\nand painful feelings or excitement and then lethargy.\nBy purging this substance from the body, you can see that your real true\nemotions can be quite stable and calm. You do not need to rely on this\nsubstance, or be attached to this substance, as you can feel more stable\nexperiencing the calmness and peacefulness that already exists inside the\nmind.\nYou can eliminate caffeine if you currently drink sodas by moving to a soda\nor fruit drink that does not contain caffeine. If you are a coffee drinker, you\ncan move to a tea with less caffeine or perhaps an herbal tea without any\ncaffeine. Many decaffeinated coffees actually still have some caffeine so\nthose aren’t always a wise choice.\nAs you move away from coffee, the aroma of coffee can sometimes pull you\nback in. You will need to mentally manage this craving and desire for coffee\nand the effects of caffeine. You will need to train the mind to eliminate the\ncraving to ingest caffeine to further liberate the mind from this attachment.\nThe vast majority of coffee drinkers do not actually enjoy or like the taste of\ncoffee. That’s why we include milk, sugar, and other additives to our coffee\nto get rid of the bitter taste of completely black coffee.\nWhat we like is the sweet milky flavor of sugar and milk with the effects of\ncaffeine. If coffee drinkers actually liked the taste of coffee, they would drink\ncompletely black coffee. Few people enjoy coffee this way and when they\ndo, they are still affected by caffeine which can cause the mind to race with\npleasurable feelings and then drop into painful feelings described as\ndepression.\nYou will do yourself a big service to eliminate caffeine from the body. As you\ndo, allow the withdrawal symptoms of headaches, foggy mind, body shaking\nand others to remind you that you are indeed “detoxing” from a drug. You\nwill be better off without it.\n179", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "010b3411-f5dc-45cb-9b02-d5ca4f732371", "parent_id": "book-vol1:ch7:commentary:25", "content_type": "commentary", "text": "You can replace caffeinated drinks with water, fruit drinks, herbal drinks,\nvegetable juices, and other more wholesome substances that the body can\nuse to create a healthy environment for the mind to exist.\nEliminating caffeine from the body will ensure you do not have any foreign\nsubstances creating un-welcomed and unwholesome thoughts, emotions, or\nmental states. This will allow you to see the true mind with “Right\nMindfulness and Right Concentration” ultimately realizing that the natural\nstate of the mind is actually quite calm, stable, and steady. Purging this\nsubstance from the body will allow you to see the true mind so that you can\nwork on eliminating other unwholesome mental states.\nSugar\nSugar in large quantities at one time can also cause heedlessness. If you\nhave ever ingested a significant amount of sugar and then crashed\nafterwards, then you understand the effects of sugar.\nThere is research that shows sugar in large quantities can have the same\neffects to the mind as addictive substances like cocaine.\nA wise Practitioner will need to be observant of their sugar intake and ensure\nthis is not excessive to maintain awareness and concentration of mind.\nPsychedelic Substances\nThroughout history and in current times, people have relied on psychedelic\nsubstances to induce temporary periods of deep thinking and deep thought.\nThese substances can produce pleasurable feelings that become enveloped\ninto the mind.\nPsychedelic substances produce impermanent mental states, not the\npermanent mental state of Enlightenment. One can become attached or\ncrave the journey experienced through psychedelic mushrooms, LSD, and\nother substances that produce reflection and thought beyond what one has\never experienced in the unEnlightened state. Some think that through\ningesting these substances, it will make their path to the Enlightened state\nmore streamlined or rapid.\nThe mind will produce many reasons and rational for the various habits and\nactivities one decides to pursue as reasons to continue craving to avoid\nelimination of various aspects of one’s life practice. Justification that\nsubstances help to produce an Enlightened mind sounds quite interesting\n180", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ce6e6b34-eaf6-4ce8-bb33-80dd9fe9b7eb", "parent_id": "book-vol1:ch7:commentary:26", "content_type": "commentary", "text": "and provides the mind a reason to hold on to this craving for the impermanent\npleasant feelings.\nThrough understanding and practice of these Teachings, you can see how\nany craving leads to a discontent mind because the mind cannot maintain the\nmental state permanently. Psychedelic substances are another attachment or\ncraving that will lead to a discontent mind due to the impermanent nature in\nthe effects of these substances.\nTo attain Enlightenment, one would need to eliminate the ingesting of\npsychedelic substances, and attain Enlightenment through learning,\nreflecting, practicing, and observing the results of a dedicated practice of\nthese Teachings. By developing a “life practice” that leads to Enlightenment,\nyou will be able to attain the Enlightened mental state permanently.\nPsychedelic substances will never lead to a permanent mental state of\nEnlightenment. Experiencing Enlightenment will far outweigh what one\nexperiences with psychedelics, and Enlightenment is a permanent mental\nstate while psychedelics are not. Psychedelics can be dangerous and, thus,\nyou can experience long term effects from ingesting these substances both\nphysically and to your quality of life.\nThere are no shortcuts or rapid paths to Enlightenment. One needs\ndedication and commitment to learning and practicing The Teachings of\nGotama Buddha with Teachers who have already attained Enlightenment as\nGuides.\nIt makes sense that in our modern society there are some who would\nconvince themselves that there is a quick fix of the mind that involves\ningesting a psychedelic substance to produce Enlightenment.\nIf The Path to Enlightenment was as simple as ingesting a certain substance,\nGotama Buddha would not have needed to teach for 45 years. If attaining the\nEnlightened mind was as easy as ingesting a psychedelic substance, then\nthe entire world would already be Enlightened as this information would\nsurely spread throughout the world for everyone to rapidly attain the\npermanent mental state of Enlightenment.\nEnlightenment does not require any external substance or any external\npossession.\nTo attain Enlightenment, you will need to develop the mind into a pure mind\nthrough learning and progressing along The Path making wise personal\nchoices to a dedicated practice of these Teachings. There are no shortcuts.\n181", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dfccaedf-632c-4f02-8736-a8c8b24a6805", "parent_id": "book-vol1:ch7:commentary:27", "content_type": "commentary", "text": "Additional Notes\nThe legality of certain speech or actions versus that which produces\nEnlightenment are sometimes two separate things unless a government has\norganized in such a way to follow these Teachings. I am not currently aware\nof any government that has setup entirely in line with these Teachings. This is\nwhy it’s important that you study, learn, and implement these Teachings into\nyour own life. By merely following the law made by humans, this will not\nproduce a pure mind or Enlightenment.\nThe application of The Five Precepts and other Teachings from Gotama\nBuddha is not black and white or right and wrong. There is a significant gray\narea that a Practitioner will need to navigate. Oftentimes the mind wants\nTeachings like this to be clear cut of either “right or wrong”. But, that is not\nhow these Teachings work. This path requires reflection, deep thought, and\nwise decision making.\nSeeking guidance from a Teacher can help you to navigate the gray area and\nthen you can observe the truth through practice of The Teachings. You\nshould not believe a Teacher but instead, learn, reflect, and practice so that\nyou can discover the truth to acquire wisdom.\nDepending on your lifestyle, there are increased numbers of precepts. The\nprecepts one chooses to practice is up to the individual and their lifestyle,\nhowever, “The Five Precepts” is a baseline minimum that is required for all\nindividuals to attain Enlightenment. Learning and practicing precepts beyond\nThe Five Precepts provide additional insight and training guidance should a\nPractitioner choose to explore deeper into The Teachings of Gotama\nBuddha.\nThe book titled “Foundation in The Teachings” (Volume 3) in this same book\nseries has additional Teachings on The Five Precepts and detailed Teachings\non The Eight Precepts to help you deepen your life practice.\n182", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Five Precepts:", "sutta_refs": ["MN"], "page": null, "page_start": 155, "page_end": 182, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6068ba3e-54f8-4f51-8f27-78412685fc7b", "parent_id": "book-vol1:ch8:commentary:0", "content_type": "commentary", "text": "Chapter 8\nTransforming The Three Poisons:\nCraving, Anger, and Ignorance\nGotama Buddha’s Teachings to eliminate craving, anger, and ignorance are\nknown, for good reason, as The Three Poisons, The Three Unwholesome\nRoots, and The Three Fires. Also known as (greed, hatred, and delusion) or\n(desire, ill will, and confusion).\nThese are The Three Poisons that exist and are present in the mind as part of\nrebirth into the human realm. It is our goal, through these Teachings, to\neliminate these three poisons through practice of non-craving or generosity,\nnon-anger or loving-kindness, and non-ignorance or wisdom. To attain\nEnlightenment, one would need to completely eliminate The Three Poisons.\nThese metaphors suggest how dangerous afflictive thoughts and emotions\ncan be if they are not understood and transformed. Craving (Greed/Desire)\nrefers to our selfishness, desire, attachment, and grasping for contentedness\nand satisfaction outside of ourselves. Anger (Hatred/Ill Will) refers to our\nhostility and aggression, our aversion and repulsion towards unpleasant\npeople, circumstances, and even towards our own uncomfortable feelings.\nIgnorance (Delusion/Confusion) refers to our dullness, confusion, and\nmisperception; our unknowing or wrong views of reality misunderstanding\nthe world around us as described as part of The Natural Laws of Existence in\nGotama Buddha’s Teachings.\nThe poisons of craving, anger, and ignorance (unknowing of true reality) —\nmask our true nature, the awakened mind of wisdom and compassion.\nThese poisonous states of mind then motivate non-virtuous and unskillful\nintentions, speech, and actions, which produces unwholesome Kamma so\nthey need to be transformed, remedied and an antidote applied to\nexperience the brightness of the Enlightened mind.\nCraving, anger, and ignorance (unknowing of true reality) are deeply\nembedded in the conditioning of our personalities. Our behavior is habitually\ninfluenced and tainted by these three poisons, these unwholesome roots\nburied deep into the mind. Burning within us as craving (greed/desire), anger\n(hatred/ill will), and ignorance (delusion/confusion), these poisons lay to\nwaste hearts, lives, hopes, and civilizations, driving us blind and thirsty\nthrough the seemingly endless round of birth and death - The Cycle of\nRebirth.\n184", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Transforming The Three Poisons:", "sutta_refs": ["MN"], "page": null, "page_start": 184, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "78f9722b-64d4-43a9-ae12-79c458327418", "parent_id": "book-vol1:ch8:commentary:1", "content_type": "commentary", "text": "Gotama Buddha describes these defilements as bonds, hindrances, and\nknots; the actual root cause of unwholesome Kamma and the entire\nspectrum of human discontentedness. It is The Three Poisons, The Three\nUnwholesome Roots, or The Three Fires that keeps the mind in the\nunEnlightened state. It is only when a Practitioner deeply understands these\nand uproots them from the mind, that one can reside permanently peaceful,\ncalm, serene, and content with joy.\nAlthough this Teaching may appear negative or unpleasant, indeed, a wise\nunderstanding of The Three Poisons of craving, anger, and ignorance\n(unknowing of true reality) is ultimately positive and empowering. With this\nsuperb understanding, we can clearly see and observe the factors that are\ncausing discontentedness and suffering in our lives. And with this clarity and\ninsight, we can make the choice to eliminate those factors.\nThe Teaching of The Four Noble Truths clearly explains that when we\nembrace and understand the exact causes of our discontentedness,\nsuffering, and dissatisfaction, we can then take the necessary steps to\nextinguish those causes and liberate the mind. This is certainly positive and\nempowering.\nIn addition, it is important for us to realize that Gotama Buddha’s Teachings\nregarding defilement and purification are not just rigid, restrictive, or\nauthoritarian theories regarding morality, but are real and solid truths\nessential to our correct understanding of reality and eventual awakening.\nThrough learning these Teachings and the practice of these Teachings, we\nawaken to true reality, acquiring wisdom, eliminating the poison of\nignorance/delusion or “unknowing” we have of true reality that keeps The\nThree Poisons well rooted into the mind causing us untold amounts of\ndiscontentedness and suffering.\nThrough learning, reflecting, and practicing these Teachings while seeking\nguidance with a Teacher, a Practitioner will independently observe the truth\nacquiring wisdom to liberate the mind removing these poisons to experience\nEnlightenment.\nCraving\nOur craving is a burning desire, a never ending thirst, yearning, and longing;\nwe want the objects of our desire to provide us with lasting satisfaction so\nwe feel fulfilled, whole, and complete.\nThe poison of craving creates an inner hunger so that we always seem to be\nchasing an unattainable object. We mistakenly believe our contentedness is\n185", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Transforming The Three Poisons:", "sutta_refs": ["MN"], "page": null, "page_start": 184, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b83738b2-6074-4d2d-b53e-5c45bab24810", "parent_id": "book-vol1:ch8:commentary:2", "content_type": "commentary", "text": "dependent upon that object, but once we attain it, we get no lasting\nsatisfaction. Then once again, our craving and desire will arise, looking\noutside of ourselves for the next thing that will hopefully bring satisfaction.\nInfluenced by craving/greed, we are never content.\nAnother common face of our craving shows up as a lack of generosity and\ncompassion towards others. Even a moment of honest and mindful reflection\nwill reveal how deeply-rooted our craving can be. We can experience the\nsymptoms of our craving appearing in even the most trivial instances, and of\ncourse, craving can manifest itself in even more compulsive and destructive\nways as well.\nWe always seem to want more, we want bigger and better, we want to fulfill\nour never ending inner hunger and thirst. This type of craving affects our\npersonal lives, our professional lives, and the domain of international\nbusiness and politics. Global conflict and warfare, as well as the destruction\nof our precious environment are obvious results of our corporate and political\ngreed. Our craving, greed, and thirst affects each of us on a personal and\nglobal level. Our craving is an endless and destructive cycle that only causes\ndiscontentedness and suffering in its wake.\nAnger\nThe symptoms of anger can show up as hatred, hostility, aggression,\naversion, resentment or ill will; wishing harm or suffering upon another\nperson. A mind being affected by the poison of anger reacts to insignificant\ncircumstances with intentions, speech, and actions causing harm in our\npersonal and professional relationships.\nWith aversion, we habitually resist, deny, and avoid unpleasant feelings,\ncircumstances, and people we do not like. We want everything to be\npleasant, comfortable, and satisfying all the time. As the unEnlightened mind\nexperiences painful feelings, it will falsely attribute the painful feelings as\nbeing caused by someone else or something else. With an interest to\neliminate the painful feelings, the unEnlightened mind will then push away\nthe people and situations it mistakenly attributes as being the cause of the\npainful feelings. This behavior simply reinforces our perception of separation\ninhibiting one from being able to have healthy relationships with all people.\nAn individual can become isolated unable to interact with others who do not\nmeet one’s criteria or conditions for a relationship. It is only a matter of time\nbefore the unEnlightened mind finds a problem with each individual in their\nlife and then pushes them away erecting a wall between themselves and\nothers, oftentimes, with anger, hatred, hostility, aggression, resentment, and\nill will. This is referred to as aversion and only complicates one’s life with\n186", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Transforming The Three Poisons:", "sutta_refs": ["MN"], "page": null, "page_start": 184, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f58c6d47-a3a1-4e15-8449-10796b66b9e7", "parent_id": "book-vol1:ch8:commentary:3", "content_type": "commentary", "text": "increased struggles where you will find relationships difficult, challenging,\nand unsuccessful.\nAversion would be to experience painful feelings caused by your own\ncravings/desires/attachments, falsely attribute the painful feelings as being\ncaused by another person, push them away thinking that will solve the\nproblem, and doing so with anger/frustration/irritation/annoyance, etc.\nAnger or hatred thrusts us into a vicious cycle of always finding conflict and\nenemies everywhere around us. When there is conflict or perceived enemies\naround us, the mind is neurotic, never calm, and we are endlessly occupied\nwith strategies of self-protection or revenge. We can also create conflict\nwithin ourselves when we have an aversion to our own uncomfortable\nfeelings.\nWith anger and aversion, we deny, resist, and push away our own inner\nfeelings of fear, hurt, loneliness, and so forth, treating these feelings like an\ninternal enemy. With the poison of anger, we create conflict and enemies in\nthe world around us and within our own being.\nWe cannot benefit from openness to all people and situations that could\npotentially be helpful in our life journey. We sabotage ourselves through the\nunwholesome mental state of anger and hatred caused by our own cravings.\nAnger coming into the mind degrades concentration and wisdom which\noften leads to leaving one to feel lost and confused.\nNo one can cause us anger or hatred, we cause it ourselves. Because we\ncause our own anger, hatred or ill will, through the pursuit of Enlightenment,\nwe can eliminate 100% of our anger, hatred and ill will.\nIgnorance\nIgnorance (unknowing of true reality) is our wrong understanding or wrong\nviews of reality. Ignorance is our misperception and misunderstanding of the\nway the world works; our inability to understand the nature of things exactly\nas they are, free of perceptual distortions.\nThe mind does not understand it causes its own discontentedness and how\nto eliminate the discontentedness (The Four Noble Truths), the way leading\nto the complete elimination of discontentedness (The Eight Fold Path), The\nNatural Law of Kamma, or how to significantly reduce one’s unwholesome\nKamma (The Five Precepts), along with all the other wholesome Teachings\nfrom Gotama Buddha described as The Natural Laws of Existence.\n187", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Transforming The Three Poisons:", "sutta_refs": ["MN"], "page": null, "page_start": 184, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7b157a33-d281-4777-8e15-1ec229185cdc", "parent_id": "book-vol1:ch8:commentary:4", "content_type": "commentary", "text": "Influenced by ignorance, we are not in harmony with ourselves, others, or\nwith life; we are not living in accordance with these Teachings.\nAffected by the poison of ignorance, which arises from ignorance of our true\nnature, we do not understand the interdependent and impermanent nature of\nlife. Thus, we are constantly looking outside of ourselves for contentedness,\nsatisfaction, and solutions to our problems. The word ignorance/delusion\nwas not used in a derogatory way by Gotama Buddha as this word is used\ntoday. Instead, Gotama Buddha was describing that the mind is “unknowing\nof true reality” and is not understanding The Natural Laws of Existence.\nThis outward searching of craving creates even more frustration, anger, and\nconfusion. Because of our ignorance, we also do not understand the\nvirtuous, life-affirming actions that can create contentedness, nor do we\nunderstand the non-virtuous, negative, and unwholesome actions that create\ndiscontentedness.\nWholesome actions are described as any actions that do not conflict with\n“The Eight Fold Path” or “The Five Precepts”. Again, our ignorance\n(unknowing of true reality) binds us to a vicious cycle where there does not\nappear to be any way out.\nTransforming The Three Poisons\nFor countless eons we have been influenced and motivated by our craving,\nanger, and ignorance (unknowing of true reality) being reborn as various\nbeings throughout The Realms of Existence. Therefore, this work of\npurification and transformation of the mind cannot be rushed, despite our\nimpatient demand for quick results.\nThis work requires patience, care, persistence, and deep compassion for\nourselves and others through a well developed “life practice”. Gotama\nBuddha taught us that the poisons of craving, anger, and ignorance\n(unknowing of true reality), which cause so much suffering, can indeed be\npurified and transformed. We can break the chain of discontentedness and\nunwholesome Kamma and live a content, fulfilling life.\nGotama Buddha’s Teachings tell us that Enlightenment is our true nature,\nand will naturally shine forth through the purified mind. Therefore, the goal of\nour life practice is to liberate ourselves from the defilements that obscure the\nnatural clarity, radiance, and joy of our Enlightenment.\nSo how do we encounter The Three Poisons and transform them in a way\nthat leads to genuine liberation of the mind?\n188", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Transforming The Three Poisons:", "sutta_refs": ["MN"], "page": null, "page_start": 184, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7fb9bea1-bde2-42b4-a9e6-411b20655cbc", "parent_id": "book-vol1:ch8:commentary:5", "content_type": "commentary", "text": "We must begin this work of purification in the precise place where the\npoisons originate — in the mind itself (the conditioned mind or personality).\nThis purification and transformation begins with the challenge of calming the\nmind and seeing deeply into the mind. In other words, to eliminate the\npoisons of craving, anger, and ignorance (unknowing of true reality), we must\nfirst learn to recognize them when they first appear. Being mindfully aware,\nwe can then discern how these deep-seated poisons influence our everyday\nthoughts, feelings, perceptions, decisions, intentions, speech, and actions.\nThis mindfulness (awareness of mind), this seeing deeply into the mind, is\nthe beginning of understanding; the beginning of our ability to transform\nthese defilements.\nTo accomplish this awareness, we train the mind through Breathing\nMindfulness Meditation. We learn to concentrate on our breathing through\nthe nose, cutting off all thoughts and feelings that arise and let them go\nwithout evaluating them or reacting to them. Learning and practicing\nBreathing Mindfulness Meditation, we train the mind to become aware of the\nthoughts and feelings then “cut off the thoughts” and “let them go”. By\ntraining the mind to develop awareness (mindfulness) and let go, we learn\nhow to control the mind in any and all situations.\nThrough this practice, we become much more aware of the mind in everyday\nsituations. We are able to notice when thoughts, feelings, and emotions arise\nand begin to disturb us. In this way, we can become conscious of these\nthoughts, feelings, and emotions and work with them skillfully before they\nget out of control, causing harm to ourselves and others. Then, eventually\nwe can eliminate disturbing thoughts entirely from the mind by attaining\nEnlightenment with a well developed life practice that is beyond just\nmeditation alone.\nThe Antidotes\nIn addition to meditation practice, there are also the antidotes or alternatives\nto The Three Poisons. For every defilement, Gotama Buddha has given us\nthe antidote, the method whereby we eliminate unwholesome mental\nqualities and replace them with virtuous, wholesome qualities which benefit\nourselves and others.\nTherefore, the entire aim of our life practice is to gradually subdue the\npoisons of craving, anger, and ignorance (unknowing of true reality) by\ncultivating the alternative mental factors that are directly opposed to them.\nThese antidotes are called The Three Wholesome Roots: generosity, loving-\nkindness, and wisdom.\n189", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Transforming The Three Poisons:", "sutta_refs": ["MN"], "page": null, "page_start": 184, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b743d182-d0eb-4053-8f28-20f5ec6b25c7", "parent_id": "book-vol1:ch8:commentary:6", "content_type": "commentary", "text": "To overcome craving, is to cultivate selflessness, generosity, detachment,\nand contentment. If we are experiencing craving, strong desire, or\nattachment and we are interested to let it go, we can reflect on the\nimpermanence or the disadvantages of the objects of our desire. We can\npractice giving away those things we would most like to hold on to. We can\nalso practice acts of selfless service and charity, offering care and assistance\nto others in any way we can, free of all desire for recognition or\ncompensation.\nIn truth, there is no objection to enjoying and sharing the beauty, pleasures,\nand objects of this material world. The problems associated with craving and\nattachment only arise when we mistakenly believe and act as if the source of\nour contentedness is outside of ourselves in impermanent conditions.\nThe antidote to craving/desire/attachment is Breathing Mindfulness\nMeditation and practicing generosity in daily life. Both of these practices\ntrain the mind to “let go”. Craving is how the mind wants to pull and chase\nafter the objects of its affection and then holds on to them, thinking that is\nwhat will create contentedness and peacefulness in the mind.\nBreathing Mindfulness Meditation and a well developed practice of\ngenerosity in daily life will gradually transform the mind to train it to “let go”\nwhich becomes easier over time as the mind is more deeply trained through\nboth of these methods. The mind needs to accumulate the benefits of this\ntraining over a consistent period of time through determination, dedication,\nand diligence of a well developed life practice. These techniques and\npractices will be shared later in this book and book series to help you\ncultivate a well developed practice of these Teachings.\nTo overcome anger, we learn to cultivate loving-kindness, compassion,\npatience, and forgiveness letting go of any resentment or hostility that has\naccumulated in the mind. When we react to unpleasant feelings,\ncircumstances, or people, with anger, hatred, ill will, or aversion, we can use\nthese superb antidotes to counteract this poison.\nHere we learn to openly embrace the entire spectrum of our experiences\nwithout anger or aversion. Just as we practice meeting unpleasant\nexperiences in the outer world with patience, kindness, forgiveness, loving-\nkindness, and compassion, we must also practice meeting our own\nunpleasant feelings in the same way.\nOur feelings of loneliness, hurt, doubt, fear, insecurity, inadequacy,\ndepression, and so forth, all require our openness and loving-kindness. The\nchallenge in our life practice is to soften our habitual defenses, open our\n190", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Transforming The Three Poisons:", "sutta_refs": ["MN"], "page": null, "page_start": 184, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "caede4c9-90d3-4792-8bfe-d3656c2a277c", "parent_id": "book-vol1:ch8:commentary:7", "content_type": "commentary", "text": "heart, and let go of anger, hatred, ill will, aversion, hostility, aggression,\nresentment, and denial. In this way, we can meet and embrace ourselves,\nothers, and all inner and outer experiences with great compassion and\nwisdom.\nThe antidote to anger is Loving-kindness Meditation and a well developed\npractice of loving-kindness in daily life which will gradually transform the\nmind developing deep interest to see all beings be well. Then, a Practitioner\nwill need to practice loving-kindness in daily life through treating all beings\npolite, kind, friendly, and respectful without any interest in anything in return.\nThese techniques and practices will be shared later in this book and book\nseries to help you cultivate a well developed practice of these Teachings.\nTo overcome and antidote ignorance, we cultivate wisdom, insight, and\n“Right View” through learning, reflecting, and practicing The Teachings of\nThe Buddha to discover The Natural Laws of Existence. Learning to\nexperience reality exactly as it is, without the distortions of our self-centered\ndesires, fears, and expectations, we free ourselves from ignorance\n(unknowing of true reality). Developing a comprehensive approach to\nacquiring wisdom while seeking guidance from a Teacher through practice of\nthese Teachings will eliminate all ignorance.\nDeeply sensing and acting in harmony with the interdependent,\nimpermanent, and ever-changing nature of this world — realizing that all\nliving beings are inseparably related and that lasting contentedness does not\ncome from anything external — we free ourselves from ignorance.\nAs we develop a clear understanding of The Natural Law of Kamma,\nknowing the positive, wholesome actions that bring contentedness, and the\nnegative, unwholesome actions that bring discontentedness, we cultivate the\nwisdom, insight, and “Right View” with wise decision making that free us\nfrom ignorance.\nBy studying The Teachings and applying The Teachings properly in our lives\nthrough a “life practice”, we will gradually wear away even the most stubborn\nhabitual behaviors, fully liberating the mind from stress, discontentedness,\nand suffering. Gotama Buddha calls this the “taintless liberation of the\nmind.”\nThe superb peace, wisdom, limitless awareness, unity, and calmness of\nEnlightenment shines forth as our essential nature when The Three Poisons\nof craving, anger, and ignorance (unknowing of true reality) have finally been\nextinguished through our life practice with non-craving or generosity, non-\nanger or loving-kindness, and non-ignorance or wisdom.\n191", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Transforming The Three Poisons:", "sutta_refs": ["MN"], "page": null, "page_start": 184, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "44f01c62-0840-4ba6-ba2a-9e08dd37d212", "parent_id": "book-vol1:ch8:commentary:8", "content_type": "commentary", "text": "Simile of a Man Were Wounded by an Arrow Thickly Smeared with Poison\nSuppose, Mālunkyaputta, a man were wounded by an arrow thickly smeared with\npoison, and his friends and companions, his kinsmen and relatives, brought a surgeon\nto treat him. The man would say: ‘I will not let the surgeon pull out this arrow until I\nknow whether the man who wounded me was a noble or a Brāhmin or a merchant or a\nworker.’ And he would say: ‘I will not let the surgeon pull out this arrow until I know the\nname and clan of the man who wounded me;…until I know whether the man who\nwounded me was tall or short or of middle height;…until I know whether the man who\nwounded me was dark or brown or golden-skinned;…until I know whether the\nbowstring that wounded me was fibre or reed or sinew or hemp or bark;…until I know\nwhether the shaft that wounded me was wild or cultivated;…until I know with what kind\nof feathers the shaft that wounded me was fitted — whether those of a vulture or a\nheron or a hawk or a peacock or a stork;…until I know with what kind of sinew the shaft\nthat wounded me was bound — whether that of an ox or a buffalo or a deer or a\nmonkey;…until I know what kind of arrowhead it was that wounded me — whether\nspiked or razor-tipped or curved or barbed or calf-toothed or lancet-shaped.’\nAll this would still not be known to that man and meanwhile he would die. So too,\nMālunkyaputta, if anyone should say thus: ‘I will not lead the holy life under the\n[Enlightened] One until the [Enlightened] One declares to me: ‘The world is eternal’ and\n‘the world is not eternal’; ‘the world is finite’; and ‘the world is infinite’; ‘the soul is the\nsame as the body’ and ‘the soul is one thing and the body another’; and ‘after death a\nTathāgata exists’ and ‘after death a Tathāgata does not exist’ and ‘after death a\nTathāgata both exists and does not exist’ and ‘after death a Tathāgata neither exists nor\ndoes not exist’, that would still remain undeclared by The Tathāgata and meanwhile that\nperson would die.\nTherefore, Mālunkyaputta, remember what I have left undeclared as undeclared, and\nremember what I have declared as declared.\nAnd what have I left undeclared? ‘The world is eternal’ and ‘the world is not eternal’;\n‘the world is finite’; and ‘the world is infinite’; ‘the soul is the same as the body’ and ‘the\nsoul is one thing and the body another’; and ‘after death a Tathāgata exists’ and ‘after\ndeath a Tathāgata does not exist’ and ‘after death a Tathāgata both exists and does not\nexist’ and ‘after death a Tathāgata neither exists nor does not exist,’ — I have left\nundeclared.\nAnd what have I declared? ‘This is discontentedness’, 'This is the cause of\ndiscontentedness’, ‘This is the elimination of discontentedness’, ‘This is the way\nleading to the elimination of discontentedness’ — I have declared.\nWhy have I declared that? Because it is beneficial, it belongs to the fundamentals of the\nholy life, it leads to liberation, to freedom from strong feelings, to elimination, to peace,\nto direct knowledge (experience), to Enlightenment, to Nibbāna. That is why I have\ndeclared it.\n(Gotama Buddha)\n(Reference: MN 63)\n192", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Transforming The Three Poisons:", "sutta_refs": ["MN"], "page": null, "page_start": 184, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "207eb477-5b08-4add-9ce7-0ff0afc21614", "parent_id": "book-vol1:ch8:commentary:9", "content_type": "commentary", "text": "Simile of a Man Were Wounded by an Arrow Thickly Smeared with Poison\n(continued)\nAuthor’s Thoughts: This simile uses the “poisonous arrow” to represent “The Three\nPoisons” that we are all affected by “craving (greed/desire), anger (hatred/ill will), and\nignorance (delusion/confusion)”. The Teachings of Gotama Buddha are represented by\nthe surgeon. His Teachings are the medicine to remove “The Three Poisons”. But, if we\nexpect to know all the answers that lead to the removal of “The Three Poisons” prior to\npracticing these Teachings, which would remove these poisons, then surely we will die\nbefore the poisons are removed.\nThere is no way for you to know all the answers prior to learning and practicing these\nTeachings as you need to create a “life practice” to clearly see many of the answers to\nacquire wisdom. Each day you build more and more wisdom in your life practice to\ngradually attain Enlightenment. If you expect to know all the answers prior to practicing\nthese Teachings, surely you will die before the poisons are removed and, thus, have\ncontinued discontentedness and be reborn to once again experience life in a new realm\n- most likely not the human realm.\nGotama Buddha left certain questions undeclared because they do not lead to\nliberation of the mind. But The Teachings he did declare do lead to complete liberation\nof the mind, namely starting with “The Four Noble Truths” as mentioned in this simile.\n193", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Transforming The Three Poisons:", "sutta_refs": ["MN"], "page": null, "page_start": 184, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "31b68b78-6431-42d2-b88b-fb8e37452b9d", "parent_id": "book-vol1:ch9:commentary:0", "content_type": "commentary", "text": "Chapter 9\nWhat is Kamma and How Does It Affect Me?\nKamma, or The Natural Law of Kamma, refers to the fact that everything in\nlife has a “cause and effect” or “action and result”. Essentially, our intentions,\nspeech, and actions, wholesome or unwholesome, have an effect on us. One\nway to think of Kamma is that Kamma is “the results of our own decisions”\nor “the effects of our own decisions”.\nYou may have been exposed to the word “Karma” which is referring to the\nsame natural law but using a different language. Karma is from the Sanskrit\nlanguage while Kamma is from the Pāli language. The source of Gotama\nBuddha’s Teachings is in the Pāli language. Those who are learning and\npracticing these Teachings from The Pāli Canon, the most complete source\nof Gotama Buddha’s Teachings, will typically use the word “Kamma” instead\nof “Karma”.\nAll of Gotama Buddha’s Teachings center on the importance of “not doing\nany harm”. By doing harm to other beings, we do harm to ourselves because\nof The Natural Law of Kamma.\nIf we put out wholesome intentions, speech, and actions, wholesomeness\nwill come back to us. With wholesome, and pure intentions, speech, actions,\nand livelihood, we know that our life will be wholesome, calm, steady, and\npeaceful as we eliminate more and more attachments on our pursuit to\nEnlightenment.\nLikewise, if our intentions, speech, actions, and livelihood are unwholesome,\nunwholesome things will come back to us. If we harm other beings, through\nour intentions, speech, actions, or livelihood, harm will return back to us.\nKamma is not necessarily instantaneous or immediate. It may not come back\nin exactly the same form we put it out in. For example, if we put calm,\nsteady, kind, and polite waves into the world’s seas, that’s what will come\nback to us. Maybe not immediately, but over time we will see this steadiness\nand calmness come back to us.\nConversely, if we put out damaging and vicious waves into our world’s seas,\nthen that is what will come back to us. Fierce, strong, and violent waters will\ncreate havoc and floods in our life. Kamma is not a system of rewards and\npunishments but instead, a natural law of “cause and effect” or “action and\nresults” - the results of our decisions.\n195", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "What is Kamma and How Does It Affect Me?", "sutta_refs": ["AN"], "page": null, "page_start": 195, "page_end": 203, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3757405f-74de-4b19-921c-a4f4105fd0a4", "parent_id": "book-vol1:ch9:commentary:1", "content_type": "commentary", "text": "Kamma does not need to be feared. The Natural Law of Kamma needs to be\nunderstood so that we can make wise choices in our life that lead to a more\npeaceful mind and a more peaceful existence for us individually and all of\nhumanity.\nThere is no fear in these Teachings and there is no fear in Kamma.\nThe only one who fears Kamma is the person who does not understand The\nNatural Law of Kamma and is unable to make wise decisions that would lead\nto a more peaceful existence.\nThe more you learn and practice The Teachings of Gotama Buddha, the\nmore awakened the mind will become to The Natural Law of Kamma and the\nbetter decisions one can make. This will result in a more peaceful existence\nto include a peaceful, calm, serene, and content mind with joy.\nGotama Buddha’s Teachings are guiding you in understanding this Natural\nLaw of Kamma to awaken the mind to better life choices that lead to an\nimproved existence.\nEach person has 100% ability to make decisions in their life, these are\npersonal choices. Based on the personal choices we make, the resulting\neffect will be experienced. This is our Kamma.\nThe Natural Law of Kamma is something that is talked about in modern\nsociety but oftentimes as a joke or said in passing. Kamma is sometimes\nthought to be a mystical or mysterious concept. However, Kamma is the\ngoverning factor of all things in life through “cause and effect” or “action and\nresult”.\nKamma is the results or effects of our own decisions.\nKamma is a natural law that exists, and Gotama Buddha’s Teachings are\nawakening the mind to deeply understand this natural law, so that you can\nmake good wholesome decisions to function peacefully in life. Through\nunderstanding The Natural Law of Kamma, you will make much better\ndecisions in life and, thus, experience better results.\nThere is no one that governs this natural law or oversees its functioning. The\nNatural Law of Kamma just exists and it is absolutely one-hundred percent\ntruth.\n196", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "What is Kamma and How Does It Affect Me?", "sutta_refs": ["AN"], "page": null, "page_start": 195, "page_end": 203, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cab34914-8dbb-4271-9bc7-59a36b8a5b57", "parent_id": "book-vol1:ch9:commentary:2", "content_type": "commentary", "text": "Examples of Kamma are:\n1.) You murder someone and then you are put into jail. Your quality of life is\nimpacted by becoming worse.\n2.) You steal something and then you are put into jail and people steal from\nyou. Your quality of life is impacted by becoming worse.\n3.) You commit sexual misconduct having sexual contact with a person\nalready involved in a relationship. This relationship is discovered, and the\npartner finds you and a verbal and/or physical attack transpires. Your quality\nof life is impacted by becoming worse.\n4.) You are someone who speaks with false truth through lying, gossip, and\nslander. People cannot trust your words and you find it difficult to have\nrelationships, conduct business, and people constantly lie to you. Your\nquality of life is impacted by becoming worse.\n5.) You take substances becoming heedless and find yourself lacking\nconcentration or mindfulness with the inability to focus on work,\nrelationships, and everyday activities. Your quality of life is impacted by\nbecoming worse.\nWhen our intentions, speech, actions, and livelihood are pure without\ncraving, anger, or ignorance (unknowing of true reality), we are creating\nwholesome Kamma for ourselves, thus, goodness will come back to us.\nThree Causes for the Origination of Unwholesome Kamma\nMonks, there are these three causes for the origination of (unwholesome) Kamma.\nWhat three?\n(1) Craving (Desire/Greed/Attachment) is a cause for the origination of (unwholesome)\nKamma;\n(2) Anger (Hatred/Ill Will) is a cause for the origination of (unwholesome) Kamma;\n(3) Ignorance (Delusion/Unknowing of True Reality) is a cause for the origination of\n(unwholesome) Kamma.\n(Gotama Buddha)\n(Reference: AN 3.34)\n197", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "What is Kamma and How Does It Affect Me?", "sutta_refs": ["AN"], "page": null, "page_start": 195, "page_end": 203, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ba3b51f2-bfc3-4470-a272-8bf970c2df50", "parent_id": "book-vol1:ch9:commentary:3", "content_type": "commentary", "text": "Three Causes for the Origination of Wholesome Kamma\nMonks, there are these three causes for the origination of (wholesome) Kamma.\nWhat three?\n(1) Non-Craving (Generosity) is a cause for the origination of (wholesome) Kamma;\n(2) Non-Anger (Loving-kindness) is a cause for the origination of (wholesome) Kamma;\n(3) Non-Ignorance (Wisdom) is a cause for the origination of (wholesome) Kamma.\n(Gotama Buddha)\n(Reference: AN 3.34)\nIt is the goal of Gotama Buddha’s Teachings to eliminate The Three Poisons\n(i.e. The Three Unwholesome Roots) of craving/greed, anger/hatred, and\nignorance/delusion/unknowing of true reality realizing non-self and dissolving\nthe ego to attain Enlightenment. This is the awakened mind that can be\npeaceful and co-exist with others peacefully.\nThrough eliminating these Three Poisons, one has eliminated all the\nunwholesome roots that create unwholesome Kamma, thus, Enlightenment\nwill be attained. The more people who attain the mental state of\nEnlightenment, the more peaceful existence all of humanity will experience.\nThrough everyone actively pursuing Enlightenment, the world will gradually\nbecome a more peaceful place to exist.\nThrough the entire world practicing the following three Teachings, the\nbenefit and peace on earth will be immense: 1.) Universal Love for All\nBeings 2.) Do No Harm, and 3.) Be a Good Moral Person.\nKamma is created individually. Each of us individually has our own Kamma.\nOur individual Kamma is returned to us on an individual level throughout our\nlife, or future lives if we are reborn due to not attaining Enlightenment in this\nlife. One cannot run or hide from their Kamma.\nIt is important for you to maintain wholesome Kamma individually and as a\ncommunity or nation.\nAs you create wholesome Kamma, you should not wait or expect good\nthings to come back immediately. You must create wholesome Kamma\nwithout expectation of a return or when it will return.\n198", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "What is Kamma and How Does It Affect Me?", "sutta_refs": ["AN"], "page": null, "page_start": 195, "page_end": 203, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b8717321-6901-4231-a2ea-6051ea8d7b6d", "parent_id": "book-vol1:ch9:commentary:4", "content_type": "commentary", "text": "The expectation of return of something good just because you did\nsomething good, negates the wholesome intention, speech, or action. You\nmust have good intentions, speech, and actions because you know it is the\nright thing to do for yourself and the world - it is wholesome. You produce\nwholesome Kamma because you know it’s right, not because you expect\nsomething back in return.\nTo eliminate discontentedness of the mind is to eliminate your unwholesome\nKamma production through the elimination of craving, anger, and ignorance\n(unknowing of true reality) through practicing generosity, loving-kindness,\nand wisdom. Generosity, loving-kindness, and wisdom are the causes for the\norigination of wholesome Kamma referred to as the antidotes to The Three\nPoisons or The Three Wholesome Roots. Practicing generosity, loving-\nkindness, and wisdom through The Eight Fold Path will transform the mind\nto the Enlightened mind.\nThis is done while doing no harm to other beings through practicing The\nEight Fold Path. We pollute the mind with unwholesome Kamma every\nmoment through our own thoughts and intentions. You must start there. With\na wholesome mind that has no unwholesome Kamma production, you will\nbenefit from a peaceful and calm existence.\nAll too often we attempt to stop or inhibit others from unwholesome\nintentions, speech, or actions but if our mind is polluted, our message is\nconfusing and not well received. With a pure mind we have pure intentions,\nspeech and actions so that our message to others is clear and better\nreceived. Thus, we have more ability to assist others when the mind is pure\nthrough learning and practicing these Teachings.\nAdditionally, it is The Natural Law of Kamma that governs all things. While\nlaws of society are defined and enforced by human beings, which means\nerrors are introduced, The Natural Law of Kamma is a natural law. It is not\ncreated and is not administered by humans, thus, it is completely objective.\nThis is the reason why we should not feel the overwhelming pressure or\ncraving to “right a perceived wrong” which would cause us undue stress,\nburden, and complications. But instead, we should feel comfortable that The\nNatural Law of Kamma always exists and there is no need to overwhelm the\nmind with activities of “righting a perceived wrong”.\nThe Natural Law of Kamma is similar to that of the natural law of gravity.\nGravity is experienced by all, whether they are aware of the existence of\ngravity or not. Gravity is not monitored or maintained by any entity. Gravity\njust exists and all things are subjected to its forces.\n199", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "What is Kamma and How Does It Affect Me?", "sutta_refs": ["AN"], "page": null, "page_start": 195, "page_end": 203, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "76f8c9a1-6ea3-4af7-8bea-e1320e4ab50f", "parent_id": "book-vol1:ch9:commentary:5", "content_type": "commentary", "text": "When you were a child, you did not understand the natural law of gravity and\nfound it challenging to walk, run, jump, and exist peacefully in the world with\nthe mind unawakened to this natural law. As the mind became more awake\nto the natural law of gravity, you slowly began to function in the world with\nease and smoothness. You found it easier to conduct daily tasks. Life\nbecame more straight forward and the world around you became easier to\nunderstand and navigate.\nThe Natural Law of Kamma functions in the same way. The more awakened\nthe mind is to this natural law, you can exist in the world with more wisdom,\nease, and smoothness to ensure you are making good wholesome decisions\nthat lead to good wholesome results. Through learning and practicing The\nEight Fold Path, you can produce only wholesome Kamma and, thus,\nextinguish all unwholesome Kamma through producing only wholesome\nKamma.\nTo attain Enlightenment, a Practitioner needs to extinguish all unwholesome\nKamma through producing only wholesome Kamma for an extended period\nof time using The Eight Fold Path as the way leading to the complete\nelimination of discontentedness in the mind.\nThere is no entity responsible for monitoring or maintaining Kamma and all\nare subjected to Kamma, whether one is aware that this natural law exists or\nnot, just like you were affected by the natural law of gravity even though at a\nyoung age you were unaware of it. The more you understand The Natural\nLaw of Kamma, the more life will improve.\nOne cannot run or hide from The Natural Law of Kamma. All unwholesome\nKamma will need to be experienced and extinguished from this life and all\nprior lives through the pursuit of Enlightenment.\nFor you to escape The Cycle of Rebirth through attaining Enlightenment, you\nmust practice The Eight Fold Path for an extended period of time which will\nextinguish all unwholesome Kamma from this life and previous lives. As your\npractice becomes deeper and deeper, you will experience less and less\nnegative events in your life. Life becomes more comfortable and easier when\npracticing these Teachings through a more awakened mind with a deepened\nunderstanding of Kamma.\nBy practicing The Eight Fold Path completely and entirely for an extended\nperiod of time, all unwholesome Kamma production is eliminated. You will\neliminate the production of all unwholesome Kamma and your life will\nbecome more comfortable, fluid, and easy because you are not creating\nharm in the world; you have burned off all your unwholesome Kamma from\nthis life and previous lives. Because you are not causing harm through a\n200", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "What is Kamma and How Does It Affect Me?", "sutta_refs": ["AN"], "page": null, "page_start": 195, "page_end": 203, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a34006c5-f637-43c5-acc1-91626bb875a9", "parent_id": "book-vol1:ch9:commentary:6", "content_type": "commentary", "text": "deep understanding and practice of The Eight Fold Path, there is no harm\nbeing returned to you.\nYou cannot escape The Natural Law of Kamma. Your current existence is an\naccumulation of the results of your decisions from this life and past lives -\nthat is your Kamma. All your wholesome and unwholesome deeds have\naccumulated into your current existence. Our life is a result of all our past\ndecisions, wholesome or unwholesome. To attain Enlightenment, you will\nneed to extinguish all unwholesome Kamma from this life and all prior lives\nthrough practice of The Eight Fold Path.\nCraving determines if there is rebirth, while Kamma determines in what\nrealm, what situation, and the condition of the new being upon rebirth. If\nthere is craving, there is rebirth. Craving is the fuel or spark that causes\nrebirth creating conditions in which a new existence emerges. Each\nexistence is a new being, however, the craving and residual memories of\nprevious existences are carried forward to the new being.\nRebirth occurs when craving from an existence has not yet been\nextinguished. Craving will be carried forward into the new mind to create a\nnew existence. The new being will create unwholesome Kamma in the new\nexistence based on craving from previous lives that exists in the current life.\nThese unextinguished cravings that exist in this current life will create\nunwholesome Kamma in the current life. All unwholesome Kamma needs to\nbe experienced in order for the new being to extinguish 100% of its\nunwholesome Kamma. Through observing Kamma as an indicator to\nextinguish craving, one can be guided to fully extinguish all unwholesome\nKamma.\nIn this way, one cannot run or hide from their unwholesome Kamma. Through\nextinguishing craving/greed, anger/hatred, and ignorance/delusion/\nunknowing of true reality, one will extinguish their unwholesome Kamma to\nattain Enlightenment.\nYou may have bad situations and experiences happen to you in this life that\nare difficult for you to understand why they have occurred or are occurring.\nKamma can be the very best and unbiased Teacher that will help you to\nobserve changes that you need to make to improve your life through\nwholesome Kamma production. You will only gain this insight if you have a\ndeep understanding of The Natural Law of Kamma through learning and\npracticing Gotama Buddha’s Teachings.\nWe actively apply effort to learn and practice these Teachings so that we can\nextinguish any unwholesome Kamma production. You will need to learn how\nto not attach or cling to the pleasant feelings, painful feelings, and feelings\n201", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "What is Kamma and How Does It Affect Me?", "sutta_refs": ["AN"], "page": null, "page_start": 195, "page_end": 203, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9fbcb225-4f2d-4ef7-8f5c-9d7370892c61", "parent_id": "book-vol1:ch9:commentary:7", "content_type": "commentary", "text": "that are neither painful-nor-pleasant that you experience in this life, while\nlearning how to produce only wholesome Kamma through learning and\npracticing The Eight Fold Path.\nLaws of Society\nNow that you understand The Natural Law of Kamma and how being a good\nmoral person practicing The Eight Fold Path will produce only wholesome\nKamma, let’s discuss laws of society that attempt to govern our daily lives,\nbut are difficult to create, implement, and enforce fairly.\nFollowing societies “laws”, as they are written, does not necessarily mean\nyou will earn your own Enlightenment.\nCriminal and civil laws are created by humans. These laws are always\nimperfect, however The Natural Law of Kamma is not created by humans\nand just exists. It is completely fair based on the natural goodness or harms\nof one’s intentions, speech, actions or livelihood. We should all follow laws of\nsociety but just merely following the law does not mean we are not causing\nharm to other beings, and following the law alone will not guarantee you will\nattain Enlightenment. Instead, one needs to learn, reflect, and practice The\nNatural Laws of Existence to attain Enlightenment.\nWe must practice “The Teachings” which are good moral Teachings that far\nexceed any laws of any land.\nFreedom of speech laws are a perfect example. We have the “legal right” to\nsay anything we want, mostly, in some countries. However, hate speech,\nslander, gossip, or harsh language is not going to earn us Enlightenment.\nWrong speech will harm others and, thus, create unwholesome Kamma that\nwill be returned. An individual will experience the unwholesome results (i.e\nunwholesome Kamma) of their unwise decisions to practice wrong speech.\nThis is the results of their decisions but they may or may not result in criminal\nor civil punishments.\nSociety’s laws are not always in line with these Teachings, therefore, it’s\nimportant to understand Gotama Buddha’s Teachings so that we can create\na better life for ourselves on this earth through wise decisions that lead to\nwholesome results (i.e. wholesome Kamma).\n202", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "What is Kamma and How Does It Affect Me?", "sutta_refs": ["AN"], "page": null, "page_start": 195, "page_end": 203, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c4c76302-d4be-4df9-a08b-33f04efe5654", "parent_id": "book-vol1:ch9:commentary:8", "content_type": "commentary", "text": "We should adhere to the laws of the land, but we should allow The Teachings\nof good moral conduct to guide our daily lives through good wholesome\ndecisions. By practicing these Teachings, we ensure we have “universal love\nfor all beings”, “do no harm”, and “be a good moral person”. Laws of the\nland do not necessarily ensure we are practicing these core Teachings.\nTo explore and understand The Natural Law of Kamma more deeply, see the\nbook titled “The Natural Law of Kamma” (Volume 6) of this same book\nseries.\n203", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "What is Kamma and How Does It Affect Me?", "sutta_refs": ["AN"], "page": null, "page_start": 195, "page_end": 203, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0dab90e8-affd-4748-83d2-bbc05ce55918", "parent_id": "book-vol1:ch10:commentary:0", "content_type": "commentary", "text": "Chapter 10\nWhat is Merit?\nMerit is an important Teaching to understand as it relates to The Path to\nEnlightenment. Merit is thought of as a unique type of Kamma. Merit is\nwholesome Kamma generated through generous offerings and gifts to The\nCommunity of virtuous Ordained Practitioners and anyone who has attained\none of The Four Stages of Enlightenment. This community of people is\nreferred to as the “Ariyan Sangha”. Sangha is the Pāli word for “community”.\nThe “Ariyan Sangha” is translated as “The Noble Community”.\nMerit is generated by making offerings of food, water, clothing, shelter,\nmedical care, time, effort, energy, financial support, and resources, to\nsupport the sharing of Gotama Buddha’s Teachings. It is The Noble\nCommunity who are responsible for guiding others to attain Enlightenment.\nOrdained Practitioners and anyone who has attained one of The Four Stages\nof Enlightenment are considered deep Students and Practitioners of these\nTeachings who support all others by guiding them towards attaining\nEnlightenment.\nIf you make offerings to these people, you are supporting the continuation of\nThe Teachings that will help end discontentedness and the suffering it\ncauses to all of humanity. To make offerings to The Noble Community,\nvirtuous Ordained Practitioners, and any person who has attained one of The\nFour Stages of Enlightenment, you are recognizing the importance of The\nTeachings and supporting their continued growth. This is considered a\nunique type of wholesome Kamma called “Merit”.\nSharing The Teachings of Gotama Buddha requires an enormous amount of\ntime, effort, energy, and resources. Wherever you learn these Teachings,\nthese people need to use time and money to support their ongoing efforts to\nshare The Teachings with you. The vast majority of people who share these\nTeachings with loving-kindness and compassion would never ask for a\npayment for sharing The Teachings but instead, offer them to you on a\ndonation basis. The Teachings are essentially shared at no cost, for free, but\nthose who are sharing The Teachings are spending their time, effort, energy,\nand resources to do the work to share with you.\nThose who share The Teachings in this way are doing so with generosity,\nloving-kindness, and compassion for all beings. It is important that you do\nnot just “take” this generosity, loving-kindness, and compassion, but that\nyou also “return it back” to those who are using their time, effort, energy, and\n205", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "What is Merit?", "sutta_refs": ["AN"], "page": null, "page_start": 205, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "26afa54f-4c9d-47fa-8027-924c859e9c46", "parent_id": "book-vol1:ch10:commentary:1", "content_type": "commentary", "text": "resources to help you. You should also help them. As people are sharing with\nyou, you can share with them. And, you can also initiate sharing on your own\nwithout any expectation of obtaining something in return. The practice of\ngenerosity and sharing is a powerful way to help cultivate a mind free of\ngreed or craving.\nWithout sharing and practicing generosity to create Merit, a person would be\nunable to attain Enlightenment as the mind would still be holding on and\nwould not have eliminated craving. It is through making offerings to the\nTeachers of these Teachings that one is acknowledging, with appreciation\nand gratitude, that The Teachings have helped them in their life, and they are\nmaking offerings to help the Teacher help others.\nIt is only through the generosity of people before you that The Teachings\nhave been preserved and shared worldwide to finally reach you. The people\nbefore you have already made donations of time, effort, energy, and\nresources to help these Teachings reach you.\n206\n\nNow, instead of just “taking The Teachings” to benefit your life, you can\nalso help those yet to come behind you by “practicing generosity and\ngiving” to benefit those in the future.\nYour offering that produces Merit helps those who share these Teachings\nwith you. And you are helping those people after you who will learn and\nprogress with these Teachings in the generations yet to come.\nIf Beings Knew the Results of Giving and Sharing\nMonks, if beings knew, as I know, the results of giving and sharing, they would not eat\nwithout having given, nor would the stain of selfishness obsess them and take root in\ntheir minds. Even if it were their last bite, their last mouthful, they would not eat without\nhaving shared it, if there were someone to share it with.\nBut because beings do not know, as I know, the results of giving and sharing, they eat\nwithout having given, and the stain of selfishness obsesses them and takes root in their\nminds.\n(Gotama Buddha)\n(Reference: ITI 26)\n207", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "What is Merit?", "sutta_refs": ["AN"], "page": null, "page_start": 205, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3d6d3a76-0ecc-422b-8749-5bb46588eef9", "parent_id": "book-vol1:ch10:commentary:2", "content_type": "commentary", "text": "Five Benefits of Giving\nMonks, there are these five benefits of giving.\nWhat five?\n(1) One is dear and agreeable to many people.\n(2) Wholesome persons go in large numbers to one (you).\n(3) One acquires a wholesome reputation.\n(4) One is not deficient in the Householder’s duties.\n(5) With the breakup of the body, after death, one is reborn in a good destination, in a\nheavenly world.\nThese are the five benefits of giving.\nBy giving, one becomes dear, one follows the duty of the wholesome; the wholesome\nmentally disciplined Monks always go in large numbers to one (you).\nThey teach one The Teachings that dispels all discontentedness, having understood\nwhich the taintless one here attains Nibbāna (Enlightenment).\n(Gotama Buddha)\n(Reference: AN 5.35)\nOftentimes, people think one must be wealthy in assets to generate Merit.\nSome think to generate large quantities of Merit, one must have extreme\nwealth to give money, donations, supplies, etc., to virtuous Ordained\nPractitioners, Temples, Teachers, etc. It is thought that the more we give the\nmore we will receive “good things” in this life or future lives, based on the\ntotal amount of money we give. This is not true.\nWealth by itself is not an indication of whether someone is a good moral\nperson or not, and whether their deeds are wholesome. Wealth does not\npave the way to Enlightenment. Just as being wealthy does not pave the\nway to attaining Enlightenment, being poor or having less money does not\ninhibit you either.\nThe amount of money you have acquired is not important in terms of\nEnlightenment. What is important is how you acquire your wealth, “Right\nLivelihood” (see The Eight Fold Path in Chapter 5), and what you do with it\nonce it is acquired through your “Right Intentions, Right Speech, and Right\nActions”.\n208", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "What is Merit?", "sutta_refs": ["AN"], "page": null, "page_start": 205, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "669e4e5d-8208-4a45-80e1-27717e0bb2b9", "parent_id": "book-vol1:ch10:commentary:3", "content_type": "commentary", "text": "Merit is generated and inherited by you and you alone. You are the owner of\nyour own Merit. You are not able to transfer or inherit Merit from another\nperson. Gotama Buddha explains clearly in his Teachings that we are the\n“owner and heir” of our Kamma.\nGotama Buddha taught us that “…beings are the owners of their Kamma,\nthe heirs of their Kamma; they have Kamma as their origin, Kamma as their\nrelative, Kamma as their resort; whatever Kamma they do, wholesome or\nunwholesome, they are its heirs.”\nMerit is a unique type of Kamma and Gotama Buddha made it clear that\nKamma cannot be transferred to another person. That it is only through our\nown wholesome actions that we create wholesome results. Merit cannot be\naccumulated and then transferred to another person. It is only through our\nown actions that we produce either wholesome or unwholesome Kamma.\nThrough practicing generosity on a consistent and ongoing basis, along with\nother practices, the mind is gradually trained to “let go” reducing then\neliminating craving/desire/attachment to eliminate the mind’s\ndiscontentedness.\nMerit and Kamma are two Teachings that are interconnected.\nPracticing Generosity to Attain Merit\nOne of our goals in life is to create wholesome Kamma and minimize or\neliminate the production of unwholesome Kamma into the world.\nAccumulating Merit is a way that we can put wholesome Kamma into the\nworld. We can do this with donations, giving supplies, giving our time or\neffort to helping support the distribution, teaching, and sharing of these\nTeachings. Money, supplies, time, effort, etc., are all just some ways that we\ncan assist in supporting the growth of these Teachings across the world.\nThrough supporting these efforts, one is creating Merit which is wholesome\nKamma. At the same time, you would be practicing generosity which helps\nyou to eliminate the poison of greed or craving. It is important to cultivate a\nmind that practices generosity to train it to eliminate the poison of greed,\ncraving, attachment, and desire. This will help you to eliminate selfishness.\nIn this way, through making continuous meritorious offerings to support the\nsharing of these Teachings to benefit the world, you are also receiving the\nbenefit of reduced craving. Merit and Kamma are interconnected in that\nthrough the wholesome actions of giving, you are also receiving benefits to\nyour own practice through generosity which will reduce craving in the mind.\n209", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "What is Merit?", "sutta_refs": ["AN"], "page": null, "page_start": 205, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f8d5ac9e-0b27-46c9-8ef2-44c6105d95fc", "parent_id": "book-vol1:ch10:commentary:4", "content_type": "commentary", "text": "Generosity is a readiness and taking the action of frequently giving something\nmore than is strictly necessary, such as time, effort, energy, financial support,\nor resources without any expectation of anything in return. A practice of\ngiving and helping others as part of an ongoing and comprehensive life\npractice. This action can help you develop and cultivate a more caring and\ncompassionate mind as one chooses to consistently give and share through\ntheir life to eliminate selfishness. Generosity eliminates craving/desire/\nattachment in the mind, thus, helping to eliminate discontent feelings from\nthe mind.\nGenerosity without judgment or expectation of anything in return is a\npractice that can transform the mind in ways you never thought\npossible.\nGiving of time, effort, goods, supplies, or money to assist in the sharing of\nthese Teachings will help you to create Merit. We all have something to give,\nand these Teachings only continue through those who are benefiting from\nThe Teachings. The reason you are receiving beneficial Teachings is because\ncountless people before you made offerings to The Noble Community to\ncontinue The Teachings from the time of Gotama Buddha until now. Without\ntheir generosity, you would not be able to learn and benefit from these\nTeachings. Your offerings to support these Teachings help you and those\nafter you.\nBy giving to The Noble Community, we are practicing loving-kindness and\ncompassion through actions to help support the continued growth of these\nTeachings and helping to support the learning of people after you.\nGenerosity is important and we should practice generosity by giving to\nothers and important causes that benefit others. We can practice generosity\nnot only by giving to The Noble Community but also by giving to people and\ncharitable efforts without any expectation of anything in return. By practicing\ngenerosity of time, effort, energy, and resources, you will accumulate\nwholesome Kamma for yourself but more importantly, you will cultivate a\nmind with loving-kindness for all beings and compassion for all beings\nwithout judgment and the mind will eliminate craving/desire/attachment.\nThrough developing an ongoing practice of giving and helping others, we\ncultivate loving-kindness and compassion, while also practicing non-craving\nto our own possessions or wealth.\nThrough the personal choice of being generous and giving, it helps to\neliminate the unwholesome root of craving. It is common to give to others\nincluding making offerings to a Teacher who is helping you. It is not expected\n210", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "What is Merit?", "sutta_refs": ["AN"], "page": null, "page_start": 205, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d318a0c-56a5-4909-9536-1456c0378623", "parent_id": "book-vol1:ch10:commentary:5", "content_type": "commentary", "text": "or required but a personal choice. You will find being generous to those\naround you is a helpful practice to train the mind to eliminate craving.\nThis understanding could lead one to think you must be wealthy and that\nthose who are less fortunate cannot produce wholesome Kamma by\npracticing generosity. This could not be further from the truth, but is a\ncommon belief held by many.\nThe absolute best way for us to create the highest quality of wholesome\nKamma is by completely eliminating the production of unwholesome\nKamma. The way we do this is to practice these Teachings to include\nmeditation.\nBy doing Breathing Mindfulness Meditation or Loving-kindness Meditation,\nwe are practicing the entire Eight Fold Path during those moments, thus, all\nunwholesome Kamma production has ceased. During meditation, we are not\nproducing any unwholesome Kamma. We have eliminated unwholesome\nKamma production from our life for those moments of meditation.\nThrough the practice of meditation and elimination of unwholesome Kamma\nproduction, Gotama Buddha explains we are creating the highest level and\nhighest quality of wholesome Kamma for ourselves which is beneficial to the\nentire world.\nGotama Buddha explains in his Teachings that the most expensive gifts and\nhighest priced items given, do not generate nearly as much wholesome\nKamma as one who does Breathing Mindfulness Meditation, and second to\nthat one who does Loving-kindness Meditation.\nSo, accumulating wholesome Kamma does not require any money or\nsupplies whatsoever. It only requires that we dedicate time to meditation\nwhich will produce wholesome Kamma. The ripple ‘cause and effect’ of your\nmeditation is wholesome Kamma into the world. Thus, you can know that\nyour individual wholesome intentions and actions of meditation will produce\ngoodness for you and the entire world.\nOne does not need to be wealthy to accumulate the highest quality of\nwholesome Kamma, it only requires dedication and commitment to a\nmeditation practice.\nIf you are able, it is beneficial to offer donations of time, effort, energy, and\nresources to The Noble Community to assist in the elimination of suffering in\nthe world. Gotama Buddha’s Teachings have been carried forward over time\nby people like you who support Ordained Practitioners, Temples, Teachers,\nmeditation centers and other causes associated with sharing his Teachings\n211", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "What is Merit?", "sutta_refs": ["AN"], "page": null, "page_start": 205, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "31fc6987-df9d-4349-b277-aa89921e812f", "parent_id": "book-vol1:ch10:commentary:6", "content_type": "commentary", "text": "worldwide. However, if you do not have money, you can offer your time and\neffort that benefit the sharing of these Teachings while also accumulating the\nhighest form and highest quality of wholesome Kamma by doing meditation.\nBy doing meditation, you have thus made the highest offering possible to the\nworld by applying effort to eliminate discontentedness in the mind. When\nyou eliminate discontentedness in the mind, you are producing less and less\nunwholesome Kamma that the world needs to deal with and experience from\nyou.\nWithout a word spoken, the calmness felt at the end of meditation is the\ncalmness you created in the mind. It’s like the world is quietly saying “Thank\nyou for sending us calmness and peace. Now, we send it back to you”.\nMeditation is the highest form of wholesome Kamma you can produce and,\ntherefore the Kamma of meditation is returned to you immediately and\ninstantaneously. Your meditation benefits you and it benefits the world. You\nshould do meditation to benefit the mind and to benefit the world, whenever\nyou need it and for however long you need it. A daily practice is\nrecommended.\nYou can offer your time, effort, energy, or financial support to virtuous\nOrdained Practitioners, Temples, and Teachers who are actively applying\neffort to share these Teachings to generate Merit. Your time, effort, energy,\nand financial support is helpful to benefit you and countless others to learn\nthese Teachings. Through the decision to support virtuous Ordained\nPractitioners, Temples, and Teachers, you and countless others will be able\nto learn and practice these Teachings creating a more peaceful world\nthrough less and less harm being produced in the world.\nTeachers should not be sharing these Teachings in order to receive\ndonations but instead, because a person has decided to leave behind\nworldly pursuits to share these Teachings with you, they will need donations\nto sustain their life and to provide the needed resources allowing them to\nshare these Teachings with you and others in the world. By a Community\nproviding donations to support an individual to share these Teachings, it\nfacilitates the ability of these Teachings to more readily and deeply reach you\nand others in the world creating a kinder, gentler, and more peaceful society\nthat you and everyone can enjoy.\nWithout the wisdom of these Teachings, the world would be lost continuing\nto experience heartache, misery, despair, and displeasure. Humanity would\ncontinue to suffer.\n212", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "What is Merit?", "sutta_refs": ["AN"], "page": null, "page_start": 205, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "be5c780e-133b-49e8-be56-2c093038d726", "parent_id": "book-vol1:ch10:commentary:7", "content_type": "commentary", "text": "Supporting these Teachings by creating Merit through generous offerings to\nThe Noble Community means that you will have the ability to gain the\nneeded wisdom to support your life goals while improving your personal and\nprofessional relationships to enhance your life.\nGifts of Teachings Is Superior Than Gifts of Material Things\nMonks, there are these two kinds of gifts: a gift of material things and a gift of The\nTeachings.\nOf these two kinds of gifts, this is supreme: a gift of The Teachings.\nThere are these two kinds of sharing: sharing of material things and sharing of The\nTeachings.\nOf these two kinds of sharing, this is supreme: sharing of The Teachings.\nThere are these two kinds of assistance: assistance with material things and assistance\nwith The Teachings.\nOf these two kinds of assistance, this is supreme: assistance with The Teachings.\n(Gotama Buddha)\n(Reference: ITI 100)\nAuthor’s Thoughts: The best most beneficial gift that I could ever give to you is the gift\nof sharing these Teachings. May you discover the freedom associated with a mind that\nis peaceful, calm, serene, and content with joy permanently - the Enlightened mind.\nAs you need help to learn, reflect, and practice these Teachings, you are welcome to\nseek guidance which is available openly and freely to “all beings”.\n213", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "What is Merit?", "sutta_refs": ["AN"], "page": null, "page_start": 205, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "930adf2b-3d49-4ade-b94f-bf15952a86d8", "parent_id": "book-vol1:ch10:commentary:8", "content_type": "commentary", "text": "An Unsurpassed Field of Merit for the World\nMonks, these eight persons are worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of reverential salutation, an unsurpassed field of merit for the world.\nWhat eight?\nThe Stream-Enterer, the one practicing for realization of the fruit of Stream Entry;\nthe Once-Returner, the one practicing for realization of the fruit of Once Returning;\nthe Non-Returner, the one practicing for realization of the fruit of Non-Returning;\nthe Arahant, the one practicing for realization of the fruit of Arahantship.\nThese eight persons, Monks, are worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of reverential salutation, an unsurpassed field of merit for the world.\nThe four practicing the way\nand the four established in the fruit;\nthis is the upright Community -\ncomposed in wisdom and virtuous behavior (moral conduct).\nFor people intent on sacrifice,\nfor living beings seeking merit,\nmaking merit that ripens in the acquisitions,\nwhat is given to The Community bears great fruit.\n(Gotama Buddha)\n(Reference:AN 8.59)\nWhy Do Ordained Practitioners Beg for Food?\nIt is a common misunderstanding that people think Ordained Practitioners\n(i.e. Teachers) are begging for food. Ordained Practitioners are not begging\nfor food nor anything else. They are walking through The Community\nproviding the opportunity for Household Practitioners (i.e. Students) to\npractice generosity to acquire merit which will assist them in developing the\nmind to attain Enlightenment.\nAs part of what The Buddha shared as Teachings, he developed a system of\n“mutual support”.\nThe mutual support between Ordained Practitioners (i.e. Teachers) and their\nStudents (i.e. Household Practitioners) is designed to ensure that there is\nopportunity for both Teachers and Students to practice The Teachings\naccording to what leads to Enlightenment - namely “generosity”.\n214", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "What is Merit?", "sutta_refs": ["AN"], "page": null, "page_start": 205, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d7e0af86-9668-4820-935f-9177562ae892", "parent_id": "book-vol1:ch10:commentary:9", "content_type": "commentary", "text": "Teachers are giving up their career and worldly life. They have eliminated, or\nare working to eliminate, their craving/desire/attachment to worldly life of\nhaving an extensive amount of possessions, a career, etc. Through applying\neffort to develop their life practice to understand and practice The Teachings,\nthey are being a deep and dedicated Student.\nTo be the very best Teacher, one would need to first be a very deep and\ndedicated Student and Practitioner.\nSo by living on donations of food, water, clothing, shelter, medical care, and\nfinancial support, Teachers are able to get deeper and deeper into their own\npractice of these Teachings to acquire wisdom of The Teachings. In this way,\na Teacher is able to become a very deep, dedicated, determined, and\ndiligent Student that leads to the elimination of craving/desire/attachment to\nworldly life, ultimately benefiting the Teacher and their Students. The Teacher\nis then better prepared to share the wisdom they cultivated on The Path to\nEnlightenment to help their Students to then get closer to and attain\nEnlightenment for themselves. It was the Student’s offerings that supported\nthe Teacher aiding them in their journey to Enlightenment through generous\ndonations, and it is the wisdom they cultivated that is then shared with the\nStudents that helps them to progress in their journey to Enlightenment. This\nis the “mutual support” that The Buddha envisioned and created during his\nlifetime.\nTo be a good Teacher, one first needs to be a really great Student.\nThrough the work of being a very deep Student, a Teacher is then best\nprepared to be able to share these Teachings with Students to help them\nlearn, reflect, and practice towards the attainment of Enlightenment.\nA Teacher should have a well developed practice of generosity, in that, they\nare giving and sharing The Teachings of The Buddha without asking for\nanything in return. They should have no expectations of their Students and\nfocus on sharing The Teachings with all those who have a sincere interest in\nlearning and growing on The Path to Enlightenment.\nGenerosity is a significant aspect of practice that one needs to develop in\norder to attain Enlightenment. An individual would be unable to attain\nEnlightenment without a well developed practice of “generosity”.\nGenerosity is a readiness and taking the action of frequently giving\nsomething more than is strictly necessary, such as time, effort, energy,\nfinancial support, or resources without any expectation of anything in\nreturn. A practice of giving and helping others as part of an ongoing and\n215", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "What is Merit?", "sutta_refs": ["AN"], "page": null, "page_start": 205, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "84ff2496-d22e-478b-97f8-870683b4d0cd", "parent_id": "book-vol1:ch10:commentary:10", "content_type": "commentary", "text": "comprehensive life practice. This action can help you develop and\ncultivate a more caring and compassionate mind as one chooses to\nconsistently give and share through their life to eliminate selfishness.\nGenerosity eliminates craving/desire/attachment in the mind, thus,\nhelping to eliminate discontent feelings from the mind.\nGenerosity without judgment or expectation of anything in return is a\npractice that can transform the mind in ways you never thought\npossible.\nStudents are focused on living a household life where they do have certain\npossessions, a career, and other aspects of worldly life. As a Student\nprogresses forward in life, due to pollutions of mind, they will face various\nstruggles, difficulties, and challenges. Due to the lack of wisdom of The\nNatural Laws of Existence, a Student will experience various challenges in\nlife that they find difficult to overcome and it is The Teachings of The Buddha\nthat will guide them to an improved condition of mind and life.\nBecause a Teacher has given up their worldly life to focus on sharing\nTeachings with Students, Students will then provide support to their Teacher\nto assist them in sustaining their life and to be able to offer these Teachings\nto them and others throughout the world.\nIn this way, there is “mutual support”.\nThe Teachers are sharing The Teachings of The Buddha to help their\nStudents improve their life and Students are providing life sustaining\nresources that support the Teacher to sustain life and acquire the needed\nresources to offer these Teachings to them and others.\nWithout this mutual support, the entire Path to Enlightenment would collapse\nas we see today in many parts of the world. We would find that it would be\nutterly difficult for anyone to get to Enlightenment without this system of\nmutual support.\nThere would not be the ability for Teachers to deeply develop their\nunderstanding and practice of these Teachings while practicing generosity\nby sharing The Teachings and Students would not have the ability to develop\ntheir mind by learning and practicing these Teachings while practicing\ngenerosity to support the continued sharing of these Teachings. Essentially,\npeople would be “stuck” and unable to progress to Enlightenment because\nthe entire system of “mutual support” would break down and there would\nnot be the practice of generosity for Teachers and Students to get closer to\nEnlightenment.\n216", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "What is Merit?", "sutta_refs": ["AN"], "page": null, "page_start": 205, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ad03548b-ecb8-49f6-b68a-269b4373978a", "parent_id": "book-vol1:ch10:commentary:11", "content_type": "commentary", "text": "If Teachers charged money for their services, they would not be practicing\ngenerosity. If Students are paying a fee for classes, courses, and retreats,\nthey would not be practicing generosity. Therefore, without this regular and\nongoing practice of generosity where Teachers are regularly sharing\nTeachings and Students are regularly sharing their time, effort, energy, and\nresources to help the Teachers continue to share The Teachings, the system\nof mutual support would not exist, individuals would not be practicing\ngenerosity, people would not be getting to Enlightenment, and The Path to\nEnlightenment would completely and entirely collapse.\nThis would leave the world without the needed Teachings of The\nBuddha to improve society and, thus, help all of humanity evolve to a\nhigher consciousness where we are loving, kind, and gentle to each\nother while being able to acquire a peaceful and joyful mind and life.\nTherefore, it is important that we do not think of it as Ordained Practitioners,\nincluding Teachers, are “begging for food”, because to “beg” would be to\nhave craving/desire/attachment while pleading with Students to give them\nsomething. This is not what The Buddha taught as Practitioners are guided\nto “await what is given” rather than to have expectations that something will\nbe given or to beg for something to be given.\nInstead, The Path to Enlightenment is based on “mutual support” and\nthrough this mutual support, there will be Teachers in a Community who are\ninterested and willing to teach based in loving-kindness, compassion, and\ngenerosity while there will be Students who have a sincere interest to learn\nand are willing to practice generosity to support the continued sharing of\nthese Teachings.\nIn this way, Teachers have the ability to develop and Students will have\nTeachers available to help them develop.\nIf we appreciate, value, and respect Teachers who offer these Teachings at\nno cost, then Students will need to do their part to provide the needed\nsupport for a Teacher to exist in the world through providing the basic\nnecessities to sustain life and resources to support the continued sharing of\nthese Teachings.\nIf a Teacher is practicing in the way that is needed to share these Teachings\ninto the world, they would use a portion of the offerings (i.e. donations) to\nsustain their life with food, water, clothing, shelter, and medical care and also\nallocate a certain amount of the resources provided by their Students\ntowards improving their ability to share these Teachings. In modern times,\nthis might include any of the following:\n217", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "What is Merit?", "sutta_refs": ["AN"], "page": null, "page_start": 205, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "adf33818-e4de-451b-9221-9640b8739c51", "parent_id": "book-vol1:ch10:commentary:12", "content_type": "commentary", "text": "- Website\n- Video Conferencing Membership\n- Computers, Lights, Microphone, and equipment to share The Teachings.\n- Meditation Cushions and Chairs\n- Classroom Supplies (carpets, water, cups, bathroom supplies, white\nboard, markers, etc.)\n- Signage Advertising Classes\n- Transportation to and from classes, courses, retreats, and appointments\nwith Students.\nWhile a Teacher may offer their classes and other programs for FREE, it is\nnot free for a Teacher to offer their Teachings. A Teacher will need support on\na continuous and ongoing basis to be able to continuously share The\nTeachings of The Buddha.\nBy supporting a Teacher to share The Teachings of The Buddha, you are\nsupporting your ability to learn The Teachings and the ability of others to\nlearn The Teachings while training the mind to eliminate craving/desire/\nattachment, the cause of discontentedness.\nBut, a Teacher (i.e. Ordained Practitioner) is not begging nor should they ever\nhave an expectation of their Students to make offerings.\nBy a Teacher sharing their Teachings without any cost for the Student, this\nmakes The Teachings of The Buddha available to the widest audience\npossible and removes any potential financial obstacle that may or may not\nexist for a Student. These Teachings are to help an individual rise above and\nmove beyond the daily struggles and difficulties in their life. Many of those\nstruggles and difficulties will hinder an individual from financial success.\nIf a Teacher offered their Teachings at a price for classes, courses, or\nretreats, an individual who is struggling with finances due to their lack of\nwisdom of these Teachings, would be unable to access the very solution to\nthe struggles they face. The very Teachings they need to overcome the\nfinancial roadblocks would be inaccessible to them because there is a\ncertain fee that is required to learn the wisdom they need to achieve\nimproved financial success and other life successes in personal and\nprofessional relationships. Essentially, they would be “stuck” in the financial\ndifficulties without the ability to ever learn and practice The Teachings they\nneed to overcome their struggles in life.\nTherefore, a Teacher needs to function without any selfish desires or\nattachment to financial success. A Teacher needs to be willing and able to\noffer their Teachings at “no cost”. If they assign a cost to their Teachings,\nthere would be countless beings who would be left behind due to their\n218", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "What is Merit?", "sutta_refs": ["AN"], "page": null, "page_start": 205, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8308ff1c-7977-49c6-b210-5d2e06d0f1c7", "parent_id": "book-vol1:ch10:commentary:13", "content_type": "commentary", "text": "inability to pay for the classes, courses, and retreats that they need in order\nto acquire the needed wisdom to overcome their struggles and difficulties in\nlife.\nIf you decide to support Teachers, Ordained Practitioners, and/or Temples,\nyou are providing the needed resources to make these Teachings available\nto you and many others in the world. And, you are developing your practice\nof “generosity” to develop and enhance the mind towards the attainment of\nEnlightenment by eliminating craving/desire/attachment, the cause of\ndiscontent feelings, thus, helping to eliminate discontent feelings from the\nmind.\nDo keep in mind, that a Teacher, Ordained Practitioner, and/or Temple should\nnot expect, ask, nor beg for support. Instead, they would just give and share\nallowing their Students to also give and share.\nIn this way, the system of mutual support, wisely created by The Buddha\nduring his lifetime, continues with Teachers and Students progressing\ntowards Enlightenment through the practice of “generosity” to acquire\n“merit”. Through a regular, consistent, and ongoing practice of “generosity”\nby both Teachers and Students, The Path to Enlightenment is fully intact and\naccessible to “all beings”.\nMutual Support Between Monks, Brāhmins and Householders\nMonks, Brāhmins and Householders are very helpful to you. They provide you with the\nrequisites of robes, almsfood, lodgings, and medicines in time of sickness. And you,\nMonks, are very helpful to Brāhmins and Householders, as you teach them The\nTeachings that are good in the beginning, the middle, and the end, with the correct\nmeaning and wording, and you proclaim the spiritual life in its fulfillment and complete\npurity. Thus, Monks, this spiritual life is lived with mutual support for the purpose of\ncrossing the flood and making a complete end of discontentedness.\n(Gotama Buddha)\n(Reference: ITI 107)\nTo learn more about producing wholesome Kamma through practicing\ngenerosity, see the books titled “The Natural Law of Kamma” (Volume 6) and\n“Generosity” (Volume 13) of this same book series.\n219", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "What is Merit?", "sutta_refs": ["AN"], "page": null, "page_start": 205, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e0f6305a-9239-4005-a90a-e869a4fecaec", "parent_id": "book-vol1:ch11:commentary:0", "content_type": "commentary", "text": "Chapter 11\nMeditation:\nDeveloping Your Practice\nGotama Buddha said, “meditate or lest you regret it later”. We have this\nextremely rare human existence and we should not let it go to waste through\nlaziness, complacency or excessive delays. We should utilize our time in this\nhuman form to develop and cultivate a pure mind so that we can experience\na peaceful and content life while escaping The Cycle of Rebirth.\nGotama Buddha explained that “a pot without a stand is easy to tip over”.\nThe mind is the “pot” and your meditation practice is the “stand”. Without a\nstable “stand” (i.e. meditation practice) the pot (i.e. the mind) is going to\nconstantly be “tipped over”.\nThe reason why the mind keeps experiencing discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. is\nbecause there is not a well established meditation practice along with\nlearning and practicing the entire Path to Enlightenment. The mind keeps\ngetting “tipped over” experiencing discontent feelings.\nThe mind needs a steady and consistent “stand” that you establish through\nthe continual development of your meditation practice to train the mind. With\na stable meditation practice, a Practitioner can develop mental discipline and\nthe mind won't keep getting tipped over to experience discontent feelings.\nDeveloping a solid and consistent meditation practice that provides the mind\ntraining and development is an essential part of learning and practicing these\nTeachings. The mind needs a steady and consistent “stand” that you\nestablish through the continual development of your meditation practice to\ntrain the mind.\nMeditation is a technique to actively train the mind during dedicated,\nindependent, purposeful training sessions to eliminate unwholesome\nqualities of the mind and/or cultivate wholesome qualities of the mind in\nthe positions of seated, lying, standing, or walking.\n221", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "18e43a4e-6136-420c-bebb-39a4e992d9f0", "parent_id": "book-vol1:ch11:commentary:1", "content_type": "commentary", "text": "Just as important as it is to understand what meditation is, it is just as\nimportant to understand what meditation is not. Meditation is not exercising,\nwalking the dog, gardening, driving, watching a sunset, dancing, listening to\nmusic, martial arts, nature watching, etc. These are activities that are\nbeneficial to one’s life through experiencing various aspects of life but these\nare not active, dedicated, independent, purposeful training sessions to\neliminate and/or cultivate various qualities of the mind.\nMeditation is the foundation of our “life practice” that trains the mind. Over\ntime and with a well developed life practice that includes meditation, you will\ndiscover the same truths as Gotama Buddha and acquire wisdom. It is the\nwisdom you develop within a life practice and meditation that liberates the\nmind. Meditation is the core method of training the mind and establishes a\nfoundation in which to build all the other Teachings and practices taught by\nGotama Buddha that lead to Enlightenment.\nTo attain Enlightenment, an individual needs to focus on developing a\npractice of Breathing Mindfulness Meditation and Loving-kindness\nMeditation. These two meditations are required to attain Enlightenment. The\nother meditations discussed in this Chapter are optional, specialized\nmeditations to be utilized when appropriate and with guidance from a\nTeacher. All these Teachings and the meditation techniques shared in this\nbook should be learned with guidance of Teachers as one will need\nassistance on The Path.\nMeditation Teacher\nIt is important for you to find Teachers and guides that will help you along\nthis path. You cannot attain Enlightenment alone or without Teachers. You\nwill need guidance and instruction from people familiar with The Path to\nEnlightenment.\nOnly a Buddha, which is extremely rare, would be able to attain\nEnlightenment without Teachers or guides. The last Buddha existed over\n2,500 years ago and the world is currently unaware of the existence of any\nother Buddha since his existence. Since you are not a Buddha, find helpful\nTeachers and guides to assist you along this path.\nYou can find ordained and unordained Practitioners that will provide you\nguidance in these Teachings and in your meditation practice. It is important\nto seek guidance from Teachers and guides who have attained\nEnlightenment as they will be very familiar with this pursuit and be able to\nbest guide you.\n222", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2fb071b8-c400-4c04-b595-f3fc1b1d4166", "parent_id": "book-vol1:ch11:commentary:2", "content_type": "commentary", "text": "If a Teacher has abandoned craving, anger, and ignorance (unknowing of\ntrue reality) dissolved the ego and realized non-self, they will be most helpful.\nA Teacher should have a mind with generosity, loving-kindness, and\ncompassion for all beings. You should be able to observe a quiet stillness\nand calmness in their intentions, speech, and actions.\nA Teacher who has attained Enlightenment will be able to explain what\nEnlightenment is and provide extensive details of what Enlightenment is, is\nnot, and how to pursue Enlightenment. A Teacher will assist you along the\npath without any self interest, but only to help you attain Enlightenment.\nJust like everything else, it is important not to become attached to any one\nTeacher and learn from multiple people. However, starting off with one\nTeacher for several years to establish a solid practice can be helpful in\ngetting started. Then, you may find it helpful to seek guidance from other\nTeachers.\nDo not allow someone to instruct you into a very rigid meditation posture\nthat does not feel comfortable for you. If a Teacher is providing very specific\nand rigid positioning for the body that is not comfortable for you, the body\npositioning being taught may work for that Teacher but may not work for\nyou. It is important that you are not “attached” to do meditation in the exact\nsame body position as a Teacher because what works for one person may\nnot work for another. The goal of meditation is to train the mind not the body.\nGotama Buddha never gave us exact parameters for meditation positioning\nof the body but instead offered four (4) positions to be used. He realized that\neveryone is unique and different so the exact position you use could be\ndifferent than another person and will change over time. Meditation and\nthese practices are not about everyone doing meditation exactly the same\nway. That is impossible because of The Universal Truth of Impermanence.\nA helpful meditation Teacher will work with you to find a position that works\nbest for you within these four (4) postures, not force you to follow what\nworks for them. If someone is forcing you to follow their methods, that\nmeans they are attached to their methods and, thus, are not fully practicing\nThe Teachings of non-attachment and are not understanding impermanence.\nIt is important that you find what works best for you, then do not become\nattached to it. As you age or have other physical challenges with the body,\nyour meditation position will need to change. Remember, do not expect\npermanence including the position that you meditate in. Do not allow\nsomeone to instruct you into rigid meditation positions that work for them\nbut do not work for you.\n223", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "033bfaf2-03c6-4eb3-b22b-8e7bc2baf239", "parent_id": "book-vol1:ch11:commentary:3", "content_type": "commentary", "text": "You will need to establish a meditation practice that consists of needing only\nthe body, the mind, and the breath without any other attachments like\nexternal stimulus. Having the assistance of Teachers and guides is the best\nway to develop a meditation practice.\nIf the positioning of the body is uncomfortable and all you feel is pain during\nmeditation, then all the mind will experience is pain. You will be unable to\ntrain the mind to be content. So, find positions that are comfortable but not\nluxurious and be open to make adjustments and changes as the body needs\nchange during meditation or during subsequent meditation sessions. Find\nthe body positions that are most comfortable but not luxurious as you may\nhave a tendency for the mind to drift to luxurious thoughts.\nYou may find multiple day meditation retreats, retreat centers, and meditation\ncenters helpful to share Teachings and guidance with you while providing\nyou the opportunity to meditate for several days continuously in an\nenvironment that is supportive and knowledgable of your pursuit to\nEnlightenment.\nWould you attempt to learn to build a house to dwell and reside without\na Teacher? Would you be able to build this house easily and feel safe to\nreside there? “No, you would not.”\nThe pursuit to Enlightenment is building a house within the mind for it to\nreside. You will need help to learn how to develop this mental state.\nYou are individually responsible for your own journey, but you cannot walk\nalone. You need guidance to walk The Path to Enlightenment.\nYou can find Teachers and guidance at: BuddhaDailyWisdom.com.\nIt is a common practice for Teachers to accept donations for their work to\nhelp you in developing your practice. By offering donations to your Teachers,\nyou are practicing generosity, which helps you to practice non-greed and\neliminate attachment to money, while also showing your appreciation to\nthose that help you on The Path to Enlightenment. It is only because of\nStudents before you that donated support that has allowed these Teachings\nto continue to present day where you are now able to learn these Teachings\nto benefit your life. Others donated support to help preserve these Teachings\nfor you and you should look for ways to provide support to help those yet to\ncome.\nTeachers typically give their time, effort, and wisdom to help others through\ntheir teaching and oftentimes live a basic life with only the basic needs to\nsustain life. Food, water, clothing, shelter, and medical care is all that is truly\n224", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6e44b43c-6090-46f4-adce-ae7e2b1b2c1f", "parent_id": "book-vol1:ch11:commentary:4", "content_type": "commentary", "text": "needed for existence and Teachers who practice these Teachings closely will\nbe pleased to help you regardless if you make donations or not.\nTo show your appreciation and to support the continued learning and\nsharing, your offerings of donations will assist your Teachers to continue to\nshare The Teachings with you and others.\nYou do not need to wait to be asked to offer a donation, as most Teachers\nwill never ask a Student for money or support. You can independently on\nyour own, share with your Teachers that you would like to provide them\nsupport and offer donations as you feel appropriate.\n225", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "89116607-46e7-49d6-9c93-fefc87e7972f", "parent_id": "book-vol1:ch11:commentary:5", "content_type": "commentary", "text": "One Who Points Out Treasure\nĀnanda, I shall not treat you as the potter treats the raw damp clay. Repeatedly\nrestraining you, I shall speak to you, Ānanda. Repeatedly guiding you of what to avoid, I\nshall speak to you, Ānanda. The truly dedicated will stand [the test].\nRegard him as one who points out treasure, the wise one who seeing your faults guides\nyou of what to avoid. Stay with this sort of Teacher.\nFor the one who stays with a Teacher of this sort, things get better, not worse.\n(Gotama Buddha)\n(Reference: MN 122 & DHP 76-77)\nAuthor’s Thoughts: In order to share The Teachings that lead to Enlightenment, a\nBuddha or any Teacher, would need to help Students uncover unwholesome qualities in\nthe mind and in their life practice while pointing out the cultivation of wholesome\nqualities. A Student will need to put their trust in the Teacher while investigating the\nareas of improvement the Teacher identifies and shares with the Student.\nA Student will need to be inviting and accepting of a Teacher’s guidance in order to\nidentify areas of improvement and then learn, reflect, and practice Teachings to improve\ntheir life practice. If a Student allows the ego to block the guidance from the Teacher\nwhile feeling displeasure in the Teacher “pointing out treasure”, they will not “stand the\ntest” of receiving guidance from the Teacher to progress towards Enlightenment.\nA Teacher would need to exert a significant amount of time, effort, energy, and\nresources to guide a Student to Enlightenment. A Teacher should not ask for any\nbenefits from their Students, but instead, await what is given as offerings. A Teacher’s\nonly goal should be to guide a Student to Enlightenment without any personal gain for\nthemselves whatsoever.\nSo, a Teacher who takes their time, effort, energy, and resources to “point out treasure”\nshould be regarded as a “wise one who seeing your faults” will help you to learn,\nreflect, and practice The Teachings to attain Enlightenment.\nThe Buddha’s advice is to “stay with this sort of Teacher” as things only “get better, not\nworse”. As the condition of the mind and one’s life, “only gets better, not worse” when a\nStudent is open to understanding guidance from a wise Teacher who kindly and\npatiently shares areas for improvement while not seeking any benefit from you - their\nonly goal is to help you. In this type of relationship with a wise Teacher pointing out\nareas of improvement as treasure to be appreciated based on the goal of helping you,\nyou should “stay with this sort of Teacher” as things only “get better, not worse”.\n226", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1587ccae-ebb5-4654-bca3-3308dc2f72d5", "parent_id": "book-vol1:ch11:commentary:6", "content_type": "commentary", "text": "Gotama Buddha provided us four (4) positions to meditate. Seated, lying,\nstanding, and walking are the four (4) positions of meditation. These\npositions can be used at different times, interchangeably, for different\npurposes and best learned with Teachers. Through you learning and\npracticing these body positions, you can decide what is or is not working for\nyou in any given situation. It is only when you learn and apply The Teachings\nin practice that you will know the truth of what is and is not working for you.\nThen, seek guidance from a Teacher to better help you gain insight into the\ndevelopment of your meditation practice.\nSeated Position\nIt is common to start with learning meditation in the seated position.\nLower Body\nYou can sit on the floor, in a chair, on a bench, a wheel chair, or other\nlocation. The important thing is that the lower body is supported and\ncomfortable. If all you feel is pain from sitting on the floor, this is not the right\nposition for you to meditate at this time.\nYou can work to develop sitting on the floor if you like, however, if all you\nexperience is pain then you will find it difficult to observe anything else in the\nmind other than pain. So, find a seated position that is comfortable for you.\nThe position should be comfortable but not luxurious.\nUpper Body\nThe upper body should be fully supported by your own strength. You should\nnot slouch or be too stiff and upright. Maintain a comfortable and supported\nupper body that is in the “middle\" and allows for comfortable, steady, and\nconsistent breath.\nIf you choose to meditate in a chair, try not to lean back using the back rest\nunless it is required to eliminate pain or the back muscles are insufficient to\nsupport the body. Try using the back muscles to support your upper body, if\npossible, to maintain an attentive and alert mind.\n227", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2637ed30-6740-426c-89ea-5f43b30c3dbb", "parent_id": "book-vol1:ch11:commentary:7", "content_type": "commentary", "text": "Hands and Arms\nThe hands and arms should be relaxed in front of you. There are several\ndifferent ways to place the hands and arms. You can see the below photo to\nobserve how Gotama Buddha performed meditation.\nGotama Buddha placed his right hand on top of his left hand with the\nthumbs touching together. If this works for you, you can use this technique.\nOther options include placing the palms of your hands on your lap or on top\nof your knees.\nYou should not be attached to placing the hands and arms, or other parts of\nthe body, in the exact same position as Gotama Buddha. However, if they\nwork for you then you can use those.\nThe most important thing is that the hands and arms are relaxed in front of\nthe body and comfortable. There are many ways to accomplish this goal.\nRemember, one aspect of this practice is to eliminate ego. So, it is not\nimportant that we all force ourselves into the same body position or emulate\nGotama Buddha’s meditation posture to determine who is doing it “right” or\n“wrong” or who is better than another.\nThe “right” position for you is the right position for you. And, this will change\nover time as the body needs to be adjusted as the body has physical\nchanges over the course of your lifetime. You may start meditating on the\nfloor but later in life, move to a chair or other position.\n228", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "232b0d34-e51a-4d56-8fe1-4ad690237675", "parent_id": "book-vol1:ch11:commentary:8", "content_type": "commentary", "text": "What is important, is that you find a comfortable position that allows the\nbody to be seated comfortably while you train the mind, then, not be\nattached to that position as it will not be permanent and will need to change\nover time.\nLying Position\nLying position can be used for various reasons. If you are using seated\nposition for long periods of time and would like to change positions to\ncontinue your meditation, you may choose to switch to the lying position. If\nthe body is tired and you are interested to relax all the muscles in the body\nwhile meditating, this could be a helpful position for you.\nIf you are interested to train the mind not to be attached to the seated\nposition, lying position is another option.\nYou may also need lying position at times when other positions are not\npossible. If you are sick or otherwise incapable of sitting, standing or\nwalking, meditation in the lying position is an option for you.\nYou can lay on the floor, a bed, or any other location. If you are able to lay on\nthe floor, this is a good place to start while also being open to meditating in a\nbed. If you are in the hospital or otherwise confined to a bed, it is nice to\nhave the lying position available for you to meditate.\nAll the muscles in the body should be relaxed and comfortable. Be sure you\nmaintain the mind in meditation as a lying position may promote a sluggish\nor sleepy mind. Remember, meditation is to train the mind so if you are\nfalling asleep while trying to meditate, it will limit your ability to train the\nmind. To train the mind you will need to maintain an attentive and alert mind.\nConversely, if you are having trouble falling asleep, you could use the lying\nposition and meditation to assist you in falling asleep. Be sure you also have\nmeditation sessions where you are training the mind to eliminate or cultivate\nthe mental qualities discussed in this book. This includes training the mind\nas described in the various meditations shared in this Chapter.\nThe below photo demonstrates a potential option for lying position. Again,\nyou will need to work with the body and Teachers to help you find a lying\nposition that works for you and then you should not be attached to that\nposition as it will need to change.\n229", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "81bc0509-c5f6-4562-b6d8-a17490a9264d", "parent_id": "book-vol1:ch11:commentary:9", "content_type": "commentary", "text": "Standing Position\nJust like lying position, standing position provides another option for\nmeditation and can also be used at different times for various purposes. In\nthe same way as lying position, standing can be used when you would like to\nchange positions to continue your meditation or when another position is not\npossible.\nYou may use standing position during a dedicated meditation session when\nthe body needs to change positions. You can also use standing position\nwhile standing at a bus stop, in line or another location where you are\nstanding and would like to do a bit of meditation.\nFor standing position, you stand upright with both feet together and your\narms in front of you using one hand to clasp the wrist on the opposite side of\nthe body. There is no secret with which hand clasps the other. It’s up to you.\nIf clasping at the wrist with one hand is not possible, then you could allow\nthe arms to just relax at your side or clasp them at the wrist behind the body.\nAgain, no attachments to a specific posture, the body needs to be\ncomfortable but not luxurious.\nWalking Position\nWalking position is another position for meditation that can be used and can\nbe helpful. If the mind is very active and unwilling to sit, lay, or stand, walking\nposition could be used. Additionally, walking position could be used to\nprovide another option that allows you to extend your meditation session to\nmaintain the body in a comfortable position and attentive posture. If the\nbody becomes uncomfortable with one of the other positions, walking\nposition could be used to extend meditation sessions allowing the body to\nbe comfortable.\n230", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e421fb72-b66b-4b53-9143-c4b4c865c4f3", "parent_id": "book-vol1:ch11:commentary:10", "content_type": "commentary", "text": "Walking position, as with all meditation, is helpful to learn with a Teacher. You\nwill need to learn various details and instruction should be sought for this\nposition of meditation along with all the others.\nAll of the following meditation techniques can be conducted in the above\nmentioned positions.\nBreathing Mindfulness Meditation\nBreathing Mindfulness Meditation helps you to eliminate craving by training\nthe mind to “cut off thoughts” during meditation, thus, removing the poison\nof “Craving” or “Greed” while developing the skill of mindfulness.\nThe goal of Breathing Mindfulness Meditation is to develop “Right\nConcentration”, “Right Mindfulness”, and to eliminate the unwholesome root\nof craving by training the mind not to cling or attach to emotions, situations,\nfears, relationships, the past nor the future expectations you have of\nyourself. Gotama Buddha explained this as “cutting off thoughts”. You may\nalso think of this as “letting go of the thoughts”.\nAll discontentedness is from cravings, desires, and attachments so it is\nimportant to train the mind to not have attachment.\nDeveloping a mind that has been trained not to have attachments is highly\nuseful in everyday life so that you can more easily let go of your current\nattachments and not pick up new attachments which will eliminate your\ndiscontentedness of the mind.\nThe benefit of Breathing Mindfulness Meditation is that we develop a calm,\nsteady, peaceful, more concentrated mind through the elimination of\ncravings/desires/attachments. You can develop an unshakable mind. The\nelimination of attachments is what creates the concentration and\ncontentedness, not actually the meditation by itself.\nThis meditation trains the mind not to have craving, then, you will need to\npractice non-craving and the other Teachings to develop the mind into a\npure mind with Enlightenment. It is through a practice of non-craving that the\nmind will be calm, content, and peaceful to ultimately attain Enlightenment.\nBreathing Mindfulness Meditation becomes a way to empty out the mind of\npast thoughts and future expectations along with any emotions, thoughts,\nideas, perceptions, fears, etc. while training the mind to not crave anything\nbecause we know craving causes discontentedness. You are training the\nmind in meditation to not crave so it will be content which produces a calm,\nstable, and concentrated mind.\n231", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c278f9da-3c7a-43f4-b05b-2ccbbda085d6", "parent_id": "book-vol1:ch11:commentary:11", "content_type": "commentary", "text": "Breathing Mindfulness Meditation is the foundation of a practice in these\nTeachings and should be developed as the primary meditation practiced\ndaily.\nCutting off thoughts does not mean you will never have thoughts or it would\nnot be helpful to have thoughts. It means, that you train the mind not to\nhold on to thoughts, ideas, and perceptions, etc. because then you\nwould be attached to those things. If you are attached to thoughts, ideas,\nperceptions, etc. then you will “cause yourself” discontentedness when\nthese are not fulfilled as expected.\nYou will always have thoughts, ideas, wisdom, even memories of past events\nor goals in the future you’d like to achieve. But when you are attached to\nthese things, then it causes the mind to be discontent. You are causing the\nmind to be discontent through your own attachments to these thoughts,\nideas, perceptions, or the past and future.\nYou can train the mind to not attach to thoughts but to use them to your\nbenefit without attachment.\nIt is best to recognize the impermanent nature of all conditioned things, live\nin the moment, and be “satisfied with what is” with a content mind.\nBreathing Mindfulness Meditation helps to train the mind to be content with\nnothing, emptiness, and while being alone doing nothing.\nWhen the mind can be content with nothing, emptiness, and alone during\nmeditation, then this helps to train the mind towards being content in any\nand all situations. There is more training of the mind that is needed beyond\nmeditation alone, however, many people have challenges to be content while\nalone due to arising thoughts and emotions from the mind.\nBreathing Mindfulness Meditation is a way for you to allow these thoughts to\narise, not attach to them and empty them out, while living in the present\nmoment peaceful, calm, and content.\nThoughts and emotions generated by the mind should not bother you or\ncause the mind to be discontent but this requires training. Sitting alone,\nbreathing, without any bodily action in meditation can allow the\nthoughts and emotions to arise so that you train the mind not to attach\nto what the mind produces.\n232", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bc6eba6e-e128-4ed7-ab6a-9e97b6e14595", "parent_id": "book-vol1:ch11:commentary:12", "content_type": "commentary", "text": "By not attaching to what the mind produces, the mind can be peaceful,\ncalm, and content. Slowly over time, the mind will produce less and less\nnegative thoughts or emotions and the mind can cultivate more wholesome\nqualities and positive mental states during meditation and in daily life.\nBreathing Mindfulness Meditation is the practice for you to train the mind to\nnot attach to thoughts, ideas, and perceptions or past events and future\nexpectations, to be accepting and “satisfied with what is”, living in the\npresent moment.\nBreathing Mindfulness Meditation is training the mind to “let go” with ease.\nOver repeated sessions, the mind develops the ability to easily observe an\narising thought, idea, emotion, or feeling and then to “let it go”. As the mind\ndevelops this ability more deeply, a Practitioner is then able to use this skill in\ndaily life. In daily life when the mind observes an arising unwholesome\nthought, idea, emotion, or feeling, the mind can then easily “let it go”.\nThe mind’s ability to consistently observe arising unwholesome mental\nactivity and then easily let it go, will ultimately be what eliminates craving/\ndesire/attachment and the associated discontentedness.\nThe mind becomes an expert at “cutting off” unwholesome mental activity\nand then eventually, these destructive thoughts, ideas, emotions, and\nfeelings will not even arise. But, this is only accomplished through a well\ndeveloped practice of Breathing Mindfulness Meditation to cultivate\nawareness of mind (Right Mindfulness) of unwholesome mental activity and\nthen easily “cut it off”. The mind will eventually get tired of clinging to\nthoughts because of the repeated action of “cutting them off and letting\nthem go”, and eventually submits residing in the middle permanently. The\nmind gradually learns that every time it has a craving/desire/attachment and\ndiscontentedness is produced, a Practitioner “cuts it off” and “lets it go”.\nThe mind slowly discovers that it is unbeneficial and unfruitful to have mental\nlonging with a strong eagerness, thus, it will eliminate this activity in the mind\nresiding completely peaceful and content.\nWhen the mind eliminates mental longing with a strong eagerness (craving/\ndesire/attachment), it will no longer experience any discontent feelings\nwhatsoever.\nA Practitioner will never eliminate thoughts during meditation, even when the\nmind is Enlightened but instead, through a well developed Breathing\nMindfulness Meditation practice, the mind will be quieted and stilled during\nmeditation. Rather than experiencing a bombardment of thoughts, over time,\na well trained mind will experience a slowing down of the thoughts where\nthere are long gaps between thoughts. The mind will be quieted and stilled\n233", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "822174fb-7beb-42c1-8895-ae2c4c5a2a58", "parent_id": "book-vol1:ch11:commentary:13", "content_type": "commentary", "text": "to the point where there are only some occasional thoughts, the mind will be\naware of the thought, and be able to then easily let it go coming back to the\nbreath.\nOne Who Perceives Non-Self Eradicates the Conceit ‘I Am’\nWhen, Monks, a Monk has wholesome friends, wholesome companions, wholesome\ncomrades, it can be predicted of him that he will be virtuous (practicing moral conduct),\none who resides restrained by the training guidelines possessed of wholesome conduct\nand resolving difficult situations, seeing danger in small faults. Having undertaken the\ntraining guidelines, will train in them.\nWhen a Monk has wholesome friends, wholesome companions, wholesome comrades,\nit can be predicted of him that he will get to hear at will, without trouble or difficulty, talk\nconcerned with the holy life that is conducive to opening up the heart, that is, talk on\nelimination of desires, on contentment, on solitude, on not getting bound up (with\nothers), on arousing energy, on virtuous behavior, on concentration, on wisdom, on\nliberation, on the wisdom and vision of liberation.\nWhen a Monk has wholesome friends, wholesome companions, wholesome comrades,\nit can be predicted of him that he will arouse energy for abandoning unwholesome\nqualities and acquiring wholesome qualities; he is strong, firm in effort, not casting off\nthe duty of cultivating wholesome qualities.\nWhen a Monk has wholesome friends, wholesome companions, wholesome comrades,\nit can be predicted of him that he will be wise, possessing the wisdom that discerns\narising and passing away, which is noble and penetrative and leads to the complete\ndestruction of discontentedness.\nHaving based himself on these five things, the Monk should develop further (another)\nfour things.\n(1) (The perception of) unattractiveness of the body should be developed to abandon\nlust.\n(2) Loving-kindness should be developed to abandon ill will.\n(3) Mindfulness of Breathing (Breathing Mindfulness Meditation) should be developed to\ncut off thoughts.\n(4) The perception of impermanence should be developed to eradicate the conceit 'I\nam.' When one perceives impermanence, the perception of non-self is stabilized. One\nwho perceives non-self eradicates the conceit 'I am, (which is) Nibbāna (Enlightenment)\nin this very life.\n(Gotama Buddha)\n(Reference: AN 9.1)\n234", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "068f3060-8c2a-455b-9553-1a9061cd1fb7", "parent_id": "book-vol1:ch11:commentary:14", "content_type": "commentary", "text": "Breathing Mindfulness Meditation - Starting Meditation\nChoose a position of either seated, lying, or standing. Get comfortable, as\npreviously described for the position you choose. Use your breath as an\nanchor and close the eyes. Through normal breathing in through the nose\nand out through the nose, the mind can become aware of the breath.\nYou will need to establish a natural, steady, and consistent breath. The\nbreath should not be rapid or forced. With full awareness of the breath, you\ncan develop a natural, steady, and consistent breath in through the nose and\nout through the nose. The inhale and exhale should be gradual fully\nexperiencing the entire breath.\nIf you experience challenges with breathing in and out of the nose, you may\nconsider using a saline rinse to regularly flush out the nose clearing it for a\nmore calming and clearer inhale and exhale.\nAllow the breath, and the sound of the breath entering the body through the\nnose, to become the anchor that brings the mind into the present moment.\nThe mind should be fixed on the sound of the breath or the sensation of the\nbreath moving over the skin of the body into the nose.\nThe breath is the present moment.\nIn this way, as you focus on the breath and not the thoughts, you “cut off\nthoughts”. Bring the mind to the breath entering the nose as the anchor or\nfixed position of the mind. As any thought enters the mind, you should not\nobserve the thought, attempt to figure it out, evaluate it in any way, or why\nit’s coming to the mind. Bring the mind back to the breath even if the mind\nwanders for some time, catch the mind and bring it back to the anchor of the\nbreath.\nIt may take time for you to establish this practice and, thus, realize the\nbenefits. Immediate benefits do not always happen in just one session.\nRemember, Gotama Buddha gave us Teachings that we need to “strive” to\nimplement and attain the results. Gotama Buddha’s Teachings are not\nlessons you can implement in just 5 minutes experiencing immediate results.\nYou will need to work with these Teachings and gradually implement them\ninto your practice to gradually have a positive impact on the mind over a\nconsistent period of time.\nTraining the mind to do this in meditation, will help you be able to also “cut\noff thoughts” in daily life as you need to detach from thoughts, emotions, or\nsituations to attain a content mind. Train the mind in this way through\n235", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ed00c05b-afc1-49c2-8636-419c538b595c", "parent_id": "book-vol1:ch11:commentary:15", "content_type": "commentary", "text": "meditation so that the mind has this same training for everyday life. If you\ntrain the mind, then you will be able to control the mind through “cutting off”\nunwholesome mental activity as an application of Right Effort.\nBreathing Mindfulness Meditation allows you to train the mind to reside in\nthe present moment using the breath as an anchor. We do not attach to the\nthoughts or feelings in the mind. We do not analyze what is in the mind\nduring meditation. We just let everything go, by emptying out the mind.\nIn this way, we train the mind “not to crave” and “not to cling”. By training\nthe mind not to crave during many sessions of meditation, we then have the\ntraining to not crave in daily life. We practice “non-craving” always and\ncontinuously every day and all day. Craving is the “cause” or “origin” of all\nour discontentedness and suffering it causes.\nWe cause our own discontentedness. We eliminate it by not craving.\nBreathing Mindfulness Meditation is the practice that trains the mind not to\ncrave. With regular daily sessions of training, you will then be able to control\nthe mind in all situations as you near closer to Enlightenment.\nBreathing Mindfulness Meditation is a practice to train the mind but it also,\nlike everything else in your life, has an effect on your Kamma. Through being\nstill, calm, and peaceful for extended periods of time, you are producing only\nwholesome Kamma. This means, for whatever period of time you conduct\nmeditation, you are practicing the entire Eight Fold Path, thus, you eliminate\nall unwholesome Kamma production. As a result, you are putting health into\nthe world and can expect only goodness from your meritorious conduct.\nImmediately, what you receive from your meditation period is typically\nincreased levels of calmness, peacefulness, mindfulness and concentration\nwith a more stable mind. The longer you meditate, the more noticeable the\neffect. It could take you several attempts and getting comfortable with\nmeditation prior to you having noticeable benefits or results.\nAfter completing Breathing Mindfulness Meditation, then the goal is to carry\nthe calm, steady, and stable mind with you throughout the day, practicing all\nThe Teachings of The Eight Fold Path as a life practice, “cutting off” any\nunwholesome mental activity as it arises.\nOnce you have developed a consistent Breathing Mindfulness Meditation\npractice for a minimum of four (4) weeks, you may decide to move into\nLoving-kindness Meditation.\n236", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b1ad08cf-198d-44ff-8853-601635b55e54", "parent_id": "book-vol1:ch11:commentary:16", "content_type": "commentary", "text": "Loving-kindness Meditation\nLoving-kindness Meditation helps us to eliminate anger, hatred, ill will,\nhostility, aggression, resentment and cultivate a mind that has loving-\nkindness or goodwill towards all beings, thus, removing the poison of\n“anger”, “hatred” or “ill will”.\nThere are several ways to do Loving-kindness Meditation, as with all\nmeditation. Every Teacher and Practitioner will have various techniques that\nwork for them and are helpful. Learning from others and sharing your\npractice is one way to contribute to the wealth of knowledge among\nPractitioners of these Teachings.\nThere is not one (1) “right” way to meditate but, instead, many different\noptions that may or may not work for you. Continue to explore options with\nvarious Teachers and Practitioners until you have a toolbox that helps you in\nyour pursuit of Enlightenment.\nGotama Buddha described developing a mind of loving-kindness through\nmeditation as the second highest form of wholesome Kamma one could\nproduce, with meditating on impermanence (i.e. Breathing Mindfulness\nMeditation) as the highest quality of wholesome Kamma. A mind that is well\ntrained produces little to no unwholesome Kamma to harm others so, thus,\nthe unwholesome Kamma will be reduced with less affect to you. A well\ntrained mind is easy to control producing only wholesome intentions, speech\nand actions that is harmless to other beings, thus, no harm will be returned\nto you.\nLoving-kindness Meditation can be enormously beneficial in cultivating a\nmind of loving-kindness and compassion for yourself and all beings. To\nattain Enlightenment, you will need to remove any and all anger, hatred, ill\nwill, hostility, aggression, resentment and other negative emotions towards\nyourself and any other being to even include a minor dislike.\nYou will need to abandon, eliminate, and extinguish any and all negative\nmental states towards yourself and others. Loving-kindness Meditation and\npracticing loving-kindness in daily life is the way to accomplish this goal.\nLoving-kindness Meditation - Starting Meditation\nTo conduct Loving-kindness Meditation, you should first practice Breathing\nMindfulness Meditation to bring the mind to the present moment or\n“singleness of mind” to eliminate any unwholesome mental states prior to\nLoving-kindness Meditation.\n237", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fda06a2e-165c-4109-9c4c-ceb5e4afa3ca", "parent_id": "book-vol1:ch11:commentary:17", "content_type": "commentary", "text": "This helps to ensure your intentions are the most pure prior to cultivating a\nmind of loving-kindness towards all beings through emptying out the mind\nand detaching from thoughts, ideas, and perceptions. In effect, the Breathing\nMindfulness Meditation should be a preparation for Loving-kindness\nMeditation.\nThen, do Loving-kindness Meditation in a method or style that you have\nlearned from Teachers.\nThe below is offered as a potential option for you to try and experience\nresults. Remember, any meditation practice will need consistency and\ndedication over multiple sessions to produce results. So, you should not\nexpect immediate or instantaneous results, but instead, commit to a gradual\ntraining of the mind to realize gradual benefits.\nTo start, meditate as you normally have, using the techniques mentioned\nin this book for “Breathing Mindfulness Meditation” in the seated, lying,\nor standing positions.\nNext, repeat the following affirmations quietly in the mind on the out\nbreath.\n1.) May “I” be peaceful.\n2.) May “I” be safe.\n3.) May “I” be well.\n4.) May “I” be free of all discontentedness and the suffering it causes.\n———\n1.) May “we” be peaceful.\n2.) May “we” be safe.\n3.) May “we” be well.\n4.) May “we” be free of all discontentedness and the suffering it causes.\n———\n238", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aa0d7514-6393-4fda-96aa-cf9234a82353", "parent_id": "book-vol1:ch11:commentary:18", "content_type": "commentary", "text": "1.) May “all beings” be peaceful.\n2.) May “all beings” be safe.\n3.) May “all beings” be well.\n4.) May “all beings” be free of all discontentedness and the suffering it\ncauses.\nPhrases\nRepeat this meditation and its affirmations as many times as you need\nover several sessions to cultivate a mind with intentions of goodwill or\nloving-kindness towards yourself and all beings.\nThe individual phrases you use can be modified to fit your own choice\nand needs. The important aspect of developing these phrases is to suit\nyour own needs and to ensure the last word is a non-burdening phrase.\nFor example, you would not be interested to use the terms “kind”,\n“happy”, “polite”, “respectful”, etc. because these phrases require the\nbeings to “do” something in order to attain this affirmation.\nYour phrases should not burden yourself or another being with the\nobligation to do something in order to attain the affirmation you use.\nTo be “peaceful”, “safe”, “well”, and aspiring that all beings are “free of\nall discontentedness and the suffering it causes” does not require or\nburden you or another being with the obligation to accomplish\nsomething.\nRings\nAs you conduct this meditation, you can also construct any number or\ncombination of rings to include the groupings you choose that you need to\ncultivate goodwill or loving-kindness towards. Those individuals or groups of\nbeings whom the mind currently has anger or hatred towards, should be\nincluded in your meditation to cultivate a mind of loving-kindness towards\nthose beings.\nThose individuals or groups of beings whom you know the mind has anger or\nhatred towards should be included in your Loving-kindness Meditation until\nthe mind has fully and entirely released any and all ill will for these beings. If\nthe mind develops anger, hatred, or ill will towards any individuals or groups\n239", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "579c11ff-a355-45c3-897d-d535f4c0fe94", "parent_id": "book-vol1:ch11:commentary:19", "content_type": "commentary", "text": "of beings, they should be included in your Loving-kindness Meditation to\neliminate this from the mind.\nAlways start with yourself and end with “all beings”.\nExamples might be:\n1.) I, We, All Beings\n2.) I, Those Beings in This Neighborhood, This Town, This Province, This\nCountry, This Continent, The Entire World, The Universe, The Far Reaches\nBeyond Imagination, All Beings (Grouped based on geography.)\n3.) I, My Parents, My Partner, My Children, My Family, My Friends, My Co-\nworkers, My Acquaintances, All Beings (Grouped based on relationships.)\nYou can create any groupings you choose based on whom the mind needs\nto cultivate loving-kindness towards.\nYou can also conduct Loving-kindness Meditation for specific individuals\nthat you are having a challenge to cultivate loving-kindness for and that you\nare having difficulties in relationships. Start with yourself, this person, then all\nbeings. You could even repeat the affirmation for just this one person over\nand over and over again starting with yourself, moving to that person\nrepeating the affirmations multiple times, then to all beings.\nIn this way, you are training the mind to cultivate healthy and wholesome\nmental states towards yourself to remove any negative self talk, towards any\nbeings you choose, and then ensuring you include all beings at the very end\nof the meditation so that you are “all inclusive” and not leaving out any\nbeings.\nLoving-kindness Meditation is cultivating in your mind the genuine interest in\nall beings to be peaceful, safe, well, and free of discontentedness and the\nsuffering it causes. This meditation is to transform your mind from anger,\nhatred, and ill will eliminating hostility, aggression, and resentment in your\nmind. Loving-kindness Meditation is not an attempt to change other people\nas that would be impossible. There is no meditation that can be employed\nthat would change another person.\nAs the mind quietly repeats these affirmations, you are creating “rings” with\nyou in the center and all beings at the outer edge. Fill in as many middle\nrings as you choose, however you choose, with whatever non-burdening\nstatements you choose.\n240", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1e591afd-0bb0-4c7b-8e94-da8c6ec5de2b", "parent_id": "book-vol1:ch11:commentary:20", "content_type": "commentary", "text": "The rings shared here are examples to assist you in developing this practice\nwith a Teacher and other Practitioners being able to offer you suggestions on\nwhat works for them.\nYou\nAll Beings\nEven more fruitful…would it be to develop a mind of loving-kindness even for the time\nit takes to pull a cow’s udder.\nEven more fruitful…would it be to develop the perception of impermanence just for the\ntime of a finger snap.\n(Gotama Buddha)\n(Reference: AN 9.20)\nMeditation to Eliminate Sexual Cravings\nIf you have excessive craving for sexual contact, you may be interested to\ngradually thin your craving or eliminate it all together in order to attain the\nhighest Stages of Enlightenment. The decision to reduce or eliminate the\nfetter/taint of sensual desire, which includes sexual contact, is a personal\nchoice that one can pursue based on where they are in the stages of life and\nif they would like to pursue the highest Stages of Enlightenment. It is a\npersonal choice for each individual when or if they choose to thin or\neliminate sensual desire to include sexual contact.\nThe reason we have sexual craving is because we do not see the body as it\ntruly is. We see the outer layer of skin, hair, clothing, and other added\nfeatures that are assembled into an appearance that is appealing to our\nsenses.\n241", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "04fc55d4-5b69-4945-ae13-531e4e196f7c", "parent_id": "book-vol1:ch11:commentary:21", "content_type": "commentary", "text": "When we see the body as it truly is by observing, as Gotama Buddha said,\nthe “unattractiveness of the human body”, craving for sexual contact can be\nreduced or eliminated. Sexual craving is a craving that needs to be\nextinguished as you choose to progress to the highest Stages of\nEnlightenment.\nYou can acquire a photo of a dead corpse or a partially dissected human\nbody for meditation while looking at this image. If you are in the presence of\nan actual corpse, you could meditate for this same purpose and goal. The\nadded exposure to the smell of a dead corpse can help you meditate on the\n“unattractiveness of the body” which can help to reduce or eliminate sexual\ncraving.\nWithout the outer layer of skin, you can see the flesh, bones, sinews, and\nfluids of the body. A photo of a dissected corpse will expose these hidden\naspects of the body so that you can see the body as it truly is and, thus,\nreduce or eliminate sexual craving depending on your goal.\nThis is a specialized meditation that would not be required of all Practitioners\nbut only those who are working to thin or eliminate sexual contact. This\nmeditation can help a Practitioner improve their moral conduct so that they\ncan more closely practice The Five Precepts through having sexual contact\nwith only one partner and/or to eliminate the fetter/taint of “sensual desire”\nthrough the complete elimination of sexual contact.\nSexual cravings usually start in the mind as it daydreams about sexual\ncontact and/or observes individuals through the eyes you find attractive.\nIn addition to the meditation shared here, as you observe the craving for\nsensual pleasure through the eyes arise in the mind, you need to train to cut\nit off and let it go. Redirect the mind towards something else as a practice of\nRight Effort.\nDo not allow the mind to dwell in obsessive thoughts regarding sexual\ncontact or actively seek out pleasant looking people or content to view\nthrough the eyes as this will arise the craving for sexual contact in the mind.\nIt is much easier to cut off and let go of sexual cravings before they are filling\nthe mind than to allow the mind to be polluted with sexual cravings and to\nthen attempt to eliminate them.\nGuarding the doorways of discontentedness, not allowing the mind to\nwelcome the pleasant thoughts of sexual contact to enter, will help prevent\nthe mind from an arising sexual craving. It is much easier to prevent the\narising of craving sexual contact than to eliminate it once it has invaded the\nmind.\n242", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "99bd1db1-3eef-45b4-9334-2a9c9635cea0", "parent_id": "book-vol1:ch11:commentary:22", "content_type": "commentary", "text": "Meditation to Realize Non-Self\nAs you progress on The Path to Enlightenment, you will eventually need to\nlearn The Universal Truth of Non-self and that there is no permanent self, in\norder to realize “non-self” eradicating the fetter/taint of “personal existence\nview”.\nLearning The Teaching of this universal truth is important but then you will\nneed to realize this for the mind in practice. Just like all The Teachings of\nGotama Buddha, you need to learn The Teaching intellectually then practice\nThe Teaching to apply it so that you can acquire this wisdom in the mind.\nThe perception of impermanence should be developed to eradicate the\nconceit “I am”, helping you to realize “non-self” and that there is no “you”\nthat exists. This helps you to understand you are not the body, you are not\nthe mind. All that exists is a physical body and a mind that have come\ntogether for this unique existence but neither of these are “you”.\nIt is craving that is the fuel that brings you back into a new existence in one\nof The Five Realms of Existence. The body does not belong to you, you\ncannot keep it forever, the body is not “you”, and it is impermanent.\nEarlier in this book, there were Teachings shared to help you understand\n“non-self”. This is one of The Three Universal Truths. If you need a\nrefresher on this Teaching, see the Chapter “The Four Noble Truths:\nEstablishing Right View”. The Teaching of “The Three Universal Truths” is\nlocated in that Chapter.\nNon-self is a Teaching you need to understand but more importantly, it’s\na realization that you need to attain as part of “The Path” to attain\nEnlightenment at any stage.\nYou need to realize non-self towards the later stages of “The Path” as it’s\na more intermediate to advanced Teaching, which is better approached\nlater as you are practicing many of the other Teachings.\nAs you closely practice these Teachings, having fully established a life\npractice based on The Eight Fold Path and you are meditating regularly\nstarting to experience the Jhānas, you will need to “realize non-self” to\nattain Enlightenment at any of the four (4) stages.\nEliminating the fetter/taint of “personal existence view” is required to\nexperience even the first Stage of Enlightenment.\n243", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "87ced478-3b92-4963-b27d-1e91f19eba21", "parent_id": "book-vol1:ch11:commentary:23", "content_type": "commentary", "text": "Realizing non-self involves learning Teachings with deep thought and\nreflection soaking the understanding of this Teaching into the mind. You\nmight consider realizing non-self as part of dissolving the ego.\nI share this meditation that can assist you but more importantly you will\nneed the guidance of a Teacher in order to assist you to fully realize non-\nself at the appropriate time through Teachings, practice, and perhaps\nmeditation as described in the below. There is much preliminary work\nthat needs to be accomplished through a well developed practice of The\nEight Fold Path before the mind will be ready to realize non-self or\nrelease the concept of a permanent self that the unEnlightened mind is\nholding.\nMeditate as you normally have using the techniques mentioned in this\nbook for “Breathing Mindfulness Meditation” in the seated, lying, or\nstanding positions.\nNext, repeat the follow affirmations in the mind on the out breath similarly\nas you do with Loving-kindness Meditation.\n1.) “I am not the body” (Repeat several times directing it to the body.)\n2.) “I am not the mind” (Repeat several times)\n3.) “There is no self” (Repeat several times)\n4.) “I do not exist” (Repeat several times)\n5.) “I am not the body, I am not the mind, There is no self, I do not exist”\n(Repeat several times)\nRepeat this meditation and its affirmations as many times as you need\nover several sessions until you fully realize, there is “no self” and that\nthere is no “you”. “You” does not exist and there is “no self”. There is no\npermanent self.\nUsing this meditation alone will not produce results unless a Practitioner\nhas included the intellectual understanding of “non-self” and through\ndeveloping practices outside of meditation to realize non-self. It is only\nwhen one understands The Teachings in the Chapter “Dissolving the Ego:\nEgo Serves No Purpose” and practices them, along with this meditation\n244", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2a275d5e-b03b-42a0-b73e-55c093833380", "parent_id": "book-vol1:ch11:commentary:24", "content_type": "commentary", "text": "and guidance from a Teacher, that a Student will be able to realize non-\nself.\nYou need to realize non-self to dissolve the ego and fully extinguish any\ncraving to exist in any form. Dissolving the ego requires more than\nmeditation alone and you will need to implement other practices\ndescribed in this book. See the Chapter titled “Dissolving the Ego: Ego\nServes No Purpose“ (Chapter 16).\nIt is craving that is the fuel that leads to the next rebirth. So, it is\nimportant that you extinguish any concept or attachment to the body, the\nmind, a permanent self, and clearly establish in the mind that there is no\n“you”.\nBy the time you are ready to realize non-self, you will most likely be\nworking closely with Teachers who can offer you guidance on The\nTeachings of non-self, this meditation, and others that can help you\nrealize non-self.\nIf you continue to identify a “self”, “self identity” or project a “self image”,\nthus, remain attached to a concept of a permanent self, then you will not\nattain Enlightenment or complete liberation of the mind.\nYou must detach identification with the body and the mind as being “who\nyou are” to realize “non-self”.\nTime, Frequency, and Schedule of Meditation\nGotama Buddha did meditation three (3) times per day, morning, midday,\nand evening. This produces the best results.\nDepending on your life situation, you may be able to meditate three (3) times\nper day or less frequently.\nThe goal is that meditation should be a daily practice that you allocate time\neach day for this healthy mind practice. It is like “medicine for the mind”.\nThere is no set amount of time, frequency, or schedule you should aim for as\neveryone is different. You may start to develop your practice with very short\nmeditation periods and later extend them for longer or for shorter durations\ndepending on life’s progression. Everything is impermanent, except for\nEnlightenment and The Natural Laws of Existence, including your time,\nfrequency, and schedule of meditation.\n245", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e3a34f2b-8e67-4296-86a8-271236ede429", "parent_id": "book-vol1:ch11:commentary:25", "content_type": "commentary", "text": "You will notice the most benefits when you develop your practice to 2-3\nsessions per day with thirty (30) minutes or more per session. You will need\nto build up to this gradually to develop your meditation practice.\nYou do not need to time your meditation periods. How long you meditate for\nis not as important as attaining results during each meditation session. But,\nonce a week you might decide to look at the time to ensure your practice is\ndeveloping closer to thirty (30) minutes or more per session.\nMeditation has accumulative benefits and results. This means that the results\nof meditation are experienced in greater amounts, the more time you\naccumulate in meditation over multiple sessions. Each individual session\naccumulates to produce benefits over the long term with consistent\nmeditation practice being the priority. It is more important to focus on the\nlarger goal of a well developed practice that is sustained over time rather\nthan focusing on each individual session and its specific timeframe.\nI aim to do meditation 2-3 times a day, morning, mid-day and evening.\nHowever, I sometimes have dedicated meditation sessions more or less\noften. It’s ok, I aim for 2-3 times a day schedule and throughout my life, I had\nto ramp up to that schedule oftentimes fitting in a fourth, fifth or sixth\nmeditation period - as needed.\nThere are periods of my life where I did not meditate for several years due to\nvarious factors. These were the most difficult times in my life as I did not\nhave a meditation practice to keep the mind stable, calm, and steady.\nNow, I am practicing mindfulness (awareness of mind) all day long in\neverything. Everywhere I go the mind is focused, concentrated, and aware\nnot to attach to thoughts, ideas, perceptions, etc. Whether I am walking,\nseated, talking to others, or otherwise involved in various life activities, I am\nalways mindful, concentrated, and have awareness of mind to practice non-\ncraving.\nThis requires dedicated daily meditation sessions to train the mind.\nIt is best not to be attached to a specific time for meditation. If you set a time\nfor yourself using an alarm, one of two things will happen. You will most\nlikely fall short of that time and perhaps feel guilty or beat yourself up for not\ngetting to the set time. The other outcome of setting the time could be that\nyou will be deep in meditation gaining benefits and the alarm will go off\nlimiting you from going further to attain more benefits. It’s best to just\nmeditate and not be concerned about the time. You can finish whenever you\nneed to finish. By setting the time, it is like trying to determine the future and\n246", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1c9f2d79-8130-4445-8679-05de050c6cec", "parent_id": "book-vol1:ch11:commentary:26", "content_type": "commentary", "text": "that is another craving as the mind may constantly long with a strong\neagerness to know “if it’s time yet” to finish meditation. The goal of\nBreathing Mindfulness Meditation is to eliminate mental longing with a strong\neagerness training the mind to eliminate craving/desire/attachment. If the\nmind has a designated time on an alarm that it is longing for, then this\nbecomes counterproductive.\nWhile meditating without an alarm is ideal, there may be situations where\nyou find an alarm is needed. It would be best if you can develop the vast\nmajority of your meditation sessions to not include an alarm. But, if there are\noccasions where you need an alarm, you should use one. When you are in\nsituations that you do not need an alarm, it is best not to use one so that the\nmind can sink into the meditation session stabilizing the mind being\nunaffected by an alarm reaping the benefits of the meditation rather than\nbeing worried or anxious about the pending alarm.\nYou do not need to regularly time your meditation period to determine how\nlong you have meditated. The information of how long you meditated is not\nbeneficial to you. The goal is to attain the benefits of meditation through\ntraining the mind, the amount of time you meditate is not an indicator of\nanything good or bad, it’s just the amount of time you meditated. If we used\nthe time to compare it to our previous meditation sessions or compare it with\nothers’ meditation sessions, nothing good would come from this\ncomparison. The results of meditation are what you are working to attain - a\nconcentrated mind that is eliminating cravings and/or cultivating wholesome\nmental states.\nGotama Buddha said to meditate for the “snap of a finger”. This means to\nmeditate for whatever length of time you need to meditate. You will find that\nmeditation sessions of 30 minutes or longer will produce the best results, but\nyou will need to build up to that through gradual training and gradual\npractice. If you are starting with just a few minutes per meditation session,\nthat’s fine but make it your goal to expand the length of time you meditate\nover the course of days, weeks, and months. Once a week, time your\nmeditation sessions by look at the time as you start and finish to observe\nthat your sessions are expanding and headed in the right direction. The\namount of time you meditated is just to ensure you are actively working to\nbuild your meditation practice but not anything to take pride in or compare\nwith others. Instead, use this for personal progress and perhaps in\nconversation as you seek guidance with a Teacher.\nYou will need to build up to a practice where you are able to meditate\nanywhere and in any situation, no matter what the perceived distractions\nmight be. You can accomplish this by changing the location where you\nmeditate so that you are not attached to meditating in just one location.\n247", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "942719be-7d15-4461-b8f0-45d4763ccb23", "parent_id": "book-vol1:ch11:commentary:27", "content_type": "commentary", "text": "During certain periods of your life, you may decide to do multiple day\nmeditation retreats that involve 3, 5, 10, 21, or a longer number of days in\ndeep meditation.\nYou need to develop your own practice, see the results, and figure out how\nmeditation can integrate into your life rather than following another person’s\npre-prescribed formula that works for them. Their practice may not work for\nyou, so discover your truth and what works best for the mind.\nEven though we describe “The Path” which has eight (8) distinct steps, what\nthat path looks like in our daily life for each individual is going to be very\ndifferent.\nYou cannot meditate your way to Enlightenment as you must have a life\npractice. But, you would not be able to attain Enlightenment without\nmeditation either. You will need meditation to be able to clear your past and\nfuture thoughts along with attachment to thoughts, emotions, people,\nsituations, etc. and bring the mind to the present moment. This will help you\nwalk the middle way.\nSleepiness During Meditation\nPractitioners will oftentimes experience sleepiness during meditation\nsessions. This is normal.\nIf the mind experiences sleepiness or a tendency to fall asleep, the mind may\nneed rest and, therefore, you should rest the mind to ensure there is\nsufficient sleep.\nHowever, you will need some dedicated meditation time either morning,\nmidday, and/or evening. You could try these different times to observe the\neffect various times have on your practice, and you may choose to build up a\npractice where you are meditating at all three times during the day.\nIf it’s noticed that the mind is continually falling asleep at all these times and\ndedicated meditation time is still needed, then changing positions between\nseated, lying, standing, and walking meditation positions could be employed\nto maintain attentiveness and the ability to train the mind during meditation.\nAs the mind has learned and is practicing these Teachings more deeply while\npracticing non-craving, you may notice the mind needs less sleep and\nexperiences deeper sleep. Just like everything else, sleeping patterns are\nimpermanent and the mind will need to get comfortable with shifting sleep\npatterns not attempting to allow the mind to get fixed to one specific sleep\n248", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "21156595-50c6-40eb-adc3-9f84da45cec9", "parent_id": "book-vol1:ch11:commentary:28", "content_type": "commentary", "text": "schedule. It is impossible for the mind to sleep at the same time each day or\nfor the same amount of time each day. This would be permanence and that\ndoes not exist.\nPhysical Sensations During Meditation\nDuring meditation sessions, the mind may become aware of various physical\nsensations throughout the body. Various sensations will arise and they will\ncease to exist. These sensations are not permanent.\nAs the mind experiences these various physical sensations, just like the\nthoughts, ideas, and perceptions, let them go. Do not allow the mind to hold\non to the physical sensations or allow them to disrupt the meditation\nsession. Recognize how the physical sensations arise and then cease to\nexist, they are impermanent. Train the mind to resist the urge to scratch or\ntouch the sensations, just allowing them to exist and then cease to exist.\nAs meditation sessions continue over the years, you may experience the\nsensation of the head expanding during your meditation sessions. Many\npeople describe it as feeling as if the head is becoming the size of an\nelephant’s head. This is completely normal as the mind is receiving more and\nmore benefit through the training of ongoing meditation sessions.\nThis experience may or may not happen and if it is experienced there is\nnothing to be concerned about as it is not permanent. A Practitioner can\nhave this experience or many others as their meditation practice develops. If\nthere are any questions or concerns, you should seek guidance with your\nTeacher for clarification.\nVisual Stimulation During Meditation\nAs the mind is gradually awakening, it is common to experience\nvisualizations during meditation. There is a significant range of experiences\none might have such as white light, colored lights, flashing lights, or a full\nrange of other visual stimulus that can occur during meditation.\nThis is completely normal.\nThere will be sessions where a Practitioner will experience visual stimulation\nand some sessions where it is not experienced. The visualizations\nexperienced are not an indication of anything other than the mind is\ngradually awakening and produces all types of random stimulation - both\nphysically and visually.\n249", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6660c1c7-5ff0-412a-91c8-6780961f83fa", "parent_id": "book-vol1:ch11:commentary:29", "content_type": "commentary", "text": "A Practitioner should not allow the mind to latch onto any visualizations\nallowing the mind to experience pleasant feelings. If the mind experiences\npleasant feelings when there are visualizations, then when those do not exist\ndue to The Universal Truth of Impermanence, the mind will experience\npainful feelings.\nThe mind needs to reside unaffected by what is or is not happening during\nmeditation. Each meditation session is independent of another. If a\nPractitioner attempts to compare one meditation session to another while\nhaving expectations, it is easy for the mind to become disinterested or\ndissuaded when their expectations for the meditation session are not met.\nIt is best to meditate without any expectations developing a consistent\npractice where the mind is gradually trained without a desire to compare one\nsession to another. Each meditation session is completely unique, and it is\nthe development of a consistent ongoing practice that one will experience\nresults. Do not allow the mind to have craving/desire/attachment to what\nshould or should not happen during meditation.\nIf the rain is falling and all seems dark, reside with the mind being unaffected.\nIf the sun is shining and all seems well, reside with the mind being\nunaffected.\nIt is only when the mind expects one thing, and gets something else that it\ncan oftentimes cause itself to become discontent. So when there are no\nexpectations, the mind can reside unaffected and be “satisfied with what is”.\nMeditation with External Stimulus\nThere are meditation practices that include the use of external stimulus like\ngongs, phone apps, music, beads, candles, and other devices or you might\nlearn meditation with a guide constantly talking to you. While these could be\nperceived as helpful when one first gets started or at different times during\nyour pursuit of Enlightenment, it is important to develop a meditation\npractice that does not have any attachments to external stimulus or objects.\nHolding on to any of these external objects to commence a meditation\nsession, is only going to inhibit the mind from fully “letting go” as it is still\n“holding on” to these various external stimuli.\nMeditation becomes increasingly important as you get closer and closer to\nEnlightenment. As you release past emotions, thoughts, and worries you will\nneed meditation to help you through life’s daily struggles. Meditation will\nassist you to overcome any unwelcome feelings. You will not know exactly\nwhen these mental states will arise in the mind, and meditation will be a vital\ncomponent to help the mind overcome any uncomfortable mental states.\n250", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "beed51f2-e3f0-43f5-88ff-cdb088e3f399", "parent_id": "book-vol1:ch11:commentary:30", "content_type": "commentary", "text": "Because you do not know when or where you will be as you start to release\nemotions, you need to ensure you develop a solid meditation practice that\ndoes not include attachment to any external requirements or stimulus for you\nto conduct meditation that is beneficial for the mind. You will need to be\nmeditating each day 2-3 times per day so you will not have the same\nexternal stimulus with you every day of your life as you roam about the\nplanet. So, it is important to develop a meditation practice that is not\ndependent on any external objects.\nYou should only need three (3) things to perform meditation: the body, the\nmind, and the breath. You will have these three items with you always until\nyour last breath, at the breakup of the body and separation of the mind when\nyou will take the last breath.\nAll external devices are impermanent and, therefore, you cannot have them\nwith you 100% of the time for your entire life. If the mind becomes attached\nto meditating with these devices, then you are dependent on them in order\nto train the mind through meditation. One goal of this practice is to eliminate\nany and all attachments which includes attachment to external stimulus\nduring meditation. This will ensure you can meditate at any time and any\nplace because all you will need is the body, the mind, and the breath.\nYou should develop a meditation practice that only requires the body, the\nmind, and the breath with you being alone. This should comprise 80-90% of\nall your meditation practice so that you are able to pursue Enlightenment\nthrough an independent journey. No matter where you are in the world, you\nwill always have the body, the mind, and the breath.\nHaving a meditation practice that only requires the body, mind, and breath\nwill ensure you can meditate anywhere at any time on this independent\njourney with Teachers pointing the way. That is the meditation practice you\nwill work to achieve, but that practice evolves over time, and you will need to\nbe patient with yourself as you work to develop this practice.\nPreparing for Meditation\nGotama Buddha described that as we prepare ourselves for meditation, we\nmust “setup mindfulness in front of us”. This relates to how you prepare the\nbody and the mind for meditation.\nI have chosen to follow the below described practice to “setup mindfulness\nin front of me”, that I developed for myself with a combination of the\ntraditions I have studied and gained benefit from over my lifetime. However\nyou should find what works best for you “to setup mindfulness in front of\n251", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "96b25bde-acb9-449a-b3ca-0db566dd16aa", "parent_id": "book-vol1:ch11:commentary:31", "content_type": "commentary", "text": "you” based on your own life experiences and the wisdom you have acquired\nthroughout your life.\nThis practice is only described to provide you an understanding of what I do\nand its diversity of traditions, however, you should not use this as a step-by-\nstep process for yourself as you need to find what works best for you.\nYou do not need to include prayer or anything that relates to God. I choose\nto do this based on my experiences in life. Your practice will be developed\nbased on your experiences in life which are unique to you.\n1.) Kneel on the ground, make the holy trinity -> The Father, The Son, and\nThe Holy Spirit.\n2.) Pray to God, The Father, thanking him for my life and anything that comes\nto mind. Letting him know that I love him and appreciate his presence in my\nlife. I do not ask for any favors or wishes. God is not a “genie in a bottle” and\nI am not interested to just always ask God for things. I could not imagine\nbeing God and hearing from billions of people all day just begging and\nasking for things. God does not grant wishes so I just “thank him”.\nAdditionally, if one is always “seeking” things from God, they would be\npracticing “wrong view” and would still have “craving”, thus, not able to\nattain Enlightenment.\n3.) Recite The Lord’s Prayer.\nOur Father who art in heaven, hallowed be thy name.\nThy kingdom come, thy will be done, on earth as it is in heaven.\nGive us this day, our daily bread.\nForgive us of our trespasses,\nAs we forgive those who trespass against us.\nLead us not into temptation but deliver us from evil.\nFor thyne is the kingdom, the power, and the glory,\nForever and ever, Amen.\n(See the Glossary for a full explanation of this prayer.)\n252", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2674182a-01ca-4e4a-ac9b-33840eceefb0", "parent_id": "book-vol1:ch11:commentary:32", "content_type": "commentary", "text": "4.) Chanting in Pāli Language\nArahang samma sam-putto pha-ka-wa\nThe Perfectly Enlightened One is worthy & rightly self-awakened,\nPut-tung pha-ka-wan-tung ah-pee-wa-taa-me.\nI bow down before The Awakened, Perfectly Enlightened One.\nSa-wa-ka-to pha-ka-wat-ta dhammo\nThe Teachings is well expounded by The Perfectly Enlightened One.\nDham-mung nama-saa-mee.\nI pay respect to The Teachings.\nSu-pa-tip-pa-no pha-ka-wat-to sa-wa-ka-sung-ko\nThe Community of The Perfectly Enlightened One’s disciples has practiced\nwell.\nSung-kung-na-maa-mee.\nI pay respect to The Community.\n—-\nNamo ta-sa pha-ka-wat-to ara-hato samma sam-putta-sa\n(Repeat 3 times)\nRespect to The Perfectly Enlightened One, the Worthy One, the Rightly Self-\nAwakened One.\n—-\nEti-pi so pha-ka-wa arahang samma sam-putto\nHe is The Perfectly Enlightened One, a Worthy One, a Rightly Self-awakened\nOne,\nWee-cha cha-ra-nang sam-pu-no sa-ka-to row-ga-wee-too\nconsummate in knowledge & conduct, one who has gone the good way,\nknower of the worlds,\nAnu-ta-row pu-ree-sa dhamma sat-thi sat-tha dewa ma-nuu-sa-nang\nput-to pha-ka-wa-ti\nUnexcelled trainer of those who can be taught, Teacher of human & heavenly\nbeings; awakened; and Perfectly Enlightened.\n(Meditation: seated, lying, standing, or walking meditation.)\n253", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7c71704b-8aaf-4aac-9c83-cf3189edcdf6", "parent_id": "book-vol1:ch11:commentary:33", "content_type": "commentary", "text": "Repeat all three (3) chants again.\n(This is a great time to observe the difference in your chanting now that you\nhave trained the mind, you can see the results of a more clear and concise\nsound of the chanting.)\nThe Mind is The Boss and The Body is The Employee\nThe mind is the boss, and the body is the employee. In order to get to the\nboss, we need to go through the employee. By making the employee\ncomfortable but not luxurious, we can get to the boss. By keeping the body\ncomfortable but not luxurious, this will keep the mind attentive and alert so\nthat it can be actively trained in a meditation session.\nDuring meditation, we use the body to get to and train the mind. We need to\ngo through the body in order to access the mind. We place the body into\npositions, postures, and situations that are comfortable but not luxurious\nwhich allow us to observe and train the mind.\nA well trained mind with Right Intention will then be able to provide Right\nSpeech and Right Actions through the body in daily life. So by training the\nmind (i.e. the boss), we generate wholesome intentions, speech and actions,\nthus, having better results in daily life (i.e. wholesome Kamma).\nIf the mind is muddled, full of craving, anger, and ignorance (unknowing of\ntrue reality), along with ego, then our intentions, speech and bodily actions\nwill mirror what is inside of the mind. Conversely, if we have a pure, calm,\nand peaceful mind our intentions, speech, and actions will be wholesome\nwith universal love for all beings, does no harm, and you will conduct a good\nmoral life. You will experience improved results (i.e. wholesome Kamma) in\nyour life because you are making wholesome decisions with pure intentions,\nspeech, and actions.\nAs you progress, place the mind in situations that are not peaceful, calm, nor\nserene to further train the mind to be content in any and all situations. This\ncan help to test the mind in various venues to deepen the training and create\nmore stability of mind.\nNever Give Up\nWhat is important is that you make efforts, and most likely repeated efforts,\nto meditate throughout your life.\nDo not ever get discouraged or feel you are doing something wrong. There is\nno giving up, only forward progression. Developing a meditation practice is\n254", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "30d5210d-46ff-43f8-85f8-5c4349a1cca8", "parent_id": "book-vol1:ch11:commentary:34", "content_type": "commentary", "text": "always a work in progress. The mind will want to constantly tell you that you\nare doing it wrong, you are no good, and you should just “stop doing this\nsilly activity”. Negative thoughts constantly hold you back from many things\nin life. If you listen to the negative thoughts in the mind, you will never get rid\nof those thoughts. Meditation is the training needed to eliminate the negative\nthoughts and chatter that plague many minds.\nUnderstand that the same thoughts that may be motivating you to learn\nand practice these Teachings are the same thoughts that will try to\npersuade you to turn away, to not pursue a wholesome mind and an\nimproved life.\nThe mind will want to fight or flight/run. It will not usually be interested to\nstay in one place to be trained so it will fight with you to do something else\nand/or want to run. It is your dedication and commitment to this practice that\nwill ensure you have the best results of continued progress.\nUse the body to train the mind. Develop a pure mind. Develop a meditation\npractice that is the stand that keeps your pot stable and calm, no matter\nwhat life brings your way. Anything good is going to take time to develop,\nand you will not be an expert meditator on your first few attempts. It will take\nseveral years for you to develop this practice as a life practice, but you\nshould notice increased benefit and growth as you progress over time.\nFind a helpful Teacher who has attained Enlightenment that can teach you\nhow to meditate without attachments to external stimulus or guidance.\nGotama Buddha taught the first three (3) types of meditation offered in this\nChapter to include Breathing Mindfulness Meditation, Loving-kindness\nMeditation, and Meditation to Eliminate Sexual Cravings. Other styles of\nmeditation have been created and shared since Gotama Buddha’s lifetime.\nThe author of this book has shared the “Meditation to Realize Non-Self”\nbased on his own experiences with these Teachings and what helped\nimprove his practice.\nThe main form of meditations taught by Gotama Buddha to attain\nEnlightenment focuses on training the mind to “cut off thoughts” (i.e. letting\nthoughts go) while observing impermanence called “Breathing Mindfulness\nMeditation” to eliminate craving/desire/attachment, and “Loving-kindness\nMeditation” to eliminate the poison of anger/hatred/ill will.\nKeep in mind that any attachment to thoughts and ideas will produce a\ndiscontent mind. The goal of Gotama Buddha’s Teachings is to empty the\nmind through training, not to encourage more thoughts.\n255", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8c367f0a-8561-42ba-a1c6-d9a29e15874c", "parent_id": "book-vol1:ch11:commentary:35", "content_type": "commentary", "text": "Through emptying of the mind, it will create more space for there to be\nbeneficial thoughts that could lead to developing wisdom that will assist you\non your journey in life. However, meditation itself should be focused on\ntraining the mind to be “empty” and “still” without negative thoughts.\nDevelop “singleness of mind” through training the mind in meditation, and\nthen practice maintaining this throughout the day.\nThrough developing an empty mind, you will have concentration that leads to\nbeneficial thoughts, speech, and actions during your daily life.\nThere are meditation practices that cultivate wholesome mental states such\nas Loving-kindness Meditation and others as presented in this Chapter. All\nmeditation will focus on the elimination of unwholesome qualities of the mind\nor cultivation of wholesome qualities of the mind. These are the goals of\nthese Teachings and, thus, is the goal during meditation.\nIf you decide to employ any meditation that was not taught by Gotama\nBuddha, ensure you understand the “why”. Gotama Buddha’s Teachings\nclearly explain the problems in the unEnlightened mind and provide an exact\nremedy or solution to those problems. Each of his Teachings are\ninterconnected leading to a specific goal or objective to eliminate specific\nunwholesome qualities and arise specific wholesome qualities of mind. If you\nare going to go outside of what Gotama Buddha prescribed, be sure you\nunderstand the “why” as Gotama Buddha has provided a complete solution,\nand a Practitioner should have no need to employ something that was not\ntaught by The Buddha. Mixing and matching various traditions can result in\nmassive confusion for a Practitioner, and actually hinder or inhibit their\njourney to Enlightenment.\nEnjoy your journey and constant pursuit of Enlightenment. Remember that\nmeditation is just one component of your “life practice”. Meditation is a\n“practice” that is inside your “life practice” to train the mind.\nMeditate, Monks, do not be complacent, lest you regret it later. This is my instruction to\nyou.\n(Gotama Buddha)\n(Reference: SN 43.1)\nTo learn more about developing your meditation practice, see the book titled\n“Breathing Mindfulness Meditation” (Volume 7) of this same book series.\n256", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Meditation:", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 221, "page_end": 256, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9174d01a-048c-4341-810b-7dbdd598f1e4", "parent_id": "book-vol1:ch12:commentary:0", "content_type": "commentary", "text": "Chapter 12\nCraving is The Problem:\nWhat is The Solution?\nThe primary problem that Gotama Buddha discovered about the human\nmind is that it is constantly in a condition of craving and desire, also\ndescribed as attachment. The mind constantly craves, desires, and attaches\nto possessions, relationships, wealth, fame, occupations, etc. A craving,\ndesire, or attachment is “a mental longing for something with a strong\neagerness”.\nThe unEnlightened mind continuously and endlessly has “cravings”,\n“desires”, “attachments”, “expectations”, or “wants” and because we cannot\never fulfill our endless “wants” with the mind craving permanence, the mind\nis discontent caused by our own cravings, desires, or attachments.\nThe mind is never content and craves more and more from life. This is the\ncondition of the mind in the unEnlightened state creating a life of never\nending pursuit of our cravings. Yet the mind can be trained to evolve past\nthis never ending cycle of craving. The mind can attain a “Higher\nConsciousness” through the pursuit of Enlightenment.\nIt is the mind’s ignorance or “unknowing of true reality”, that the\nunEnlightened mind does not understand what it does not understand, that\nis keeping it in the unEnlightened state. Through acquiring wisdom in these\nTeachings, the mind gradually awakens to its challenges and implements the\nsolutions in a well developed life practice to eliminate cravings/desires/\nattachments, thus, eliminating 100% of all discontentedness.\nAs a kid, we feel that we could just be happy if we had a bicycle. We focus\nthe mind on this goal and put lots of effort into obtaining a bicycle. We\neventually obtain the bicycle. The mind is happy for a period of time but\neventually the happiness associated with the bicycle reduces and the mind\nlooks to its next craving or desire to create pleasant feelings.\nNext, the mind wants a motorcycle. We apply the mind and effort to acquire\nthis new item and the mind is happy. But, eventually this happiness wears off\nsince conditioned happiness is impermanent. The mind conditioned its\nhappiness on an impermanent condition so it wears off. The mind is seeking\ninternal pleasant feelings based on impermanent conditions, therefore, the\npleasant feelings are only temporary and the cycle continues.\n258", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Craving is The Problem:", "sutta_refs": [], "page": null, "page_start": 258, "page_end": 265, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "13b19540-7c37-4ed3-a54f-f9bd424684dd", "parent_id": "book-vol1:ch12:commentary:1", "content_type": "commentary", "text": "Then, the mind craves an automobile. We apply the mind and effort to\nacquire this new item and the mind is happy.\nLater, the mind craves a luxury automobile. We apply the mind and effort to\nacquire this new item and the mind is happy. But, eventually this happiness\nwears off since happiness is impermanent. The cycle continues leaving us\nunhappy and unsatisfied but still constantly developing new cravings for\nimpermanent conditions to create inner pleasant feelings.\nAs long as the mind continues in the way, it will continue to chase after the\nobjects of its affection constantly experiencing pleasant feelings, painful\nfeelings, and feelings that are neither painful-nor-pleasant. The mind will\nnever experience a permanent peaceful and calm mental state as long as it\nis basing its inner feelings on impermanent conditions.\nCraving, desire, attachment, mental longing with a strong eagerness, needs\nto be eliminated from the mind to train the mind to no longer chase after\npleasant feelings through impermanent conditions.\nThe difference between a craving or desire versus a need is, a need is\nsomething that is required and helpful to sustain life. A craving or desire is “a\nmental longing for something with a strong eagerness”.\nIn this example, the need is for “transportation” but it is the craving for more\nand more that causes the mind to be discontent. Rather than be content with\nhaving transportation of any type, the mind craves another form of\ntransportation which then requires one to pursue this craving seeking\noutward satisfaction or impermanent happiness that is never lasting because\nseeking to satisfy happiness based on an impermanent condition will lead to\na discontent mind. The mind continues to pursue more and more pleasant\nfeelings through impermanent conditions never being content or “satisfied\nwith what is”. The mind is displeased and continues on this constant search\nseeking inner fulfillment through impermanent conditions.\nThe mind constantly craves possessions, relationships, wealth, fame,\noccupations, etc. We spend our lifetime craving and chasing after our\ncravings. We endlessly and forever pursue our cravings without ever\nreaching contentedness, unless we train the mind towards the attainment of\nEnlightenment.\nThe Path to Enlightenment involves extinguishing our cravings and desires\n(i.e. attachments), learning to live within our means and finding\ncontentedness through inner fulfillment where the mind can reside peaceful,\n259", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Craving is The Problem:", "sutta_refs": [], "page": null, "page_start": 258, "page_end": 265, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8cc54ac8-983a-45bc-ae90-c905a11332aa", "parent_id": "book-vol1:ch12:commentary:2", "content_type": "commentary", "text": "calm, serene, and content with joy, never experiencing even the slightest\nirritation or annoyance.\nThis path to attain Enlightenment is guidance to help one understand the\ncause of the discontent mind and through personal choices that are made,\none can train the mind to attain higher and higher degrees of a peaceful and\ncontent mind, thus, a peaceful and content life.\nEach person needs to decide when is the appropriate time to extinguish the\nindividual cravings, desires, or attachments currently present in the mind and\nas one does so, they will experience more and more of a peaceful, calm,\nserene, and content mind with joy. The mind will become permanently\ntranquil and unshakable.\nA craving, desire, attachment is not the object itself. So eliminating\npossessions and relationships is not what eliminates the craving/desire/\nattachment.\nA craving/desire/attachment is how the mind pulls in the direction of an\nobject thinking that is what is going to produce satisfaction in the mind. But,\nbecause the mind is chasing after these impermanent objects, even when\nthe mind acquires the object of its affections experiencing pleasant feelings,\nthe mind is still discontent. The happiness, excitement, or elation is\nconditioned on an impermanent object, therefore, it is only a matter of time\nbefore the mind then experiences painful feelings due to the temporary\nnature of the external object.\nTraining the mind to no longer chase after the objects of its affection is to\ntrain the mind to eliminate craving/desire/attachment.\nA Practitioner does not need to eliminate possessions and relationships but\ninstead, train the mind to not pull in the direction of these objects thinking\nthat is what it needs to create lasting satisfaction or fulfillment of the mind.\nThe mind needs to gain the wisdom to understand that it is the longing and\nyearning for these impermanent objects that is causing the mind to be\ndiscontent. If one only pursued these as interests, goals, and objectives, the\nmind could be peaceful and content, no longing or chasing after\nimpermanent objects to create inner feelings.\nIn the following table, you will find examples of potential cravings. The object\nitself is not what determines if it is or is not a craving, but instead, it is how\nthe mind relates to these external objects. If the mind is pursuing and\nchasing these, thinking that is what will create inner satisfaction or fulfillment\nof the mind, it is a craving/desire/attachment.\n260", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Craving is The Problem:", "sutta_refs": [], "page": null, "page_start": 258, "page_end": 265, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "706dac94-8ca5-4ccb-aebf-961cade29945", "parent_id": "book-vol1:ch12:commentary:3", "content_type": "commentary", "text": "There is no such thing as a wholesome craving/desire/attachment as all\ncravings will produce discontentedness.\nExamples of Potential Cravings\nCraving Potential Harmful Effects By Unwholesome Kamma\nProduction with Connection to Gotama Buddha’s Teachings\nAutomobiles Excessive Work, Excessive Ego, Lack of Time with Those Close to Us,\nPollution\nChildren Disease, Famine, Lack of Resources, Excessive Work\nClothing and Jewelry Excessive Work, Excessive Ego, Lack of Time with Those Close to Us\nFame Excessive Work, Excessive Ego, Lack of Time with Those Close to Us\nFood or Eating Animal Obesity, Harmful Effects in the Body, Death, Destruction of Planet’s\nProducts Resources, (Greed; Taking of Life; Business in Meat)\nHappiness Suicide\nHelp the World Lack of Motivation Due to Inability to Help the “Entire World”, Ignoring Inner\nDevelopment or Inner Healing\nJob Titles Excessive Work, Excessive Ego, Lack of Time with Those Close to Us,\nAggressive Decision Making Based on Greed, Hatred, or Delusion and Ego\nthat is Harmful to Relationships, Society, and Environment.\nLife Partner Feelings of Abandonment, Loneliness, Premature Selection without Full\nConsideration of Needs, Divorce, (Sexual Misconduct)\nPerfection Guilt, Obsessiveness, Control, Feelings of Worthlessness, Excessive Work\nPower Excessive Work, Excessive Ego, Lack of Time with Those Close to Us,\nAggressive Decision Making Based on Greed that is Harmful to\nRelationships, Society, and Environment; Poor Working Conditions,\nExtensive Poverty, Corrupt Politics, Bullying, Murder, Terrorism, Mass\nShootings, War, (Greed; Taking of Life)\nSexual Contact Loneliness, Lack of Trust in Relationships, Sexually Transmitted Diseases\n(STDs), Unplanned Pregnancy, Lack of Resources to Care for Children,\nOrphans, Rape, Sexual Abuse of Minors, Pregnancy Outside of Committed\nRelationship, Human Trafficking, Prostitution, Divorce, Death,\n(Sexual Misconduct; Business in Living Beings)\nSubstance Abuse Racing Mind, Excessive Energy, Lack of Calmness, Insomnia/Loss of Sleep,\n(Alcohol, Illicit Drugs, Loss of Memory, Loss of Occupation, Loss of Financial Stability, Loss of\nPrescription Drugs, Relationships, Loss of Home, Loss of Health, Drug Addicted Infants,\nCaffeine, etc) Prostitution, Death, (Substances that Cause Heedlessness; Business in\nSubstances That Cause Heedlessness)\nWealth Excessive Work, Excessive Ego, Lack of Time with Those Close to Us,\n(Currency, Real Estate, Aggressive Decision Making Based on Greed that is Harmful to\nGold) Relationships, Society, and Environment; Poor Working Conditions,\nExtensive Poverty, Financial Disasters, Excessive Debt, Murder, Terrorism,\nMass Shootings, Prostitution, War, (Greed; Taking of Life)\n261", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Craving is The Problem:", "sutta_refs": [], "page": null, "page_start": 258, "page_end": 265, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "56019d0e-c777-4960-9a6e-4f0e7a3e8581", "parent_id": "book-vol1:ch12:commentary:4", "content_type": "commentary", "text": "The list of potential cravings and desires is endless which can lead to wrong\nintentions, wrong speech, wrong actions, and wrong livelihood. Our cravings\nand desires lead us to cause harm to other beings and to ourselves through\nThe Natural Law of Kamma, including not practicing The Five Precepts. As\nwe cause harm because of our cravings and desires, this harm is returned to\nus due to The Natural Law of Kamma. The mind remains unEnlightened and\nthe discontentedness of mind continues, never reaching peacefulness,\ncalmness, serenity, or contentedness of mind with joy.\nThese are some common examples to help you see that your human\nexistence is merely chasing after your cravings and desires rather than living\nin the moment to enjoy a life of contentedness while being “satisfied with\nwhat is”. The list of “Potential Harmful Effects” is just an example of ways\nthese excessive cravings could lead to harmful effects. There are many other\ncravings and potential harmful effects. The potential harmful effects are not\nclear cut and absolute but potential effects based on a specific craving (i.e.\nattachment).\nThese same cravings can be pursued as healthy goals, without an excessive\ncraving, that leads to beneficial outcomes for your life and society. This\nwould be “walking the middle way” progressing in life with interests, goals,\nand objectives.\nWith excessive craving, we spend our time and effort fulfilling what we\n“think” will make us happy, but it turns out once we acquire what we thought\nwould make us happy, that happiness fades and leaves us feeling not as\nfulfilled. Then, the craving continues until we extinguish our cravings and\ndesires through the growth of attaining Enlightenment.\nThese aspects of life are helpful and can be healthy for our existence\nhowever, excessive cravings in any of these areas, or others, can send the\nmind into unwholesome pursuit of these cravings.\nThe goal is to extinguish these never ending and potentially reckless\ncravings and desires while creating a life of contentment. Bringing the mind\nto walk the middle way rather than harbor extensive craving, is part of this\nlife practice.\n262", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Craving is The Problem:", "sutta_refs": [], "page": null, "page_start": 258, "page_end": 265, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e561d9cd-eeef-446a-b282-1dbdbcbff886", "parent_id": "book-vol1:ch12:commentary:5", "content_type": "commentary", "text": "Extinguishing Cravings and Desires\nSome of the most challenging cravings and desires to extinguish are\nexcessive and reckless sexual desire or substance abuse.\nThese cravings, along with others, can preoccupy the mind for unlimited\namounts of time which take away from living a content life. These cravings\ncan cause harm to other beings through excessive use of finances that\nshould be allocated to home life, or excessive use of time that could be\ndevoted to wholesome relationships or wholesome activities rather than\nchasing our cravings.\nBy eliminating our endless cravings and desires, we are able to pursue more\nmeaningful relationships and activities that produce greater benefit for\nsociety, those close to us, and our life, without craving, anger, and ignorance\n(unknowing of true reality) and without cultivation of our ego. We are better\nable to focus on what we “need” for life rather than what we “want”.\nDepending on the specific cravings and desires you currently have, you may\nneed to find help to learn how to extinguish your cravings. A life full of\nexcessive cravings and desires, such as listed in the above, will take you\naway from enjoying a peaceful and calm existence in the human form,\nperhaps inhibiting you from a deep, engaging, and rewarding life.\nThere are various professionals around the world who specialize in the\nelimination of various addictions. Addictions, or cravings, desires, or\nattachments, are all areas of our life that can be addressed through seeking\nof guidance and/or professional help. Depending on the depth of your\naddiction, you could potentially gain benefit from various professionals,\nsupport groups, and/or self help programs.\nCraving is the “fuel” that causes rebirth. If there is craving at the time of\ndeath, you will be reborn into another realm of existence. So, by solving the\nproblem of craving, you also solve the problem of rebirth. If we are not\nreborn, we do not experience sickness, aging, nor death. The\ndiscontentedness and suffering caused by craving is completely eliminated.\nUpon rebirth, most likely, you will not be reborn back into the human realm\nunless the mind has attained the first or second Stage of Enlightenment.\nIf you can extinguish your cravings and desires prior to death, you can\nexperience Enlightenment. Enlightenment will be a content and peaceful\nexistence, in which, you will not experience discontentedness nor suffering\nduring the remaining time of your existence in the human realm. You will also\nhave peace to know you will not be reborn ever again. You can experience\n263", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Craving is The Problem:", "sutta_refs": [], "page": null, "page_start": 258, "page_end": 265, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a3d23b06-251b-4080-8f90-89f0348fded9", "parent_id": "book-vol1:ch12:commentary:6", "content_type": "commentary", "text": "Enlightenment during life and experience unshakable peace and inner\nfulfillment for your life, or you can wait until death without truly knowing the\noutcome. Waiting until death is highly risky and provides no opportunity for\nyou to enjoy a peaceful and calm mind.\nAs you pursue Enlightenment, you will know you are progressing on “The\nPath” because your life will continually improve as you relate to the world\naround you in a more and more healthy and peaceful way. Because you are\ncausing less and less harm in the world, there will be less and less harm\nreturned allowing the mind to be completely at ease and peaceful.\nAs you work to eliminate your cravings and find that you have urges and\ndesires that draw you to the unwholesome behavior, it is important not to\nallow the mind to dwell in the craving and desire. As you experience\nunwholesome urges, move the mind into a constructive activity. This way,\nthe mind does not sit in one spot for the craving to build. This would be a\nhealthy application of “Right Effort” from The Eight Fold Path. You would like\nto abandon the unwholesome mental states and arise wholesome mental\nstates, but this cannot happen with the snap of a finger. You must apply\nRight Effort to move the mind into another direction that is wholesome,\ncutting off the unwholesome qualities that arise in the mind.\nTherefore, the practice you incorporate when you experience the urges of\nyour cravings is to move the mind into a different environment or activity. Go\noutdoors, call a friend, go to the gym, go for a walk, or any other activity that\nyou might enjoy, that would change the mind from a state of craving to\nsomething more productive and wholesome.\nIn the moment of recognizing a craving, you could try meditation, however,\nthis might keep the mind in one spot and not necessarily produce the results\nyou need. Oftentimes, moving the mind into a new environment or a new\nactivity is what’s needed to ease it out of addictive cycles, thinking, and\ncravings.\nUse meditation as a consistent ongoing practice to regularly train the\nmind to eliminate craving with Breathing Mindfulness Meditation as\ndescribed in Chapter 11 (Meditation: Developing Your Practice). A\nPractitioner will also need to practice generosity as part of their “life\npractice” in daily life. Both Breathing Mindfulness Meditation and\ngenerosity are the solutions to craving/desire/attachment.\nThe important goal for you is to not be a slave to your addictions and ensure\nyou are progressing on a path to eliminating these life altering behaviors.\n264", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Craving is The Problem:", "sutta_refs": [], "page": null, "page_start": 258, "page_end": 265, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "147b67f9-a6ef-45e1-8551-c4e4ae4d0f2c", "parent_id": "book-vol1:ch12:commentary:7", "content_type": "commentary", "text": "As you reduce your addictions, cravings, and desires you will notice gradual\nimprovements in your mental alertness, clarity, and peacefulness through\nelimination of your attachments. Your relationships with those close to you\nwill improve and deepen. Be aware that relapses can occur but bringing a\ngradual diminishing of your addictions (i.e. attachments) is normal. You\nshould observe a gradual tapering of your addictive behavior as you apply\n“Right Effort”. If a relapse does occur, put it in the past and move forward\nwith your continued pursuit to extinguish the craving.\nDepending on the type and severity of your addiction, increased levels of\nprofessional help and support could be needed, or you may be able to\nextinguish your cravings through your own efforts. You need to decide what\nis best for you and how you need to progress to extinguish your cravings\nincluding your craving to exist in this world.\nBy the time of your death, you will need to extinguish the craving to exist in\nthe world in any form including any desire to enjoy an afterlife with a pleasant\ndestination. If you still have craving to exist or any other cravings, you will be\nreborn. You must even extinguish the craving to attain Enlightenment, and\npursue this as an interest, goal, or objective.\nWhen there is craving, there is no Enlightenment.\nContinue your progress to eliminate cravings and desires which is causing\nthe mind to be discontent. Do not get discouraged as you apply effort to\nextinguish your cravings. Taper your cravings and desires until they are fully\nextinguished and continue to walk The Path towards Enlightenment - a\nbetter way of life.\n265", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Craving is The Problem:", "sutta_refs": [], "page": null, "page_start": 258, "page_end": 265, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7f55ad55-5f87-4e3a-977f-19791e25596e", "parent_id": "book-vol1:ch13:commentary:0", "content_type": "commentary", "text": "Chapter 13\nIdentifying Cravings:\nCultivating Non-Craving and Analysis of The Mind\nIn your pursuit of Enlightenment, it is highly beneficial that you develop this\nmost important skill.\n“The Ability to Identify Your Own Cravings through Analysis of The Mind”\nthen developing a plan to eliminate the cravings, desires, and attachments.\nThe Path leading to the elimination of discontentedness and the suffering it\ncauses involves the “elimination of cravings, desires, and attachments”. But,\nif you do not know how to identify a craving, desire, or attachment, how\ncould you ever eliminate them?\nBecause we cause our own discontentedness through cravings, we need to\neliminate our mental cravings, desires, and attachments if we are to eliminate\n100% of all discontentedness from the mind.\nFirst, you need to know what a craving/desire/attachment is:\nA craving/desire/attachment/wants/expectations/grasping/holding/clinging:\na mental longing for something with a strong eagerness. The mind pulling in\na direction for objects of its affection.\nSecond, you need to know how to identify your own cravings through\nanalysis of the mind so that you can develop a plan to eliminate them. You\nneed to train the mind to identify cravings and eliminate them all. There is no\nsuch thing as a “good” or “wholesome” craving.\nTo attain Enlightenment, a Practitioner will need to eliminate 100% of all\ncravings.\nTo identify cravings, you should use discontentedness as the “red light” on\nthe dashboard helping a Practitioner observe that the mind is shaken up,\nunsteady, unstable, or uncalm. When the mind is discontent, it is uncalm and\nneeds to be trained. Each time discontentedness arises, such as, any of\nthese feelings, the Practitioner needs to take active steps to identify the\ncravings that led to the discontentedness and eliminate those cravings.\n267", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Identifying Cravings:", "sutta_refs": [], "page": null, "page_start": 267, "page_end": 274, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "865b46b0-ea4e-4771-8697-75559738e65c", "parent_id": "book-vol1:ch13:commentary:1", "content_type": "commentary", "text": "- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration,\neuphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fear, stress, anxiety, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness,\nshyness, displeased, uncomfortable, unsatisfied, etc.)\nWith awareness of mind, when the Practitioner observes these feelings exist\nin the mind, they should “cut them off” and “let them go”. As any pleasant\nfeelings, painful feelings, or feelings that are neither painful-nor-pleasant are\narising, the mind needs to be aware of the arising feeling, then cut it off and\nlet it go.\nIf the mind is able to identify the feelings arising as just a bodily sensation\nand cut it off there, that would be ideal. If not, then cut it off as a feeling in\nthe mind. If the Practitioner was not able to cut it off as a bodily sensation or\nas a feeling in the mind, then it will affect the condition of the mind more long\nterm for hours, days, weeks, etc. The Practitioner will need to cut it off and\nlet it go as a condition of the mind. Otherwise, it will feed the mental objects\nin the mind such as sensual desire, ill will, complacency, conceit, etc.\nThe bodily sensations, feelings, conditions of the mind, and mental objects\nare referred to as The Four Foundations of Mindfulness.\nThe Buddha is explaining in The Four Foundations of Mindfulness the\nprocess that is experienced as discontentedness is arising. To eliminate\ndiscontentedness, a Practitioner will need to develop awareness of the\nbodily sensations, feelings, conditions of the mind, and mental objects. The\nsooner one is able to observe the arising discontentedness and cut it off so\nthat one can let it go, the better. If one is able to observe the bodily\nsensations associated with arising discontentedness and “cut it off and let it\ngo” there, this Practitioner is nearing close to Enlightenment.\nBy cutting off and letting go of any arising discontentedness as a bodily\nsensation, the Practitioner is helping the mind to not need to experience the\ndiscontentedness as a feeling in the mind. They are guarding the mind and\nprotecting the mind with Right Mindfulness while also applying Right Effort\nto eliminate the craving/desire/attachment that arose the discontentedness.\nOver time, with enough practice, the Practitioner will have cut off and let go\nof the arising discontentedness enough times that the craving/desire/\nattachment that produced it will have been eliminated and there will no\nlonger be any discontentedness that arises associated with that specific\ncraving/desire/attachment. The benefits accumulate to complete liberation of\n268", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Identifying Cravings:", "sutta_refs": [], "page": null, "page_start": 267, "page_end": 274, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5cfb5246-a3be-4eb9-b0bc-3fdeb9a0c0a4", "parent_id": "book-vol1:ch13:commentary:2", "content_type": "commentary", "text": "the mind where it will no longer experience any discontentedness because\nall the cravings/desires/attachments that are producing the\ndiscontentedness have been eliminated.\nBut, to accomplish this goal, a Practitioner will need to develop awareness of\nthe bodily sensations that occur based on the arising discontentedness and\nthen be able to cut off and let go of any arising discontentedness as a bodily\nsensation. This is accomplished through training the mind in Breathing\nMindfulness Meditation and having a well developed practice of generosity.\nBoth of these are providing the mind generalized training to “let go” so that it\nis no longer having craving/desire/attachment resulting in experiencing the\nEnlightened mind.\nThe approach that you are interested to employ is that if you were taking a\nlong distance boat trip across a large stretch of ocean, what would you do?\nWould you allow the water to come into the boat and then attempt to get it\nout or would you prevent the water from ever coming into the boat?\nOf course, you would be interested in preventing the water from ever coming\ninto the boat so that it does not sink the boat.\nBeing aware of the bodily sensations associated with arising\ndiscontentedness and “cutting it off and letting it go” as a bodily sensation is\nthe same as preventing the water from ever coming into the boat. This\nensures that the mind is not shaken up by the arising discontentedness\nbecause it was never able to become a feeling in the mind. Through a well\ndeveloped life practice, you can train the mind to the point where this can be\naccomplished effortlessly, and result in the mind experiencing\nEnlightenment.\nThen, once the feelings have passed and the mind is able to look inward, the\nPractitioner should investigate the mind analyzing what were the cravings/\ndesires/attachments that caused the discontentedness. There was some\nmental longing with a strong eagerness that led to the discontentedness.\nThe more intense the discontentedness, there is going to most likely be more\nthan one (1) craving that exists in the mind that caused that specific incident\nof discontentedness.\nDiscontentedness does not arise if there is no craving/desire/attachment in\nthe mind, therefore, anytime a Practitioner observes the “red light” of\ndiscontentedness arise, they will need to uncover what craving led to it, so\nthat the mind can actively work to eliminate those specific cravings/desires/\nattachments. Just like if the red light on the dashboard of a car “lit up” the\ndriver would investigate the cause in order to remedy the issue, a wise\nPractitioner will observe the arising discontentedness that “lit up” and then\n269", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Identifying Cravings:", "sutta_refs": [], "page": null, "page_start": 267, "page_end": 274, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2fe1c8e4-15c4-4dc9-a367-780b2d6bafed", "parent_id": "book-vol1:ch13:commentary:3", "content_type": "commentary", "text": "investigate the specific cause (craving/desire/attachment) then remedy the\nissue.\nBreathing Mindfulness Meditation and generosity should be developed in a\nconsistent and comprehensive life practice to gradually train the mind to\nmore easily let go of cravings. But, there are then oftentimes active steps a\nPractitioner will need to take in order to eliminate a specific craving.\nOnce a craving or multiple cravings have been identified, you can take active\nsteps to eliminate the craving/desire/attachment.\nFor example, if the Practitioner becomes discontent when one’s mobile\nphone is not readily available and the mind experiences anger, frustration,\nirritation, annoyance, fear, or some other discontent feeling, then that is the\nred light alerting you to become aware that the mind has craving/desire/\nattachment to the mobile phone. The Practitioner can identify that the mind\nhas a craving/desire/attachment (a mental longing with a strong eagerness\nfor the mobile phone) and due to this, it has caused the mind to become\ndiscontent when the mind thinks the phone is lost or otherwise not available.\nNoticing this, a Practitioner will not only need to continue with Breathing\nMindfulness Meditation and a life practice of generosity to generally train the\nmind to eliminate cravings, but also a wise Practitioner will need to put the\nmind in situations where it can actively work to eliminate its specific craving\nfor the mobile phone.\nA Practitioner might choose to purposefully and gradually move away from\nthe mobile phone, training the mind not to hold on to it so tightly.\nThe mind is not in the middle, therefore, it becomes shaken up when it does\nnot have the mobile phone. If the mind holds on to anything tightly, it will\ncause the mind to become discontent.\nThe Practitioner will need to train the mind to leave the mobile phone at\nhome and go for walks or otherwise depart from the mobile phone, training it\nto be peaceful and calm when you do not have the mobile phone. Otherwise,\nthe mind is going to continue to stay latched onto the mobile phone and\nalways want to keep it close. When the device is not close, the mind will be\nshaken up by this impermanence. The mind will continue to experience\nrepeated cycles of discontentedness as long as the mind is latched on and\nholding the mobile phone so tightly.\nThe mind is trying to hold on to the mobile phone permanently and when it\nexperiences the impermanent nature of the mobile phone, it causes itself to\nbecome discontent.\n270", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Identifying Cravings:", "sutta_refs": [], "page": null, "page_start": 267, "page_end": 274, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b86dfd65-b021-4435-93a1-40f1e1931fb1", "parent_id": "book-vol1:ch13:commentary:4", "content_type": "commentary", "text": "If a Practitioner doesn’t use discontentedness as a red light notifying them of\nthe cravings in the mind and does not investigate to eliminate the cravings,\nthen a Practitioner will just continue to experience discontentedness related\nto the mobile phone over and over until it finally learns to mentally “let it go”\n- not attempting to hold it so tightly.\nThis same example can be applied to each situation where the mind\nexperiences discontentedness. Anytime the mind experiences any\ndiscontentedness whatsoever, the Practitioner should immediately apply\nRight Effort to cut off and let go of the discontent feelings but then\nafterwards, investigate and analyze what were the cravings/desires/\nattachments that led to the discontentedness.\nThrough analyzing the mind in this way, a Practitioner will become an expert\nat becoming aware of the arising discontentedness, cut off and let go of the\ndiscontent feelings, then investigate what were the cravings that caused the\ndiscontentedness so they can be eliminated, and the mind will no longer\nexperience discontentedness related to that specific craving, desire, or\nattachment.\nIt is only when a Practitioner has eliminated 100% of all cravings/desires/\nattachments, that the mind will then reside permanently peaceful and calm,\nno longer longing with a strong eagerness for things to be done a certain\nway. The mind can learn to be “satisfied with what is” and content with the\nimpermanent nature of the world, taking wise steps to resolve whatever\nimpermanent situations arise.\nBut, if the mind thinks that the lost mobile phone is permanent and dreads\nneeding to look for the mobile phone, find the mobile phone, or otherwise\nacquire a new mobile phone, then the mind will react out of anger and\nfrustration rather than respond through the wisdom of The Natural Laws of\nExistence realizing that it is impossible to maintain the mobile phone\npermanently. The phone is impermanent and will leave you someday but why\nreact with anger and frustration? How does that help the situation?\nThe Path to Enlightenment is an independent journey with the guidance of\nTeachers. You cannot rely on others to tell you what your cravings are, you\nneed to identify them for yourself. This requires training the mind in this new\nskill and training the mind to be honest with yourself. In this way, we all need\nto strive to pursue a more peaceful and content mind. But, Teachers can be\nvery helpful for you to establish the ability to identify your own cravings/\ndesires/attachments and then develop a plan for how to eliminate them.\nOnce you learn this important skill and practice it a few times, then it is just a\n271", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Identifying Cravings:", "sutta_refs": [], "page": null, "page_start": 267, "page_end": 274, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9088c20e-11a9-44a9-8382-bde24419b4c3", "parent_id": "book-vol1:ch13:commentary:5", "content_type": "commentary", "text": "matter of repeating this same approach in each situation when the mind\nexperiences discontentedness.\nBreathing Mindfulness Meditation is the “practice” within your “life practice”\nthat helps you to observe the mind and be aware of what’s in the mind so\nthat, through training, you can develop the ability to cut off thoughts and let\nthem go. Breathing Mindfulness Meditation is a practice that takes time to\nestablish and is training the mind to become aware of thoughts and let them\ngo more and more easily through dedicated training.\nBreathing Mindfulness Meditation is training the mind to eliminate the\nunwholesome root of “craving/desire/attachment”. Practicing generosity in\ndaily life is also helping train the mind to “let go”. But, this generalized\ntraining is not enough as there are active steps outside of meditation that\none needs to take in order to eliminate discontentedness in the mind.\nBreathing Mindfulness Meditation is training the mind to eliminate the\nunwholesome root of craving/desire/attachment while also training the mind\nto develop “awareness of mind” or Right Mindfulness. With awareness of\nmind and the ability to “let go”, the mind can observe unwholesome qualities\nand then let go of these unwholesome qualities to arise wholesome qualities.\nTaking the effort to eliminate unwholesome qualities and arise wholesome\nqualities is Right Effort as part of The Eight Fold Path.\nIn addition to Breathing Mindfulness Meditation, you need to develop the\nskill to understand that when the mind experiences discontentedness, take\nactive steps to identify what the mind is craving that is “causing” the mind to\nbe discontent. You may actually have several cravings that caused one burst\nof outrage, anger, or other emotions - especially early in practice.\nIt is craving/desire/attachment that is causing the mind to be discontent as\ndescribed in The Four Noble Truths. Therefore, to eliminate\ndiscontentedness a Practitioner will need to eliminate craving/desire/\nattachment.\nExamples of discontentedness are: happiness, excitement, elation, thrill,\nexhilaration, euphoria, sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fear, stress, anxiety, boredom, loneliness, shyness, unsatisfied, etc.,\nor even just an uncomfortable and displeased mental state.\nDiscontentedness is a pleasant feeling, a painful feeling, and a feeling that is\nneither painful-nor-pleasant.\nThe Four Noble Truths explains exactly why we are experiencing\ndiscontentedness of mind. The Second Noble Truth: Discontentedness is\n272", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Identifying Cravings:", "sutta_refs": [], "page": null, "page_start": 267, "page_end": 274, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f7cbd436-cac7-4c84-afc9-f86506d7e0bd", "parent_id": "book-vol1:ch13:commentary:6", "content_type": "commentary", "text": "caused by our own cravings/desires/attachments because the mind wants\neverything to be permanent when everything in the world is impermanent.\nThe Four Noble Truths explains to us that we must eliminate our cravings/\ndesires/attachments and practice The Eight Fold Path in order to eliminate\nour own discontentedness in the mind. But, if you do not develop the ability\nto identify the mind’s cravings, how could you ever eliminate them and, thus,\nreach Enlightenment?\nWe all must develop this skill by being honest with ourselves and looking\ninwardly through “analysis of the mind”. This important skill is so crucial in\nthe pursuit of Enlightenment. It requires investigation of the mind so that you\ncan observe the mind’s cravings then develop a plan to eliminate them.\nMeditation and being able to identify one’s own cravings are the two\nmost important skills a Practitioner needs to develop on this path to the\nEnlightened mind.\nUnwelcome feelings and emotions are just indicators that something is not\nsatisfied within the mind. These unwelcome feelings indicate that the mind is\ndiscontent. Then, you must actively take steps to investigate the mind to\ndiscover the cravings so that they can be eliminated and the mind can be\ncontent. By eliminating the cravings/desires/attachments, the mind will be\npeaceful, calm, serene, and content with joy and not experience\ndiscontentedness from the cravings.\nTake a moment to reflect on the following questions to develop the\nability to identify cravings in the mind that cause discontentedness and\nthen eliminate them.\nReflect on the last time the mind was angry.\nWhat was the situation? What made the mind angry?\nIt wasn’t someone else, what they said, what they did, or the situation, etc.\nThat’s what you may think now, but, look deeper for your own cravings/\ndesires/attachments that caused the anger.\nWhat inside of the mind caused the anger? There is something or multiple\nthings that the mind was longing for with a strong eagerness. There was\nsomething or multiple things the mind wanted or expected and when it did\nnot get that, the mind reacted with anger.\n273", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Identifying Cravings:", "sutta_refs": [], "page": null, "page_start": 267, "page_end": 274, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8729dc76-7aa5-4d27-9dda-d653d06e761d", "parent_id": "book-vol1:ch13:commentary:7", "content_type": "commentary", "text": "What was the craving or cravings “that the mind is holding” that caused the\nmind to be angry?\nIf you can identify what they were, then you are starting to develop this\nimportant skill to identify the cravings in the mind.\nIf you are having challenges to understand and observe what cravings\ncaused the anger and other discontent feelings, then you need to reach out\nto seek guidance. You can post a question into the Facebook group to seek\nguidance, ask a question during a class, send a private message, or\nschedule a personal guidance session with the author of this book. All\nlearning opportunities are offered openly and freely to “all beings”.\nThis is a skill that the mind will need to understand and develop. Then, once\nthe mind can identify the cravings, it will need to learn how to construct a\nplan to eliminate the cravings from the mind.\nAs a Practitioner learns this process with a few different cravings, a\nPractitioner can then apply this same approach to each situation where the\nmind encounters discontentedness.\n1.) When discontentedness occurs, cut off and let go of the pleasant\nfeelings, painful feelings, or feelings that are neither painful-nor-pleasant as a\nbodily sensation.\n2.) Reflect on the cravings/desires/attachments that led to the discontent\nfeelings arising.\n3.) Develop a plan to eliminate the specific cravings/desires/attachments that\ncaused the discontent feelings to arise while maintaining a consistent\npractice of Breathing Mindfulness Meditation and generosity.\n4.) Repeat this process for each incident of discontentedness that arises in\nthe mind seeking guidance with a Teacher as needed.\n274", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Identifying Cravings:", "sutta_refs": [], "page": null, "page_start": 267, "page_end": 274, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "83d441d0-5d12-4a78-8152-80a998a48bf1", "parent_id": "book-vol1:ch14:commentary:0", "content_type": "commentary", "text": "Chapter 14\nCultivating Healthy Mental States:\nLoving-kindness, Compassion, Sympathetic Joy,\nand Equanimity\nAs you learn and implement The Teachings of Gotama Buddha, you will need\nto cultivate the healthy mental states of loving-kindness, compassion,\nsympathetic joy, and equanimity to attain Enlightenment.\nThese four (4) mental states are often referred to as “The Brahmā-vihāras”.\nThe Four (4) Brahmā-vihāras are:\n1.) Loving-kindness (Pāli: mettā) is active goodwill towards all beings\nwithout judgment. A genuine interest in seeing all beings be well.\n2.) Compassion (Pāli: karuṇā) is concern for the misfortunes of others.\n3.) Sympathetic joy (Pāli: muditā) is joy for others’ success, even if you did\nnot contribute to it.\n4.) Equanimity (Pāli: upekkhā) is mental calmness, composure, and\nevenness of temper, especially in a difficult situation; treating everyone\nimpartially.\nThese mental states can be cultivated through meditation and in your daily\nlife. Your intentions, speech, and actions should emanate from these mental\nstates.\nLoving-kindness is the remedy for anger, hatred, ill will, hostility, aggression,\nand other harsh intentions, speech, and actions. Loving-kindness also helps\neliminate judgment of others looking down on them with arrogance or\nconceit. A Practitioner can train the mind to treat all beings in a polite, kind,\nfriendly, and respectful way, without judgment.\nCompassion is the remedy for lack of care, indifference, worry, and anxiety.\nSympathetic joy is the remedy for envy, jealousy, and pride.\n276", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Cultivating Healthy Mental States:", "sutta_refs": [], "page": null, "page_start": 276, "page_end": 278, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dbc84ca0-3ba0-41d5-923a-ccc7ab85f4f6", "parent_id": "book-vol1:ch14:commentary:1", "content_type": "commentary", "text": "Equanimity is the remedy for an overactive mind that has restlessness and\nworry, it helps to cultivate patience. Equanimity will also assist a Practitioner\nto eliminate measuring and comparing beings treating all beings equally.\nAs you experience life, it is important to practice equanimity in all situations.\nMental calmness, composure, and evenness of temper while treating\neveryone impartially without judgment, are mental states that will help you\ntrust all beings.\nOne way of cultivating these mental states is through generous deeds,\npracticing generosity. Through the practice of giving and helping others, you\ndo so with a mind of loving-kindness, compassion, sympathetic joy, and\nequanimity.\nNo one can give you a magic potion or secret spell that will cultivate these\nqualities for the mind. You will need to apply these in practice through your\nintentions, speech, and actions.\nMeditation can help you cultivate these mental states internally so that your\nintentions, speech, and actions emanate from these mental qualities. Give\nthe mind time to gradually cultivate these mental states through meditation\nand your life practice.\nBy practicing these mental states and ensuring that your intentions, speech,\nand actions reflect these mental qualities, you will ensure you are producing\nhealthy and wholesome Kamma at all times.\nAnother quality of the mind that you need to cultivate is one of generosity.\nGenerosity is a readiness and taking the action of frequently giving\nsomething more than is strictly necessary, such as time, effort, energy,\nfinancial support, or resources without any expectation of anything in return.\nA practice of giving and helping others as part of an ongoing and\ncomprehensive life practice. This action can help you develop and cultivate a\nmore caring and compassionate mind as one chooses to consistently give\nand share through their life to eliminate selfishness. Generosity eliminates\ncraving/desire/attachment in the mind, thus, helping to eliminate discontent\nfeelings from the mind.\nGenerosity is to give and help others without any expectation of benefit for\nyourself. Through giving and helping others, we develop loving-kindness and\ncompassion while also practicing non-attachment to our own possessions or\nwealth. By sharing, the mind practices generosity and non-attachment,\nwhich helps the mind to realize the interconnected nature of all beings\nthrough sharing with humanity.\n277", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Cultivating Healthy Mental States:", "sutta_refs": [], "page": null, "page_start": 276, "page_end": 278, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fe1babeb-31ba-439e-b1e0-8c145791e163", "parent_id": "book-vol1:ch14:commentary:2", "content_type": "commentary", "text": "We can be giving with our time, effort, energy, and resources. By helping\nothers through our unselfish acts of giving our time, effort, energy, and\nresources for beneficial causes, we are producing good and healthy benefit\nfor other beings and to humanity while applying effort to eliminate\nselfishness. The unEnlightened mind will oftentimes pursue its own selfish\ndesires but this can be remedied through giving and sharing without the\nexpectation of anything in return.\nYou should make regular efforts to help others in need through giving with\ndaily efforts to strive in cultivating loving-kindness, compassion, sympathetic\njoy, and equanimity.\nThe Path to Enlightenment encompasses many Teachings a Practitioner will\nneed to learn and practice to attain Enlightenment. The Brahmā-vihāras are\nfour mental states that are crucial in the development of the mind. It is not\nuntil a Practitioner has fully cultivated The Brahmā-vihāras and practice them\ndaily that the mind will move closer to Enlightenment.\n278", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Cultivating Healthy Mental States:", "sutta_refs": [], "page": null, "page_start": 276, "page_end": 278, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "65dd9100-cc89-494f-8ec8-374174849ffb", "parent_id": "book-vol1:ch15:commentary:0", "content_type": "commentary", "text": "Chapter 15\nTrue Love:\nLove Without Attachment\nHaving caring and loving relationships is an enjoyable part of life. It is\npossible to have care and love for other people while practicing these\nTeachings. In fact, a Practitioner of these Teachings will find that care and\nlove are central aspects at the core of these Teachings. But you will need to\nunderstand what is “true love” in order to experience the joy of loving\nrelationships without attachment.\nYou may find yourself currently defining love as attachment. What you may\nsee as love is actually not love at all but attachment.\nYou seek out relationships or look within existing relationships for how the\nother person will make you happy. You desire for the relationship to create\nhappiness for you. You seek happiness through relationships with others as\nif these relationships will help to “complete” you, making you feel whole.\nWe tend to sabotage relationships by inadvertently placing unrealistic\nobligations and expectations on the other party to make us happy, when it is\nimpossible for anyone to meet this expectation. The feeling often becomes\nthat “I love you” and therefore I expect you to make me happy.\nWe may form expectations for the other person in a relationship far beyond\njust the need to make us happy. The obligations and expectations we form\nare mental cravings/desires/attachments that constantly change because\nthey are impermanent. The other person will find it impossible to meet ever\nchanging and unrealistic expectations we have for them, especially\nconsidering these unrealistic expectations are oftentimes unspoken.\nEven if we did share our expectations for the other person, the expectations\nare still cravings/desires/attachments we have that unless met, will cause the\nmind to be discontent. The expectation that we will be “happy” all the time in\na relationship is actually an unrealistic expectation as happiness is\nimpermanent and is not lasting.\nThe mind creating expectations in this way forms attachment to the other\nperson. The mind is relying on the other person for comfort and pleasant\nfeelings, therefore not being content on your own. We often think that\n280", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "True Love:", "sutta_refs": ["AN"], "page": null, "page_start": 280, "page_end": 287, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2233eced-97e4-489f-ad7c-1fbf11cefe81", "parent_id": "book-vol1:ch15:commentary:1", "content_type": "commentary", "text": "without this other party in our life, we are unable to be happy or have fulfilling\nexperiences.\nIt is this “mental longing for something with a strong eagerness” (i.e. craving/\ndesire/attachment) we have for another party to make us happy that forms\nour mental attachment, that will lead to a discontent mind. Any and all\nattachments will lead to discontentedness of mind. So we must learn to have\ncare and love without attachment to others.\nIf you form obligations and expectations for the other person to fulfill, those\nobligations and expectations are impermanent in that they will never remain\nthe same. Therefore, the other person will find it impossible to fulfill your\nexpectations and the mind will be discontent because things do not happen\nas you expect.\nAs you move forward in a relationship with craving/desire/attachment, you\nmay find that you argue, fight, or have disagreements that lead to frustration,\nirritation, and tension in the relationship because both parties are pulling in\nopposite directions towards the very different obligations and expectations\nof each person.\nThe pleasant feelings that once existed are no longer present or part of the\nrelationship, so one or both people lose interest in the relationship.\nThe other situation might be that both people continue to struggle trying to\nmake the relationship work, not realizing that it is actually their own\nobligations and expectations, i.e. cravings/desires/attachments, that are\nmaking it increasingly challenging to have a peaceful relationship. We are\nactually sabotaging our own ability to have a successful relationship. We\noftentimes think the other person is the problem, rather than look at our own\nmind for the source of the problem.\nEven if the relationship starts heading in the same direction with similar\nexpectations, those expectations change due to impermanence and leads to\nproblems as the relationship continues.\nEventually both parties in the relationship will end up with very different\nexpectations and neither are being fulfilled 100%, so the mind of one or both\nbecomes discontent with less and less interest in maintaining the\nrelationship. It feels that the love is gone but, in fact, it is the unfulfilled\nobligations and expectations, i.e. cravings/desires/attachments, that are\ncausing the mind to be discontent.\nAttachment in relationships will lead to tension and conflict that ultimately\nbecomes division and separation, oftentimes lasting an entire lifetime.\n281", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "True Love:", "sutta_refs": ["AN"], "page": null, "page_start": 280, "page_end": 287, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "00f50130-956d-4156-8c6b-79b3f6031d07", "parent_id": "book-vol1:ch15:commentary:2", "content_type": "commentary", "text": "It feels that the love is gone because neither person is getting what they\n“want”, “desire”, or “crave” in the relationship when if there were no\nobligations or expectations, the relationship could be peaceful.\nYou may even decide to block people from your life who are disagreeable to\nyou, erecting walls to ensure you have no contact with these people. This is\naversion.\nOf course, there needs to be politeness, kindness, friendliness, and respect\nwithin all relationships, but other than these basic foundations of any healthy\nrelationship, we typically have obligations and expectations far beyond these\nbasic foundational requirements. We can oftentimes hold relationships too\ntightly with obligations and expectations and because of that, we “crush it”.\nIdeally, both people would already be fulfilled and come into the relationship\nappreciating each other and their individual contentedness. But, this is rare\nand is why relationships are oftentimes a significant struggle for the\nunEnlightened mind where you experience many difficulties in developing\nand maintaining relationships due to the constant arising of\ndiscontentedness within the relationship.\nWhat is True Love?\nTrue love is to have care for another person, not wanting anything specific\nfrom the relationship but instead, only having an interest to see this person\nbe well and peaceful. A relationship with true love would be formed and\nconducted with no intentions or interest other than to see the person\nsucceed in life in whatever way they choose to progress and walk forward.\nWe “love them as they are”.\nHaving a relationship without craving/desire/attachment would involve\nallowing an individual to walk whatever path they choose while you show\ncare and support along the way. You would not have obligations nor\nexpectations of who they are or what they should become but instead, allow\ntheir life to flow and progress based on their own personal choices,\nuninfluenced by obligations or expectations from you. This is true love, and\nthis unconditional love can be permanent.\nThis type of relationship is possible with life partners, children, parents,\nfriends, and any other relationships we form. We can have unconditional love\nfor “all beings” when a Practitioner understands true love and practices true\nlove.\nUntil you have learned these Teachings and practice establishing\nrelationships with “true love”, most will find creating relationships with “love”\n282", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "True Love:", "sutta_refs": ["AN"], "page": null, "page_start": 280, "page_end": 287, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "90052996-2124-416c-8ef7-504b7cbeb225", "parent_id": "book-vol1:ch15:commentary:3", "content_type": "commentary", "text": "very difficult and unpleasant. This is because we tend to approach\nrelationships with an understanding that craving/desire/attachment is love,\nrather than understanding how to love and care for someone by practicing\n“true love” without attachment.\nIt is not until the mind wakes up to understand this wisdom, learning and\npracticing “true love” that you will find relationships more relaxed, enjoyable,\nand without stress. Otherwise, the obligations and expectations you have for\nthe people around you will create hostility and complications, that will make\nit difficult for you to experience caring, loving, and lasting relationships.\nNo one is ever going to meet all the obligations and expectations you have\nfor them, so eliminate the expectations, eliminate the cravings/desires/\nattachments, and you will find rewarding and successful relationships which\nare quite enjoyable and even more fulfilling.\nJudgment and expectations of others make it difficult to see others as “they\ntruly are” and “love them as they are”.\nLove Ourself\nJust as we have expectations for others, which can stand in the way and\ncause conflict, having excessive or unrealistic expectations for ourselves can\ncreate internal conflicts. Negative self talk, guilt, shame, and other feelings\ncan all manifest through craving/desire/attachment to thoughts, ideas,\nperceptions, obligations, and expectations we have of ourselves.\nIf we judge ourself, we often judge others as well, causing the mind to be\ndiscontent. Negative thoughts directed at us from our own mind can be\neradicated by eliminating negative thoughts or judgment towards others.\nIt is best to have dedication and commitment to learning and practicing\nthese Teachings with understanding that gradual training will be needed to\nattain results. If we have expectations for drastic and quick improvements,\nthis craving for rapid success or other expectations will only cause a\ndiscontent mind.\nTo have ego or conceit based love towards ourself, is unfruitful. However,\nhaving a positive and wholesome outlook for ourself, others, and the world\naround us, will produce a healthy mind.\n283", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "True Love:", "sutta_refs": ["AN"], "page": null, "page_start": 280, "page_end": 287, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "063a1eb2-3370-44bb-a32b-f5f341e0752c", "parent_id": "book-vol1:ch15:commentary:4", "content_type": "commentary", "text": "Love for Parents or Caregivers\nGotama Buddha’s Teachings share many important Teachings related to\nrelationships with others especially our parents. Today, parents could be our\nbiological parents, adopted parents, grandparents, or other caregivers who\nprovide us our start in life and look after us.\nIt is these people who provide us clothing, food, books, education, and other\nnecessities to start our life, and who have the most influence on shaping the\nmind. They are our “original Teachers” that gave us our start in life\nunderstanding how to complete basic tasks like brushing our teeth, cleaning\nthe body, eating, urinating, defecating, and other life sustaining activities.\nSome parents or caregivers have provided us wisdom well beyond these\nbasic tasks. Without this guidance, we would be unable to sustain our life.\nHaving healthy relationships with all people is important but it is very\nimportant that we show our gratitude to those caregivers who provide us\ncare to sustain our life and attempt to give us life lessons to assist us on our\njourney in this life.\nWhether this is the first book you have ever read that shares Gotama\nBuddha’s Teachings or not, you have always had people around you that\ntaught you that it is unwise to kill other beings, to steal, to commit sexual\nmisconduct, to lie, and to ingest substances that cause heedlessness. These\ninitial lessons are typically shared with us by our original Teachers, our\n“parents” or “caregivers”.\nThe below Teaching is directly from Gotama Buddha that can help you to\nunderstand one of his Teachings related to caring for our parents, our\n“original” and oftentimes “most dedicated” Teachers.\nWe should always and forever look for ways to show gratitude, respect, and\ndedication to our parents or caregivers.\n284", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "True Love:", "sutta_refs": ["AN"], "page": null, "page_start": 280, "page_end": 287, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c1e46d06-ad76-4084-9c1e-497891c3c999", "parent_id": "book-vol1:ch15:commentary:5", "content_type": "commentary", "text": "Repaying One’s Mother and Father\nMonks, there are two persons that cannot easily be repaid.\nWhat two?\nOne’s mother and father.\nEven if one should carry about one’s mother on one shoulder and one’s father on the\nother, and (while doing so) should have a life span of a hundred years, live for a hundred\nyears; and if one should attend to them by anointing them with balms, by massaging,\nbathing, and rubbing their limbs, and they even void their urine and excrement there,\none still would not have done enough for one's parents, nor would one have repaid\nthem.\nEven if one were to establish one’s parents as the Supreme Lords and Rulers over this\ngreat earth abounding in the seven treasures, one still would not have done enough for\none's parents, nor would one have repaid them.\nFor what reason?\nParents are of great help to their children; they bring them up, feed them, and show\nthem the world.\nBut, Monks, if, when one’s parents lack confidence, one encourages, settles, and\nestablishes them in confidence; if, when one’s parents are unwholesome, one\nencourages, settles, and establishes them in virtuous behavior (moral conduct); if, when\none’s parents are selfish, one encourages, settles, and establishes them in generosity;\nif, when one’s parents are unwise, one encourages, settles, and establishes them in\nwisdom: in such a way, one has done enough for one’s parents, repaid them, and done\nmore than enough for them.\n(Gotama Buddha)\n(Reference: AN 2.33)\n285", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "True Love:", "sutta_refs": ["AN"], "page": null, "page_start": 280, "page_end": 287, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "524e0632-6ed0-420d-ad29-dbe347cea8b6", "parent_id": "book-vol1:ch15:commentary:6", "content_type": "commentary", "text": "Repaying One’s Mother and Father (continued)\nAuthor’s Thoughts: We are born into the world to parents who provide us care or\nneeds to sustain life. In some situations, our parents may lack the understanding or\nability to guide us in the way that we expect. The expectations we have of our parents,\nwhat they should be and how they should function as our parents, can cause us to be\ndiscontent and have a strained relationship at best.\nIt is important to understand that our parents gave us life. They brought us into the\nworld and provided the care needed to sustain our life. These actions alone require\ntireless effort. This same Teaching can be applied to grandparents, non-biological\nparents, and the full range of caregivers who contributed to your upbringing and care\nfrom infancy to adulthood.\nWhat Gotama Buddha is sharing here is that parents provide great help to their children\nto “bring them up, feed them, and show them the world”. The amount of work and\neffort involved in just clothing, feeding, bathing, and guiding children in the world is\nexhaustive. Our parents do not always have the training or wisdom to guide us in the\nway that we “want” to be guided. Our obligations and expectations of our parents can\nleave us feeling abandoned, left out, or unloved. But these are just the feelings and\nemotions we have assigned to the lack of our parents meeting our own obligations and\nexpectations we set for them. This is most likely not how our parents actually feel\ntowards us.\nIf a child can be appreciative of the fact that our parents went through extensive and\nexhaustive efforts to bring us into the world and sustain our life, the way we repay an\nunwise parent, is to, when we are ready, provide them encouragement in developing\nconfidence in The Buddha, The Teachings, and The Community along with developing\nvirtuous behavior, generosity, and wisdom. In this way, then we have done enough for\nour parents.\nIf we have gained wisdom and understanding that can help our parents to realize a\nbetter life, we need to find humble ways to share that wisdom with our parents and\nprovide them guidance in these Teachings that will improve their life as repayment for\nthe guidance they gave us as a child, and do so without attachment to the outcome.\nOur parents are rarely going to meet the expectations we have of a “perfect parent”. If\nwe eliminate the expectations (i.e. the cravings/desires/attachments), and understand\nwe have the parents we have and then be thankful for the life that they have given us,\nthen perhaps we can eliminate whatever expectations we have and provide them\nunconditional “true love” that guides them in developing confidence, virtuous behavior,\ngenerosity, and wisdom.\nThis requires that we are learning and practicing these Teachings so that we can more\nreadily provide the wisdom that our parents would need, to improve the quality of the\nmind based on our intimate understanding of The Teachings and how to practice them.\nWe need to lead by example through a well established practice of these Teachings.\n286", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "True Love:", "sutta_refs": ["AN"], "page": null, "page_start": 280, "page_end": 287, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5a57b875-85e7-412d-9df3-5fd31b2ab5ef", "parent_id": "book-vol1:ch15:commentary:7", "content_type": "commentary", "text": "Life Partners\nIf you choose to have a life partner, look for individuals who are aware and\npracticing these same Teachings that you know to be beneficial to a content\nmind and a peaceful life. Find a partner who is dedicated to learning and\npracticing The Five Precepts, The Eight Fold Path, The Brahmā-vihāras and\nall these important Teachings from Gotama Buddha. Doing this, without ego,\nwill help you both walk the same direction in life. You can both walk towards\nEnlightenment supporting each other’s growth and progress.\nYou will most likely not find perfection or the person of your dreams because\nthat person only exists in the mind. But you could find someone who agrees\nthat this same “life practice” is a worthwhile pursuit, so that you can base\nyour life together and your family’s life around the foundation and core\nprinciples of these Teachings.\nSelecting a life partner based on these Teachings will create more harmony\nand peacefulness in the relationship and the life you intend to share together.\nA relationship that will potentially be part of your very last life without any\nfuture rebirths as you both progress towards Enlightenment and ultimately\nachieve it.\nYou are not going to find the perfect partner, that only exists in your own\nmind as a dream. But, you could find a partner who is an imperfect being\nwho is willing to learn, grow, and do the work along with you on The Path to\nEnlightenment. Just as you are imperfect, they will also be imperfect. But\nsupporting and encouraging each other, you can create the perfect life\ntogether.\n287", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "True Love:", "sutta_refs": ["AN"], "page": null, "page_start": 280, "page_end": 287, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cac98a93-16dc-4937-9063-ca7e169f57bf", "parent_id": "book-vol1:ch16:commentary:0", "content_type": "commentary", "text": "Chapter 16\nDissolving the Ego:\nEgo Serves No Purpose\nOur ego is a collection of experiences from the past and our future\nexpectations of ourselves. Ego is the accumulation of thoughts, ideas, and\nperceptions that we have of our self image and self identity. The ego will\ncontain arrogance, pride, judgment, and measure and compare itself as\nsuperior or inferior to others.\nDissolving the ego can be one of the hardest and most difficult aspects in\nthe pursuit of Enlightenment. So, it's best to start learning to dissolve the\nego early in your practice while ensuring to deeply explore this topic with the\nguidance of a Teacher.\nThrough our past experiences and the future expectations we have of\nourselves, we acquire a personal image of who we think we are but it’s a\ndelusion and our ego serves no purpose. The elimination of the ego is\nrequired to attain Enlightenment.\nAll our intentions, speech, and actions can be born out of our ego. We\nprotect our ego at all costs. It is often one of the strongest attachments we\nhave and is why it is one of the last things to go and easy to pick back up.\nOftentimes we judge others through our ego. We reflect those unwholesome\nqualities that exist inside of us onto others thinking it is the other person who\nhas these unwholesome qualities when, in fact, it’s actually our ego looking\nat itself.\nWe think someone is trying to be SO smart and show everyone how\nintelligent they are when, in fact, it is us who are the ones with this behavior.\nWe sometimes look at others with jealousy because they are trying to look\nso important or beautiful. When, in fact, it is us who is desiring and craving\nthis attention.\nWe often look at others as having ego, when it is us who has the ego.\nDo you see a theme?\nWhat we think and judge of others is what’s inside of us. We see others and\nit is like viewing a mirror. We see certain qualities in others because those are\n289", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2a8808d2-ad64-4a7d-a8c8-f0170ec3f66f", "parent_id": "book-vol1:ch16:commentary:1", "content_type": "commentary", "text": "the most present qualities within our own mind, so we project it to others\nand think it’s coming from them. We project the ego onto others and read the\nreflection as if it’s coming from the other person when, in fact, it is us.\nThis is one reason you should not judge another being but focus only on\nyour own practice and development of the mind. Do not be concerned with\nanother person’s “life practice” or how well you think they are or are not\npracticing these Teachings. Judgment serves you no purpose and only\nharms your own mind. You should only be encouraging, helpful, and polite\nwith loving-kindness and compassion for all beings.\nJudgment: attempting to determine what is right or wrong for another person\nwhile placing oneself above others with arrogance or pride (i.e. the ego).\nComparing that one is superior or inferior to another person. Attempting to\ndeclare who is wholesome or unwholesome, good or bad. Judgment is\nbased in “conceit”. Judgment is harmful to the mind and needs to be\neliminated to attain Enlightenment.\nInstead of judging others, you would like to practice discernment.\nDiscernment: is wise decision making based in wisdom. Discernment is\nhelpful to the mind and needs to be cultivated to attain Enlightenment.\nDuring Gotama Buddha’s lifetime, the word “ego” was not available for use.\nThe word ego did not come into use until recent times. Gotama Buddha\nreferred to two different aspects of the mind that we now refer to as “the\nego”.\nThe Ten Fetters taught by Gotama Buddha refer to “personal existence view”\nand “conceit” as what we refer to as “the ego”. These two (2) fetters/taints/\npollutions of mind need to be eliminated and completely dissolved to\neradicate the ego on The Path to Enlightenment.\nPersonal existence view: Eliminating the concept of a permanent self from\nthe mind. Realization of non-self.\nConceit: Elimination of arrogance, pride, judging, measuring or comparing\nas superior or inferior to others. Ego completely dissolved.\nThe Ten Fetters are the ten (10) individual aspects of the mind that need\nto be eliminated to attain Enlightenment. The word “fetter” is defined as:\n“a chain or shackle used to restrain a prisoner, typically placed around\nthe ankles”. The Ten Fetters are essentially keeping a being trapped in\nThe Cycle of Rebirth bound to the endless cycle of continuous rebirth\nexperiencing discontentedness over countless lifetimes.\n290", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "65c9b476-7504-480c-ae50-4dd59f797b5c", "parent_id": "book-vol1:ch16:commentary:2", "content_type": "commentary", "text": "It is not until one eliminates The Ten Fetters that a being’s mind is\nliberated from discontentedness and The Cycle of Rebirth. A fetter can\nalso be referred to as a taint or pollution of the mind. A taint is an impure\nquality of the mind and is why these need to be eliminated to attain\nEnlightenment. The Ten Fetters pollute the mind not allowing us to\nexperience the brightness and radiance of the Enlightened mind.\nPersonal existence view and conceit both need to be eliminated from the\nmind to allow the Practitioner to reside peaceful and calm. As long as the\nmind retains a personal existence view and conceit, it will continue to\nstruggle through personal and professional relationships finding\ndifficulties in your interactions with others.\nTwo of the most challenging fetters for one to eliminate can often be\n“personal existence view” and “conceit”.\nThis chapter is devoted to sharing Teachings to help you better understand\nboth of these fetters and how to eliminate them, but always keep in mind,\nseeking guidance with a Teacher is something that each Practitioner is going\nto need as they choose to learn and practice these Teachings. One would be\nunable to only read a book or take in content through some other resource,\nto eliminate the personal existence view or conceit to attain Enlightenment.\nGuidance is going to be required to deeply understand each aspect of The\nPath to Enlightenment and understand how to improve the condition of the\nmind to attain Enlightenment. This is true about all The Teachings of Gotama\nBuddha and especially true as it comes to understanding and eliminating\npersonal existence view and conceit.\nUnderstanding personal existence view oftentimes takes several\nconversations along with multiple resources for the average Practitioner to\nunderstand. Then, they will need specific Teachings of how to eliminate\n“personal existence view” from the mind with guidance from someone who\nhas accomplished this goal.\nTo eliminate personal existence view, a Practitioner will need to understand\nThe Universal Truth of Non-self as shared in the chapter titled “The Four\nNoble Truths: Establishing Right View” (Chapter 4) and in this chapter. It is\nsuggested that you read that as a refresher then come back to this chapter\nto continue your learning while seeking guidance from a Teacher.\n291", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e3e9fa49-ef44-4199-b08d-18b3b1f24c5a", "parent_id": "book-vol1:ch16:commentary:3", "content_type": "commentary", "text": "What is Self Image and Self Identity?\nTo understand personal existence view and how the unEnlightened mind\nholds onto the concept of a permanent self not understanding The Universal\nTruth of Non-self, it is important to explore what a self image and self identity\nare, as these will need to be eliminated to realize The Universal Truth of Non-\nself.\nSelf image: The mind wants to project a certain physical appearance and be\nperceived a certain way based on its outward projection of its desired image.\nThe mind accumulates certain external objects to assemble an outward\nappearance it wants to project into the world for favorable treatment by\nothers.\nJewelry, makeup, clothing, and other material possessions are acquired in\norder to project to others how the mind wants to be perceived in the world.\nThe mind would like to be perceived as successful, wealthy, intelligent,\nbeautiful, important, or other qualities it finds desirable, and looks for\nfavorable treatment by others based on physical objects that form a self\nimage the mind attempts to hold on to permanently.\nThis is due to the mind's lack of inner contentedness thinking that if others\nperceive you in a certain way, then it will create lasting inner fulfillment but\ninstead, the mind is merely chasing pleasant feelings (i.e, happiness,\nexcitement, elation) based on impermanent conditions. The pleasant feelings\nwill eventually fade, as they are based on impermanent conditions, and the\nmind will be back where it started from, no longer experiencing pleasant\nfeelings continuing to seek or long for something with a strong eagerness to\ncreate what it thinks will be lasting inner fulfillment.\nThe mind is stuck in a cycle of constantly looking for the next “thing” that it\ncan acquire to project its desired self image to the world longing with a\nstrong eagerness for pleasant feelings that are never permanent because\nthere is no permanent self image due to there being “no self”.\nAs long as the mind holds on wanting to project a self image due to the\nfetter/taint/pollution of personal existence view, it will never find permanent\npeace because it is attempting to base its inner fulfillment on impermanent\nconditions. Once the conditions that created the pleasant feelings change,\nthe mind can no longer sustain the pleasant feelings because they were\nbased on impermanent conditions, and the mind continues to seek and long\nwith a strong eagerness for the next “thing” to acquire to regain the pleasant\nfeelings.\n292", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3011311e-892c-4ef1-b6ad-d70dea518d78", "parent_id": "book-vol1:ch16:commentary:4", "content_type": "commentary", "text": "But, because the unEnlightened mind does not understand that\nimpermanent conditions will never create permanent contentedness, having\nignorance (unknowing of true reality) and it does not understand there is “no\nself”, it just continues the cycle of wandering and roaming for the next object\nof its affection never acquiring permanent contentedness until the mind\neliminates the fetter/taint/pollution of personal existence view no longer\ncraving to project a certain self image into the world realizing The Universal\nTruth of Non-self.\nSelf identity: The mind wants to project a certain identity and be perceived a\ncertain way based on those attributes or mental qualities. The mind holds on\nto specific attributes of the personality or life circumstances identifying with\nthose as being who you are as a person.\nFor example, “I am a Teacher”. “I am a Doctor”. “I am a Mother/Father”. “I\nam a wife/husband/life partner/girlfriend/boyfriend”. “I am a citizen of the\nUnited States of America”. “I am a Christian/Hindu/Muslim/Buddhist etc.”. “I\nam a business owner”. “I am wealthy”. “I am kind”. “I am friendly”. “I am a\nresponsible adult”. “I am a hard worker”.\nThe mind has countless labels that it attempts to identify with and fulfill in\norder to adopt and then project a certain self identity into the world. The\nmind holds on to these attributes as a self identity seeking pleasant feelings\nfrom these impermanent conditions. But because these labels of the self\nidentity are impermanent, when they no longer exist the mind experiences\npainful feelings (sadness, anger, frustration, irritation, annoyance, etc.).\nNot only does the mind hold on to a specific life partner, but it also holds on\nto the identity of being a wife/husband/life partner/girlfriend/boyfriend and\nthen feels less of a person when the mind can no longer identify with a\ncertain label.\nNot only does the mind hold on to the life circumstances of being a Doctor\nor the occupation of being a Doctor, but it holds on to the projected self\nidentification of being a Doctor as the mind wants to be perceived in the\nworld in a certain way. When the mind can no longer identify with this\nimpermanent label to create pleasant feelings, it then experiences painful\nfeelings.\nIt is not until the mind lets go of holding on to the self identity attempting to\nform pleasant feelings internally based on impermanent conditions of a self\nidentity that it can reside permanently peaceful and content. If the mind\ncontinues to long for and hold on to impermanent conditions of a self\nidentity, it will experience painful feelings as the conditions that created the\npleasant feelings are not permanent. It is not until the mind realizes The\n293", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "03594920-e21a-46d9-b1f5-55047824c72b", "parent_id": "book-vol1:ch16:commentary:5", "content_type": "commentary", "text": "Universal Truth of Non-self and stops attempting to satisfy the mind based\non impermanent conditions for a self identity, understanding there is “no\nself” that it will find inner contentedness.\nThe mind needs to understand and realize The Universal Truth of Non-self to\neliminate the fetter/taint/pollution of personal existence view to eliminate the\nmind’s longing with a strong eagerness to project a self image and self\nidentity into the world for pleasant feelings otherwise, it is welcoming painful\nfeelings or feelings that are neither painful-nor-pleasant at some point never\nexperiencing peacefulness, calmness, serenity, and contentedness with joy\nthat is permanent.\nUnderstanding The Universal Truth of Non-Self and The Fetter of\nPersonal Existence View\nThe Universal Truth of Non-self will help a Practitioner to understand that\nthere is no “you”, “me”, or “I” to facilitate eliminating the fetter of personal\nexistence view. We use the pronouns “you”, “me”, “I” and names given to us\nduring our life, but these are unfitting to truly explain what we are\nexperiencing in this human existence.\nThere is essentially a physical body and a mind that have come together for\nthis existence, but neither of these are “you” or “who you are”.\nThe challenge that human beings face is that we grow up with a name,\ntypically given at birth, that the mind starts to associate a certain self image\nor self identity with the given name. We start to adopt the thinking and false\nbelief that we are this name, forming self image and self identity around the\ngiven name. We oftentimes associate the physical body and/or the mind as\nbeing “the self” or “who you are”. But anything that the body or mind\nexperiences is not “you”.\nTake a finger and point to “you”. Where are “you”? Can you point to “you”?\nWhat are you pointing to now, the body or the mind?\nThat’s not “you”. Where are “you”?\nIf the body and mind are both impermanent, how could either the body or\nthe mind be a permanent self or “you”?\nIn reality, what exists is essentially bones, tissue, and fluids inside a big bag\nmade of skin. There is a consciousness, or mind, that has come together\nwith the physical body to form “a being”. A name was given to us at birth as\na label to make it easy for people to refer to us and for us, to attend to our\ndaily activities. Family and friends could not say: “Has that big bag of bones,\n294", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "16e75707-19d3-41c4-bbfb-4c80177098de", "parent_id": "book-vol1:ch16:commentary:6", "content_type": "commentary", "text": "tissue, and fluid come home yet?”. Instead, we need a name to make it easy\nfor people to know who we are referring to in our conversations.\nBut the challenge develops when the given name becomes adopted in the\nmind as “who we are”, and the mind forms self image and self identity\naround the name, the label, given during our life.\nHuman beings form a concept of a permanent self in the mind referred to as\na “personal existence view”. The unEnlightened mind thinks and falsely\nbelieves there is an actual permanent self when in reality, this does not exist.\nThe misunderstanding of a permanent self is comprised of such things as\nthe self image, self identity, expectations we have of ourself, and\nexpectations others have of us. The unEnlightened mind will falsely identify\nwith the body and/or the mind as being “the self”, thus, having a “personal\nexistence view”.\nBut, this is part of the mind’s ignorance (unknowing of true reality), delusion,\nor confusion. The self does not actually exist, but the unEnlightened mind\nhas the thinking, misperception, or false belief that there is a self. As long as\nthe mind continues to hold on to what it thinks is a self, described as\n“personal existence view” in these Teachings, it will not be liberated from\ndiscontentedness to experience Enlightenment.\nBecause the mind is holding on to its self image and self identity thinking\nthat is “who you are”, when it hears something agreeable or disagreeable\nabout its self image or self identity, the mind will become discontent.\nWhen the mind hears agreeable and pleasing compliments about the self\nimage or self identity, it will experience happiness, excitement, or elation as\npleasant feelings will often invade the mind. Then, when the mind hears\ndisagreeable and displeasing remarks about the self image or self identity, it\nwill experience sadness, anger, or frustration as painful feelings will often\ninvade the mind.\nDue to the personal existence view, the misperception or false belief of a\npermanent self, the mind cannot reside in the middle with calmness as it\nexperiences pleasant feelings associated with agreeable compliments and\npainful feelings upon experiencing the disagreeable remarks. With the mind\nholding on thinking there is a permanent self, it cannot reside peaceful and\ncalm as it will be looking out for the next agreeable or disagreeable\ncomment, needing to protect itself from its perceived external enemies and/\nor anticipation or seeking out of agreeable compliments to produce pleasant\nfeelings.\n295", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4eaefe0b-fb4e-4902-8a84-97cabd8e8f5a", "parent_id": "book-vol1:ch16:commentary:7", "content_type": "commentary", "text": "The mind will look to protect itself from disagreeable remarks, not wanting to\nexperience painful feelings. The mind can be constantly on guard with\nstrategies of self protection resulting in unwholesome intentions, speech,\nand actions. The mind will oftentimes become fearful of even the smallest\nlittle situations as it holds on to its personal existence view, being afraid to\nnot only hear disagreeable comments, but also fear death or any small\nexperience that the mind perceives as potentially causing harm to the\nphysical body or mind.\nThe unEnlightened mind does not realize that there is only a physical body\nand a mind that have come together for this existence but, in fact, there is no\npermanent everlasting self. There is nothing permanent that currently exists\nrelated to “a self\", so there is no need to be constantly on edge to protect\nagainst the potential of painful feelings, or be ready and willing to allow the\nmind to experience great happiness (i.e. pleasant feelings) when one\nreceives pleasing compliments. Basing one’s internal feelings on\nimpermanent conditions would only invite discontentedness into the mind.\nDue to the mind holding on to a self image and self identity, a Practitioner\nmay feel that they cannot associate with certain people or types of people as\nit would impact “who they are” diminishing one’s reputation. Rather than the\nmind being comfortable to reside with all beings peacefully and in harmony,\nthe mind judges others of who they feel they can and cannot associate with\nbased on superficial attributes, unable to practice loving-kindness and\ncompassion for all beings.\nThe personal existence view causes a dilemma for the mind in that it needs\nto constantly evaluate itself and others to determine if it feels comfortable in\nany given situation, unable to be at rest to reside peacefully. The mind can\nexperience anxiety and fear as it perceives what is happening around it as\ndiminishing or infringing on its self image or self identity. Destructive\nprotective habits are produced and one finds they are continually discontent\nin seemingly innocent situations. The mind can perceive harm to “the self” in\nthe most simple of circumstances believing that impending doom is headed\nyour way.\nThe mind’s confusion accumulates due to the misunderstanding that there is\na self and oftentimes reacts out of self protection rather than through\nwisdom, moral conduct, and mental discipline as taught in The Eight Fold\nPath.\nThe personal existence view needs to be eliminated to realize non-self in\norder to eradicate the problems associated with holding on to a permanent\nself in the mind allowing it to reside more peaceful, calm, serene, and\ncontent with joy, no matter what is or is not happening. Eliminating the\n296", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "06d37c21-0f5a-42dd-8d42-0b776a605fdf", "parent_id": "book-vol1:ch16:commentary:8", "content_type": "commentary", "text": "personal existence view will allow the mind to reside comfortably and in\nharmony with others, no longer plotting methods of self protection\ndeveloping unwholesome habits, but instead the mind will look for ways to\nbe more open and loving with all beings.\nTechniques to Realize Non-Self\nEliminating and eradicating the fetter of personal existence view will allow\nthe mind to peacefully and calmly exist without the constant need to protect\nand defend “the self”.\nThe mind can reside being generous, loving, kind, and compassionate to all\nbeings rather than pursuing selfish desires and strategies of self protection.\nThe mind can let go of impolite, unkind, unfriendly, and disrespectful\ninteractions with others because it will understand that the harmful words of\nothers only affect them not “you”, because there is no “you”.\nA mind without a personal existence view can be open and loving to all\nbeings because it is not judging others based on its own self image and self\nidentity, only choosing to associate with people who it feels are worthy of\nyour friendship. The mind will discover ways to develop lasting relationships\nwith all beings. Through eliminating the personal existence view, a mind will\nnot experience fear because it is not holding on to the physical body or mind\nthinking that any minor situation would cause permanent harm.\nIf there is still the concept of a permanent self, you will defend it, guard\nagainst it, and react with emotion based on the need to protect the self\nrather than respond calmly, peacefully, and with a concentrated mind. There\nis also the tendency to place the “self” above or below other beings with\njudgment, arrogance, and pride known as conceit.\nOnce the concept of a permanent self, which is part of the ego, has been\nfully dissolved and you realize “non-self”, you will no longer feel a need to\nmentally defend or protect the self because you will know it does not exist\nand, thus, will be able to attain and maintain a content mind no matter what\nis said about you by another person. The mind will not react negatively to\nothers’ intentions, speech, nor actions. The mind will not experience any\narising of anger or frustration even when someone is being impolite and\ndisrespectful. There is nothing to mentally defend or guard against because\nyou no longer have a concept of a permanent self in the mind, and it can see\ntrue reality which is just that someone is being impolite and disrespectful\nrather than absorbing this as an assault against your self image or self\nidentity.\n297", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d1061709-bdbe-46c7-9dde-6baa29baebb6", "parent_id": "book-vol1:ch16:commentary:9", "content_type": "commentary", "text": "To attain even the first Stage of Enlightenment, one needs to fully understand\nand realize non-self. It is typically through much learning, practice, and\nguidance with the help of Teachers that one will fully understand and realize\nnon-self. The Teaching on non-self is usually a Teaching approached later in\npractice as a Practitioner has already established a solid foundation of many\nother Teachings and one nears closer to the first Stage of Enlightenment\nhaving already experienced the Jhānas.\nIf you understand impermanence and that there is no condition that is\npermanent, then realizing non-self can be reflected upon in this way.\nIs the body yours? Does it belong to you? Will you be able to keep it forever?\nNo.\nIs the mind yours? Does it belong to you? Will you be able to keep it forever?\nNo.\nSo, what are we? We are nothing.\nThere is no permanent self that one can identify. There is no “you”, but we\nstill use this pronoun since there is nothing else fitting in the English\nlanguage to refer to “nothing”.\nUnderstanding “non-self” conceptually is one step of realizing non-self to\neliminate the fetter of personal existence view. Then, it is important to put\nthis Teaching into practice through daily life and a life practice, to include a\nspecialized meditation technique - if needed. This Teaching is typically\nexplored later in the process of attaining Enlightenment and should not be\nfocused on until there is already a well-established practice of many of the\nother Teachings and with the guidance of Teachers.\nThe mind will not be willing to let go of its personal existence view until\nit is well trained through the core Teachings found in The Eight Fold\nPath and a Practitioner is starting to experience the Jhānas.\nIn addition to specialized meditation techniques to help the mind understand\nthat there is no self, a Practitioner can choose to change the way the mind\nthinks of its relationship to material objects, people, and various parts of life.\nTo train the mind to let go and reside more peacefully, a Practitioner can\nmodify the language they use in reference to material objects, people, and\nvarious parts of life to help eliminate the way the mind thinks and believes\nthat a permanent self exists. When there is a self, the mind can become very\n298", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1ea9fe90-b1a4-46bf-9350-8e43b031c66f", "parent_id": "book-vol1:ch16:commentary:10", "content_type": "commentary", "text": "selfish, self centered, and self absorbed. The mind can attempt to control\nothers wanting things to be done in a certain way that is pleasing to the self.\nChanging the language one uses in everyday life can then influence change\nin the mind.\nRather than saying, and thus thinking, this is “my phone” a Practitioner might\nrefer to it as “the phone”.\nInstead of “my car” it can become “the car”.\nInstead of “my clothes” it can become “the clothes”.\nInstead of “my house” it can become “the house”.\nInstead of “my job” it can become “the place I work”.\nInstead of “my hair” it can become “the hair”.\nInstead of “I am hungry” it can become “the body is hungry”.\nInstead of “I have a headache” it can become “the head is feeling pain”.\nThese examples and others that you become aware of can be modified to\nremove the “my” or “me” from your language and how you interact in the\nworld and how the mind wants to hold on tightly.\nEssentially, the mind starts to disassociate with material objects,\nrelationships, and various parts of life as being “mine”. Because if the mind\ndeeply understands that there is no “you”, then how could anything be\n“yours” and belong to “you”?\nThrough training the mind by using different language, it can start to distance\nitself from thinking there is a permanent self and instead see true reality that\nnothing actually belongs to you. Therefore, the mind can easily “let go” of the\npersonal existence view, experiencing peacefulness rather than being selfish\nor feeling that something harmful is being done “to you”.\nAs long as the mind thinks and falsely believes that material objects,\nrelationships, and other aspects of life belong to “you”, then it will define\nitself through these and become highly discontent when things are not\nhappening the way the mind wants or desires.\nWhenever the mind is aware of pleasant feelings, painful feelings, or feelings\nthat are neither painful-nor-pleasant starting to arise associated with self\nimage or self identity, a Practitioner needs to apply Right Effort to cut them\n299", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "630d1e58-bd94-4aa5-addc-c70c7dcd95cf", "parent_id": "book-vol1:ch16:commentary:11", "content_type": "commentary", "text": "off and let them go. Otherwise, allowing the mind to experience feelings\nassociated with “the self” will only continue to reinforce its misunderstanding\nthat there is a permanent self, inhibiting it from realizing non-self. When any\nand all pleasant feelings, painful feelings, or feelings that are neither painful-\nnor-pleasant are experienced, a Practitioner should cut them off and let them\ngo.\nWhen there is no longer a self, the mind will not want to or feel a need to\ndefend itself when hearing negative or disparaging remarks about its self\nimage or self identity, and the mind will not experience any painful feelings\nassociated with disrespectful comments. And, when there is no self, the\nmind will not experience happiness, excitement, or elation when it hears a\npositive compliment about its self image or self identity.\nThe mind will reside unaffected, uninfluenced, and unshakable through\nhearing positive or negative comments about “the self” as the personal\nexistence view, or the self, will have been eliminated. The mind will no longer\nhave a misperception or false belief that there is a permanent self, therefore,\nit will reside unaffected by any comments related to the self image or self\nidentity.\nDetailed discussion and consultation with a Teacher is required to more fully\nunderstand The Universal Truth of Non-self and to implement practices to\neliminate the fetter of personal existence view.\nBecause a mind with personal existence view has the false belief that the\nbody and/or the mind is the self, or the permanent self, then anything a\nPractitioner can do to eliminate this confusion will help the mind see more\nclearly. Suggested approaches that a Practitioner can employ include the\nfollowing:\n- Receive guidance in how to use the “Meditation to Realize Non-Self” in\nthe chapter titled “Meditation: Developing Your Practice” (Chapter 11).\n- Change language used to disassociate the mind with the word “my” in\nconnection to relationships, objects, or various life situations.\n- Develop the perception of impermanence deeply observing in the world\nthat there is no object that is permanent. Soak into the mind that there is\nno object, situation, or circumstance that is permanent through observing\nthe truth through experiences in the world.\n- Wear simple clothing and make your appearance simple as desiring\nphysical beauty is cultivating your “personal existence view” and could be\nprojecting arrogance or pride.\n- Refrain from wearing any jewelry or body decorations including make up,\nand eliminate bodily scents such as perfumes and cologne. (This helps to\nestablish in the mind there is no desire to project a self image or self\n300", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e1c2a230-0a2c-4303-908e-c6f91f9e7299", "parent_id": "book-vol1:ch16:commentary:12", "content_type": "commentary", "text": "identity. It trains the mind to practice non-attachment to the body’s image\nor identity. The mind can be trained to reside unaffected by others’ views\nof the image of the body and others’ opinions will have no effect on the\ncontentedness of the mind helping to eliminate personal existence view.)\n- Remove head and facial hair, eliminate the craving to beautify the body.\n- Eliminate your interest to project a personal image through “cutting off”\nand “letting go” of any feelings or interest in the mind to mentally project\nor protect the self image or self identity.\n- Consult and seek guidance with a Teacher over multiple sessions to\ndeeply understand The Universal Truth of Non-self to receive instruction\non how to eliminate personal existence view from the mind.\nIt is important that we distinguish the difference between non-self and a soul.\nGotama Buddha taught that there is no permanent self as part of his\nTeaching on The Universal Truth of Non-self, but he left The Teaching about a\nsoul as undeclared. See the “Simile of a Man Were Wounded by an Arrow\nThickly Smeared with Poison” to understand Gotama Buddha did not\ndeclare a Teaching concerning a soul and left this as undeclared. This simile\nis located at the end of the chapter titled “Transforming The Three Poisons:\nCraving, Anger, and Ignorance” (Chapter 8).\nUnderstanding The Fetter of Conceit\nConceit is the attributes of arrogance, pride, judging, measuring or\ncomparing as superior or inferior that pollute the mind. This causes the mind\nto produce intentions, speech, and actions that only backfire as others find\nconduct originating in conceit as displeasing, tasteless, and inappropriate.\nA person who projects arrogance and pride is most often rejected in\npersonal and professional relationships as one attempts to place themselves\nabove others to feel superior. This behavior originates in our countless\nexistences in the animal realm as there is oftentimes a clear “pecking order”\nwithin a given herd or pack of animals which is needed for survival. But, in\nthe human realm this non-virtuous behavior is not needed and not\nappreciated as being acceptable among human beings who are interested in\npracticing fairness and equality while having loving-kindness and\ncompassion for all beings.\nA person who puts themselves below others feeling inferior is often viewed\nas weak and incapable of being trusted or other virtuous qualities. An\nindividual who puts themselves below others can oftentimes look up to other\nbeings with a mind that is shaken, unsteady, and uncalm fearing potential\nharm from others, unable to reside relaxed and peaceful with a concentrated\nmind. This inhibits a person from gaining opportunities to apply their\n301", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f7d2adae-5576-4968-916c-d25ab7218c9b", "parent_id": "book-vol1:ch16:commentary:13", "content_type": "commentary", "text": "intelligence and skills to beneficial projects that would help improve one’s\nlife.\nJudging others only puts a wall between you and others as the mind is\nunable to practice generosity, loving-kindness, compassion, sympathetic joy,\nand equanimity with all beings in all situations. Judging others only harms\nyou as you will drive away those who are disinterested in comments,\nremarks, and discussions where an individual is placing themselves in a\nposition of judging others.\nDue to the pollution of conceit that is part of the ego, a being constantly\nstruggles to find its place in the world because it needs to continuously\nsearch whether it is above or below others, causing a burden to the mind.\nThe mind functions much like an animal being uncomfortable unless it knows\nexactly where it is in the “pecking order” of the herd or pack of like species.\nActing upon any feelings of conceit, the accumulated arrogance, pride,\njudging, and measuring one’s self as superior or inferior to others only\ninhibits one from experiencing the fullness of life where they can benefit from\nall relationships and opportunities. Instead of fruitful outcomes, a person\nwith conceit would be limited to only a handful of relationships that will\ntolerate their constant need for superiority or their lack of confidence in\nfeeling inferior.\nConceit inhibits one from being a true member of a team and instead is\nlooking for how to gain all the glory and attention to create pleasant feelings\nin the deluded mind. Team members become disinterested in associating\nwith someone who is incapable of sharing in the success of the entire team\nas a team player but instead, appears to only be out for attaining their own\nselfish satisfaction.\nWhen we think that we are “right” and everyone else is “wrong”, conceit and\narrogance (i.e. aspects of the ego) is firmly rooted in the mind.\nA being with conceit will struggle to find opportunities to improve its life and\nstruggle to find individuals willing to participate in life activities that can be\nrewarding and fulfilling.\nThe fetter of conceit will motivate impolite, unkind, unfriendly, and\ndisrespectful intentions, speech, and actions that only serve to drive people\nand opportunities away from you rather than bring people towards you to\nassist in producing beneficial outcomes for all individuals involved.\nConceit held in the mind can lead to fights, arguments, hostility, murder, and\neven global conflict or war. Countless lives have been ruined and wasted\n302", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9f6f7bf9-7ca5-4a60-ac23-bf8efe9fc2ef", "parent_id": "book-vol1:ch16:commentary:14", "content_type": "commentary", "text": "through decisions based in conceit that have lasting and long term\nconsequences unforeseen by a person who is blinded by the cloud of ego,\nunknowing of true reality, and unaware of these Teachings to liberate the\nmind from its daily struggles and difficulties.\nA wise Practitioner will apply energy and effort through a dedicated life\npractice to eliminate any and all conceit from the mind, thus, realizing the\nbenefits of being able to peacefully reside in harmony with all beings.\nEliminating conceit from the mind will result in beneficial outcomes for you as\nthe mind becomes more comfortable to reside in personal and professional\nrelationships without a need to be superior or inferior. Instead, the mind will\nlook for ways that everyone can “win” rather than looking for the selfish\nsatisfaction and the desire to project its own arrogance and pride.\nTechniques to Eliminate Conceit\nAnytime a Practitioner observes arrogance, pride, judging, measuring or\ncomparing as superior or inferior arising in the mind, they need to practice\nRight Effort taking active steps to eliminate these unwholesome qualities and\narise wholesome qualities.\nThere is no benefit to arrogance, pride, judging, measuring or comparing as\nsuperior or inferior arising in the mind, so when it is observed, one needs to\ncut it off and let it go.\nAllowing even the smallest amount of conceit to trickle into your\nconversations, discussions, or relationships will have devastating effects that\nresult in harmful outcomes (i.e. unwholesome Kamma).\nThe more readily a Practitioner becomes aware of the arising conceit, they\ncan take active steps to eliminate it from the mind. Cutting this back further\nand further through catching it earlier and earlier, the mind can eventually\neliminate conceit from ever arising. But, a Practitioner will need to\nunderstand what conceit is so that as the mind is aware of its arising, it can\nbe cut off and eliminated from the mind.\nA wise Practitioner can also take proactive steps towards the elimination of\nconceit through initiating various practices into their daily life. For someone\nwho is unfamiliar with Buddhist Teachings or Buddhist culture, these\npractices may seem quite foreign and a challenge to understand. You should\nseek guidance to understand any practices that are not fully understood as\nto why these are helpful to eliminate conceit and how to implement these\ninto your daily life.\n303", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "868769d0-4e08-47b4-9e41-dcc7571dd5b4", "parent_id": "book-vol1:ch16:commentary:15", "content_type": "commentary", "text": "There are several practices that could help you to eliminate conceit. I offer\nthe following as potential examples of how to eliminate conceit.\n- Say “thank you”, “sorry”, speak politely using “sir, ma’am, or other\nrespectful pronouns” and say “I do not know” as needed and as\nappropriate.\n- Sleep in a low position that is not elevated or luxurious and sit on the floor.\n- Do tasks that you feel are “beneath” you.\n- Listen to others teach you wisdom without any interest to teach them.\n- Wash people’s feet. People you have no association with, if possible.\n- Show respect and gratitude to all people with a “wai” as done in Thai\nculture.\n- Show generosity, loving-kindness, and compassion to all beings,\nespecially people you find challenging to be friendly towards.\n- Eliminate judgment of others with no comparisons that you are superior or\ninferior to others.\n- Be kind and gentle because it’s the “right” thing to do.\n- Ask others for advice and what they learned in life, just listen without\ntrying to prove anything.\n- Help others without any expectation of a return favor or positive benefit for\nyourself.\n- Seek guidance of a Teacher helping the mind to admit to itself that it does\nnot know everything and needs help in this world.\n- Eliminate your interest to project arrogance, pride, judgment, measuring or\ncomparing as superior or inferior through “cutting off” and “letting go” of\nany feelings or interest in the mind that resembles these unwholesome\nqualities.\n- Consult and seek guidance with a Teacher over multiple sessions to\ndeeply understand the fetter of conceit to receive instruction on how to\neliminate conceit from the mind.\nNever Assume The Ego Has Been Eliminated\nWe must always and forever develop our practice to “eliminate ego” and\nnever “assume” it has been extinguished. The ego will always attempt to get\nyou to think it has been eliminated as it is like a bad tenant that never pays\nrent and does not want to leave.\nThe moment the mind convinces you that the ego has been eliminated is a\nmoment that you know that ego still exists. Instead, never assume the ego\nhas been eliminated, and constantly work towards being humble and down\nto earth in any and all situations.\nA Practitioner who learns and practices these Teachings from Gotama\nBuddha will develop profound wisdom. It is especially important for one who\n304", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a406c787-9477-4d90-9c58-28cdaec86258", "parent_id": "book-vol1:ch16:commentary:16", "content_type": "commentary", "text": "has deep wisdom to always practice being humble. A truly wise individual is\nwise enough to know to always practice being humble and has no need to\nproject arrogance, pride, judge others, or otherwise allow conceit into the\nmind or into their daily interactions.\nThere is no benefit in projecting self image, self identity, arrogance, pride,\njudging others, measuring and comparing one’s self as being superior or\ninferior to others. You will find that your personal and professional\nrelationships will blossom when personal existence view and conceit is\neliminated.\nThrough eliminating the fetters of personal existence view and conceit, the\nmind can reside peaceful and calm no matter what is or is not happening\naround you.\nThe ego props us up and protects “who we think we are” and “our self\nimage”. It is very difficult for one to see their own ego.\nThere is no need to mentally protect yourself from anyone when there is “no\nself”. A peaceful, calm, serene, and content mind with joy that does no harm,\nonly needs to walk with “wisdom and a smile”.\nA wise person only needs to walk with wisdom and a smile. They have no\ndesire to project a self image, self identity, arrogance, pride, judge others, or\nmeasure and compare themselves as superior or inferior. A wise person\nknows there is no benefit in doing so, therefore, they only need to walk with\nwisdom and a smile.\nThe ego is held deeply inside the mind and blocks us from realizing our full\npotential because we “think” we already know who we are and what we\nshould be doing in the future. It blocks us from healthy relationships and\nconnecting to other beings with a pure mind and pure intentions.\nThe ego can block us from learning and growing with wisdom shared by\nother beings because we think we already “know it all”.\nDissolving the ego is easier said than done. Because we have spent a\nlifetime acquiring the ego and many countless hours thinking about what we\nwant to do in the future, it is very hard to let go of the ego. There is self\nimage and self identity along with many other attributes that comprise the\nego, and if we hold on to the ego, we will create discontentedness for\nourself, never being able to fully experience the Enlightened mind.\nTo reach Enlightenment, the ego must be dissolved, dismantled, and\neradicated. The ego serves no purpose.\n305", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5dd2921b-4a0b-4c9a-a733-06502b8bb6c1", "parent_id": "book-vol1:ch16:commentary:17", "content_type": "commentary", "text": "Gotama Buddha explains just how dreadful, bitter, vile, and obstructive it is\nto allow ourselves to dwell in praise, pride, and ego in the following\nTeaching.\nGain, Honor, and Praise, Are an Obstacle Even For an Arahant\nMonks, gain, honor, and praise, I say, are an obstacle even for a Monk who is an\nArahant, one with taints destroyed.\nWhen this was said, the Venerable Ānanda asked the Master Teacher Gotama: ‘Why,\nVenerable Sir, are gain, honor, and praise an obstacle even for a Monk with taints\ndestroyed?’\nI do not say, Ānanda, that gain, honor, and praise are an obstacle to his unshakable\nliberation of mind. But I say they are an obstacle to (his attainment of) those peaceful\ndwellings in this very life which are achieved by one who resides diligent, dedicated,\nand determined. So dreadful, Ānanda, are gain, honor, and praise so bitter, vile,\nobstructive to achieving the unsurpassed security from bondage (Enlightenment).\nTherefore, Ānanda, you should train yourselves thus: ‘We will abandon the arisen gain,\nhonor, praise, and we will not let the arisen gain, honor, and praise persist obsessing\nour mind.’\nThus should you train yourselves.\n(Gotama Buddha)\n(Reference: SN 17.30)\nProgress Towards Eliminating The Ego\nYou will know the ego is starting to diminish when the mind is no longer\ninterested in taking credit for the wholesome deeds you participate in, but\ninstead, is more interested in seeing wholesome things happen for all beings.\nThe mind will not be affected by praise nor disrespect. If someone tells you\nthat you have ego and the mind experiences painful feelings, such as,\nsadness, anger, frustration, irritation, annoyance, etc., then the mind still has\nego.\nComparing yourself to others will be entirely eliminated and there will be no\ninterest in judging others (looking down on others) for any reason. A\nPractitioner will choose to cultivate and practice wholesome intentions,\nspeech, and actions because it is the “right” thing to do, not because one is\nlooking for a reward or acknowledgment of their wholesome ways.\n306", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aca45b7e-0acb-4601-aa04-51a4c541ce40", "parent_id": "book-vol1:ch16:commentary:18", "content_type": "commentary", "text": "An individual without ego will be able to be polite, kind, friendly, and\nrespectful to any and all beings with loving-kindness, compassion,\nsympathetic joy, and equanimity regardless of that person’s intentions,\nspeech, or actions. There will be no conditions that are required of you to\npractice these good wholesome Teachings, and there are no conditions that\nwould prevent you from practicing these good wholesome Teachings.\nA wise Practitioner will never conclude their ego has been eliminated and\ninstead always be watchful to never allow the ego to remain in the mind\nrooting it out whenever it raises its ugly head.\nTeaching Through Ego\nGotama Buddha reached Enlightenment during his six (6) years of training\nthe mind then had a lifelong practice of maintaining the mind. He knew, for\nhimself, that he attained Enlightenment as a completely liberated mind is\nvery noticeable to the person who has attained it.\nWhile he knew he had all the answers, others around him taught their\nteachings which did not lead to Enlightenment.\nGotama Buddha’s Students attained Enlightenment and they knew the truth.\nThere were still plenty of people during his lifetime who did not learn and\npractice Gotama Buddha’s Teachings.\nThere is a reason Gotama Buddha only ever taught Students that chose to\nlearn with him.\nHe did not go out in search of Students. He allowed them to come find him.\nIt is important not to “crave” Students as the mind will shutdown and lose\ntranquility. Craving is the problem; non-clinging, non-attachment, non-\ncraving, and Enlightenment is the solution. With craving, there is no\nEnlightenment even if the mind is craving more Students.\nA Student needs to seek out the help of a Teacher for guidance. This act\nalone helps to reduce ego for a Practitioner. The Student needs to open the\nfront door and welcome The Teachings into the mind with trust and respect.\nWithout the Student opening the door, the Teacher cannot breathe healthy\nlife into the mind, thus, the Student will not have The Teachings to make\nimprovements.\nIt is only a Student who lowers the ego, seeks out a Teacher, and seeks\nguidance through questions that will allow The Teachings to penetrate the\nmind, then ultimately improve their life practice on The Path to\nEnlightenment.\n307", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2663d076-96db-4e60-8ba3-f4cab91f9292", "parent_id": "book-vol1:ch16:commentary:19", "content_type": "commentary", "text": "The Student needs to do the hard work of transforming the unwholesome\nmind into a wholesome and pure mind.\nA Teacher cannot create Enlightenment for their Students. A Teacher cannot\n“give” their Students Enlightenment. It is only through diligent study,\npractice, and commitment to learning and practicing The Teachings that a\nStudent can actively work towards Enlightenment. A Student will need to\nhave gratitude, appreciation, and respect for The Teachings and their\nTeacher.\nA Teacher can teach, inspire, encourage, and offer guidance but it is the\nStudent that must decide Enlightenment is an important pursuit for their life\nand commit to their own growth. The Student needs to seek out Teachers\nwho can assist them on their path to Enlightenment.\nA Teacher cannot seek out Students as unEnlightened beings will be so\nattached to their current Teachers and their current practice while perhaps\nhaving ego. A Teacher who seeks out Students will always meet a brick wall.\nA Teacher who knows they have The Teachings that lead to Enlightenment\ncan do little to nothing to “convince” a Student to study or practice. The\ninterest to study and pursue Enlightenment must be initiated by the Student.\nA Student will need to reach out to Teachers for guidance learning how to\nestablish a healthy relationship built on a foundation of kindness, politeness,\ngratitude, and respect in all directions. Only a Buddha would be able to\nattain Enlightenment without the assistance of Teachers. While all other\nPractitioners are able to experience Enlightenment, they would need the\nguidance of Teachers and a well developed practice of these Teachings.\nStudents should seek guidance through asking questions to gain\nunderstanding while developing an honest and respectful relationship with\ntheir Teachers.\nTeachers should only provide guidance to Students when they request\nguidance through asking questions and/or designating one as their Teacher.\nSeek Teachers without craving, anger, and ignorance (unknowing of true\nreality) who have eliminated the ego and who have realized non-self. These\nare the people who have attained Enlightenment and will be the best\nTeachers to guide you.\nIt would be very difficult for a Teacher to guide others towards Enlightenment\nif they have not yet attained Enlightenment.\n308", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "be567b08-5958-4c98-b2c2-3a61c253f39d", "parent_id": "book-vol1:ch16:commentary:20", "content_type": "commentary", "text": "As one progresses in learning and practicing these Teachings, there will be\ndeep wisdom that is acquired. Sometimes the simplest and most apparent\ntruth that you see in a situation can be applauded as profound wisdom by\nthose who are not on The Path to Enlightenment because they are unaware\nof the truth and wisdom within these Teachings. Compliments and words of\nadmiration from others can often invade the mind producing even more\nexcessive amounts of conceit - if the Practitioner allows the praise to obsess\nthe mind.\nWhile it is beneficial for your life to learn and practice these Teachings, it is\nimportant to always remain humble. Whether it be with friends, parents,\nfamily, or other associates and Teachers, you need to understand that\nprojecting arrogance or pride as it relates to your life practice and progress\non this path would only inhibit your own further progress while dissuading\nothers from exploring Gotama Buddha’s Teachings.\nIt is possible for a Practitioner to view the beneficial and constantly\nimproving focus, concentration, deep memory, and clarity of mind as\nqualities to take pride in while looking down on others who are lacking\nconcentration or otherwise experience a muddled mind with\ndiscontentedness. In some cases, a Practitioner can even start to feel so\nsuperior based on their wisdom of these Teachings rather than staying\nhumble to continue their learning and progress on The Path to\nEnlightenment, arrogance, pride, and ego can take over even pushing away\nthose who helped them to acquire a foundation and deep practice of these\nTeachings.\nGotama Buddha himself spoke of Students who would eventually reject him\nand his Teachings perhaps even attempt to steal what he taught as being\ntheir own Teachings.\nStudents can sometimes become unfriendly and disrespectful to the very\nperson who guided them to realize benefits on The Path to Enlightenment. It\nis extremely dangerous for a Student to allow arrogance or pride to invade\ntheir mind thinking they are more superior than their own Teacher. It is the\nTeacher who helped them get established and make significant progress on\nThe Path to Enlightenment, so choosing to have arrogance or pride in a\nrelationship with your Teacher would not produce a beneficial outcome for\nyou to continue to progress towards Enlightenment.\nGratitude, appreciation, and respect along with humbleness are foundational\naspects of a mind that will ultimately become Enlightened. If a Student\nremains with gratitude, appreciation, respect, and humbleness towards their\n309", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "763516ac-061a-4c23-8abb-b6e26681f48e", "parent_id": "book-vol1:ch16:commentary:21", "content_type": "commentary", "text": "Teachers, they can continue to develop their mind experiencing complete\nliberation.\nBut, one who decides to reject their Teacher’s kindness out of their own\narising conceit, will continue to struggle through their own arrogance and\npride lacking the ability to come close to senior members of The Community\nwho can provide guidance to eliminate the ego to ultimately attain\nEnlightenment.\nThese Teachings are based in over 2,500 years of generational sharing\nbased purely in generosity, loving-kindness, compassion, sympathetic joy,\nand equanimity. A sincere and devoted Teacher is not choosing to share\nthese Teachings for any selfish benefits as their goal should only be to help\nothers. A Practitioner would need to approach these Teachings, and thus,\nthe senior members of The Community including Teachers with gratitude,\nappreciation, and the qualities of generosity, loving-kindness, compassion,\nsympathetic joy, and equanimity.\nWhile a Student can oftentimes struggle to eliminate the ego, just through\nseeking guidance from a Teacher is helpful in eliminating arrogance, the ego,\nfrom the mind. Seeking guidance would require a Student to develop a\nhealthy relationship based in gratitude, appreciation, and respect.\nIt is important for a Student to always be respectful towards Teachers as\nwithout their wisdom, they would be unable to progress on The Path to\nEnlightenment.\nLikewise, a Teacher needs to maintain gratitude, appreciation, respect, and\npractice humbleness with all Students. A Teacher should be among the\ndeepest Practitioners of these Teachings. A Student will look to their Teacher\nas an example of how these Teachings should be practiced in daily life\nemulating their wisdom, moral conduct, and mental discipline.\nIf a Teacher is not practicing politeness, kindness, friendliness, and respect,\nthe Student would be lost in how to practice these same qualities of mind.\nStudents who are choosing to diligently learn, reflect, and practice The\nTeachings should be appreciated by the Teacher. Without determined,\ndedicated, and diligent Students who choose to actively learn and progress\non The Path to Enlightenment, these Teachings would soon fade out.\nBut over countless generations, these Teachings have continued to be\nshared into the world based on mutual gratitude and respect among\nStudents and Teachers. As soon as either a Student or a Teacher allows the\nego to enter into the relationship and the process of clearly transmitting\n310", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0ff7425f-b872-4ef3-85c0-e91b9d81d331", "parent_id": "book-vol1:ch16:commentary:22", "content_type": "commentary", "text": "these Teachings, it will pollute and hinder the ability of The Teachings to be\neffective at eradicating discontentedness from the mind of all beings.\nIt is not possible to teach with ego nor teach through ego. The ego needs to\nbe eliminated, eradicated, and destroyed for there to be a successful\nStudent/Teacher relationship and success in experiencing the Enlightened\nmind.\nAs a Community, we must always remember that it is not through our\nhistorical texts, intellectual knowledge, or words that we are able to share\nwith the world the way leading to the complete elimination of\ndiscontentedness but instead, through our virtuous actions.\nIt is our bodily, verbal, and mental actions, as shared in The Eight Fold Path,\nthat will help others observe the way of practice leading to the complete end\nto discontentedness.\nA wise Practitioner will always and constantly remain watchful to never\nassume the ego is eliminated, actively applying their dedication to humbly\nlearn and practice these Teachings to eliminate, eradicate, and destroy the\nego.\nWashing Feet\nWashing someone’s feet can be powerful for them and you. It cultivates\nhumility and a caring mind. It will help you to eliminate ego and is a practice\nthat you should consider to incorporate into your life practice.\nIn Thailand, it is part of the culture to wash the feet of your parents or other\nmembers of the family to show gratitude and respect. It is not a forced\naction or expected. It is up to the individual to decide if it’s something they\nshould or should not do.\n311", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c7c12921-7db7-4759-8ae7-7a070d169062", "parent_id": "book-vol1:ch16:commentary:23", "content_type": "commentary", "text": "Thais practice washing feet at special times during the year. Mother’s Day,\nFather’s Day, birthdays, new years, and any time during the year they would\nlike to share this special experience with those close to them.\nIt is common to wash your parents’ feet on your birthday to thank your mom,\ndad, grandparents, members of the family, and Teachers for helping to guide\nyou in life. No matter what our relationship is with our parents, they did\nstruggle for many years to provide us our existence. We could never repay\nthem enough for the hard work of providing us this existence and the\nsustaining of our human life.\nWashing the feet of family members, friends, Teachers, and people to whom\nyou would like to show gratitude, appreciation, and respect, can help you\ncultivate a mind of loving-kindness and compassion while eliminating the\nego. Each time you do, it gives you a chance to delicately provide a soothing\nand loving touch of the feet, that penetrates the heart and the mind.\nThis practice could help anyone who would like to not only say “I love you”\nwith words, but also with actions.\nWhen you wash someone’s feet, you are saying through your actions “I love\nyou”, “I respect you”, and “I have gratitude and appreciation for you”. It is\nmuch more potent than anything you could ever say as actions speak much\nlouder than words. A caring grasp, a nurturing way of washing the feet says\neverything you need to say but in the more powerful method of\ncommunication - through actions.\nLearning how to love without attachment is very important. It is possible to\nlove without attachment. Care and love can come from a place of non-\nattachment and this practice can help you cultivate this mental state into\nyour life for those who have had the most influence in sharing wisdom to\nhelp you grow and progress in this life.\nWashing the feet of others is also a powerful practice to eliminate the ego.\n312", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dissolving the Ego:", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 312, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3ed8e7da-cbca-422b-8904-662d5a3fb835", "parent_id": "book-vol1:ch17:commentary:0", "content_type": "commentary", "text": "Chapter 17\nEliminating Fears:\nAre You Really Scared?\nOur fears play a significant role in inhibiting us from realizing our full potential\nin life. We get a good idea and either do not pursue it all the way or we give\nup at some point because we fear failure, so we fail because we do not even\ntry.\nThere are countless fears in life that the mind has the potential to hold on to\nincluding the fear of death.\nThrough the process of pursuing Enlightenment, you need to eliminate\nall fears from the mind including the fear of death. You will also need to\ntrain the mind to trust all beings. Eliminating your fears will help you to\ntrust all beings.\nThe best way to eliminate fears is to put the mind into whatever situation it\nfears to train it that there is nothing to be afraid of. For example, if you fear\nbeing alone, the loneliness is the mind experiencing discontentedness, so\nput the mind in many situations where it is alone until you are content being\nalone, no longer experiencing loneliness. Go shopping, travel, take walks in\nthe park, or any other countless activities - do them alone. This will train the\nmind to reside peaceful and content while being alone.\nAttempting to always have people around you filling your day with constant\ninteractions to avoid loneliness, is not solving the true problem as it is\nimpossible to always have people around you due to The Universal Truth of\nImpermanence. The true challenge the mind is experiencing is that it is\nuncomfortable being alone, therefore, train it to be alone so that it will never\nexperience loneliness. Do not avoid being alone by attempting to have\nconstant interactions as this is impossible and does not solve the true\nproblem.\nIf you fear being alone, this could mean you are attached to always being\nwith other people and that is why the mind is discontent. You are attached to\nbeing with others. If the mind “craves” being with others, then do just the\nopposite and train it to be alone. You must eliminate all cravings and desires\nincluding the constant craving for being with others.\n314", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Eliminating Fears:", "sutta_refs": [], "page": null, "page_start": 314, "page_end": 318, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "699fc4e4-aca8-4a90-b1a3-a19b9e03c227", "parent_id": "book-vol1:ch17:commentary:1", "content_type": "commentary", "text": "The pursuit of Enlightenment is an independent journey with guidance from\nTeachers. You must get comfortable with being alone in your meditation and\nin daily activities. Eliminating craving/desire/attachment and eliminating the\nconstant craving and desire for “things”, means you will need to be content\nwith just being alone.\nYou will not always be alone because everything is impermanent except for\nEnlightenment and The Natural Laws of Existence. You will have family,\nfriends, and associates; but to attain Enlightenment, you must be\ncomfortable with being alone and not fear anything.\nA mind that has no fear of failure, death, loneliness, or other fears is a\nmind that is independently satisfied and able to function without\ncraving/desire/attachment, which will always and forever bring the mind\ncontentedness. Eliminating mental craving/desire/attachment will\neliminate discontentedness of the mind.\nAnother form of fear can cause aversion to people or situations. You may\nhave fear of those people or situations for countless reasons. To develop a\nstable, steady, and calm mind, you will need to be able to exist in any\nsituation without discontentedness. You must train the mind to be content in\nany and all situations while protecting your own contentedness.\nSo, if you have aversion to certain people or types of people, put the mind\ninto situations where you encounter those people and types of people, so\nthat the mind will not have any fear and develop loving-kindness and\ncompassion for all beings.\nIf the mind is discontent around other people and craves solitude, (meaning\nyou are attached to solitude), place the mind in situations where you are\naround people and train the mind to be content in the presence of others.\nTo eliminate fears, you will need to do exactly the opposite of what the mind\nwants. Giving into the fear through attempting to avoid whatever the mind\nfears does not actually solve the problem. It is just allowing the mind to avoid\nwhat it fears by not encountering the uncomfortable situation, therefore, the\nmind will continue to retain the fear, holding on to what it wants which\nproduces the discontent feeling of fear, constantly looking out to be on guard\nensuring it avoids those situations but never solving the true problem in the\nmind.\nIf you have fear of specific situations, you will need to get comfortable to\nexist in those situations. Put the mind in those situations you fear so that the\nmind accepts that there is nothing to fear, and you can function without\ndiscontentedness in that situation.\n315", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Eliminating Fears:", "sutta_refs": [], "page": null, "page_start": 314, "page_end": 318, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fbd48869-ddee-4b94-8353-7453e5f9e39f", "parent_id": "book-vol1:ch17:commentary:2", "content_type": "commentary", "text": "Because the mind needs gradual training, you may need to do this slowly to\nallow the mind to slowly adapt to the situation and eliminate the cravings/\ndesires/attachments that is causing the fear. This way, the mind can then\neliminate the discontentedness by overcoming the fear.\nFor example, if you fear going back to a school where you were kicked out\ndue to the administration’s discrimination, which resulted in poor treatment\nof you and that has left scars in the mind, you must overcome this mental\ntrauma by training the mind.\nIf you have since obtained access to the education through various means\navailable to you to combat the discrimination, you could slowly get the mind\ncomfortable and content with going back to the school to overcome the fear\nand past trauma.\nYou could drive to the school and park in the parking lot, just exist there and\nallow the mind to be calm. Meditate in the car, calm the mind, and allow it to\nadjust.\nIf you would like to step forward that day or in future days of training, next\nget out of the car and take a walk through the campus. At any time you feel\nfear or anxiety, do not run in fear. Sit down, breathe, relax, and train the mind\nto overcome the fear and attain contentedness.\nNext, make your way into the school buildings and interact with people.\nObserve the mind with “Right Mindfulness” and at any time you need to just\nsit, breathe, and calm the mind, do that by applying “Right Effort”. Release\nthe fear and know that this place, its buildings, its people, and anything\naround you cannot hurt you. Only you can hurt yourself.\nThere is no reason to fear. It is your own cravings/desires/attachments that\ncause the mind discontentedness. No one and nothing can cause the mind\ndiscontentedness. It is the mental clinging to the past experiences that is\ncausing the mind to be discontent (i.e. experience fear).\nMaintain the mind in the present moment, realize you are doing nothing but\nbreathing, therefore, since you are not causing any harm, no harm will be\nreturned to you. Allow the mind to remain calm and peaceful in the present\nmoment.\nYou can apply this same method of training to other situations you fear as\nwell. Find a way to gradually and slowly, but without being complacent, to\nalways work towards attaining forward progress. Train the mind to feel\n316", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Eliminating Fears:", "sutta_refs": [], "page": null, "page_start": 314, "page_end": 318, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "526b9e1f-2bac-4b4e-bfbd-859932f6ed55", "parent_id": "book-vol1:ch17:commentary:3", "content_type": "commentary", "text": "comfortable and “satisfied with what is”. Train the mind to be content with all\npeople and all situations.\nAnother example of eliminating fear would be that if the mind was involved in\na vehicle accident where it now fears driving or being in a vehicle, you will\nneed to gradually train the mind to let go of this fear. Rather than avoid being\nin a vehicle or feeling stress, anxiety, or apprehension when it is time to be in\na vehicle, the mind can be eased into gradually becoming comfortable to\nonce again travel in a vehicle.\nAn approach you might consider would be to have someone you trust drive\nyou around in a neighborhood or community, where the mind is comfortable,\nthat has small streets with little to no traffic. Let them drive you around a few\ntimes allowing the mind to breath comfortably and adjust to being in the car\ntrusting that all will be fine. If anything becomes too overwhelming, just close\nthe eyes and relax.\nNext, once the mind is comfortable in a few sessions, then have a person\nyou trust drive you onto streets that have a bit more traffic and repeat the\nprocess.\nThen, when ready, you drive on the small streets with little traffic in a\nneighborhood or community where the mind is comfortable.\nAfter multiple sessions of this, move to streets that have more traffic.\nIn this way, the mind can gradually adjust to training session after training\nsession gradually becoming comfortable driving in a vehicle to eliminate the\nimprint or conditioning of the negative experience it had due to the accident.\nThe mind needs to replace the negative experience it had with several\npositive experiences, so the mind can see there is nothing to fear. The mind\ncan let go of clinging to the negative experiences and conditioning of mind\nthat it is holding on to, by having positive experiences, learning and being\ntrained that there is nothing to fear.\nAll of this specific training to eliminate fear can be pursued while the\nPractitioner is consistently applying Breathing Mindfulness Meditation and\nthe entire Eight Fold Path, as the mind needs to have ongoing training in\nthese Teachings to help it “let go” of the past negative experiences and\nconditioning of the mind.\nApply this same approach and methodology to any and all fears that exist in\nthe mind gradually training it to be peaceful, calm, serene, and content with\njoy in any and all situations.\n317", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Eliminating Fears:", "sutta_refs": [], "page": null, "page_start": 314, "page_end": 318, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3cdf6128-63c8-46b2-a5a0-1a816f6da138", "parent_id": "book-vol1:ch17:commentary:4", "content_type": "commentary", "text": "You will see that only you can cause the mind discontentedness. No one and\nnothing can cause the mind discontentedness. You can trust all beings while\nhaving discernment, have loving-kindness for all beings, and have\ncompassion for all beings.\nEmpty out anything the mind fears. Eliminate any and all fears that exist in\nthe mind through dedicated training to eliminate cravings/desires/\nattachments which will eliminate all fears. You are not really scared. You are\njust clinging to past or future thoughts - the mental attachment(s) are\n“causing” the fear, and the mind is discontent due to it holding on to past\nexperiences or anticipating future harm.\nYou understand The Natural Law of Kamma from a previous Chapter. If you\nare not doing anything unwholesome, nothing will come to hurt you. If you\nhave only wholesome intentions, speech, and actions, the mind can be calm,\nsteady, and peaceful knowing that only wholesome things will come back to\nyou.\nIf you are putting unwholesome intentions, speech, and actions into the\nworld, then that is another reason you have fear. Eliminate any harm you are\ndoing to other beings through making the decision to have only wholesome\nmoral conduct, and no harm will come back to you. By purifying your\nintentions, speech, actions, and livelihood, this will ensure you are not\ncausing harm so that no harm will come to you, and the mind can be at\nease. Knowing that you are not causing harm can allow the mind to reside\npeaceful, calm, serene, and content with joy.\nYour clinging to all those thoughts and experiences which is causing the fear,\nwill cause the mind discontentedness. So, eliminate the clinging by gradually\ntraining the mind, and you will eliminate the fears.\nFear is a form of discontentedness of mind and needs to be eliminated\n100% for you to attain Enlightenment. Eliminate the mental cravings/desires/\nattachments and do no harm then you will eliminate fears, and the mind can\nreside content.\nGradually train the mind to be comfortable in any and all situations. Train the\nmind to be comfortable with any and all people. Train the mind to be content\nwhen alone or in any and all situations, eliminating fear through training the\nmind to “let go”.\n318", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Eliminating Fears:", "sutta_refs": [], "page": null, "page_start": 314, "page_end": 318, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "763be127-eca6-45df-94c1-b74b64e8f180", "parent_id": "book-vol1:ch18:commentary:0", "content_type": "commentary", "text": "Chapter 18\nGod’s Creative Action:\nYou Have Free Will\nDuring the lifetime of Gotama Buddha, there was belief in many different\nGods. Gotama Buddha discusses Gods throughout his Teachings. But when\nGotama Buddha discussed God in the below, he only spoke of one God.\nA common definition of the word “God” is:\nGod: The creator of the universe and source of all moral authority; the\nsupreme being. (God, Allah, All Knowing/All Powerful, Omniscient/\nOmnipotent)\nAll Is Caused by God’s Creative Action\nThen, Monks, I approached those Ascetics and Brāhmins who hold such a doctrine and\nview as this: ‘Whatever this person experiences — whether pleasure, pain, or neither\npain-nor-pleasure — all that is caused by God’s creative activity,’ and I said to them: Is\nit true that you Venerable Ones hold such a doctrine and view?\nWhen I ask them this, they affirm it. Then I say to them: In such a case, it is due to\nGod’s creative activity that you might destroy life, take what is not given, indulge in\nsexual activity, speak falsehood, produce argumentative speech, speak harshly, indulge\nin idle chatter; that you might be full of longing, have a mind of ill will and hold wrong\nview.\nThose who fall back on God’s creative activity as the essential truth have no interest [to\ndo] what should be done and [to avoid doing] what should not be done, nor do they\nmake an effort in this respect.\nSince they do not apprehend as true and valid anything that should be done or should\nnot be done, they are muddle-minded, they do not guard themselves, and even the\npersonal designation “Ascetic” could not be legitimately applied to them.\n(Gotama Buddha)\n(Reference: AN 3.61)\nGotama Buddha’s goal was not to prove or disprove God’s existence,\nbecause Gotama Buddha only taught “truth” that could be independently\nrealized or understood by you through your own practice and that which\nleads to Enlightenment. This is how you gain “wisdom”.\n320", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "God’s Creative Action:", "sutta_refs": ["AN"], "page": null, "page_start": 320, "page_end": 331, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "44c92608-bc52-4880-95cf-5956804170e7", "parent_id": "book-vol1:ch18:commentary:1", "content_type": "commentary", "text": "Gotama Buddha never denied the existence of God but instead, taught\npeople how to attain Enlightenment while still having an understanding\nof God.\nGotama Buddha did not teach God as being a central role in the attainment\nof Enlightenment, but instead, helped people understand how the existence\nof God relates to The Five Realms of Existence. Gotama Buddha taught that\none’s attainment of Enlightenment is based solely on your own\ndetermination, dedication, and diligence to actively learn, reflect, and\npractice Teachings to train the mind improving the condition of one’s mind\nand life.\nIt is possible to progress on The Path to Enlightenment with or without a\nrelationship with God. The choice is up to the Practitioner how they choose\nto proceed.\nThis chapter is devoted to helping you understand how to attain\nEnlightenment with or without a relationship with God.\nGotama Buddha’s Teachings to attain Enlightenment are not based on\n“belief”. These Teachings are a path for you to gain wisdom which liberates\nthe mind from discontentedness. These Teachings help you to develop a\npure mind to attain Enlightenment.\nGotama Buddha had nothing tangible to teach us that could prove or\ndisprove God’s existence, so, he taught us not to be attached to God. Your\nattainment of Enlightenment is not based on God, but instead, your own\ndetermination, dedication, and diligence to actively learn, reflect on, and\npractice these Teachings.\nGotama Buddha understood that any and all attachments would cause us\ndiscontentedness. So, he taught us not to be attached to God, his existence,\nnor that God controls all things. If we have this view, then it renders humans\npowerless. If you do believe in or have an understanding of God, that would\nnot be God’s way.\nWe know that our intentions, speech, and actions are 100% within our ability\nto be wholesome. God does not control us like robots, we have complete\n“free will” to think, say, and do whatever we please.\nNothing in this world, other than you, can control your intentions, speech, or\nactions as you have consciousness and “free will”. But it is our intentions,\nspeech, and actions coming from a pure and wholesome place that will lead\nus to Enlightenment. There is also nothing in this life that is predetermined or\n321", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "God’s Creative Action:", "sutta_refs": ["AN"], "page": null, "page_start": 320, "page_end": 331, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "465de065-ae33-46f3-80fe-b58f66cdf900", "parent_id": "book-vol1:ch18:commentary:2", "content_type": "commentary", "text": "determined by another being. We have the full ability to make free will\nchoices that improve our life, or cause our life to decline. Everything that we\nhave experienced, are experiencing, or will experience in life is based on our\nown free will decisions.\nThe Path that leads to Enlightenment does not require a belief in God or a\nrelationship with God. A belief in God or a relationship with God will also not\nhinder you as long as you have eliminated craving and practice “Right View”\nfrom The Eight Fold Path along with other Teachings shared in this Chapter.\nGod and Right View\nPracticing “Right View” while having a relationship with God would include\nunderstanding that God does not control you and grant wishes, and that you\nare 100% responsible for your own intentions, speech, and actions. You\nhave the ability to eliminate discontentedness of the mind and it is not\ndependent on God.\nAny pleasant feelings, painful feelings, or feelings that are neither painful-nor-\npleasant are a result of your own decisions, not those of God. It is the mind’s\nown craving/desire/attachment that causes discontentedness, not God.\nA Practitioner needs to accept responsibility for their own decisions and the\nresults of those decisions to establish Right View. Please see the chapter\ntitled “The Four Noble Truths: Establishing Right View” (Chapter 4) to deeply\nunderstand and establish Right View.\nGod and Elimination of Craving in the Mind\nElimination of craving as it relates to praying to God, would include that you\ndo not consider God as a “genie in a bottle” who will grant you a wish that\ncomes true.\nIf your prayer consists of requests, wishes, desires, and cravings, then the\nmind will not be able to reach Enlightenment due to your constant cravings\nand desires while being attached to God, asking for “stuff”.\nHave you ever prayed for a new car, a new house, or more wealth and God\ninstantly granted that wish? No, of course not. This is how you know the\ntruth that God is not a “genie in a bottle” and for you to accomplish anything\nwholesome in this life, it needs to be initiated by you and your actions.\nDetailed explanation of “Aspirations Are Not Obtained by Means of Prayer”\nis available in this same book series found in Chapter 82 of the book\n“Generosity” (Volume 13).\n322", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "God’s Creative Action:", "sutta_refs": ["AN"], "page": null, "page_start": 320, "page_end": 331, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4d849221-4db4-42e8-8b18-6637a8415f66", "parent_id": "book-vol1:ch18:commentary:3", "content_type": "commentary", "text": "If you choose to have a personal relationship with God, you can through\nprayer and giving “thanks”. But the constant asking for “stuff” from God\nwould only be due to a Practitioner’s own craving/desire/attachment and\ninhibit them from the attainment of Enlightenment.\nIf you choose to pray, you might consider to acknowledge in prayer that you\nbelieve in God, are open to guidance, and give thanks. Any sort of craving/\ndesire/attachment in prayer would only inhibit a Practitioner from liberation\nof the mind.\nIf you have a craving/desire/attachment to exist in heaven after this life in\nunion with God, you will need to eliminate this desire from the mind to attain\nEnlightenment. If there is still craving/desire/attachment at the time of death,\nthere will be rebirth. A mind that craves existence with God after this life will\nnot be liberated to attain Enlightenment, but instead, continue to be reborn\nthrough countless lives until the mind attains Enlightenment.\nGod and The Natural Law of Kamma\nIt is important to realize that if you would like change and improvement in\nyour life, you will need to create that for yourself because constantly asking\nGod for change has not worked and will not work. Any improvement in your\nlife needs to be initiated by you.\nIf you would like a good and wholesome life, you need to create that for\nyourself through “The Natural Law of Kamma”. If you do good and\nwholesome things through your intentions, speech, and actions, you will\nhave a good and wholesome life.\nAll that happens in this life is a result of The Natural Law of Kamma, not the\nresult of “God’s Creative Actions”. God nor Kamma rewards us nor punishes\nus. But, instead, all our own actions produce a result either wholesome or\nunwholesome. The Natural Law of Kamma is “the results of our decisions”.\nGod and Elimination of Fear\nSome traditions of teachings that include God, teach human beings to fear\nGod. God does not need to be feared. If you have belief in God, God would\nnot be interested in having you fear, which can make the mind neurotic, but\ninstead know that there is an unlimited amount of love and compassion from\nGod for you. You should be encouraged to practice these same qualities\ntowards God and all living beings throughout your life practice.\n323", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "God’s Creative Action:", "sutta_refs": ["AN"], "page": null, "page_start": 320, "page_end": 331, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c023604b-baa1-4271-b7b0-22cfa7a77c11", "parent_id": "book-vol1:ch18:commentary:4", "content_type": "commentary", "text": "It is important that if you have a belief in God that you do not fear God. All\nfear needs to be eliminated as part of this path to attaining Enlightenment,\nincluding any fear you may have of God. If there is fear, there can be no\nEnlightenment.\nThe Afterlife - An Undeclared Teaching\nAn “afterlife”, which Gotama Buddha left as an “undeclared” Teaching, is\nwhat happens when one has attained Enlightenment in this life or at death -\nwhat happens next? That is the afterlife.\nGotama Buddha did not teach about an afterlife or a soul. He left these\n“undeclared” in his Teachings. He did not teach whether we exist nor not\nexist once we attain Enlightenment and die. He shared that there is no more\nrebirth as “a being” in The Cycle of Rebirth which is different than “no\nexistence at all”. If we do not attain Enlightenment during this life or at death,\nwe will be reborn through The Cycle of Rebirth. If we attain Enlightenment in\nthis life, there will be no more rebirth in The Cycle of Rebirth.\nThese are the undeclared Teachings of Gotama Buddha.\n- the world is eternal\n- the world is not eternal\n- the world is finite\n- the world is infinite\n- the soul is the same as the body\n- the soul is one thing and the body is another\n- after death The Tathāgata exists\n- after death The Tathāgata does not exist\n- after death The Tathāgata both exists and does not exist\n- after death The Tathāgata neither exists nor does not exist\nTathāgata is another term used to refer to Gotama Buddha.\nGotama Buddha is referring to himself who was an Arahant, therefore, you\ncan also insert “Enlightened Being” for Tathāgata. This means, he left The\nTeachings “undeclared” of whether a being who has attained Enlightenment\nas an Arahant “after death exists, does not exist, both exists and does not\nexist, neither exists nor does not exist”.\nJust like all craving/desire/attachment, if we crave the answer to these\nquestions, it will cause the mind to be discontent. Knowing the answer to\nany of these questions will not lead to an individual’s own Enlightenment and\ntherefore Gotama Buddha never taught or “declared” these Teachings. They\nare “undeclared”.\n324", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "God’s Creative Action:", "sutta_refs": ["AN"], "page": null, "page_start": 320, "page_end": 331, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "baf147ac-6c45-4982-8556-c5ab315a2ebd", "parent_id": "book-vol1:ch18:commentary:5", "content_type": "commentary", "text": "There were many Teachings Gotama Buddha did not share, as his main\nfocus was to help people understand that they needed to work towards their\nown salvation through the process of attaining Enlightenment.\nGotama Buddha focused everyone’s attention, the mind, and their\ndevelopment on The Teachings that lead to Enlightenment - the elimination\nof discontentedness and the suffering it causes rather than rites, rituals,\nceremonies, and worship. He taught people to practice The Teachings of\nbeing a good moral person that eliminates all unwholesome Kamma\nproduction, producing only wholesome Kamma.\nGotama Buddha’s Teachings are about non-attachment. He was not even\ninterested in people attaching to him nor the existence of God, as Gotama\nBuddha knew Enlightenment is 100% determined by our own intentions,\nspeech, and actions.\nRebirth, or The Cycle of Rebirth, is the process in which all beings who have\nnot attained Enlightenment during this life or at death, will be reborn into a\nnew form or formless existence in the hell, animal, afflicted spirits, human, or\nheavenly realms.\nYou need to be comfortable with not knowing the answer, in other words, not\ncraving to know what is or is not going to happen in an afterlife as craving to\nknow this outcome will inhibit you from attaining Enlightenment and will\ncause rebirth. The goal is to extinguish all craving for a “personal existence\nview”, “desire for form”, and “desire for the formless”. These are just three (3)\naspects of The Ten Fetters required for Enlightenment as it relates to the\ndiscussion in this Chapter.\nIf you attain Enlightenment in this human existence, life will be so peaceful,\ncalm, serene, and content with joy that you will have no need to know what\ncomes next in the afterlife, if anything at all. You will be experiencing\ncomplete and total peace of mind and will know that if there is something\nafter death, having attained Enlightenment, it must be good.\nThe goal is to attain Enlightenment in this very life so that you will not be\nreborn through The Cycle of Rebirth into another existence. You can attain\nEnlightenment during your existing life to experience ever lasting peace or at\ndeath.\nIn order to accomplish this goal, one would need to ensure there is no\ncraving/desire/attachment including the craving to know what will or will not\noccur once one attains Enlightenment and dies.\n325", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "God’s Creative Action:", "sutta_refs": ["AN"], "page": null, "page_start": 320, "page_end": 331, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ca91263c-4bb8-4356-b15d-e706008f0738", "parent_id": "book-vol1:ch18:commentary:6", "content_type": "commentary", "text": "No Interest in God\nIf you have no belief or understanding of God, that is fine, and you will not be\ninhibited from attaining Enlightenment in any way.\nThis practice has no attachments to God, and there is no requirement to not\nbelieve in God. A Practitioner can maintain a relationship with God, if they\nchoose, and still attain Enlightenment. But, a Practitioner would need to\nunderstand The Teachings in this Chapter to help them navigate what they\nmay or may not have been taught in the past related to the topic of God.\nThis practice is about freedom of thought and “free will”. This life practice is\nabout observing how your own intentions, speech, and actions determine\n100% of your life through The Natural Law of Kamma.\nNothing and no one other than you can control the mind, your intentions,\nyour speech, or your actions.\nPracticing Loving-kindness and Compassion Towards God\nDepending on what you have been taught in the past, a Practitioner can\nexperience anger, hatred, or ill will towards God. This can be detrimental for\none’s own mind and progress on The Path to Enlightenment.\nGotama Buddha taught to have loving-kindness and compassion for “all\nbeings”. While one does not need to have a belief or relationship with God to\nattain Enlightenment, a Practitioner would need to be sure they do not have\nanger, hatred, or ill will towards God.\nIf a Practitioner has anger, hatred, or ill will towards any being at all, the mind\nwill not experience Enlightenment.\nWhile some people are taught that God punishes us and rewards us, this is\nnot true and could lead to harmful feelings in the mind. Some are even\ntaught that God is the one who determines who lives or dies. This also is not\ntrue and would only produce harmful feelings in the mind inhibiting you from\nthe attainment of Enlightenment.\nIf you have been taught to pray to God for the objects of your desire and\nhave not received a favorable outcome, the mind might harbor anger, hatred,\nor ill will towards God thinking that he has turned his back on you or failed\nyou in some way.\nIt is not that God has failed you or turned his back on you, but instead,\nwhat was taught to you was not the truth.\n326", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "God’s Creative Action:", "sutta_refs": ["AN"], "page": null, "page_start": 320, "page_end": 331, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "588e0fdb-52cd-434f-88c2-1b5d705036a0", "parent_id": "book-vol1:ch18:commentary:7", "content_type": "commentary", "text": "If one was taught that God decides who lives or dies and that he answers\nprayers giving you whatever you wish for, then when someone close to you\ndies this might create painful feelings in the mind that are being attributed to\nGod and still held on to today. A Practitioner will need to “let this go”\nrealizing God does not determine who lives and dies.\nInstead of harboring anger, hatred, or ill will towards God, a Practitioner will\nneed to release this realizing that what you were taught in the past is not the\ntruth. God does not punish and reward us nor give us what we “want”, but\ninstead, it is our own intentions, speech, and actions that produce results in\nour life. It is our own life practice and how we conduct ourselves in the world\nthat determines the outcomes of what we experience in life. A well known\nTeacher who shared many teachings about God shared “you reap what you\nsow” and this is The Natural Law of Kamma.\nIt is important to realize that while certain venues share their beliefs of what\nGod does and does not do, through learning and practicing these Teachings\nyou can observe the truth for yourself, without a need to believe.\nYou can observe for yourself that the only reason why people die is because\nthey were born. Because an individual was born, they need to die. God does\nnot punish us through death or the death of those close to us but instead,\nwe need to die because we were born. This is part of The Universal Truth of\nImpermanence as discussed in the Chapter titled “The Four Noble Truths:\nEstablishing Right View” (Chapter 4).\nYou can observe for yourself that God does not sit listening for prayers\ngranting wishes like a “genie in a bottle”. If he did, you could pray for\nanything you want right now and it would immediately appear. This is not\nhow the world works despite this being taught in some venues.\nIt is not that God does not exist or that he does not care about what we are\nor are not doing, it is that what some of us have been taught related to God\nis not true. When we are taught that God will do a certain thing and it does\nnot happen, one might think that God does not care or does not exist.\nInstead, what is being taught is not the truth which leads one to think that\nGod does not care or does not exist, rather than realizing what has been\ntaught is not the truth.\n327", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "God’s Creative Action:", "sutta_refs": ["AN"], "page": null, "page_start": 320, "page_end": 331, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "74e17a74-65e2-487b-add1-9b4f648bbcdf", "parent_id": "book-vol1:ch18:commentary:8", "content_type": "commentary", "text": "Understanding God\nIf you would like to understand God, then perhaps you might consider that\nGod is also a Practitioner of these Teachings - The Natural Laws of\nExistence. He is the highest and most developed Practitioner of these\nTeachings because he is the one who created The Natural Laws of\nExistence. Consider that he is not attached to us, but it is possible to have\nlove and care while not being attached to others.\nAs a parent, would you constantly restrain your child from touching the hot\nstove after repeated lessons to help them see that the stove is hot and that it\nwill hurt them? Or, would you eventually decide to let the child touch the hot\nstove so that they can see the truth for themselves to acquire wisdom so\nthat they will make the wise decision to no longer touch the hot stove?\nGod’s approach, purpose, and responsibility is not to constantly restrain us\nensuring that there is never any harm that comes to us. God does not have a\ncraving/desire/attachment to having your life progress in a certain direction.\nInstead, as a wise parent would, he is interested in seeing each being\nchoose to walk towards Enlightenment through their own free will choices.\nGod’s purpose is to help us and guide us to understanding these\nNatural Laws of Existence, if we choose to have a relationship with him\nand seek his guidance. He is not domineering and controlling but\ninstead, here to help those who choose to have a relationship with him\nand request his guidance.\nHe is interested in seeing all beings acquire wisdom. He is interested in\nseeing all beings practicing loving-kindness and compassion towards each\nother, learning to live in harmony with one another but he is not attached to\nthis outcome. God is interested in seeing all beings attain Enlightenment to\ncreate “heaven on earth”.\nGod does not have a preplanned path for every human being that we must\nfollow or are required to follow. He does not require us to fulfill his desires\nbecause he does not have craving/desire/attachment for us to do anything\nspecific. We all have free will to make whatever choices we would like to\nmake in our life and doing so based on The Natural Laws of Existence will\ncreate peacefulness and harmony in our life beyond anything you could\nimagine.\nIf God “flipped a switch” to have everything in the world function perfectly in\nan instant, then within a matter of seconds the world would be right back\ninto the same problems we have always had as individuals and as a\ncollective society. Through our own free will, we would choose to make\n328", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "God’s Creative Action:", "sutta_refs": ["AN"], "page": null, "page_start": 320, "page_end": 331, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fad08e13-3cbf-49b7-a821-5ed6729547a7", "parent_id": "book-vol1:ch18:commentary:9", "content_type": "commentary", "text": "unwholesome decisions taking life in an unwholesome direction because we\nstill lack the wisdom of how to make wholesome decisions.\nAnything that God would do to improve upon the world would be\nimmediately tainted as individuals would make countless decisions through\ncraving, anger, and ignorance (unknowing of true reality) to once again bring\nthe world back into decline and into the darkness.\nInstead, a wise parent would choose to share teachings with their children to\nlearn, reflect upon, and practice so that they can acquire wisdom to make\nwise decisions through their own free will as responsible individuals.\nThe other option would be that God controls everyone, there is no free will,\nand we are all robots. We know this is not true reality and no one would\nenjoy this type of world. Nobody would appreciate a pushy and domineering\nparent who is attempting to control their children, and that is why God does\nnot practice those qualities.\nSo, our choice is to decide to learn, reflect, and practice these Teachings to\nacquire wisdom leading to liberation of the mind where it is completely\npeaceful, calm, serene, and content with joy or not.\nIf we choose not to practice these Teachings, then, we should realize that is\na decision that leads to our own consequences based on our own decisions,\nnot the decisions of God.\nAnd, through choosing to learn, reflect, and practice these Teachings that\nwill also lead to our own consequences based on our own decisions, not the\ndecisions of God.\nGod nor Gotama Buddha chooses to motivate us through guilt, shame, or\nfear. While others may share teachings in that way, that is not what would\nlead to liberation of the mind. God nor Gotama Buddha chose to share\nTeachings in that way and neither do I.\nInstead, it is more helpful for a Practitioner to realize they have complete free\nwill to make any decisions they like. And, the more we understand The\nNatural Law of Kamma, the wiser decisions that we can make experiencing\nimproved outcomes.\nGod does not grant Enlightenment and God does not control all things\nin life.\n329", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "God’s Creative Action:", "sutta_refs": ["AN"], "page": null, "page_start": 320, "page_end": 331, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9bcd244a-b5ca-486f-9fe8-f4c5e799e80e", "parent_id": "book-vol1:ch18:commentary:10", "content_type": "commentary", "text": "We have complete “free will” to determine our own path in life. We do not\nneed to be attached to the outcome of this existence nor be attached to God\nto create change in our life. Only you can create change in your life through\nyour own free will and personal choices as a responsible and wise individual.\nIf you believe God does exist, God would be interested in all humans being\nkind, gentle, warm, and loving with each other. These Teachings will guide\nyou in developing a mind and life practice free from discontentedness and\nthe suffering it causes. You can obtain your own salvation and believe in or\nhave a relationship with God. You will not earn salvation through worship but\nthrough practicing Teachings that lead to universal love for all beings,\ncausing no harm, and leading a good moral life. These are The Universal\nTeachings as described in Chapter 1 of this book.\nIf you do not believe in God and develop a kind, gentle, warm, and loving life\npractice, should you someday find God does exist, God would be very\npleased with your intentions, speech, and actions. And, if God does not\nexist, then you would have had a comfortable and wholesome existence on\nearth while living in harmony with other beings. You would have led a very\nwholesome life in developing this “life practice”.\nYou do not need to believe in God to learn and practice these Teachings and\na belief in God will also not hinder your practice, as long as you are not\ncraving and desiring things from God nor having anger or hatred towards\nGod. A relationship with God would only be helpful if cultivated as described\nin this Chapter.\nGod is able to help you, if you choose to invite him into your life but that is\nnot required in order to attain Enlightenment. You might think of God as\nanother Teacher who is able to share his wisdom but only does so when\nsomeone seeks his guidance. He can be thought of as a very best friend\nwho does not want anything from you nor will ever turn his back on you. God\nis only interested in seeing you be well and peaceful. He has an equal\namount of “true love” for each and every being that has existed, exists now,\nand will exist in the future. What type of relationship or whether you have a\nrelationship with God at all, is your choice. You are not penalized for not\nhaving a relationship with God but in choosing to have a relationship with\nGod, he will help you as a friend or perhaps you might think of him as a kind,\npatient, understanding, loving, and wise Father who is always there for you if\nyou choose to reach out a hand to him.\nGod does not have any jealousy whatsoever as jealousy is caused by\ncraving/desire/attachment and God does not have any craving/desire/\nattachment.\n330", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "God’s Creative Action:", "sutta_refs": ["AN"], "page": null, "page_start": 320, "page_end": 331, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b16155fa-6fcd-426b-ade4-c6f2a7c00241", "parent_id": "book-vol1:ch18:commentary:11", "content_type": "commentary", "text": "A Practitioner will need to deeply consider The Teachings in this Chapter and\nall other Chapters within this book and book series to attain Enlightenment.\nAll things that happen are not due to God’s creative actions and\nEnlightenment is not granted to you by God. For this reason, you can\nunderstand, believe, and have a relationship with God or not while still\nattaining Enlightenment.\nThis is your journey, and you get to decide what is or is not included in your\nlife journey.\nYou are not being controlled and you cannot gain “material things” from God\nthrough prayer as everything that you acquire in this life is based on your\nown life decisions and your own life choices through The Natural Law of\nKamma.\nChoose wisely…\n331", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "God’s Creative Action:", "sutta_refs": ["AN"], "page": null, "page_start": 320, "page_end": 331, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2c62d081-09dd-4a6d-bb73-ef5c3c388162", "parent_id": "book-vol1:ch19:commentary:0", "content_type": "commentary", "text": "Chapter 19\nThe Difficult Human Existence:\nSickness, Aging, and Death\nThree aspects of life that are the most difficult for us to deal with in our\nhuman existence are sickness, aging, and death.\nThe young Prince Siddhartha Gotama, who eventually became Gotama\nBuddha, was sheltered during his first 29 years of existence as his father, the\nKing, was keeping him in the palace attempting to lure him into the ways of a\nmonarch through keeping him attached to the luxurious life of being a Prince\nand eventually a King.\nAt the age of 29, Siddhartha Gotama exits the palace for the first time\nwithout his father’s knowledge to observe life outside the palace. He had his\nattendant with him who helped explain Siddhartha Gotama’s four (4)\nobservations of sickness, aging, death, and an Ascetic or monk - a spiritual\nseeker.\nSiddhartha Gotama was passionately interested in understanding the nature\nof life and why beings experience sickness, aging, and death along with the\nassociated discontentedness of mind. He observed the Kingdom was full of\ndiscontentedness and was not interested to rule over the hardship that he\nobserved. Instead he was interested in finding the answers to what plagued\nthe people of the Kingdom to help them, and decided to embark on a\nspiritual journey that ultimately led him to Enlightenment and all the answers\nto his questions.\nThe motivation and determination of Siddhartha Gotama eventually led him\nto the understanding that because of the impermanent nature of all\nconditioned objects and the mind’s craving for permanence, we cause our\nown discontent mind. Through a lack of wisdom, the mind is ignorant\n(unknowing of true reality) of The Natural Laws of Existence and, thus,\nbeings are trapped into a Cycle of Rebirth repeatedly experiencing sickness,\naging, and death.\nIt is not until we learn, reflect, and practice The Teachings to eliminate the\ndiscontentedness in the mind attaining Enlightenment that we solve the\ndiscontent mind and escape The Cycle of Rebirth. Only then, will our\nconstant wandering and roaming be eliminated residing peaceful, calm,\nserene, and content with joy - permanently.\n333", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "The Difficult Human Existence:", "sutta_refs": [], "page": null, "page_start": 333, "page_end": 338, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b31cea68-4a55-4894-9d35-594ea13025e9", "parent_id": "book-vol1:ch19:commentary:1", "content_type": "commentary", "text": "Sickness\nThe health of our physical body is important and we should maintain our\nhealth through a proper food supply and other prudent activities. We need to\ngive the body what it needs to maintain its health. If the body ceases to exist\nthrough death, then the mind cannot stay in the current human form to\ncultivate the consciousness. If we do not attain Enlightenment, we will be\nreborn thus, our difficult experiences continue.\nSickness is a major challenge in our human existence. Oftentimes when we\nare sick, we might moan or groan about our illness. Our normal activities\nmight cease and thus our attachment to being active and to wanting\npermanent health of the physical body causes the mind to be discontent.\nIt is important that we seek help for our sickness but in doing so, understand\nthat sickness is part of the human existence. We cannot escape this as part\nof our human condition. The body is impermanent and we will not always be\nhealthy. If we are human, we will be sick.\nDuring times of sickness, it is easy for the mind to stop practicing these\nTeachings and perhaps talk poorly to people around you and have poor\nactions while feeling miserable. The mind is often highly discontent when we\nare sick.\nThe “cause and effect” of The Natural Law of Kamma does not stop just\nbecause we are sick. Being sick is not an excuse for being impolite, unkind,\nunfriendly, and disrespectful to others.\nBe sure you continue to practice The Teachings shared in this book which\nincludes Right Intention, Right Speech, and Right Action along with all the\nother Teachings. If we speak kindly and politely to those caring for us during\nour sickness, it will continue to create wholesome Kamma and we will\nexperience excellent care as people will be pleased to help us.\nAging\nAging is a challenge of life. As we age, our youthful appearance fades and if\nwe are attached to our youthful appearance, we may take drastic steps to\ncontinue looking youthful that can cause discontentedness.\nBy attaching to our youthful appearance, we may opt for costly medical\nprocedures or go down the path of extreme efforts to maintain our youth.\nThis would require extensive effort all to please the mind that “craves” a\nyouthful appearance rather than accepting that we all age. It is a normal part\nof life and the human existence.\n334", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "The Difficult Human Existence:", "sutta_refs": [], "page": null, "page_start": 333, "page_end": 338, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8f0c3d5d-7fdb-4ef7-bc76-96cfea9f3b4d", "parent_id": "book-vol1:ch19:commentary:2", "content_type": "commentary", "text": "Aging brings challenges with the physical body that we all experience. We\nexperience aches, pains, and difficulties that we did not have during our\nmore youthful days. We need to accept this as part of the human existence\nwhile recognizing it is impermanent. We will not always look or feel the same\nas the body ages as the body is impermanent.\nIf you are attached to your youthful appearance and constantly “crave”\nyouthfulness, the mind will be discontent. If you are attached to the physical\nbody and constantly “crave” to never feel pain, the mind will be discontent.\nThese things are all impermanent and if the mind is clinging to permanent\nyouthfulness or permanent comfort in the physical body, there will be\ndiscontentedness.\nDeath\nDeath is one of the biggest challenges for humans to accept and\nunderstand. Accepting our own death and the death of those close to us can\nbe extremely challenging. There are major attachments to our friends and\nfamily unless you have learned and are practicing “love without attachment”.\nUpon the death of friends and family or our own death, it’s the end of our\ntime together in this existence without any chance to ever again resolve any\nundiscussed concerns or dilemmas.\nDeath can be a time of grave and deep discontentedness or despair due to\nthe burden of significant attachment and the sometimes abrupt end of life\nrather than a gradual letting go. Even with gradual death, it can often be a\nchallenge for humans to accept and deal with when the mind is craving\npermanence.\nA friend or family members’ death does not need to be taken as a tragic\nloss. Through understanding and practicing these Teachings, you can accept\ndeath as a natural and normal occurrence that will happen because we are\nhumans and we must die. The human condition means we were born and\nthus we will experience sickness, aging, and death. The mind craves for\npermanent health, youthfulness, and for those close to us to be with us\npermanently. The unEnlightened mind is uncomfortable with the\nimpermanent nature of the human condition and when we experience\nsickness, aging, and death this represents significant impermanence in our\nlife. Therefore, the unEnlightened mind is often discontent associated with\nthese unwelcome changes in our life.\nThe mind can be trained to understand and accept the impermanent nature\nof the human condition, residing peaceful and calm even during sickness,\naging, and death.\n335", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "The Difficult Human Existence:", "sutta_refs": [], "page": null, "page_start": 333, "page_end": 338, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f8a28fb2-b2fb-4268-abab-a1d735f97339", "parent_id": "book-vol1:ch19:commentary:3", "content_type": "commentary", "text": "Death does not need to involve sadness, grief, and remorse. These are\nfeelings produced due to attachment and the mind causing itself to be\ndiscontent. If there is love without attachment, you can experience death of\nthose close to you without sadness, grief, nor remorse. You can have\ngratitude for the time you spent together rather than craving/desiring\npermanence which will only cause discontentedness.\nGotama Buddha explained to us that there is only one reason why we die\nand it’s because we were born. Because there is birth, there is sickness,\naging, and ultimately death. This is the human condition and Gotama\nBuddha’s Teachings help us to eliminate all three of these by escaping The\nCycle of Rebirth. If we are not born, then we will not experience sickness,\naging, nor death.\nIt is ignorance (unknowing of true reality) that the unEnlightened mind does\nnot understand what it does not understand that continues us in constant\nrounds of The Cycle of Rebirth. It is only when the mind acquires wisdom,\nthat it is liberated from discontentedness experiencing Enlightenment and at\nthe same time liberated from The Cycle of Rebirth.\nGotama Buddha did not teach what happens after death once we have\nalready attained Enlightenment. The Teachings of the “afterlife” is an\nundeclared Teaching. He did explain that we can attain Enlightenment during\nthis life or at death. He left The Teaching undeclared of what transpires once\none attains Enlightenment and then dies, because knowing the answer to\nthis question does not change or effect our ability to attain Enlightenment in\nthis life in this human state.\nNo one has ever attained Enlightenment and returned, since one who has\nattained Enlightenment would not return back to any future existence in The\nCycle of Rebirth. Therefore, it is an undeclared Teaching of what happens\nonce one attains Enlightenment and dies. Gotama Buddha’s goal was to\nfocus the mind on attaining Enlightenment in this very life so that we could\nescape The Cycle of Rebirth and no longer experience existence in The\nCycle of Rebirth which would only bring sorrow, misery, displeasure, and\ndespair. The Enlightened mind will only experience peacefulness, calmness,\nserenity, and contentedness with joy - permanently.\nIf we still have craving at the end of this life, that is the fuel that will cause us\nto remain in The Cycle of Rebirth and be reborn into another realm. If we\nhave not attained one of The Four Stages of Enlightenment, we will most\nlikely be reborn into a lower realm of existence such as hell, animal, or the\nafflicted spirits realm although there is the opportunity to be reborn back into\nthe human realm or the heavenly realm. None of the existences in any of the\n336", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "The Difficult Human Existence:", "sutta_refs": [], "page": null, "page_start": 333, "page_end": 338, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6f559399-5b28-471f-9918-848a54dad209", "parent_id": "book-vol1:ch19:commentary:4", "content_type": "commentary", "text": "realms is permanent and it is not until one attains Enlightenment that they\nwill eliminate discontentedness and escape The Cycle of Rebirth.\nSiddhartha Gotama eventually left his royal heritage to seek a better\nunderstanding of these observations of sickness, aging, and death to help\nend discontentedness of the mind. He became a homeless roaming Ascetic\nseeking a better understanding of life to resolve the significant\ndiscontentedness he observed with the human existence.\nHe was not interested to be a ruler over people in misery and pain with\ndiscontentedness affecting the mind. Instead he looked for answers to the\nmost significant problems that existed in the world - sickness, aging, and\ndeath. The young Siddhartha Gotama was interested in understanding why\nthese three human conditions caused such significant discontentedness of\nmind.\nThrough his six (6) year pursuit, he gradually awakened the mind as The Fully\nPerfectly Enlightened Buddha finding the answers to these questions and\nmany others. He contemplated for seven (7) weeks of whether to teach his\nnew found wisdom, as he did not think the world was ready for The\nTeachings.\nGotama Buddha returned to teach five (5) Ascetics he knew prior to his\nindependent pursuit of Enlightenment. They did not believe that he was\nEnlightened so he sat down and touched the earth with his hand to call on\nthe animal kingdom to give witness of his attainment of Enlightenment.\nAnimals came from all directions and the Ascetics had confidence in him and\nthen listened to his Teachings and The Community of Enlightened beings\nflourished.\nIt is said that immediately upon Gotama Buddha’s death, there was a\nsignificant earthquake that shook the earth.\nAn earthquake following the death of a Buddha is an indication to those who\nremain alive that this person was indeed a Buddha. This helps those who did\nnot learn and practice his Teachings during his lifetime that, with the\nconfirmation that he is a Buddha, they would be wise to learn, reflect, and\npractice his Teachings to attain Enlightenment with those who remain alive.\nThese two examples are the only significant miracles I am aware of that were\nsaid to have happened during the lifetime of Gotama Buddha and that I\nknow to be true. From this point forward, he provided Teachings that could\nbe understood and then practiced so each person can observe the truth and\ngain wisdom for themselves liberating the mind from strong feelings.\n337", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "The Difficult Human Existence:", "sutta_refs": [], "page": null, "page_start": 333, "page_end": 338, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ddcfc078-0338-497b-bd09-9085d481a162", "parent_id": "book-vol1:ch19:commentary:5", "content_type": "commentary", "text": "Gotama Buddha helped others to attain Enlightenment through his\nTeachings and guidance out of compassion for the world.\nGotama Buddha’s Teachings do not require belief as you can see the truth\nfrom your own practice of his Teachings as the condition of the mind\ngradually improves. You learn The Teachings, practice The Teachings, gain\nwisdom that liberates the mind and gain the results of a better, more\npeaceful, and more calm existence.\nAs the mind experiences Enlightenment, it will reside peaceful, calm, serene,\nand content with joy being unaffected by sickness, aging, or death. The\nEnlightened mind is unshakable even by the most significant challenges in\nlife.\nAn Enlightened being will no longer experience any discontentedness related\nto sickness, aging, nor death, or any other aspect of life. The mind is steady,\ncalm, stable, and unshakeable. The mind has been liberated and\nexperiences permanent peacefulness.\n338", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "The Difficult Human Existence:", "sutta_refs": [], "page": null, "page_start": 333, "page_end": 338, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ab45e2d7-d99d-4330-a18b-7041276dc99a", "parent_id": "book-vol1:ch20:commentary:0", "content_type": "commentary", "text": "Chapter 20\nAnimal to Human:\nThe Evolution of Our Consciousness\nAs mentioned in a previous Chapter, there are Five Realms of Existence -\nheavenly realm, human realm, realm of afflicted spirits, animal realm, and\nrealm of hell.\nEach of these realms have certain characteristics and aspects or conditions\nwithin each realm, and certain conditions for the beings in that realm. To\nobtain the human form, we are primarily reborn from the animal or heavenly\nrealms.\nFor humans to take form into the human realm, we have already had\ncountless previous births. Planet earth has existed for over 4.5 billion years.\nYour existence for 80-100 years in your current human form, and our ability\nto somewhat understand the last few thousand years is minuscule compared\nto how long the planet has existed.\nGlobally we say it is the year 2021, however, that is just counting from a\nperiod of time based on historical events that occurred in the recent past. Is\nit really and truly the year 2021 when the planet earth has existed for over 4.5\nbillion years?\nWell, it depends on when you started counting.\nIf we count from the beginning of the existence of the earth, the current year\n2021 does not come close to accurately reflecting the total history of the\nplanet, its existence, and its evolution. There is a lot more to learn here on\nthis planet than what you currently know or understand.\nKeeping this in mind, your own existence in this human form is also\nminuscule in the grand scheme of planetary existence. Our 80-100 years of\nnatural life, is a blink of an eye compared to the total time and existence of\nthe entire earth.\nAt this point in time, you have memory and can recall events, situations, and\nrelationships that have transpired within your current existence - your current\nlife. However, you have had several lives prior to this life that you may not\ncurrently recall and cannot remember. Those prior existences may not be\npart of your current available memories.\n340", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Animal to Human:", "sutta_refs": [], "page": null, "page_start": 340, "page_end": 351, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "521b1ba9-513f-4754-a7d2-3f1340ec8656", "parent_id": "book-vol1:ch20:commentary:1", "content_type": "commentary", "text": "As the mind wakes up closer and closer to Enlightenment, the mind may\nhave memories of previous lives. The process of progressing towards\nEnlightenment will allow you to attain a higher and Higher Consciousness,\nwhich allows you to see more of your current life and past lives.\nAs you ascend to a higher place, you can see more of the bigger picture.\nJust like if you were in a village or city, you can only see and experience what\nis in that village or city. But if you relocated to a higher location on a nearby\nmountain top, you would be able to see all the other villages from this higher\nvantage point and how all these villages interconnect from one to the other.\nAttaining a Higher Consciousness will have the same effect as being on\ntop of the mountain.\nAs you attain a Higher Consciousness, you will see more of your existing life\nand how to create a smooth and peaceful existence within this life. You may\nalso observe previous births in the other realms, including previous births in\nthe human realm.\nTo obtain rebirth in the human realm, you would have needed to generate\nsignificant amounts of wholesome Kamma in your previous births.\nSeeing past lives, is not necessarily important because they are in the past\nand have no significance on your attaining Enlightenment in this life.\nDiscovering past lives is interesting but will not help you to attain\nEnlightenment in this life. Only what you do in this life will contribute to\nEnlightenment in this life. Nothing from past lives and nothing in the past\nfrom this life matters - it’s in the past and does not affect your ability to attain\nEnlightenment in this life.\nBeing born into the human realm means there have most likely already been\ncountless previous births within all Five Realms. A certain number of rebirths\ninto the human realm occur from the heavenly realm. The vast majority of all\nrebirths occur out of the animal realm into the human realm.\nGotama Buddha explained that the total volume of all our blood from our\nprevious births is greater than the total volume of water in all the oceans and\nseas of the entire world. He also explained that all the milk we have drank\nfrom our mother in our previous rebirths is also greater than the total volume\nof water in all the oceans and seas of the entire world.\nConsidering the planet has existed for 4.5 billion years and your short life\nspan within each of your previous existences, you can easily see how your\nprevious rebirths would be numerous and countless. The total volume of\n341", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Animal to Human:", "sutta_refs": [], "page": null, "page_start": 340, "page_end": 351, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f60f1312-b2aa-47f0-865c-18b0df73a2cf", "parent_id": "book-vol1:ch20:commentary:2", "content_type": "commentary", "text": "blood from those existences and births would easily total more than all the\nwater of all the oceans on the planet.\nThis is why the goal for this human existence is to reach Enlightenment so\nthat you can eliminate The Cycle of Rebirth while experiencing a content and\npeaceful remaining existence in this human form. You and I have been\nwandering through this entire process of rebirth countless times, being\nreborn into various forms.\nOur Kamma in those previous births has not led us to The Teachings which\nallow us to cultivate our consciousness and gain wisdom to completely\nescape this Cycle of Rebirth. You are still bound by The Ten Fetters which\nwill keep you trapped in The Cycle of Rebirth, until you work to eliminate\nthese from the mind.\nAnimal to Human\nTo exist in the human realm, it means you have previously been reborn into\nthe animal realm countless times. You may not remember these births at this\ntime, but you may gain these memories as you continue to develop your\nconsciousness.\nBut even in your current mental state, you can understand the process of\nrebirth and that you were previously born as an animal.\nLet me explain…\nMany people consider humans to be animals, more developed and\nintelligent, but nonetheless we are often considered animals.\nIf you think of how the human mind works, it is very much like an animal’s\nmind but much more evolved.\nWhen we are first reborn into the human realm, we are evolving out of\ncountless previous animal existences. Just like an animal, we do not have\nthe ability to remember events, people or situations in great detail. As a\nhuman, the mind operates on praise and reward, and continues to function\nbest in a praise and reward structure - just like an animal.\nEven though we are now in the human realm, we go through all the same\ntrials and tribulations of the animal realm because the consciousness is\nevolving out of the animal realm. We begin to understand, through\ndeveloping the mind, how to eat and what food does for the body. We learn\nto walk, talk, interact, socialize, and what is acceptable or not acceptable\nwithin our “pack” of like species. We learn through our experiences and\n342", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Animal to Human:", "sutta_refs": [], "page": null, "page_start": 340, "page_end": 351, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d0ee77e-d22c-4ce6-8569-96e36fc791a0", "parent_id": "book-vol1:ch20:commentary:3", "content_type": "commentary", "text": "interactions with other humans, just like animals learn through the\nexperiences and interactions they have with other animals of the same kind.\nSome animal behaviors are instinctive while others are learned behaviors,\njust like with humans. We have many instinctive behaviors while many of our\nbehaviors and conduct are learned behavior. Humans left on their own\nwithout socialization (learned behavior) and without the ability to acquire\nmore wisdom, would instinctively revert to our animal consciousness.\nThe animal consciousness is overwhelmingly preoccupied with basic survival\ninstincts that are born out of craving, anger, ignorance (unknowing of true\nreality), accumulation of an ego and protection of a self. Keep in mind that\ncraving encompasses strong desire and a lack of interest to share or be\ngenerous, which includes the excessive accumulation of food. Animals are\nwell known for hoarding food without interest to share.\nAs humans, we start off our existence with these same qualities of our\nconsciousness, yet, because we are humans we can evolve beyond craving,\nanger, ignorance (unknowing of true reality), the accumulation of ego and the\nprotection of a self.\nEnlightenment is the abandoning of craving, anger, and ignorance\n(unknowing of true reality) the elimination of ego and the realization of non-\nself.\nThe process of Enlightenment is in effect, evolving beyond our animal\ninstincts and consciousness into the human realm of existence with a Higher\nConsciousness. Many humans will not evolve into a Higher Consciousness\nduring their life or at death through the process of attaining Enlightenment\nand, thus, will be reborn back into the animal realm or a lower realm of\nexistence.\nHumans may also be reborn back into the human realm or into the heavenly\nrealm depending on Kamma in this life.\nIt should be the goal of every human, now that we have obtained this rare\nrebirth into the human realm, to work to attain Enlightenment in this very life.\nThis is the only way to end our massive self destruction of the planet and\nend the continuous Cycle of Rebirth.\nBirth in its very nature consists of misery and pain whether in the animal\nrealm or human realm. If we are born, we will experience sickness, aging,\nand death along with massive amounts of discontentedness and the\nsuffering it causes.\n343", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Animal to Human:", "sutta_refs": [], "page": null, "page_start": 340, "page_end": 351, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "525dbbac-a14e-4b47-9239-a6ca92432e72", "parent_id": "book-vol1:ch20:commentary:4", "content_type": "commentary", "text": "Evolving past our animal instincts and the animal consciousness is possible\nnow that you have obtained this human state. It must not go to waste, and\nyou must not be complacent.\nThis knowledge is available for you to evolve to a Higher Consciousness if\nyou take steps forward to learn, reflect, and practice The Teachings so that\nyou can attain the results.\nThis is why these Teachings are not a “religion” as humans have understood\nthem and categorized them in the past. Religion is often thought as an\norganization attempting to control human behaviors, I understand why many\nwould think this way.\nHowever, these Teachings are to attain a better existence, a Higher\nConsciousness, and guidance to assist you in escaping the continuous\nCycle of Rebirth. Through training the mind, we can experience an improved\nhuman existence evolving beyond the animal instincts of our previous lives.\nThere is no interest to control behavior but for you to “save” yourself\nfrom The Cycle of Rebirth and create a peaceful existence. But, you\nmust do the work to “save” yourself.\nThis is why there is no central organization that governs these Teachings and\nthere is no central figure who controls The Teachings or the people who are\nlearning and practicing these Teachings. Each person is able to make their\nown decisions of what is helpful for their life.\nThese Teachings are to assist you and all of humanity, to evolve past animal\nconsciousness and into a better existence, so that you will not need to be\nreborn into another existence to experience the misery that is associated\nwith birth. If you are reborn, you will experience misery through sickness,\naging, and death. The goal is to never be reborn ever again. “Not being\nreborn” means you escape the misery of existing in any form while enjoying\nthe rest of this life without discontentedness. The mind will be peaceful,\ncalm, serene, and content with joy - permanently.\nStatus of the World\nIt is common for an unEnlightened mind to complain or take exception with\nthe current state of the planet. The environment is not healthy and a large\nmajority of the minds of people on the planet are not healthy. The health and\ncondition of the minds of humans is directly reflected in the health and\ncondition of the planet.\n344", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Animal to Human:", "sutta_refs": [], "page": null, "page_start": 340, "page_end": 351, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3b7f29b6-c9d0-4f81-b773-0a7eec652803", "parent_id": "book-vol1:ch20:commentary:5", "content_type": "commentary", "text": "Because human existence has largely reverted back to our animal\nconsciousness of craving, anger, and ignorance (unknowing of true reality),\nwith the accumulation of ego and protection of self, we are seeing massive\namounts of destruction to our planet and to each other.\nMurders, rapes, massive accumulation of wealth and power by a small\npercentage of the population (i.e. hoarding) which helps to cause extensive\npoverty and famine, corrupt politics that allows for further accumulation of\nwealth and power, diseases, invented diseases that help to create wealth\nwith costly medical procedures or medications, these and countless other\nproblems exist on the planet due to the mind of humans reverting back to\nthe animal consciousness of craving, anger, and ignorance (unknowing of\ntrue reality), with the accumulation of ego and protection of a self.\nIf this progression of human consciousness is allowed to continue to\ndegrade, our human existence will be utterly destroyed through creating “hell\non earth”.\nThe Path Forward\nIt is common for humans to complain about the condition of the planet and\nthe misery that exists. It is also common for humans to complain about how\n“others” contributed to the misery of the planet and the world around us\nrather than looking at our own individual intentions, speech, and actions.\nWhat all humans must understand, is that there is nothing you can do to\nindividually change another human. It is the choice of each human to change\nthemselves.\nYou will not and cannot change the natural laws that govern the world. You\ncan do nothing to change the fact that The Natural Law of Kamma exists and\nthat The Cycle of Rebirth will continue for the remaining time of human\nexistence.\nThe only thing you can do, personally, is to seek your own Enlightenment\nand assist those around you to also seek this Higher Consciousness as they\nchoose to ask questions.\nAs Gotama Buddha said, “do not allow yourself to be the last person” to\nattain Enlightenment.\nIf you spend time attempting to change local laws, motivate people to\nchange local policies, or other aspects of life without the encouragement of\nseeking a Higher Consciousness, you are attempting to change behavior but\nnot human consciousness through these Teachings.\n345", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Animal to Human:", "sutta_refs": [], "page": null, "page_start": 340, "page_end": 351, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e143dba2-47fb-483a-9b66-a749664fbc0c", "parent_id": "book-vol1:ch20:commentary:6", "content_type": "commentary", "text": "By attaining a Higher Consciousness, human behavior will automatically\nchange through freedom of choice with deeper and more profound wisdom.\nWe must be the influence and motivators to encourage all humans to\nimprove their consciousness to abandon craving, anger, and ignorance\n(unknowing of true reality) to dissolve the ego and realize non-self. This will\nautomatically influence more healthy decision making and behaviors. We\ninfluence others through our own intentions, speech, and actions, not\nthrough telling others “what to do”.\nIf each human does not walk toward the “light” and continues to dwell in the\n“darkness”, then the planet will continue to become a darker and darker\nplace to exist.\nMost of us do not have the influence or ability to change or affect large\npopulations of people unless you are a leader within your community.\nMost of us live a daily life with a handful of close friends and family around\nus. We attempt to change a rule or policy that we think will bring about a\nbetter existence for those people in our immediate society.\nHowever, working endlessly to influence change or to change a law, policy,\nor specific condition of the human existence as it exists in this current\nmodern time, does little to influence the overall evolution of our entire human\nspecies and planet that has existed for over 4.5 billion years.\nDo you have any insight into the laws or policies that existed a few hundred,\nthousand, millions, or billions of years ago?\nNo, because all of that is well in the past and does not matter, it was all\nimpermanent and all that matters is this present moment. But the natural\nlaws that govern our existence have not changed and still influence\neverything about our existence. You need to learn and understand these\nnatural laws of existence in order to create a peaceful existence in this life.\nAll you can do as an individual is to make a decision to work towards\nattaining a Higher Consciousness, while motivating and encouraging those\naround you to do the same by being a good example of a Practitioner who is\npracticing these Teachings with your own wholesome intentions, speech,\nand actions.\nBut it is your salvation and inner growth that is the most important. There is\nnothing you can do to “change” another human. They need to make their\nown decisions to change and evolve to a Higher Consciousness.\n346", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Animal to Human:", "sutta_refs": [], "page": null, "page_start": 340, "page_end": 351, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "de2c49cb-c232-4134-9caa-49649e847bd3", "parent_id": "book-vol1:ch20:commentary:7", "content_type": "commentary", "text": "When you have attained Enlightenment, you will not experience any anger,\nhave feelings of frustration, or blame others for the problems you face.\nYou will not have anxiety, sadness, boredom, loneliness, fears, or other\ndiscontent feelings. When you attain Enlightenment, you will have eliminated\nyour cravings and addictions. You will not discriminate or judge others. You\nwill not have a desire to always be “right” and argue. If these exist now, you\nneed more growth and more inner development to fully awaken to your\nHigher Consciousness.\nIt is not selfish to focus on yourself and your own evolution and growth.\nYou can run around the earth focusing on changing societies’ laws,\nmodifying a policy, or conducting business, those things are needed as well,\nbut if you are neglecting yourself and your own inner development then you\nare not serving yourself nor humanity to the best of your ability.\nYou must work to evolve your consciousness beyond the animal instincts\nand into a higher human consciousness. As you do that, you will be a better\nparent, friend, family member, employee, boss, or whatever it is that you\nwould like to do in life. As you develop a Higher Consciousness, the sky is\nthe limit.\nYou need to start with “Right View”. Understand that “you” and “you alone”\ncause your discontentedness and “you” can eliminate your\ndiscontentedness by eliminating cravings, anger, and ignorance (unknowing\nof true reality) seeking Enlightenment.\nWithout this basic and most important understanding, you will blame others\nfor your condition within this human existence. You will think there is no\nability for you to improve or modify anything to escape the misery. You will\nfeel hopeless and a victim to your surroundings and the events in your life.\nNothing will improve.\nBut you have 100% ability to create change in the current condition of the\nmind. “You” and “you alone” are the only person that can improve your\nconsciousness through learning and practicing these Teachings.\nYou can pray to God, worship God for eternity, or practice “worshiping” of\nother entities, however, worshiping is not going to gain you favor nor create a\nbetter life for you. God is not a “genie in a bottle” and, if you have a belief in\nGod, it is “you” that must do the work. God will not change your life; only\n“you” can do that.\n347", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Animal to Human:", "sutta_refs": [], "page": null, "page_start": 340, "page_end": 351, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d78208ed-5d9f-4d12-9a2d-8d13eed424cd", "parent_id": "book-vol1:ch20:commentary:8", "content_type": "commentary", "text": "You cannot just “worship” or “believe”, you must practice The Teachings that\nlead to an improved existence.\nNothing external will create inner peace and allow you to attain\nEnlightenment.\nThere is no need to pressure or force others to practice Teachings that you\nyourself are not fully practicing, do not fully understand, and have potentially\nbeen misinterpreted. Belief is only belief, but by practicing Teachings that\nproduce results, you will know they are beneficial because your life will\nimprove. You will see the truth and wisdom in your practice as the mind\nbecomes more and more liberated, thus, concentrated, stable, peaceful,\ncalm, serene, and content with joy. The mind will become unshakable.\nChildhood Development\nBecause humans mainly evolve out of the animal realm, you will find that the\nbest way to guide, teach, and lead humans is through praise and reward like\nyou would do in training an animal towards good behavior and good\nchoices.\nYou need to treat all beings with loving-kindness and compassion but we\ncan also guide our children in these Teachings and through life’s many\nlessons much like we would guide any being through praise and reward.\nCurrently, there are still families around the world who choose to hit children\nas part of the disciplinary process to guide and teach. This practice is born\nout of our animal instincts to fight, have anger, and aggression when\nsomething is done around us that we disagree with. In doing so, we are\nteaching children to be angry, hostile, and aggressive, while lacking the\nability to solve challenges peacefully through discussion and sharing\nwisdom. Children need to be taught how to make wise decisions but hitting\nchildren only teaches anger, hostility, and aggression.\nInstituting capital punishment to kill other beings who we think should not be\npart of our society due to having committed crimes, is also from our animal\ninstincts and should be eliminated from our global society as killing any\nbeing produces unwholesome Kamma and promotes killing.\nWhy would someone in society think they are wrong for killing if\ngovernments sponsor killing through capital punishment, wars, and\nassassinations?\nLeaders of governments are promoting killing while condemning the killing\nthat happens on their streets. This conduct by governments is teaching\n348", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Animal to Human:", "sutta_refs": [], "page": null, "page_start": 340, "page_end": 351, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b508f20d-ebfd-4c81-8053-3708c8c80cf1", "parent_id": "book-vol1:ch20:commentary:9", "content_type": "commentary", "text": "humans that killing is appropriate and acceptable if someone has done\nsomething we think is wrong.\nAs an animal, if something happens that angers us or we disagree with, we\nwill fight and show aggression until the other animal complies with our\nrequests or there is a battle to death. This is animal behavior that needs to\nbe purged from our human consciousness.\nTo guide our children to a Higher Consciousness, we must be actively\nworking to earn our own Enlightenment while being a role model for our\nchildren to seek the same. If we continue the destructive cycles of the past,\nwe will continue to see destruction throughout the world.\nPositive encouragement and positive influences will help to guide humans to\na better existence.\nBullying, mass shootings, aggression, fighting, gang violence, murder, war\nand countless other behaviors are born out of our animal consciousness to\nprotect the self and show aggression when something happens around us\nthat we do not agree with.\nTo evolve individually and as an entire civilization, we must learn to talk,\ndiscuss, and educate through respectful and polite dialogue. Talking to our\nchildren and each other is the only way for us to share and learn.\nJust like we learned animal behaviors through socialization, we must learn\nthese Teachings through human interaction and humans teaching each other\nhow to learn and practice these Teachings.\nThe best way to guide children on this path is to expose them to The\nTeachings early in life when The Three Poisons and ego is minimal. Then,\nallow children to experience their own Kamma helping them to understand\nthis natural law while guiding them to making good choices.\nAll too often, parents “protect” or “insulate” children from the consequences\nof the child’s unwise decisions. As soon as their child does something that\nwould cause unwholesome Kamma for the child, the parent sometimes will\nprotect the child because they do not want to see the child struggle.\nBut it is through the struggle of the mistakes and learning from their mistakes\nthat children can grow to understand that The Natural Law of Kamma exists\nand that their own wholesome or unwholesome intentions, speech, and\nactions has a direct result or “cause and effect” in their life.\n349", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Animal to Human:", "sutta_refs": [], "page": null, "page_start": 340, "page_end": 351, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "414c95ee-a243-41a4-94f1-fb517c0240db", "parent_id": "book-vol1:ch20:commentary:10", "content_type": "commentary", "text": "Children can learn that through good decision making based on The Natural\nLaws of Existence found in these Teachings, they can create a peaceful\nexistence and peaceful life where they do not harm others and, thus, no\nharm comes to them through The Natural Law of Kamma. Children can attain\nEnlightenment as young as age 7 with proper learning and guidance.\nOne of the best gifts you could ever give a child is for you to learn and\npractice these Teachings so that you can attain Enlightenment. Then based\non your own growth, provide this same guidance to children so that they can\nattain Enlightenment which means they will never experience sadness,\nloneliness, or even cry among many other benefits.\nChildren can experience a peaceful, calm, serene, and content mind with joy\nfrom early in life, being able to have healthy and productive relationships that\nbenefit their life for their entire life, without experiencing a life full of\nfrustration with a discontent mind and the suffering it causes.\nThe very best gift we could ever give a child is to guide them towards\nattaining Enlightenment, cultivating a mind that has eliminated feelings\nsuch as sadness, anger, frustration, boredom, loneliness, etc., while\npracticing generosity, loving-kindness, compassion, sympathetic joy,\nand equanimity towards all beings.\nToday, we have countless stimuli in our life. We teach each other but we also\nlearn through media like TV, Internet, music, and gaming. All of these various\nmedia and images we hear and see, shape our views and perspectives. All\ninput into the mind is teaching and educating us.\nVideo games and other media that show graphic content or have us\nparticipate in graphic content, does not help to educate us beyond our\nanimal instincts and animal behaviors. While gaming and media can be\nentertaining, it can also be damaging to our consciousness, making the mind\nthink it is acceptable to harm and kill.\nWhile we may say “it is just a game” or “it is just a movie”, gaming becomes\nreal life, especially when these games are played and media viewed\nextensively from young age into adolescent and adult life without proper\nguidance from these Teachings.\nWhile these same games are played throughout the world and graphic media\ninput into the mind, there are only a few places in the world that experience\nmassive anger and acts of violence. The places that experience the most\nviolence and anger are those places that are lacking the social guidance\noffered by these Teachings.\n350", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Animal to Human:", "sutta_refs": [], "page": null, "page_start": 340, "page_end": 351, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3337f2fb-1af6-43b7-abba-ae6e1f9256d6", "parent_id": "book-vol1:ch20:commentary:11", "content_type": "commentary", "text": "Be thoughtful of the media that goes into the mind. Graphic violence or other\nmedia can persuade you away from a solid life practice and impact the\ncalmness or stability of the mind. Pleasant feelings, painful feelings, or\nfeelings that are neither painful-nor-pleasant, i.e. discontentedness, can arise\nthrough media that affects the mind. All input into The Six Sense Bases\nincluding the mind, the doorways to discontentedness, can impact the mind,\nso choose wisely what you allow into the mind to absorb through the sense\nbases.\nWise Choices Eliminates Our Animal Behaviors\nYou can see that hatred and countless acts of violence have drastically\nincreased decade over decade. Mass shootings and violence are being\nperpetrated throughout the world on a large scale through individual events\nand terrorist organizations.\nWe can continue to deny the existence of massive amounts of hatred in our\nworld, which is exacerbated and stimulated by our choice of input into the\nmind with lack of guidance, or we can implement the guidance found in\nthese Teachings to guide the world to a better existence.\nThe source of anger, aggression, and mass violence is not the video games\nor media, it is our roots in the animal realm and our previous animal\nexistences, however, the media we choose to put into the mind encourages\nor arises animal instincts and behaviors.\nMaking wise choices to purge hitting for discipline, eliminating input into the\nmind of media that promotes hatred, violence, killing, taking what is not\ngiven, sexual misconduct, false speech, use of substances that cause\nheedlessness, and ensuring governments and leaders do not support the\nsame, will ensure that we “guard our doorways to discontentedness”\nthrough wholesome input into the mind.\nWhile The Five Precepts ensure the elimination of a significant portion of\nunwholesome Kamma for each individual, they also guide each human away\nfrom their animal instincts and animal consciousness.\nLearning and practicing these Teachings will ensure that we continue to\nevolve as a species and global society while moving away from our roots in\nthe animal realm and closer to functioning as awakened human beings.\nTo learn more about The Realms of Existence and The Cycle of Rebirth, see\nthe book titled “The Realms of Existence” (Volume 11) of this same book\nseries.\n351", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Animal to Human:", "sutta_refs": [], "page": null, "page_start": 340, "page_end": 351, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "40fa6510-1938-4c4f-b97f-d76442e590f4", "parent_id": "book-vol1:ch21:commentary:0", "content_type": "commentary", "text": "Chapter 21\nDo No Harm:\nWhat is The Future of The Planet?\nWhen we are reborn into this human existence, we are afflicted by The Three\nPoisons of craving/greed, anger/hatred, and ignorance/delusion (unknowing\nof true reality), as described in a previous Chapter.\nThrough life’s progression, The Three Poisons, our ego, and the protection of\na self, all affect our relationships, interactions, decisions, and countless\naspects of our life. Our decision making is influenced by the mind and what\nwe have accumulated over the course of our current life.\nCurrently, it is well known that the planet has experienced massive\ndestruction from the human population and our daily decisions. The human\npopulation of the planet has drastically impacted the planet’s natural habitat.\nPollution, waste, lack of food, water, and other resources plagues our ability\nto live in a healthy environment where all beings can thrive.\nThe destruction of the planet is a direct result of the destruction of the\nmind of all of humanity. The pollution of the mind of all of humanity can\nbe seen in the pollution of the planet.\nWhen a significant portion of humanity has accumulated craving, anger, and\nignorance (unknowing of true reality) with ego and protection of a self in\nmassive quantities, our decisions become tainted by the stains of our\nconsciousness.\nWe no longer look to take care of one another and our planet but instead\nfocus on how to enrich our own lives at the peril of everything else. We no\nlonger understand that we are part of a global society where all beings\ndepend on one another and the planet for a peaceful coexistence. But\ninstead, we focus on our own selfish “wants”, our own “cravings and\ndesires” rather than focusing on how we can best live a life in harmony with\nall beings.\nThese Teachings bring our focus to an independent journey where we apply\neffort to learn and practice Teachings that eliminate craving, anger, and\nignorance (unknowing of true reality) while dissolving the ego and realizing\nnon-self in our pursuit of Enlightenment to attain a peaceful, calm, serene,\nand content mind with joy.\n353", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Do No Harm:", "sutta_refs": [], "page": null, "page_start": 353, "page_end": 358, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "275fab4f-db18-4297-b505-fe58933cf564", "parent_id": "book-vol1:ch21:commentary:1", "content_type": "commentary", "text": "We apply this practice as an independent journey through awakening the\nmind in an “independent practice” with guidance of Teachers. We know that\nwe cannot change another being, we can only work to achieve our own\npeaceful and content mind.\nHowever, our independent journey with these Teachings raises our\nawareness that all beings are interconnected and depend on each other to\nsustain life.\nWhile we need to have an independent practice, an independent journey,\nand independent pursuit of Enlightenment, we realize through these\nTeachings that we cannot be selfish nor conduct ourselves in a manner that\nharms other beings nor the planet. Any harm that we cause will only be\nreturned to us as we understand based on The Natural Law of Kamma.\nAttaining a Higher Consciousness means that we realize our peaceful\ncoexistence requires healthy resources from the planet and that our daily\ndecision making has a direct impact into the health and sustainability of our\nenvironment.\nWe need to understand that we cannot cause destruction to the planet and\nexpect that it will provide us a comfortable environment in which to exist. We\ncannot strain the planet through exhaustion of resources for the sake of\n“greed” and expect the planet will provide us a healthy environment in which\nto live. The “greed” that exists in the human mind has caused us to destroy\nthe planet and we can see the Kamma associated with this through the\nmassive pollution and unhealthy state of the planet.\nAttaining Enlightenment means that we are no longer reborn through The\nCycle of Rebirth, however, we have significant loving-kindness and\ncompassion for all beings. Even in realizing we have attained Enlightenment\nand are not returning to this planet, we feel a duty to all of humanity that as\nwe leave this life, our last life as part of attaining Enlightenment, that we not\nonly “do no harm” to other beings but that we also “do no harm” to the\nplanet. By practicing harmlessness towards the planet, we will reduce any\npotential harm to other beings.\nThrough attaining Enlightenment, we will not experience any more rebirths,\nbut we know we are leaving a planet that needs to sustain life for the future\nof all beings who will come after us.\nWe understand that the existence of this planet is over 4.5 billion years and\nwe have been constantly reborn countless times over several eons. In our\ncountless rebirths, it would be hard to find a being that exists today or will\n354", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Do No Harm:", "sutta_refs": [], "page": null, "page_start": 353, "page_end": 358, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1cd73b08-9b9d-4172-8ea5-b3a5f4a4342f", "parent_id": "book-vol1:ch21:commentary:2", "content_type": "commentary", "text": "exist after us that has not been our mother, father, sister, brother, child or\nsome other relative at some point in the past. Through our countless rebirths,\nwe are related and have been family members with every being that has\nexisted, exists now, and will exist in the future.\nWe have significant compassion towards all beings and the need to provide\na planet that can sustain a healthy life so that all our “family members”, all of\nhumanity, have the opportunity to cultivate the mind, attain Enlightenment,\nand escape The Cycle of Rebirth with a sustainable planet and its resources.\nThe pursuit of Enlightenment focuses us entirely and solely on the mind and\nthe elimination or destruction of “The Ten Fetters” through our independent\njourney. But we are wise enough to know that our independent journey is\ninterconnected to countless other beings.\nOne could not practice these Teachings of “causing no harm or\nharmlessness” without a focus on their individual decisions and how those\ndecisions affect the planet in which we inhabit.\nWe need to pursue Enlightenment with a focus on our independent journey\nand purification of the mind. We also need to focus on the purification of the\nplanet through helpful decisions that lead to a revitalization of our planet’s\nresources.\nFrom the earth’s beginning of over 4.5 billion years ago, we have over fished\nour seas, scraped natural resources from the soil, built extensively, dumped\nwaste, polluted the air we breathe, and have caused massive destruction\nbeyond imagination or our willingness, for some, to admit.\nThrough modernization, our civilization has lost its connection to the earth\nand mother earth is hurting. Oftentimes “greed” becomes a priority when\nmany are looking for ways to become “wealthy in material possessions” for\nthe sake of “ego” without regard to the devastation we are causing to\nhumanity and the planet through unwholesome Kamma production.\nAs craving, anger, and ignorance (unknowing of true reality) and our ego with\nthe protection of a self rules the mind of each human, we destroy the planet\nwithout care or regard to what comes next.\nIf we do not attain Enlightenment in this life, we will be reborn back into\nanother existence until we extinguish all our unwholesome Kamma from this\nlife and our previous lives. This means, we can never run or hide from our\nunwholesome Kamma and the destruction of the planet.\nDestroying the planet now and not attaining Enlightenment means we will be\nreborn to deal with the destruction of the planet. Destroying the planet now\n355", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Do No Harm:", "sutta_refs": [], "page": null, "page_start": 353, "page_end": 358, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "be245bd7-6483-4da4-b4ae-363d36454659", "parent_id": "book-vol1:ch21:commentary:3", "content_type": "commentary", "text": "and attaining Enlightenment means we leave an unhealthy environment for\nour family members to inhabit for the remaining time of earth’s existence.\nWe are currently at the lowest point of humankind and our existence on the\nplanet. There has never been a time in the evolution of this planet that has\nseen such massive destruction of the planet and each other. This is a direct\nresult of the destruction of “the mind” of all of humanity.\nThe solutions to the world’s problems lie within these Teachings. Every\nproblem that exists in the world today can be resolved by all of humanity\nattaining Enlightenment and a Higher Consciousness.\nThrough eliminating craving, anger, and ignorance (unknowing of true reality)\nwhile dissolving the ego and realizing non-self, cultivating generosity, loving-\nkindness, and compassion for all beings by all humans, while practicing\nsympathetic joy and equanimity we can drastically improve the condition of\nhumanity and the condition of the planet.\nWe can create a more gentle, calm, and peaceful humanity through learning\nand practicing these Teachings. We must start with our own independent\npractice to learn, reflect, and practice these Teachings.\nHumanity has countless problems that we have caused. But because we\ncaused these problems, we can also eliminate these problems. We have\n100% ability to resolve the unwholesome condition of the mind, the\nunhealthy planet, and reverse the destruction of humanity.\nWe can only apply effort to attaining our own Enlightenment while\nencouraging those around us to do the same. But continuing on the current\npath of destruction and disregard will only create more destruction.\nThis book and book series provides us a guide in three primary Teachings:\n1.) Universal love for all beings 2.) Do no harm, and, 3.) Be a good moral\nperson.\n“Do no harm” relates to harmlessness of other beings and the planet.\nThrough harming other beings or the planet, we harm ourselves due to the\nharm we cause being returned to us.\nThis is The Natural Law of Kamma from which we cannot run nor hide.\nWe must experience all unwholesome Kamma from our previous lives in this\nlife or in future births until we extinguish all unwholesome Kamma through\nthe attaining of Enlightenment.\n356", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Do No Harm:", "sutta_refs": [], "page": null, "page_start": 353, "page_end": 358, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3b20decb-7d46-43e0-b561-b43eeb1fa2f6", "parent_id": "book-vol1:ch21:commentary:4", "content_type": "commentary", "text": "It is in our best interest and the best interest of all of humanity, that we all\npursue Enlightenment while also caring for the planet. In order to sustain life\nand allow humans the opportunity to live and attain Enlightenment, we will\nneed to have a planet that can support human life.\nOur individual decisions each day and each moment contribute to the health\nof the mind and the health of the planet.\nWhat we have done in the past, is in the past. Now, we must focus on this\ncurrent moment and what is needed to clean up the mind and clean up the\nplanet.\nFood\nOne aspect of reaching Enlightenment is to consider your food intake\nensuring that you are ingesting healthy foods, rather than processed foods.\nEating wholesome and nutritious food will ensure you are providing the body\nwith all the nutrients needed to sustain a healthy and fit body. What we\ningest into the body is to nourish and sustain “the body”, not to please “the\nmind”.\nToday, some food systems rely on packaged and preserved foods that have\nan extensive amount of chemicals and other unnatural substances.\nTo ensure the body has the best quality foods, you should focus on a plant-\nbased food supply that does not include preservatives which can cause\nunfortunate effects in the body and mind. Animal flesh has an extensive\namount of drugs, hormones, toxins, animal emotions, and other unhelpful\nqualities that can make you sick or mask your true thoughts and emotions.\nTo have the best chance to observe the mind and know the thoughts and\nemotions residing within the mind, eliminating preservatives and animal\nproducts would be the best approach for the body and the planet.\nSignificantly reducing or eliminating stimulants like caffeine, sugar, alcohol,\ndrugs and other products will also help you to observe the true mind rather\nthan falsely associating the effect of these substances as coming from the\nmind.\nDrinking as much water, fresh fruit juices, plant-based milks, teas without\ncaffeine, and other natural products while reducing or eliminating the\nchemicals associated with drinks you ingest, will all be helpful to purifying\nthe body so that you can observe and purify the mind.\n357", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Do No Harm:", "sutta_refs": [], "page": null, "page_start": 353, "page_end": 358, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "40bc1f25-3815-442b-8180-bc486562b039", "parent_id": "book-vol1:ch21:commentary:5", "content_type": "commentary", "text": "It is suggested that you consider the elimination of products such as fluoride,\nmonosodium glutamate (MSG), and other similar products from being used\nas these contribute to affecting the mind in a way that would not allow you to\nobserve its true nature, and to purify the mind through active training of the\nmind. Through the elimination of these products and others that have similar\neffects to the mind, you can observe the improvements to the clarity of the\nmind for yourself and eliminate any negative effects from these sorts of\nsubstances. You will be able to see the truth for yourself as a Practitioner\ngradually eliminates unbeneficial substances from being ingested that the\ncondition of the body and mind improves.\nThe best thing you can do to “save this planet” is to “not waste food”.\nForty percent (40%) of all food is wasted. The production, transportation,\npackaging, preparing, and disposal of wasted food causes great harm to the\nplanet.\nNext, eat vegan and you will be contributing enormous benefits to reducing\nthe destruction of our home - mother earth.\nAll these choices and others are helpful to you, helpful for the planet, and\nhelpful to all those yet to come.\nYou can implement adjustments slowly and over time. The body and the\nmind will be more pleased with gradual and slow, but steady, progress. Too\nmany changes too quickly can have unsettling results.\nWe all need to find our own unique ways, based on wise decision making, to\nensure that we have the least amount of impact to the planet. As conscious\nand concerned individuals, we can find our own unique ways of ensuring we\nleave a planet that can continue to thrive for many years to come.\n358", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Do No Harm:", "sutta_refs": [], "page": null, "page_start": 353, "page_end": 358, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0cfe1510-3fad-44c6-85f2-90c749776334", "parent_id": "book-vol1:ch22:commentary:0", "content_type": "commentary", "text": "Chapter 22\nMental Health:\nA Modern Day Delusion\nHumans have a complex consciousness, with the mind, which can be\nmuddled or evolved - it’s a personal choice. Our understanding of what is\naround us and how we relate to it is a “personal choice”. And the personal\nchoices or decisions that we make as individuals, can be influenced by all of\nhumanity. As a species, just like other species, we often find the easiest way\nor path is to “conform” to the established beliefs, understandings, and\ncustoms of those around us. We conform to what is expected of us as\nindividuals within a larger society.\nThis conformity helps to keep us moving in a similar direction but conformity\ndoes not lead to Enlightenment. Craving, anger, and ignorance (unknowing\nof true reality) demonstrated with the accumulation of ego and protection of\na self, with all these motivations being rooted in our consciousness,\nhumanity can become easily corrupted, destructive, and self serving as each\nperson chooses to just follow another without investigating to discover the\ntruth and acquire wisdom to make their own wise decisions. Conforming will\nonly keep the mind trapped in its own false beliefs and misperceptions.\nWe often think we are the “center of the universe” and “intellectually\nsuperior” to prior civilizations. But with little known of civilizations that\nexisted even just a couple centuries ago, let alone thousands of years ago,\nthis is very egotistical.\nSure, we have historical records of what might have transpired in one\ncentury or another but what motivated the people, their decisions, and how\nthey conducted their daily life is mostly lost to the impermanent nature of all\nthings.\nWe can be sure that the makeup of the human mind has not changed\nthroughout history. What’s in the mind and how evolved we are as a species\nhas changed, but the way the mind functions has not changed.\nThis is why The Teachings of Gotama Buddha are just as applicable today as\nthey were 2,500 years ago. Gotama Buddha’s Teachings are related to the\nhuman mind and how the mind functions remains unchanged since Gotama\nBuddha’s lifetime.\n360", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Mental Health:", "sutta_refs": [], "page": null, "page_start": 360, "page_end": 370, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a1f45732-191f-4f6a-82b4-0d17c044f2c4", "parent_id": "book-vol1:ch22:commentary:1", "content_type": "commentary", "text": "The daily lives, motivations, and decision making of humans have all\nchanged but how the mind functions has not.\nIn our current civilization, we tend to think that “new” is “better”. We tend to\nthink that if we have just invented something, that it has to be better than the\npast because it was just created and because our thinking is that “we are so\nintelligent”, much more than in the past. So, this new thing must be much\nbetter.\nIn the past, humans rubbed sticks together and it took a long time to make\nfire. Now, we can instantly create fire at will with minimal effort.\nSo the advances in technology make it much easier to do things that could\nnot be done in the past, and this bolsters our false sense of ego and\nsuperiority that we must be so much greater than past civilizations. This is a\ndelusion with extensive amounts of ego and self serving thoughts that cause\nsome to look down on humans of past civilizations.\nThis is not how civilizations before us thought or processed their\nunderstanding of their own existence.\nIt was well understood, in past civilizations, that anything that existed and\nany knowledge they had to improve their existence, was based on their\nancestral past. Honor, respect, and gratitude of the past was paramount in\ntheir quest to improve their lives. But, all too often in modern society we look\ndown on the past with dismay and with ego, not understanding how those\npast civilizations could not have understood what we now know today.\nIn many cases, we lack the humbleness to acknowledge that without the\npast decisions of humans before us, we could not have the modern\nadvances we now enjoy. If it was not for the developments and advances of\npast civilizations, we would not understand much of the world that is around\nus today nor could we have built upon our ancestor’s knowledge.\nIn many cases, we have discovered healthy and productive ways to build on\nprior knowledge which benefits our modern society. But, in many cases, as\ncraving, anger, and ignorance (unknowing of true reality) with accumulation\nof ego and protection of a self, have permeated our consciousness more\ndeeply, the destruction of the planet, the individual mind, and humanity\nbecomes more and more apparent.\nBecause the functioning of the human mind has not changed, any conditions\nof the mind that exist today also existed in prior civilizations. However,\nbecause we think that our knowledge is far more advanced than prior\ncivilizations, we have developed “new ways” of looking at the mind.\n361", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Mental Health:", "sutta_refs": [], "page": null, "page_start": 360, "page_end": 370, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8c24dbed-be56-474b-8dbe-dd1b427cc357", "parent_id": "book-vol1:ch22:commentary:2", "content_type": "commentary", "text": "With our ego being center stage, we assume these new approaches to\nunderstand the mind must be better and more profound than anything in the\npast. However, any new developments or new approaches to understanding\nthe mind are highly unfounded and unproven with an extremely short\ntimeframe of development and use in society.\nThe modern mental health discipline has only been in existence for a\nrelatively short period of time compared to the length of time these\nTeachings have existed in the world. Considering the entire span of time that\nGotama Buddha’s Teachings have existed, over 2,500 years, the short\ntimeframe of knowledge developed in the field of mental health is highly\nunfounded, unproven, and untested.\nModern day society is, all too often, looking for an easy answer with a “quick\nfix”. So, when humans are feeling sad, lonely, anxious or experiencing wide\nranges of discontent feelings, in our “new approach” to the mind we label\nthese feelings as “mental illness” and now have an enormous discipline of\ntreatments that we claim are going to improve the unwelcomed thoughts and\nemotions of the human mind.\nWe have a highly medicated humanity that uses “drugs” to escape the reality\nof our existence rather than accept responsibility for our personal choices\nthat lead to either a miserable existence or a Higher Consciousness with the\nability to relate to the world around us in a more healthy way.\nHumans are more content to blame their unwelcomed thoughts and\nemotions on “brain chemistry” along with blaming unwholesome intentions,\nspeech, and actions on brain chemistry.\nHumans accept the notion from people in positions of authority that they are\nnot in control of their intentions, speech, and actions therefore are relegated\nto a lifetime of expensive medicine, medical care, and treatments to treat a\nmental illness because they truly believe they are sick or ill, yet, they may\nnever be cured.\nInstead, humans could understand through the practice of these Teachings\nthat they are 100% in control of their thoughts, emotions, intentions, speech,\nand actions, thus, we can resolve all internal and external conflicts finding\ninner peace.\nWe are not “mentally ill” and we have the ability to improve the condition of\nthe mind through gaining wisdom and we can liberate the mind from 100%\nof all discontentedness and the suffering it causes through these Teachings.\n362", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Mental Health:", "sutta_refs": [], "page": null, "page_start": 360, "page_end": 370, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cb30cd4c-c725-481f-b8d5-63cf26a2c4f6", "parent_id": "book-vol1:ch22:commentary:3", "content_type": "commentary", "text": "By eliminating the delusion that we are “mentally ill”, we can eliminate a\nlifetime of expense and unwelcomed thoughts or emotions.\nDiscontentedness of mind is not permanent, and a diagnosis of “mental\nillness” is not permanent.\nThese Teachings have existed for over 2,500 years and are well founded,\nproven, and tested. They continue to exist on this planet because they work\nand help people attain a more peaceful existence.\nThere is no external substance that will eliminate unwelcomed thoughts\nand emotions to produce a content mind. Only inner development of the\nmind and having a “life practice” of causing no harm to yourself nor\nother beings, can 100% resolve your inner and external conflicts.\nRemember, the mind is not the brain. The brain is the organ that controls\nfunction of the body while the mind is our consciousness that originates the\nintentions (thoughts), speech, and actions we produce in each moment. The\nmind, or consciousness, governs our “free will” or individual choices.\nMental illnesses are thought to be a chemical imbalance of the brain and\noften treated with medications.\nWhile medications do change the chemistry of the brain and can be helpful\nin certain situations, they also sedate the mind suppressing past traumas,\ncover up unwelcomed emotions, and hinder certain aspects of our thoughts\nwhile complicating wise decision making that will lead to improved\noutcomes. Medications never permanently “fix the problem” as an individual\nstruggling with unwelcomed thoughts and emotions needs to train the mind.\nMedications will not permanently eliminate the accumulated unwelcomed\nthoughts and emotions because these feelings in the mind are not generated\nby the chemicals in the brain. The brain is not the mind, therefore brain\nchemistry does not generate thoughts and emotions of the mind which\nproduce our intentions (thoughts), speech, and actions.\nIt is not brain chemistry that causes pleasant feelings, painful feelings, or\nfeelings that are neither painful-nor-pleasant (i.e. discontentedness). It is\ncraving/desire/attachment that causes discontentedness. Discontentedness\nin the mind then influences and affects the chemistry of the brain. Brain\nchemistry does not cause discontentedness; therefore, discontentedness\ncannot be permanently eliminated through changing brain chemistry.\nAttempting to change inner feelings through changing brain chemistry is\nattempting to solve a problem based on a false theory that can lead to\ncontinued suffering.\n363", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Mental Health:", "sutta_refs": [], "page": null, "page_start": 360, "page_end": 370, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c0d337c8-be12-46c9-9ed9-747d5967292c", "parent_id": "book-vol1:ch22:commentary:4", "content_type": "commentary", "text": "To eliminate unwelcomed thoughts and emotions, we must empty the mind\nthrough elimination of cravings/desires/attachments which will eliminate\ndiscontentedness of the mind. An individual can’t eliminate\ndiscontentedness by changing brain chemistry because it is not the brain\nchemistry that is causing the discontent feelings. With proper guidance, The\nTeachings of Gotama Buddha can lead a Practitioner to stability of mind\neliminating all unwelcomed feelings and emotions permanently.\nDiscontentedness will be eliminated, and the brain chemistry will become\nbalanced.\nExamples of Mental Illness and Connection to These Teachings\nMental Illness Connection to Teachings\nADHD, ADD Craving mental stimulation. Lack of “Right Concentration”.\nAnorexia, Bulimia, Eating Craving false image of beauty, identification of a self or personal identity.\nDisorders\nAnxiety Anticipation or fear of a future event, situation, or outcome.\nBipolar Disorder Craving sexual contact, craving material possessions, craving excitement\n(i.e. mania). Untrained mind experiencing pleasant feelings, painful feelings,\nand feelings that are neither painful-nor-pleasant.\nDepression Attachment to past traumas, events, or expectations of the future.\nExperiencing significant painful feelings.\nHoarding Craving for material possessions.\nInsomnia An awakened mind needs little sleep. As the mind awakens, interrupted and\nerratic sleep patterns emerge. Craving a permanent or fixed sleeping\nschedule.\nOCD Craving perfection.\nPersonality Disorders Craving to conform to others’ expectations for your personality. Observance\nof past lives.\nPhobias Personal existence view, protection of a self, craving existence.\nPTSD Clinging to past traumas with the mind untrained in “letting go”.\nSchizophrenia Lack of “Right Concentration”, communication with beings from other\nrealms, and observance of past lives.\nSubstance Abuse Craving pleasant feelings, happiness, and escape from life.\nSuicidal Thoughts Craving pleasant feelings, happiness, and escape from life. Clinging to past\ntraumas or expectations of the future. Craving for extermination of life.\nDesire to exterminate life to escape a discontent mind and the suffering it\ncauses due to observation of significant amounts of suffering in the mind\nand in the world.\n364", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Mental Health:", "sutta_refs": [], "page": null, "page_start": 360, "page_end": 370, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "31615ab4-ee66-4bbb-9483-3ec2e94e26a7", "parent_id": "book-vol1:ch22:commentary:5", "content_type": "commentary", "text": "This previous table is not meant to be an exhaustive or thorough categorization of all\nmental illnesses and their relationship to these Teachings. Instead, this table provides a\nbrief example of insight into how mental illness is a misunderstanding of modern\nsociety and how these Teachings, when practiced, can eliminate the symptoms of what\nsome people refer to as “mental illness”. There are other physical and emotional\nsymptoms that can be misunderstood as a medical condition that needs medical\ntreatments but can be resolved through these Teachings to train the mind. I have not\nexplored this topic to exhaust all possible options.\nFor example, many of the symptoms of “multiple sclerosis” are common to one who is\napproaching Enlightenment and this illness may also be a modern day\nmisunderstanding. One approaching Enlightenment could be diagnosed with this\ncondition and offered medication rather than assisted to complete the process of\nwaking up the mind into Enlightenment.\nFurther research could be explored by qualified doctors and scientists who also deeply\nunderstand and practice these Teachings and are Enlightened.\nThere is no medication that will improve our intentions, speech, and\nactions as these can only be improved through training in wisdom,\nmoral conduct, and mental discipline. The mind is liberated through\nwisdom and a medication will not produce wisdom in the mind.\nThere are many unknowns that we currently have related to how the human\nbody functions. Doctors or scientists will often share that we do not currently\nunderstand everything there is to know about the human body. Out of\neverything that we do not understand about the human body in modern\nscience, we understand the least about how the brain and mind function.\nIn modern medicine and modern science, we currently understand very little\nabout the brain and mind. In all that we do know, we know the least about\nthe brain and the mind. There is more to learn and more to discover that can\nbe highly beneficial to all of humanity.\nThe challenges and difficulties experienced in the human existence and the\nhuman mind is because we do not understand what we do not understand.\nThe unEnlightened mind is hindered by a lack of wisdom not by a defective\nbrain. Awakening the mind to Enlightenment is to eliminate ignorance\n(unknowing of true reality), along with the other pollution of the mind, through\nacquiring wisdom.\nWhile brain trauma can affect an individual’s ability to learn, reflect, and\npractice these Teachings, the mental health conditions described in this\nChapter are not inclusive of individuals experiencing brain trauma or\nbrain injury.\n365", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Mental Health:", "sutta_refs": [], "page": null, "page_start": 360, "page_end": 370, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "193ca13c-c1e4-48cc-b1e9-ce77710d1f0b", "parent_id": "book-vol1:ch22:commentary:6", "content_type": "commentary", "text": "The mind can produce hallucinations, delusions, and countless other\nthoughts, emotions, and feelings that when looked at by an individual\nunfamiliar with the process of a mind awakening to a Higher Consciousness,\ncould be viewed as not normal and labeled as “mental illness”.\nThe mind can produce many hallucinations and delusional thinking as the\nmind wakes up into a Higher Consciousness but lacks the stability of an\nestablished practice with guidance in these Teachings.\nWith an established meditation practice and the support of a practice in\nthese Teachings, one can attain a stable, calm, and content mind free of\nmedication. The symptoms experienced are not a medical issue and there is\nnothing “wrong” with the brain chemistry, but instead, the mind is untrained\nand, thus, the individual experiencing the awakening does not have the\nability to control the mind.\nThrough proper training in these Teachings that includes meditation\ntechniques, the individual can learn how to control the mind to completely\neliminate all hallucinations, delusional thinking, desire for self harm, sad\ndepressed feelings, and all other unwelcomed emotions that are now\nassociated with mental illness.\nIf the mental health industry was effective at improving mental health, we\nwould see mental health cases consistently decreasing as these disciplines\nare shared worldwide. As the new mental health discipline is shared more\nwidely, we would see the mental health of humanity consistently improving\nthroughout the world with more and more stability of mind. In the countries\nof origin for these mental health disciplines and those countries where these\npractices are shared most widely, if the new mental health discipline is\neffective at improving the quality of mind, we would see that population of\npeople as the most mentally stable in the entire world. This is not the result\nof what we see in the new mental health industry.\nFurthermore, if the conditions described in the mental health industry such\nas sadness, loneliness, anxiety, and others are based on chemistry in the\nbrain that can be resolved by expensive medications, we would see the\nsame conditions throughout all populations of humanity. If the premise of the\nmental health industry is that these conditions are a result of a defective\nbrain that does not produce the proper chemical balance for the human\nbeing to function normally, we would see all populations across the world\nsuffering from these same conditions that are currently labeled as “illnesses”\nin modern times. We would also see these conditions dating back\nthroughout history as humans have evolved.\n366", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Mental Health:", "sutta_refs": [], "page": null, "page_start": 360, "page_end": 370, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "137e8e1a-fa30-4ca8-9186-e3eddc335725", "parent_id": "book-vol1:ch22:commentary:7", "content_type": "commentary", "text": "Humanity and the human mind could not have truly become unbalanced and\ndefective in a matter of a few decades. The feelings of sadness, loneliness,\nanxiety and others have been experienced by all humans throughout time,\nyet they were not considered illnesses until recent times. Not all populations\nacross the world experience the same instability of mind. This is proof that\nmental illness is not a human condition experienced throughout all of\nhumanity and, thus, there is no medication that will change the way one\nthinks, speaks, or acts.\nCivilizations in the past who learned and practiced these Teachings,\nunderstood the process of a mind that is awakening and understood how to\nassist these people with guidance and support to find stability, calmness,\nand a peaceful mind.\nAn unawakened mind with significant cravings will have poor concentration,\nlack motivation, and experience many difficulties in life, along with other\nsymptoms. All these symptoms and many more are now associated with\nmental illness that rarely gets fully resolved through costly medications and\nare merely symptoms of an unEnlightened mind.\nWhile the suffering and anguish of mental illness is “real”, the reason for\nwhy humans are having unwelcomed emotions is “not real”. Mental\nillness is not due to brain chemistry but instead that the mind has not\nbeen trained to eliminate craving/desire/attachment and attain the\nqualities of a mind that has gradually awakened to Enlightenment and is\nwaking up to its Higher Consciousness. A trained mind can be\ncontrolled through healthy practices known to humanity for over 2,500\nyears.\nEnlightenment is a mind that is peaceful, calm, serene, and content with joy.\nThis permanent mental state is achievable by all human beings who choose\nto apply dedication and commitment to learning and practicing these\nTeachings.\nA mind with Enlightenment will have an unshakable calmness, steadiness,\nand be “content” or “satisfied with what is” rather than constantly craving\nmore and more.\nIf our new approaches and these new medications are helpful to resolve the\nconditions of mental health or the mind, we would see a reduction of mental\nhealth cases and significant improvements to humanity’s mental health.\nHowever, since the introduction of these medications and discipline of\nmental health practices, we have seen a continuous degrading of mental\nhealth across humanity represented in the actions of humans through\n367", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Mental Health:", "sutta_refs": [], "page": null, "page_start": 360, "page_end": 370, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "77fb1c41-862e-4187-9b72-4e412ffdfa1b", "parent_id": "book-vol1:ch22:commentary:8", "content_type": "commentary", "text": "increased war, conflicts, hate, terrorism, mass shootings and countless other\nproblematic actions created by humans.\nWith modern disciplines being created in the mental health field being based\nupon, but not proven on brain chemistry, these new disciplines overlook the\npast developments, discounting their significance. This mindset is based on\nthe ego of modern humanity thinking that what we have developed in “new”\ndisciplines is more advanced than past civilizations, and that our\nunderstanding of the mind must be more profound than in the past. We put\nmore significance on our intelligence and scientific methods than our\nancestral knowledge of the past.\nThe make up of the human mind has not changed since Gotama Buddha’s\nlifetime 2,500 years ago, therefore, the thoughts and emotions experienced\nby humans also have not changed.\nHumans 2,500 years ago had sadness, loneliness, and anxieties.\nRather than look for the “quick fix” and the “easy methods” to resolve these\nunwelcomed thoughts and emotions, people who learned with The Buddha\nlooked for answers within themselves. Humans, in the past, took\nresponsibility for the thoughts and emotions they had and looked for\nmethods to rid themselves of the unwelcomed and uncomfortable emotions\nthrough means of a permanent solution, seeking insight and wisdom of the\nmind and its function.\nHumans trusted that they had the ability to eliminate the unwelcomed\nconditions of the mind and they found the answers. People of past\ncivilizations that attained Enlightenment did not look for impermanent things\nto create inner peace. Enlightenment, Nibbāna, or a Higher Consciousness\nwas discovered and realized by humans.\nLater, due to impermanence, these Teachings were degraded and, thus, the\ncollective condition of humanity’s mind has also degraded. The destruction\nof humanity’s mind can be seen in the planet, the news of human actions,\nand our blaming of others for our despair or misery.\nMany are waiting for the return of a savior that will sort out all of this mess\nand instantly save us all. Some are expecting that a universal power from a\nhigher entity will resolve the crisis of humanity and ask for favors through\ndaily prayer. But, the wise understand that we got ourselves into this mess\nand “we are the only ones” who can get ourselves out of this mess.\n368", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Mental Health:", "sutta_refs": [], "page": null, "page_start": 360, "page_end": 370, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "27e7153b-491c-4aae-a465-968fb51e6f75", "parent_id": "book-vol1:ch22:commentary:9", "content_type": "commentary", "text": "There have been countless prayers and ceremonial worship for many\ngenerations, however, humanity continues to get worse and worse and\nworse. Why is humanity continuing to hold out hope for a third party to\nresolve all the conflicts and mess “we” created? If a third party had the\ninterest or ability to instantly “save us all”, that would have happened\nalready.\nWe can resolve the issues of the world through gradual training and\ndevelopment of our individual mind.\nHumanity is a collection of humans with individual minds. If individuals in\nhumanity decide to purify the mind through these Teachings, we will create a\nkinder, gentler, and more peaceful civilization.\nThere is not one person or one entity that can decide for you to pursue a\nHigher Consciousness. You must decide for yourself and pursue to evolve\nyour own Higher Consciousness to attain Enlightenment.\nDiagnosis of mental illness is devastating large populations of people\nconvincing them that they are sick, ill, and relegating them to a lifetime of\nmedications and treatments with no cure and a lifetime of expenses. If you\nare not sad prior to the diagnosis, you certainly will be after being convinced\nby a person of authority that you are sick and your brain is defective.\nThere are people with diagnosed mental illness who have eliminated all\nunwelcomed thoughts, emotions, medications, and medical treatments\nthrough these Teachings and practices.\nBelief is a powerful persuader of the mind. If you believe you are sick and ill,\nthen you will continue to believe this and be relegated to medications,\ndoctors, hospitals, and treatments for an imbalance in the brain chemistry.\nThis imbalance cannot be proven through any test and there is a good\nchance you may never become fully well through the mental health industry.\nOr, you can understand that the mind is not the brain, and that the mind\nproduces unwelcomed thoughts and emotions. The mind can be trained and\nthen controlled by you to eliminate unwelcomed thoughts and emotions just\nlike has been done for the last 2,500 years. This knowledge has been largely\nlost and pushed aside due to the egotistical thinking of our modern age\nalong with overwhelming greed.\nThe last several decades has seen a tremendous increase in craving, anger,\nand ignorance (unknowing of true reality) because these Teachings are only\npracticed by 500 million people rather than all of humanity.\n369", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Mental Health:", "sutta_refs": [], "page": null, "page_start": 360, "page_end": 370, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "105cf2b4-e5ac-4bdc-913f-b33f8aa3a8c2", "parent_id": "book-vol1:ch22:commentary:10", "content_type": "commentary", "text": "Currently, we are seeing a surge of meditation practices around the world,\nincreased awareness of mindfulness training and development, and we are\nputting more importance on having a calm, stable, and steady mind without\nego, recognizing that we all have the ability to accomplish this for ourselves\nwithout medication and that a content mind is achievable through healthy\nmind practices.\nMedications could be helpful in acute circumstances to bring the mind to a\nplace where it can receive Teachings and decide to acquire wisdom through\nmental training. It is training the mind through these Teachings that will bring\nlong term success in developing wisdom to improve one’s life practice that\nwill create stability in the mind. A population of people who choose to\npractice these Teachings as part of their way of life can experience a\nsignificant reduction in long term use of medications and increase long term\nsuccess of establishing good mental health in their community averting the\nconstant struggle and crisis of a lack of mental health around the world.\nWe can accept the notions of our modern society continuing to think we are\nsmarter, more intelligent, and better off than past civilizations. Or, we can\nlook at the past realizing that the simple and humble life they lived in\nharmony with the planet and each other, was a peaceful and content way to\nco-exist with all beings.\nThe future of the world and the planet is based on the individual\ndecisions and personal choices of all that exist and occupy this planet.\nWhile craving, anger, and ignorance (unknowing of true reality) with\naccumulation of ego and protection of a self are pervasive throughout\nhumanity, we will continue to see conflict, fighting, wars, terrorism,\nsubstance abuse, prostitution, human trafficking, famine, suicide, harm to\nanimals, orphans, childhood deaths, financial disasters, poverty, corrupt\npolitics, and destruction of the planet and its resources - and much more.\nWe created this “mess” and we are the ones that need to fix it.\nThe way to start is to accept full responsibility for our intentions (thoughts),\nspeech, and actions, realizing that we have the ability to create a peaceful\nexistence by giving up our notions that we are the “best this planet has ever\nseen”. We must eliminate our ego and look to the past for the answers they\nprovided, answers that we have overlooked due to our delusion of superior\nintelligence.\n370", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Mental Health:", "sutta_refs": [], "page": null, "page_start": 360, "page_end": 370, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e821da4b-00f0-4d8b-9652-44fb69e77bfe", "parent_id": "book-vol1:ch23:commentary:0", "content_type": "commentary", "text": "Chapter 23\nSymbolism of Teachings:\nReminders Through Imagery\nOur knowledge and ability to understand these Teachings has evolved over\ntime. During Gotama Buddha’s lifetime, all his Teachings were shared orally.\nLater, human development evolved to include technology and the ability to\ncapture these Teachings in written format.\nToday, we have the ability to read, write, and understand The Teachings in\nwritten format, through oral instruction, and a full range of other options.\nPrior to organized educational systems, the oral Teachings were captured\ninto symbolism and imagery that could remind Practitioners of these\nimportant Teachings that guided their lives.\nThe symbolism was captured in the architecture of Temple construction\nprojects, artwork, and in other locations where people could be reminded of\nThe Teachings through viewing of imagery which would then strengthen their\nunderstanding and practice of The Teachings.\nIf an individual had learned The Teachings with Gotama Buddha in detail,\nthen upon viewing certain images they could be instantly reminded of The\nTeachings helping to further soak The Teachings into the mind so that a\nPractitioner could practice them in daily life.\nToday, if a Practitioner has deeply studied and learned The Teachings of\nGotama Buddha, they can view symbolism and imagery in Temple\nconstruction projects, artwork, and in other locations to be reminded of The\nTeachings and help to further develop their life practice.\nHaving the understanding of Gotama Buddha’s Teachings and then visiting\nTemples or viewing artwork can be even more enjoyable and beneficial as a\nPractitioner can confirm their understanding of The Teachings. It is also\ninteresting to “decode” the symbolism and imagery used in past generations\nthrough Temples built many centuries ago. These Temples and the artwork\nlocated in the Temples indicate what was on the mind of those who\nparticipated in the construction of the Temple.\nVisiting Temples throughout the world can be an enjoyable family activity.\nTogether with family and friends, you can uncover the secrets of the past\n372", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Symbolism of Teachings:", "sutta_refs": [], "page": null, "page_start": 372, "page_end": 379, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9bb3590a-641b-4f27-8628-8f6d753f2c0e", "parent_id": "book-vol1:ch23:commentary:1", "content_type": "commentary", "text": "identifying connections to The Teachings in the symbolism and imagery used\nin Temple construction. But first, you will need to have an understanding of\nThe Teachings themselves through developing your life practice.\nThis chapter will help you to develop an understanding and connections to\nThe Teachings of some of the most common imagery used through Temple\nconstruction projects, artwork, and in other locations. This will help you\nremember The Teachings and help you to further develop your life practice\nwhen you are viewing Buddhist symbolism.\nNow that you have had the opportunity to learn a significant portion of\nGotama Buddha’s Teachings in this book and book series, learning the\nsymbolism and imagery to remind you of The Teachings can be quite\ninteresting and intriguing.\nAs you visit Temples and view Buddhist artwork, you can look for these\nimages and others to “decode” what was on the mind of those involved in\nthe Temple construction and the artists in developing the artwork.\nYou might also find images that are not shared in this chapter but based on\nyour continued practice to deepen your understanding and wisdom of these\nTeachings, you might be able to “decode” other symbolism and imagery on\nyour own.\nAs always, if you are unsure or you’d like to confirm your understanding, you\ncan ask your Teacher or other Practitioners for assistance in understanding\nany imagery that you encounter in your journey within Buddhist\nCommunities. But through a deep understanding of these Teachings, you\nmay find that with your own investigation it is quite interesting, fun, and\nbeneficial to reflect on the symbolism and imagery you discover in your\njourney to determine if you can “decode” the meaning on your own.\nThis will help to further confirm The Teachings of The Buddha within the\nmind providing you an opportunity for learning and growth.\n373", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Symbolism of Teachings:", "sutta_refs": [], "page": null, "page_start": 372, "page_end": 379, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1f41928c-4d58-486c-96ab-0265964916f1", "parent_id": "book-vol1:ch23:commentary:2", "content_type": "commentary", "text": "Symbol Connection to Teachings\nThese symbols represent the attainment of Enlightenment.\nThe image originates at the bottom, typically with a large circle,\nthrough a long winding path ending with a straight line pointing\nupwards.\nThis symbolizes being bound to “The Cycle of Rebirth” represented\nin the circular part of the image. Then, once a human being gains\naccess and understanding of Gotama Buddha’s Teachings, there is a\nlong winding path that starts broad and wide, narrowing towards the\ntop until we have a straight and direct line to our Higher\nConsciousness, Nibbāna, and Enlightenment.\nNotice how the image loops and sometimes tracks slightly\nbackwards in its progression from bottom to top but ultimately\nproceeds upwards to completion at the very top where the line then\nbecomes extinct and nonexistent.\nThis symbolizes The Path to Enlightenment as one will walk forward,\nsometimes with minor steps backwards but ultimately moves\nforward and upwards to completion attaining Enlightenment.\nThis image can often be found on Buddha statues or artwork located\nbetween the two eyes, at the third eye.\nOpening of the third eye, or inner eye, is also a symbol of having\nattained Enlightenment.\nWhen you observe this imagery, it should remind you that\nEnlightenment is achievable by all human beings. And, that your path\nmay be long, wide, twisting and turning until you finally narrow in on\nThe Teachings and your practice, until the mind ascends to\nEnlightenment through dedicated learning and practice.\n374", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Symbolism of Teachings:", "sutta_refs": [], "page": null, "page_start": 372, "page_end": 379, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0abbcf9e-62d5-4fcd-a897-1abcd171c1a7", "parent_id": "book-vol1:ch23:commentary:3", "content_type": "commentary", "text": "Symbol Connection to Teachings\nThe “Dhamma Wheel” is most often depicted with eight spokes, this\nrepresents The Eight Fold Path. (Dhamma = The Teachings)\nThe Eight Fold Path is the path that leads to the elimination of\ndiscontentedness and ultimately The Path to Enlightenment to\nescape from The Cycle of Rebirth.\nThe Wheel itself can remind us that, in the unEnlightened mental\nstate we are bound by “The Cycle of Rebirth” with The Eight Fold\nPath providing us The Path to escaping The Cycle of Rebirth. The\ncircle of the wheel represents The Cycle of Rebirth while the\nindividual spokes represent the individual steps of The Eight Fold\nPath, the escape from discontentedness and The Cycle of Rebirth.\nThis imagery is usually placed on Temple markers, in artwork, and\noftentimes behind the head of Gotama Buddha in paintings or near\nstatues.\nThe purpose for placing The Dhamma Wheel behind Gotama\nBuddha’s head is, a Dhamma Wheel is turned by a Buddha. It\nsignifies a stepping forward of civilization into a new era.\nA Buddha awakening in the world is a major step forward for all of\nhumanity. A Buddha turning a Dhamma Wheel signifies a stepping\nforward of civilization into a new era. With the awakening of a\nBuddha, The Teachings that lead to Enlightenment can shine in the\nworld and be shared with all of humanity in a way that will guide\ncountless beings to Enlightenment during their life and after their\ndeath.\nA Buddha will know the location of this dhamma wheel, when to turn\nit, and in what direction to turn it.\nThe location of The Dhamma Wheel is on the head of a Buddha\nwhere the top of the skull and back of the skull comes together. A\nBuddha will turn this Dhamma Wheel counter clockwise upon their\nawakening.\nWhen you observe a Dhamma Wheel in artwork, it should remind you\nthat you are bound in The Cycle of Rebirth, and The Eight Fold Path\nis the path to escaping The Cycle of Rebirth.\n375", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Symbolism of Teachings:", "sutta_refs": [], "page": null, "page_start": 372, "page_end": 379, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f3bb3618-43a0-48ea-9e2f-4e3528e14133", "parent_id": "book-vol1:ch23:commentary:4", "content_type": "commentary", "text": "Symbol Connection to Teachings\nLotus flowers are another form of imagery and symbolism that is\nused to remind us of The Teachings.\nA closed lotus reminds us of everyone’s potential to become\nEnlightened. We all have the potential to attain Enlightenment, just\nlike every flower has the potential to bloom.\nA fully open lotus flower is another symbol of the attainment of\nEnlightenment.\nA lotus flower will oftentimes float above the water and even be\nsuspended over the water by a strong stem while the roots of the\nplant are down into the dirty and murky earth under the water.\nThe roots signify our attachments to this physical world while the\nattainment of Enlightenment, the fully bloomed lotus flower above\nthe water, signifies the mind raising above craving/desire/attachment\nascending to Enlightenment.\nThe strong stem of the lotus flower signifies one’s solid dedication\nand stability of learning and practicing these Teachings from Gotama\nBuddha with a strong life practice to attain Enlightenment. Our life\npractice is the support and stability needed for the mind to progress\nto Enlightenment.\nYou will also see combinations of symbols like the one depicted\nhere. You can see the symbol depicting Enlightenment with a lotus\nflower at the top. These are two symbols that are combined both\nrepresenting the attainment of Enlightenment.\n376", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Symbolism of Teachings:", "sutta_refs": [], "page": null, "page_start": 372, "page_end": 379, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d7e5be54-7199-4900-9931-6e4baa1a8716", "parent_id": "book-vol1:ch23:commentary:5", "content_type": "commentary", "text": "Symbol Connection to Teachings\nThe King of the Serpents or Serpent King (Naga), reminds us of a\nstory passed down from the time of Gotama Buddha that reminds us\nof The Teachings.\nIt was shared that during Gotama Buddha’s lifetime, there was a\nSerpent King who, although reborn into the animal realm, was so\nclose to human existence that with a more developed consciousness\nhe could turn himself into the human form.\nHe turned himself into a Monk, male Ordained Practitioner, so that he\ncould be in the company of Gotama Buddha and learn The\nTeachings of Gotama Buddha.\nHowever, the Serpent King fell asleep along with the other Monks\nand lost the control of his consciousness turning back into a serpent.\nUpon observing this, the Monks were unsettled and fearful deciding\nto alert Gotama Buddha.\nOne who has attained Enlightenment has eliminated all fear 100%.\nGotama Buddha calmly walked to the area where the Monks were\nfrightened and had a discussion with those present.\nGotama Buddha explained to the Serpent King that it was impossible\nfor him to attain Enlightenment in the form of an animal that he\nneeded to live out his current existence facing his Kamma as a\nSerpent. And, if his Kamma led him to being reborn as a human in\nhis next existence, he could then learn and practice The Teachings to\nattain Enlightenment in that new human existence.\nUpon Gotama Buddha explaining this to the Serpent King, he agreed\nto leave The Community of Monks to not cause any further\ndisruption but decided to be a protector and guard of The Teachings\nfrom all evil doers who worked to degrade The Teachings of Gotama\nBuddha.\nToday, you can see this imagery at the front of many Temples and at\nthe front of staircases leading into many Temples as The King of the\nSerpents is standing guard protecting The Teachings from all evil\ndoers. Anyone entering should have wholesome intentions to learn\nand practice The Teachings not interested in causing any harm to\nThe Teachings but instead, interested in seeing them shared.\nIt should remind us of our past existences in the animal realm and\nthat it is only in the human or heavenly realms that we can attain\nEnlightenment. All fear needs to be eliminated to attain\nEnlightenment. It should remind us not to be complacent or delay\nour learning and growth in The Teachings and practice. It can also\nremind us of our commitment to learning and practicing The\nTeachings as the Serpent King was highly dedicated, even in his\nanimal existence, to learn and protect The Teachings. Additionally, it\nreminds us that we must experience all the unwholesome Kamma we\ncreate in this existence and from our past existences prior to\nattaining Enlightenment, thus, motivating us to create only\nwholesome Kamma.\nWhether this story is actually true is unknown, however, it is a\nwonderful story that can remind us about many of The Teachings\nthrough viewing this one artwork as we enter many Temples or viewing\nany artwork that contains the Serpent King.\n377", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Symbolism of Teachings:", "sutta_refs": [], "page": null, "page_start": 372, "page_end": 379, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0acc0fa6-ce79-4286-92a2-e32b1b1f6b4b", "parent_id": "book-vol1:ch23:commentary:6", "content_type": "commentary", "text": "Symbol Connection to Teachings\nYou will often see drawings or depictions of a leaf from a Bodhi Tree,\nPippala Tree, Peepul Tree, Peepal Tree or Ashwattha tree (in India\nand Nepal), or the scientific name “Ficus Religiosa”.\nThis is the tree that it is said that after six (6) long years of dedication\nto his practice, while meditating under this tree, Gotama Buddha\nmade the final effort to attain Enlightenment.\nGotama Buddha then contemplated under this tree for seven (7)\nweeks whether or not to share The Teachings he had discovered in\nhis independent journey to Enlightenment. He was not sure that the\nworld was ready to understand what he had to share.\nHe eventually did share The Teachings going on to a long teaching\ncareer of 45-years of sharing The Teachings on The Path to\nEnlightenment.\nWhile Gotama Buddha shares in his Teachings that the journey to\nEnlightenment is through gradual training and gradual practice to\nexperience gradual progress, it is this tree that is considered the\nlocation where Gotama Buddha attained Enlightenment.\nIn reality, one would gradually attain Enlightenment over the course\nof a multi-year life practice and there is not just one point in time\nwhere a person might be considered Enlightened or not but instead,\na gradual progression towards the goal with gradual training and\ngradual practice needed to accomplish the goal.\nBut, with the significance of a Buddha arising in the world, a specific\ndate of his Enlightenment and location of where he attained\nEnlightenment was determined so that it could be visited and\ncelebrated after his death. Today, this location is celebrated as the\nplace where Gotama Buddha attained Enlightenment and there is a\nspecific date identified as the date of his Enlightenment.\nAgain, in reality, he attained Enlightenment over a multi-year life\npractice and one might even say over multiple lifetimes a Buddha\nhas been working to attain Enlightenment through gradual training\nand gradual practice.\nThe leaf of this tree is another symbol of Enlightenment and a\nreminder of our ability to attain Enlightenment. Due to its\nsignificance, you will see the image of this leaf in countless Temple\nconstruction projects and artwork throughout Buddhist communities.\nYou can observe the thick base of the leaf gradually narrowing to a\nfine point, a symbol of the progression towards Enlightenment.\nThere is plenty of other symbolism that you will observe in various types of\nartwork and Temple construction. These are a sample of the most common\nand widely used symbols.\nThe more you understand and practice The Teachings in this book and book\nseries, the more you will be able to observe artwork and architecture to\ndetermine the symbolism that reminds you of The Teachings for yourself.\n378", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Symbolism of Teachings:", "sutta_refs": [], "page": null, "page_start": 372, "page_end": 379, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "911f27b8-1d45-4872-b5fe-670bf92800ac", "parent_id": "book-vol1:ch23:commentary:7", "content_type": "commentary", "text": "Through understanding The Teachings and symbolism, you can easily visit\nTemples around the world while being reminded of The Teachings for your\nown practice. Likewise, as you view artwork you can be reminded of the\nimportant Teachings in a glance that help to develop a more stable practice\nof The Teachings.\nThese are powerful reminders of The Teachings, the practice, the results, and\nthat we are all on The Path to Enlightenment.\n379", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Symbolism of Teachings:", "sutta_refs": [], "page": null, "page_start": 372, "page_end": 379, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aa82a2be-7b38-40bf-9049-f65de3a52520", "parent_id": "book-vol1:ch24:commentary:0", "content_type": "commentary", "text": "Chapter 24\nMisunderstandings of\nGotama Buddha’s Teachings\nGotama Buddha’s Teachings, just like everything in the world, are affected by\nimpermanence. There have been several traditions of Buddhism that have\nspawned from his original Teachings. All traditions of Buddhism respect\nGotama Buddha for his Teachings, but due to impermanence affecting\neverything in life, there are several influences from various traditions and The\nTeachings of Gotama Buddha have been modified since the time of his\ndeath.\nThere are three primary traditions of Teachings hosted by various regions\naround the world. The Theravada tradition is primarily hosted in South and\nSoutheast Asia. Mahayana tradition is primarily hosted in East Asia.\nVajrayana is primarily hosted in Tibet, Bhutan, Mongolia, and the Russian\nrepublic of Kalmykia. There are also other traditions taught and practiced in\nother parts of the world. These three represent the more widely practiced\ntraditions but there are other Teachings besides these. While these traditions\nare primarily hosted within these various regions, today they are practiced\nthroughout the world.\nThese Teachings are truly hosted in the mind of people. There is no\ncentralized organization with authority to compile and distribute these\nTeachings within each tradition throughout the world. Gotama Buddha\ntaught us to not blindly follow The Teachings of a Teacher but to practice The\nTeachings to determine the “truth” and “wisdom” of The Teachings for\nourselves.\nIn this way, we can determine for ourself and with the guidance of a Teacher,\nwhat is working to evolve the mind and liberate it through wisdom. We can\ndetermine for ourselves that the mind is more liberated through increased\nlevels of concentration, peacefulness, and a content mind that is\nunshakeable as a result of practicing Teachings that liberate the mind.\nDue to the movement of people and the impermanent nature of all things,\nThe Teachings that Gotama Buddha taught during his lifetime have been\nmodified due to the exact conditions of the mind he taught to eliminate.\n381", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9285601c-2c1f-494b-9ae3-7cd121cb96f4", "parent_id": "book-vol1:ch24:commentary:1", "content_type": "commentary", "text": "Just like impermanence affecting all things in the world, unless one is\nEnlightened as an Arahant their mind is also affected by craving, anger, and\nignorance (unknowing of true reality), the ego and the protection of a self.\nThus, multiple traditions of these Teachings have spawned.\nAt the time of Gotama Buddha’s death, not everyone in the world was\nEnlightened as an Arahant having eradicated the mind’s Three Poisons nor\nThe Ten Fetters. Attaining Enlightenment is a gradual process with qualities\nof Enlightenment being enhanced the closer to Enlightenment one becomes.\nIt is not like throwing a switch and either you are Enlightened or you are not,\ninstead there are varying degrees of Enlightenment which will shine through\nat various stages, while defilements of the mind will also be present. This is\none reason we should never consider ourselves as Enlightened and\nconstantly pursue deeper amounts of wisdom through our practice.\nTherefore, as the numbers of Practitioners of these Teachings expanded and\nhumans experienced various degrees of Enlightenment, some people were\nstill affected with various degrees of The Three Poisons of the mind including\nthe ego. Through impermanence and ego, The Teachings were modified,\nmorphed, and adjusted to fit localized culture and beliefs. There are no\nbeliefs in The Teachings of The Buddha.\nThe approach I have taken in practice and teaching is to remain true to The\nTeachings of The Buddha as he was the discoverer, originator, and declarer\nof The Path, so there is no need to modify his Teachings.\nThe Theravada tradition of these Teachings thinks that it is best to retain The\nTeachings in the form closest to those Teachings shared by Gotama Buddha\nduring his lifetime. The Pāli Canon is the most available and comprehensive\nhistorical source of Gotama Buddha’s Teachings that is relied upon within\nthe Theravada tradition.\nYou may learn that some refer to the Theravada tradition as Hinayana or\n“lesser vehicle”. Mahayana tradition as the “greater vehicle”. And, Vajrayana\ntradition as the “lightning fast vehicle”. “Vehicle” is described as the speed\nor quickness in which one can attain Enlightenment. This description and a\ncomparison of one to the other could be viewed as egotistical in referring to\nTeachings as a lesser, greater, or lightning fast vehicle. Hinayana is\nconsidered to be a degrading term born out of ego. One goal of Gotama\nBuddha’s Teachings is to eliminate ego and the word Hinayana should not\nbe used if one has dissolved the ego.\nBecause The Teachings live in the mind of humans and there is no\ncentralized organization that compiles and distributes these Teachings, there\nis no common definition of what all of these traditions teach, the description\n382", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4e805b1f-6237-4678-b565-247b1663d0e1", "parent_id": "book-vol1:ch24:commentary:2", "content_type": "commentary", "text": "of Enlightenment, nor how to determine if one is or is not Enlightened. A\nPractitioner can observe for themselves that what they are learning and\npracticing is working to liberate the mind as the condition of the mind\ngradually improves to become more and more peaceful, calm, serene, and\ncontent with joy. In this way, an observant Practitioner can never be misled.\nThe Teachings are not a forced behavior or a requirement that one must\nfulfill, but instead, guidance for how to eliminate defilements of the mind if\none chooses to do so through learning and practice of The Teachings.\nThe translation of the word Theravada means “The Teachings of The Elders”.\nIt is understood that the Theravada tradition is The Teachings and practices\nclosest to that which existed during the lifetime of Gotama Buddha, with\nMahayana tradition and Vajrayana tradition starting much later. The traditions\nof Mahayana and Vajrayana have been highly affected by impermanence,\nthat’s why they originated long after Gotama Buddha’s death, with significant\nmodifications to The Teachings.\nOne small example of these modifications is that during Gotama Buddha’s\nlifetime he explained that he was a human, just a man and a Teacher.\nTraditions and beliefs changed much later after his death, and some refer to\nGotama Buddha as a God, deity, or avatar.\nWhy would we refer to Gotama Buddha as a God, deity, or avatar if he\nhimself never referred to himself as such? There are significant modifications\nto The Teachings within Mahayana and Vajrayana traditions that the author of\nthis book does not have a need to introduce nor share as that would just be\nconfusing to a Practitioner learning these Teachings. The Teachings in this\nbook and book series will lead you to Enlightenment as taught by Gotama\nBuddha.\nThe Teachings and practices described in this book and book series are\nfrom The Teachings that existed closest to the time of Gotama Buddha’s\ndeath from the Theravada tradition sourced from The Pāli Canon. The\nPāli Canon is the largest most complete and accurate collection of\nGotama Buddha’s Teachings.\nIt is not so important to understand where these modified influences\noriginate from, other than the mind of humans affected by craving/greed,\nanger/hatred, ignorance/delusion/unknowing of true reality, the ego and a\nprotection of the self. But understand impermanence does affect all\nconditioned things including The Teachings of Gotama Buddha.\nTheravada Buddhism is considered to be the form of Gotama Buddha’s\nTeachings which is closest to the time of his death. However, even within this\n383", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "227f2fdd-667b-4e8c-8775-c8ae71a9df3f", "parent_id": "book-vol1:ch24:commentary:3", "content_type": "commentary", "text": "tradition there are some adjustments that are practiced based on\nmisunderstandings and impermanence.\nAn Arahant with Enlightenment and practicing Gotama Buddha’s Teachings\nclosely can see these misunderstandings clearly as not part of his original\nTeachings.\nExamples of cultural influences and misunderstandings are provided in the\nbelow to help you navigate what are and are not The Teachings of The\nBuddha so that you can ensure to learn, reflect, and practice the actual Path\nto Enlightenment rather than participate in activities that will not lead to\nEnlightenment.\n1.) Pouring Water Ceremony (Gwat Nam): There is a practice of pouring\nwater in many places that practice the Theravada tradition. Water is poured\nfrom a small urn into a small bowl. While doing this, the people “believe”\nthey are dedicating or transferring their Merit and wholesome Kamma to\nfriends, family, or others who have already passed away.\nGotama Buddha taught us that “…beings are owners of their Kamma, heirs\nof their Kamma, they have Kamma as their origin, Kamma as their relative,\nKamma as their resort, whatever Kamma they do wholesome or\nunwholesome, they are its heirs. And, a person with wrong view, there is one\nof two destinations: either hell or the animal realm”.\nThus, the practice of pouring water to dedicate or transfer Merit and\nwholesome Kamma to another being is impossible. This is one aspect of\n“wrong view” and the first step of The Eight Fold Path to attain\nEnlightenment is “Right View”. This practice of pouring water to dedicate or\ntransfer Merit is a misunderstanding of Gotama Buddha’s Teachings and\nleads people to not fully understand Gotama Buddha’s Teachings through\npromoting “wrong view”.\n384", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "038c2c52-2314-4b37-a89f-5e020a18a127", "parent_id": "book-vol1:ch24:commentary:4", "content_type": "commentary", "text": "2.) Blessed Water (Nam mon): There is a practice of a Monk lighting a\ncandle to drip wax into a bowl of water while chanting to create “holy water”\nor “blessed water”. This water is then distributed out onto the body of others\naround the Monk.\nThis practice is in conflict with Gotama Buddha’s Teachings and instructions\nthat making of “holy water” is considered a “lowly art”. The Buddha\nprohibited Monks, including himself, from participating in a practice such as\nthis.\nHe stated that the Ascetic Gotama refrains from such lowly arts and that a\nMonk refrains from such lowly arts. There are several lowly arts that are\ncurrently practiced by Monks throughout the world that are not in keeping\nwith Gotama Buddha’s original Teachings.\nMoreover, Gotama Buddha also taught “the harm of explaining what has not\nbeen stated, spoken and prescribed by The Tathāgata as having been\nstated, spoken and prescribed by him. Those are acting for the unhappiness\nof many people, for the ruin, they generate much demerit and cause the\ngood Teachings to disappear”.\n3.) Sacred Thread (Sai sen): The practice of obtaining a sacred thread from\nan Ordained Practitioner that wraps a body part, oftentimes the wrist, does\nnot originate with Gotama Buddha’s Teachings. Gotama Buddha’s Teachings\nwere offered to liberate the mind through wisdom. He provided Teachings\nthat could be practiced that affect the mind.\n385", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b490b91a-614a-4134-bc97-dc2b5a876052", "parent_id": "book-vol1:ch24:commentary:5", "content_type": "commentary", "text": "External objects like sacred thread, bowing to statues, certain body gestures\nor positioning, ringing bells, hitting gongs, etc., by themselves, do not\nproduce a healthier mental state. These practices alone do not change the\ncondition of the mind if it’s greedy, has hatred, delusion, wrong intentions,\nwrong speech, or wrong actions, etc.\nNo matter how many strings or other external objects we look to, they are\nnot capable of producing permanent inner change or peace of mind attained\nthrough Enlightenment. There is nothing external that will create lasting inner\nchange or inner fulfillment.\n4.) Ordained Practitioners (Bhikkhus and Bhikkhunis): It is important to\nreview the practices of Ordained Practitioners closely. There are past\nTeachers who have modified and changed Gotama Buddha’s original\nTeachings that could produce unwholesome practices that lead individuals\nthrough a longer path towards Enlightenment or potentially inhibiting\nEnlightenment altogether.\nTeachers after Gotama Buddha have influenced or even modified his\nTeachings, thus, could be potentially inadvertently affecting one’s path if they\nwere to blindly follow The Teachings of Teachers other than Gotama Buddha.\nFor example, many Ordained Practitioners follow a practice of not “wai-ing”\n(showing respect) to Household Practitioners, and Household Practitioners\nwill often get on their knees and bow to Ordained Practitioners.\nThis practice of not showing respect to Household Practitioners is not\ndescribed anywhere in Gotama Buddha’s Teachings and could potentially be\nharmful for the Ordained Practitioners’ development of the mind if they allow\n“ego” or other unwholesome mental states to develop or exist. Bowing to\nOrdained Practitioners could produce a mind placing an individual above or\nbelow each other with judgment. If the mind is developed in this way, it will\ninhibit one from attaining Enlightenment.\nOrdained Practitioners are human just like everyone else with their own\nchallenges and struggles in pursuing Enlightenment. They have chosen a\nlifestyle, temporarily or perhaps until death, that provides a discipline that\nhelps create conditions conducive for Enlightenment but does not guarantee\nEnlightenment. Therefore, Ordained Practitioners will need to pursue their\nown Enlightenment with the same Teachings and learning as Household\nPractitioners including “The Three Universal Truths”, “The Four Noble\nTruths”, and “The Eight Fold Path” along with others.\n386", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "80795951-8b63-4d83-bfad-39aa34c1c820", "parent_id": "book-vol1:ch24:commentary:6", "content_type": "commentary", "text": "The precepts one chooses to practice is up to the individual and their\nlifestyle, however, “The Five Precepts” is a baseline minimum that is required\nfor all individuals to attain Enlightenment.\nAn Ordained Practitioner who does not show respect to another being\nbecause they think they are practicing a higher number of precepts could\ndevelop a mind of ego and excessive arrogance, pride, or conceit. An\nOrdained Practitioner who is pursuing Enlightenment should have generosity,\nloving-kindness, and compassion for all beings without ego. They should not\nexpect people to show them respect just because they have chosen to live a\nlife as an Ordained Practitioner.\nRespect should be shown to all beings by all beings.\nThe ordained path was created by Gotama Buddha to teach a humble\nlifestyle. He created the ordained path as the lowest and must humble\nlivelihood through giving up of possessions, relationships, jobs, income, and\nfor Ordained Practitioners to enter homelessness.\nThis lifestyle significantly reduces cravings/desires/attachments through a\npre-prescribed discipline taught by Gotama Buddha and should also help to\neliminate the ego. The ordained path creates conditions more conducive for\nEnlightenment but does not guarantee Enlightenment.\nAll individuals need to continuously and constantly pursue Enlightenment\nthrough developing their practice. An Ordained Practitioner should not have\n“arrogance or pride” in themselves just for being ordained and, therefore,\n“higher” in society than other beings. This would produce ego. This is\nexactly the opposite intention of Gotama Buddha in creating The Community\nof Ordained Practitioners and by not eliminating “conceit” this would inhibit\none from attaining Enlightenment.\nThere are Ordained Practitioners whose practice of these Teachings is not as\ndeveloped as Household Practitioners. For anyone to have excessive\narrogance or pride in themselves for the development of their practice just\nbecause they are ordained, is negating the intentions of these Teachings. We\nmust always and forever develop our practice to “eliminate ego” and never\n“assume” it has been extinguished.\nIn addition to the “lowly arts” mentioned previously, Gotama Buddha\nprovided guidance that Ordained Practitioners should not provide tattoos,\npalmistry, cast spells, conduct fortune telling, house blessings and other\n“lowly arts” as part of their livelihood. Ordained Practitioners should not\nprovide these services and others mentioned in The Teachings, but, instead\nfocus their time on learning, practicing, and sharing these Teachings.\n387", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4abfa9e2-14da-4e09-86b3-5c5266024b21", "parent_id": "book-vol1:ch24:commentary:7", "content_type": "commentary", "text": "Ordained Practitioners should be the deepest Practitioners as leaders to\nguide others in The Teachings, but, are not always practicing The Teachings\nas taught by Gotama Buddha.\nWe should not obtain images or tattoos of Gotama Buddha. This practice\ncan form attachments and would only further inhibit one from attaining\nEnlightenment.\nIt is best for all individuals to show respect to all people not placing one’s\nself above or below another human being.\nGain, Honor, and Praise, Are an Obstacle Even For an Arahant\nMonks, gain, honor, and praise, I say, are an obstacle even for a Monk who is an\nArahant, one with taints destroyed.\nWhen this was said, the Venerable Ānanda asked the Master Teacher Gotama: ‘Why,\nVenerable Sir, are gain, honor, and praise an obstacle even for a Monk with taints\ndestroyed?’\nI do not say, Ānanda, that gain, honor, and praise are an obstacle to his unshakable\nliberation of mind. But I say they are an obstacle to (his attainment of) those peaceful\ndwellings in this very life which are achieved by one who resides diligent, dedicated,\nand determined. So dreadful, Ānanda, are gain, honor, and praise so bitter, vile,\nobstructive to achieving the unsurpassed security from bondage (Enlightenment).\nTherefore, Ānanda, you should train yourselves thus: ‘We will abandon the arisen gain,\nhonor, praise, and we will not let the arisen gain, honor, and praise persist obsessing\nour mind.' Thus should you train yourselves.\n(Gotama Buddha)\n(Reference: SN 17.30)\nThis Spiritual Life Is Not Lived for the Sake of Deceiving People\nMonks, this spiritual life is not lived for the sake of deceiving people and persuading\nthem; nor for the benefit of gain, honor, and praise; nor for the benefit of winning in\ndebates; nor with the thought: 'Let the people know me thus.'\nBut rather, this spiritual life is lived for the sake of restraint, abandoning, freedom from\nstrong feelings, and elimination.\n(Gotama Buddha)\n(Reference: AN 4.25)\n388", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1795c981-f63c-4aae-b134-1a16589b1d86", "parent_id": "book-vol1:ch24:commentary:8", "content_type": "commentary", "text": "To learn more about what Gotama Buddha taught related to the practices for\nthe Ordained Practitioners, see the book titled “Lowly Arts” (Volume 12) of\nthis same book series.\n5.) Chanting or Mantras: Throughout the world there are Practitioners who\ndo “chanting” of The Teachings. It is important that Practitioners understand,\nwhile chanting can help to create mindfulness (i.e. awareness of mind),\nconcentration, and memory, the words themselves and the sounds coming\nfrom a person’s mouth do not have any mystical, magical, or special power\nto attain or create Enlightenment.\nThere are no mystical, magical, or special powers that one could use in a\nchant or mantra that would create benefit of doing such things as destroying\nunwholesome Kamma, attaining Enlightenment, transferring Merit/Kamma,\nachieving a long life, helping beings that have already died, improving one’s\ndestination after death or any other beneficial result.\nMantras are sometimes taught and “believed” to have mystical, magical, or\nspecial powers. This is not true and will not result in beneficial outcomes\nbeyond training for concentration, memory, or awareness of mind.\nAll of Gotama Buddha’s Teachings are focused on the Practitioner learning\nand practicing Teachings that train the mind, not invoking mystical, magical,\nor special powers for any sort of benefit. Gotama Buddha himself did not\nteach these types of practices and described them as a “lowly art”.\nChanting can be relaxing and a powerful practice to calm the mind while\ndeveloping awareness of mind and awareness of breath through training of\nthe mind, but not through mystical or magical powers.\nTo attain Enlightenment, a Practitioner needs to practice the entire Eight Fold\nPath. It is through our practice of learning and applying The Teachings in\neveryday life, that we liberate the mind to attain Enlightenment.\nListening to chanting or performing chanting can help to create a peaceful\nmind, develop mindfulness, and awareness of breath. One can use the\npractice of chanting to improve concentration, memory, and awareness of\nmind among other beneficial results to train one’s own mind.\nChanting can help calm the mind, however, the Practitioner will need to do\nthe work to sustain the mindfulness and calmness of mind long term.\nChanting is just one practice that helps to develop mindfulness and the mind\nwill need a “life practice” to cultivate a content mind with Enlightenment. A\n389", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "720e68c8-c9f5-4ba4-a813-46f4fd577b81", "parent_id": "book-vol1:ch24:commentary:9", "content_type": "commentary", "text": "Practitioner will need to learn and practice the entire Eight Fold Path as their\n“life practice” to attain Enlightenment.\nMerely chanting or reciting a mantra for some beneficial result is not what\nGotama Buddha taught as part of The Path to Enlightenment. These\nTeachings are 100% focused on learning and practicing Teachings that lead\nto liberation of the mind to eliminate discontentedness.\nA chant or mantra alone will not accomplish that goal and is not required to\nattain Enlightenment.\n6.) Gotama Buddha Statues: Every statue of Gotama Buddha looks very\ndifferent depending on what culture has created the statue. China, Tibet,\nThailand, Sri Lanka and other cultures all have Buddha statues but they all\nlook different.\nWhat you will notice is that each culture casts statues of Gotama Buddha\nbased on local tradition and local appearances from within the culture that\ncasts the statues. Statues in Thailand look very Thai while Chinese statues\nlook very Chinese, and so forth. None of these statues resemble the\ndescription of Gotama Buddha in his Teachings. (See “Image of Gotama\nBuddha” at the end of this Chapter.)\nPeople cast statues based on their culture’s appearance due to the affection\nthat people have for Gotama Buddha in that each culture would like Gotama\nBuddha to look as close to them as possible.\nIt is a form of craving or mental attachment to Gotama Buddha and having a\ncraving or desire for Gotama Buddha to be from the culture that made the\nstatue.\nKeep in mind, we should not allow the mind to crave/attach or worship any\nimage or statue of Gotama Buddha. Gotama Buddha taught us to learn and\npractice his Teachings so that we can attain the results which is\nEnlightenment. He was not interested in teaching us to attach to his image or\nworship him as he knew it would lead to discontentedness of mind and not\nto Enlightenment. Any and all forms of attachment will cause a discontent\nmind.\nSome people believe the spirit of Gotama Buddha resides in the statues and\nthey can be found praying to the statue (i.e. Gotama Buddha’s spirit) asking\nfor benefits. Gotama Buddha never taught to create statues of him or that his\nspirit resides in any statue. In fact, he never taught whether a spirit or soul\nexists or does not exist. He left this as an undeclared Teaching.\n390", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dc89458f-55df-4fcd-b202-85425cc28cb8", "parent_id": "book-vol1:ch24:commentary:10", "content_type": "commentary", "text": "The highest form of respect you can give to a Teacher is to practice\ntheir Teachings.\nMerely, worshiping Gotama Buddha’s image will not produce Enlightenment,\nthus, he did not teach us this practice. He only ever taught us Teachings that\nlead to Enlightenment, and worship of a statue does not produce\nEnlightenment.\n7.) Gotama Buddha as a God, Avatar, or Lord: There are some traditions\nthat consider Gotama Buddha a God or Avatar.\nCommon definitions of the words “God” or “Avatar” are:\nGod: the creator of the universe and source of all moral authority; the\nsupreme being.\nAvatar: a manifestation of a deity or released soul in bodily form on earth; an\nincarnated divine Teacher.\nGotama Buddha never described himself as a God or Avatar during his\nlifetime. He considered himself a human and a Teacher who discovered “The\nPath” to a better existence. Gotama Buddha is the discoverer, originator, and\ndeclarer of “The Path” to Enlightenment. He then humbly taught this path to\nothers as a human being and a Teacher.\nAdditionally, some people refer to Gotama Buddha as a “Lord” or “Lord\nBuddha”. The word “Lord” has meaning in communities throughout the\nworld that is very well defined and specific within those communities.\nUsing the word “Lord”, which Gotama Buddha himself did not use, can be\nconfusing for a Practitioner of these Teachings who has exposure to the\nword “Lord” within other communities and traditions.\nMost commonly, the word “Lord” is used to refer to Jesus Christ as “The\nLord”. Because a large majority of the world uses this word to refer to Jesus\nChrist, it would be very confusing for anyone with this background to\nunderstand Gotama Buddha in this same context as Jesus Christ referred to\nhimself as “The Only Lord”.\nA common definition of the word “Lord” is:\nLord: someone or something having power, authority, or influence; a master\nor ruler. (Noun)\nLord: act in a superior and domineering manner toward (someone). (Verb)\n391", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "07db15f9-e3ec-4f80-965f-50fe9bac34a3", "parent_id": "book-vol1:ch24:commentary:11", "content_type": "commentary", "text": "Synonyms: order about/around, boss about/around, give orders to, domineer,\ndominate, dictate to, pull rank on, tyrannize, bully, have under one’s thumb,\netc.\nWith close review of the word “Lord”, you can see that the common\ndefinition of this word is opposite of what Master Teacher Gotama Buddha\ntaught.\nGotama Buddha taught us to be humble, peaceful, calm, polite, kind,\nfriendly, and respectful. He did not teach us to have “power” or to have a\n“domineering manner towards someone”. His Teachings and guidance were\nexactly the opposite of these qualities. If we assign or use the word “Lord” to\nrefer to Gotama Buddha, we are also assigning these qualities to Gotama\nBuddha which are directly opposite of his Teachings.\nWe should be careful to not refer to or consider Gotama Buddha as\nanything other than a human and a Teacher or Master Teacher.\nHe only ever referred to himself as a human so why would we refer to him as\nanything other than a human? He was a Teacher, a Fully Perfectly\nEnlightened Buddha, and he also used the term The Tathāgata.\nIt is not possible to pray to Gotama Buddha to ask for favors and wishes. He\nhas died and will never return to another rebirth.\nIt is only through the practice of his Teachings that you will experience a\nliberated mind through wholesome intentions, speech, and actions along\nwith his other extensively clear and concise Teachings that lead to a better\nlife.\n8.) Blessings: There are several phrases related to “blessings” used in\ncurrent day language with good intention but with misunderstanding of\nGotama Buddha’s Teachings.\nPhrases you may hear include “May Buddha Bless You”, “May the Triple\nGem Bless You” or other variations of these phrases. You may see reference\nto Gotama Buddha as “The Blessed One”.\nA common definition of the word “Bless or Blessing” is:\nBlessing: God’s favor and protection; a prayer asking for God’s favor and\nprotection.\n392", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "497f3a34-8c75-43ee-af77-c2853f21b210", "parent_id": "book-vol1:ch24:commentary:12", "content_type": "commentary", "text": "Gotama Buddha was a human being and a Master Teacher. He taught to\nabandon and discouraged “rites, rituals, ceremonies, and worship” as he\nunderstood they would not lead to Enlightenment. Rites, rituals, ceremonies\nand worship do not change the condition of the mind.\nThere was never a time in Gotama Buddha’s Teachings where he discussed\nthat he offered “blessings” or that anything he taught was connected to a\n“blessing”. He also did not teach people prayer or prayer to him as part of\nhis Teachings. These phrases are misunderstandings of Gotama Buddha’s\nTeachings. (See the book titled “Generosity” (Volume 13) in this same book\nseries, Chapter 83 titled “Aspirations Are Not Obtained by Means of Prayer”\nfor The Words of The Buddha related to his Teachings on discouraging the\nuse of prayer.)\nGotama Buddha encouraged Practitioners to learn and practice The\nTeachings he shared so that you can observe the truth in The Teachings\nimproving the condition of the mind. In this way, one acquires wisdom and\nliberates the mind to attain Enlightenment.\nGotama Buddha cannot bless us and nothing he taught involved a blessing\nbut instead dedication and commitment to learning and practicing The\nTeachings that lead to Enlightenment.\nIn places where you see the title “The Blessed One”, I encourage you to\nreplace “The Blessed One” with “The Perfectly Enlightened One” as this\nmore accurately reflects Gotama Buddha’s Teachings.\n9.) Buddha, Buddhahood, or Buddha Nature: Some traditions of these\nTeachings consider all people to be a Buddha and when you attain\nEnlightenment, you are a Buddha. This is not what Gotama Buddha taught.\nGotama Buddha was often referred to as “Ascetic Gotama” during his\nlifetime. Prior to giving up his royal heritage, he was known as Siddhartha\nGotama. Upon leaving the royal palace to seek a better understanding of life\nthrough attaining Enlightenment, he was known as “Ascetic Gotama” or in\nother words “Monk Gotama”. Some people referred to him as Teacher or\nMaster Teacher Gotama.\nHe would most often refer to himself as “The Tathāgata”.\nThe term Tathāgata is often thought to mean “one who has discovered the\ntruth”, “one who shares the truth”, “one who has thus gone”, or “one who\nhas thus come”. This is understood as signifying that The Tathāgata is\nbeyond all coming and going - sharing the truth of The Natural Laws of\n393", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "638e2f38-da83-4c8a-a169-e13ebbbbffff", "parent_id": "book-vol1:ch24:commentary:13", "content_type": "commentary", "text": "Existence that lead to Enlightenment. There are, however, other\ninterpretations, and the precise original meaning of the word is not certain.\nGotama Buddha is quoted on numerous occasions in The Pāli Canon (the\nsource of his Teachings) as referring to himself as “The Tathāgata” instead of\nusing the pronouns me, I, or myself. This may be meant to emphasize by\nimplication that The Teaching is spoken by one who has transcended the\nhuman condition, one beyond the otherwise endless Cycle of Rebirth and\ndeath (i.e. beyond discontentedness of mind).\nThe term Tathāgata has a number of possible meanings.\nGotama Buddha understood the use of the pronouns, me, I, or myself is\nunfitting to refer to the human condition as there is “no self”, as explained in\nthe previous chapter titled “The Four Noble Truths: Establishing Right View”\nand “Dissolving the Ego: Ego Serves No Purpose” on The Teaching of “non-\nself”. The term Tathāgata is a way to refer to himself without using the\npronouns me, I, or myself.\nOther meanings for the term Tathāgata include:\n- He who has arrived in such a fashion, (i.e. who has worked his way\nupwards to perfection for the world’s good).\n- He who by the path of knowledge has come at the real understanding of\nthings.\n- He who has won Truth.\n- He who has discerned Truth.\n- He who declares Truth.\nRegardless of what the term Tathāgata means or whether you refer to\nGotama Buddha as a Teacher or Master Teacher, he rarely, if ever, even\nreferred to himself as a Buddha and he never referred to people who attained\nEnlightenment as a Buddha.\nSo, the man we appreciate, respect, and have admiration for because he\nshared his Teachings with the world to fully liberate the mind to attain the\nmental state of Enlightenment rarely, if ever, even refer to himself as a\nBuddha and never referred to another person who had attained\nEnlightenment during his lifetime as a Buddha.\nThe use of the term Buddha to refer to Ascetic Gotama or Monk Gotama\nwas mostly applied to him after his death in 483 BCE. It was after his death\nthat people widely referred to him as a Buddha.\n394", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e5b1bc7a-686c-43e4-ad3d-71d5cc190b0c", "parent_id": "book-vol1:ch24:commentary:14", "content_type": "commentary", "text": "Master Teacher Gotama Buddha never referred to people who attained\nEnlightenment as a Buddha. He did not refer to Enlightenment as\nBuddhahood. He did not teach that people have Buddha Nature. He did not\ntell people they are potentially a Buddha. He rarely, if ever, even referred to\nhimself as a Buddha and all these uses of the title Buddha referring to a\nperson who has attained Enlightenment is not what Gotama Buddha taught.\nYou will not find these Teachings and use of the term Buddha for an\nEnlightened being in the source of his Teachings within The Pāli Canon\nbecause Gotama Buddha did not teach that everyone is a Buddha, that one\nwould attain Buddhahood, or use the term Buddha Nature to refer to\nEnlightenment. A person who has attained Enlightenment at the highest\nstage with the guidance of Teachers would be referred to as an Arahant or\nperhaps an Enlightened person or an Enlightened being.\nBecause Gotama Buddha did not teach in this way to use the title Buddha,\nthe title Buddha should not be used to refer to someone who has attained\nEnlightenment (i.e. is Enlightened) but one could be considered an Arahant.\nGotama Buddha left his royal palace, attained Enlightenment on his own\nthrough a 6-year pursuit of hard work and dedication bringing him close to\ndeath, taught countless people how to attain Enlightenment during his\nlifetime, left Teachings that would help countless people after his death to\nattain Enlightenment, established the ordained path for individuals to attain\nEnlightenment as Ascetics which is still alive today, and most importantly he\nwas the deepest Practitioner ever known to humankind of The Teachings he\nshared. He was the discoverer, originator, and declarer of The Path to\nEnlightenment.\nThere is no one that has come after Gotama Buddha or will come after\nGotama Buddha that has had the same dedication and commitment to\nsharing The Teachings that lead to Enlightenment as Gotama Buddha did - a\ntrue Buddha. There is no one that has or will have as much of an impact to\nbenefit all of humanity in the same way as Gotama Buddha, a true Buddha,\nincluding the expected appearance of the next Buddha Maitreya.\nTo refer to another human who has merely attained Enlightenment as a\nBuddha, as attained Buddhahood, or having Buddha Nature is to disrespect\nand minimize the hard work and effort our Master Teacher Gotama Buddha\nexhibited during his 45-years of Teaching, whose Teachings have drastically\nimproved the existence of countless human beings over the past 2,500\nyears, and will continue to have an impact well into the future of humanity.\nIf someone refers to themselves as a Buddha, having attained Buddhahood,\nor having Buddha Nature is to place themselves on the same level as the\n395", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0b766c86-dc21-4905-b60b-06811503eb05", "parent_id": "book-vol1:ch24:commentary:15", "content_type": "commentary", "text": "individual who is admired and respected across the entire world for a lifetime\nof dedication and service to others, whose Teachings have stood the test of\ntime even now, over 2,500 years later. Gotama Buddha was a true and real\nBuddha.\nYou are not a Buddha and will never be a Buddha. You will not attain\nBuddhahood. You do not have Buddha Nature. You can attain Enlightenment\nas an Enlightened being considered an Arahant but your work and effort will\nnever amount to the impact shared in the world as that of a true Buddha who\nattains Enlightenment through their own independent journey and then,\nguides countless other beings to attain Enlightenment.\nReferring to oneself as a Buddha, having attained Buddhahood, or having\nBuddha Nature is to do so with ego and, therefore, it is widely known an\nindividual who does so is not even Enlightened.\nIf one has ego placing themselves on the same level as Gotama Buddha, a\ntrue Buddha, they still have ego and cannot have even attained\nEnlightenment.\nTo attain Enlightenment, one needs to dissolve the ego. If someone refers to\nthemselves as a Buddha, having attained Buddhahood, or having Buddha\nNature, the ego is still present and has not yet been dissolved. Therefore,\nyou can consider that a person who claims to be a Buddha, having attained\nBuddhahood, or has Buddha Nature that they are not yet even Enlightened,\nand lack the appreciation, respect, and admiration as exists for the man\nonce known as Siddhartha Gotama, Ascetic Gotama, Monk Gotama,\nTeacher Gotama, Master Teacher Gotama, or The Tathāgata.\nGotama Buddha rarely, if ever, referred to himself as a Buddha, why would\nanyone else refer to themselves as a Buddha unless there is craving/desire\nand ego while seeking admiration by putting themselves on the same level\nas Gotama Buddha. If there is craving/desire or ego, one cannot even be\nEnlightened so how could they be a Buddha?\nThe Chapter titled “Enlightenment: What is Enlightenment?”, shared\npreviously in this book, has many characteristics of what is a true and real\nBuddha. To be considered a Buddha, one would need to meet those criteria.\n396", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9414f01e-0fa7-40c2-8c32-b57a889572f3", "parent_id": "book-vol1:ch24:commentary:16", "content_type": "commentary", "text": "The Rare Appearance of Five Treasures\nLicchavis, the appearance of five treasures is rare in the world.\nWhat five?\n(1) The appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One is rare in the\nworld.\n(2) A person who can teach The Teachings and discipline proclaimed by a Tathāgata is\nrare in the world.\n(3) When The Teachings and discipline proclaimed by a Tathāgata has been taught, a\nperson who can understand it is rare in the world.\n(4) When The Teachings and discipline proclaimed by a Tathāgata has been taught, a\nperson who can understand it and practice in accordance with The Teachings is rare in\nthe world.\n(5) A grateful and thankful person is rare in the world.\nLicchavis, the appearance of these five treasures is rare in the world.\n(Gotama Buddha)\n(Reference: AN 5.195)\n397\n\nImage of Gotama Buddha\nMaster Teacher Gotama Buddha\n(The Tathāgata)\nThis artistic drawing of Gotama Buddha was composed from the description\nprovided of him in The Pāli Canon, the most complete collection of his\nTeachings. Wat Na Pah Pong in Krung Thep, Thailand commissioned this\nartwork of Gotama Buddha based on the descriptions found within the Pāli\ntext.\nGotama Buddha was born in current day Nepal. This artwork resembles the\nappearance of an individual known to originate from that region of the world\nand was not created to appear from the culture in which the artwork was\ncommissioned.\nI know this image to be an accurate representation of Gotama Buddha’s\nappearance during his lifetime.\n398", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "006adaa1-b941-4235-ba36-79656a839070", "parent_id": "book-vol1:ch24:commentary:17", "content_type": "commentary", "text": "Simile of a Man Were Wounded by an Arrow Thickly Smeared with Poison\nSuppose, Mālunkyaputta, a man were wounded by an arrow thickly smeared with\npoison, and his friends and companions, his kinsmen and relatives, brought a surgeon\nto treat him. The man would say: ‘I will not let the surgeon pull out this arrow until I\nknow whether the man who wounded me was a noble or a Brāhmin or a merchant or a\nworker.’ And he would say: ‘I will not let the surgeon pull out this arrow until I know the\nname and clan of the man who wounded me;…until I know whether the man who\nwounded me was tall or short or of middle height;…until I know whether the man who\nwounded me was dark or brown or golden-skinned;…until I know whether the\nbowstring that wounded me was fibre or reed or sinew or hemp or bark;…until I know\nwhether the shaft that wounded me was wild or cultivated;…until I know with what kind\nof feathers the shaft that wounded me was fitted — whether those of a vulture or a\nheron or a hawk or a peacock or a stork;…until I know with what kind of sinew the shaft\nthat wounded me was bound — whether that of an ox or a buffalo or a deer or a\nmonkey;…until I know what kind of arrowhead it was that wounded me — whether\nspiked or razor-tipped or curved or barbed or calf-toothed or lancet-shaped.’\nAll this would still not be known to that man and meanwhile he would die. So too,\nMālunkyaputta, if anyone should say thus: ‘I will not lead the holy life under the\n[Enlightened] One until the [Enlightened] One declares to me: ‘The world is eternal’ and\n‘the world is not eternal’; ‘the world is finite’; and ‘the world is infinite’; ‘the soul is the\nsame as the body’ and ‘the soul is one thing and the body another’; and ‘after death a\nTathāgata exists’ and ‘after death a Tathāgata does not exist’ and ‘after death a\nTathāgata both exists and does not exist’ and ‘after death a Tathāgata neither exists nor\ndoes not exist’, that would still remain undeclared by The Tathāgata and meanwhile that\nperson would die.\nTherefore, Mālunkyaputta, remember what I have left undeclared as undeclared, and\nremember what I have declared as declared.\nAnd what have I left undeclared? ‘The world is eternal’ and ‘the world is not eternal’;\n‘the world is finite’; and ‘the world is infinite’; ‘the soul is the same as the body’ and ‘the\nsoul is one thing and the body another’; and ‘after death a Tathāgata exists’ and ‘after\ndeath a Tathāgata does not exist’ and ‘after death a Tathāgata both exists and does not\nexist’ and ‘after death a Tathāgata neither exists nor does not exist,’ — I have left\nundeclared.\nAnd what have I declared? ‘This is discontentedness’, ‘This is the cause of\ndiscontentedness’, ‘This is the elimination of discontentedness’, ‘This is the way\nleading to the elimination of discontentedness’ — I have declared.\nWhy have I declared that? Because it is beneficial, it belongs to the fundamentals of the\nholy life, it leads to liberation, to freedom from strong feelings, to elimination, to peace,\nto direct knowledge (experience), to Enlightenment, to Nibbāna. That is why I have\ndeclared it.\n(Gotama Buddha)\n(Reference: MN 63)\n399", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1317abd1-9279-4d76-bf23-1403b9cc9ec1", "parent_id": "book-vol1:ch24:commentary:18", "content_type": "commentary", "text": "Simile of a Man Were Wounded by an Arrow Thickly Smeared with Poison\n(continued)\nAuthor’s Thoughts: This simile uses the “poisonous arrow” to represent “The Three\nPoisons” that we are all affected by “craving (greed/desire), anger (hatred/ill will), and\nignorance (delusion/confusion)”. The Teachings of Gotama Buddha are represented by\nthe surgeon. His Teachings are the medicine to remove “The Three Poisons”. But, if we\nexpect to know all the answers that lead to the removal of “The Three Poisons” prior to\npracticing these Teachings, which would remove these poisons, then surely we will die\nbefore the poisons are removed.\nThere is no way for you to know all the answers prior to learning and practicing these\nTeachings as you need to create a “life practice” to clearly see many of the answers to\nacquire wisdom. Each day you build more and more wisdom in your life practice to\ngradually attain Enlightenment. If you expect to know all the answers prior to practicing\nthese Teachings, surely you will die before the poisons are removed and, thus, have\ncontinued discontentedness and be reborn to once again experience life in a new realm\n- most likely not the human realm.\nGotama Buddha left certain questions undeclared because they do not lead to\nliberation of the mind. But The Teachings he did declare do lead to complete liberation\nof the mind, namely starting with “The Four Noble Truths” as mentioned in this simile.\n400", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ae9a0c90-61a6-45d5-9bb5-ec68c91afbcc", "parent_id": "book-vol1:ch24:commentary:19", "content_type": "commentary", "text": "From the Darkness into The Light\nWhen we are deep into the darkness of the mind, we can’t see a way out. We think\neveryone else is “the problem”. We do not realize we have a problem. We do not see\nThe Three Poisons are affecting the mind and our intentions, our speech and our\nactions.\nWe don’t see the bad things happening to us as a result of our own intentions, speech,\nand actions. The Natural Law of Kamma is at work constantly showing us that we are\nstill in the darkness but without the wisdom of this natural law we think we can\nsomehow gain control.\nWe do not know there is a problem and, thus, we do not know there is a way out of the\ndarkness. We think we are SO smart and can see so clearly.\nThe mind is permeating with poison, The Three Poisons of craving, anger, and\nignorance (unknowing of true reality) but we don’t see it. Our excessive cravings and\ndesires keep us clinging, attaching, and clinging some more.\nWe are bound into The Cycle of Rebirth through The Ten Fetters.\nOur existence becomes trying to satisfy this mountain of endless craving and desires.\nWe think we are just living life and everything is normal.\nWe are angry, we are happy, then we are sad, then bored, lonely, excited, elated, deeply\nhurt, searching and looking for what’s next in this roller coaster of emotions. We are\nsearching for answers but may not know where to look as “the way of life” that explains\neverything has been affected by impermanence, thus, everyone calls it a “religion”\nwhen the original Teacher described it as “a better way of life”.\nThe word religion elicits painful feelings for most and, thus, they turn away.\nIf we are fortunate, we…\nHear that the world is full of discontentedness, everything is impermanent and\nconstantly changing except for Enlightenment and The Natural Laws of Existence. The\nmind becomes interested and when this Teaching is practiced the mind sees the truth\nand agrees.\nHearing we cause our own discontentedness due to our attachments and constant\ncraving and desires, the mind looks inward seeing your last incident of anger, you see\nyour cravings/desires/attachments that caused your own discontentedness.\nHearing that we can eliminate our discontentedness by eliminating our mental\nattachments and by training the mind to not cling, the mind inhales a few breaths but\nthe darkness holds on. The poisons are well rooted.\nHearing that “The Path” to eliminate our discontentedness is to practice The Eight Fold\nPath, the way leading to the elimination of discontentedness, the mind can see the light\nto peacefulness, to contentedness, to inner fulfillment.\n401", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9ab603e4-a2ce-49b5-a402-8b41cd0b3c13", "parent_id": "book-vol1:ch24:commentary:20", "content_type": "commentary", "text": "From the Darkness into The Light (continued)\nBut, we must have access to The Teachings and to Teachers. We must study, we must\nreflect, we must practice so that we can attain the “results”.\nA mind free of craving, anger, and ignorance (unknowing of true reality) with the\nelimination of ego and realizing non-self. A steady, peaceful, calm mind in the sea of\ndarkness that is available for all human beings.\nThe Enlightened mind, a mental state achievable by all that would create the most\npeaceful earth ever known to humankind.\n1.) Universal love for all beings\n2.) Do no harm\n3.) Be a good moral person\nIt has taken us 2,500 years to realize we’ve had the answers all along but\nimpermanence has affected them, just like everything else.\nNow, we refocus. We caught The Teachings from the sky, we dust them off, we present\nthem to the world.\nWe start at home with ourself and work our way out. It’s going to take a long time.\nA peaceful world free of The Three Poisons is possible. But first, you must realize you\nhave been shot with an arrow full of poison.\nAre you ready to take it out?\nStart learning and practicing The Teachings of Gotama Buddha today!\n(Written by the author of this book.)\n402\n\nContinue to read and understand “The Words of The Buddha - The Path to\nEnlightenment - Revealing The Hidden” book series that has been laid out\nfor all of us to achieve a better way of life.\nYou can connect to a group of people in a supportive environment for\ndiscussion, sharing, and learning through the Facebook group.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAll members are accepted without judgment. It is a healthy place to talk,\ndiscuss, learn, and grow. There are resources to help you further on this\nPath to Enlightenment accessible online through a Group Learning\nProgram.\nGroup Learning Program: LIVE Interactive Online Classes, Books,\nAudiobooks, Videos, Podcast and Personal Guidance are available for you.\n403", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e1c5a6bb-6250-42d2-b097-85fb12ff98fc", "parent_id": "book-vol1:ch24:commentary:21", "content_type": "commentary", "text": "Frequently Asked Questions\n1.) How do I become a Buddhist?\nMany times people ask, “How do I become a Buddhist?”.\nThis question often comes from the mind seeking a label or category for\nwhat one is choosing to “become”.\nIn actuality, in my opinion, Gotama Buddha himself was not a Buddhist. The\nterm “Buddhist” did not originate until after Gotama Buddha’s death so we\nknow he was not a Buddhist. He discovered and shared Teachings that lead\nto a better way of life, the awakened and Enlightened mind.\nI do not think labels or categorizing people in any way is beneficial. We are\nall human beings.\nI see the question of “How do I become a Buddhist?” as “How do I awaken\nthe mind to Enlightenment?”.\nLet me answer this question “How do I awaken the mind to Enlightenment?”\nwhich is more beneficial than the previous question mentioned in the title of\nthis question.\nTo awaken the mind to Enlightenment a person needs to choose to learn and\npractice The Teachings of Gotama Buddha to progress on The Path to\nEnlightenment with the guidance of a Teacher.\nThere is nothing formal one needs to do in order to learn and practice The\nTeachings other than to have dedication and commitment to learning and\npracticing The Teachings to awaken the mind to the Enlightened mind, have\naccess to The Teachings, and access to a Teacher.\nTo awaken the mind, each Practitioner will need a Teacher. It is impossible to\nawaken the mind to Enlightenment without the guidance of a Teacher. A\nTeacher will be able to provide you The Teachings and personal guidance\nalong The Path to Enlightenment.\nThe only person who would be able to awaken the mind to the Enlightened\nmind without Teachers is a Buddha. The last Buddha currently known by the\nworld existed over 2,500 years ago. So, you and everyone else will need\nguidance from a Teacher.\n405", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "73e13d0a-2a73-45ab-a9f1-50b1b65406d5", "parent_id": "book-vol1:ch24:commentary:22", "content_type": "commentary", "text": "Once you find a Teacher, they should have resources to assist you in learning\nand practicing The Teachings to independently acquire wisdom along The\nPath. As you learn and practice The Teachings, there is no aspect of The\nTeachings from Gotama Buddha that is based on belief. Belief will not\nliberate the mind to awaken to the Enlightened mind.\nA Student will need to gradually learn and practice The Teachings to\nindependently observe the truth in The Teachings to acquire wisdom. It is\nthis new found wisdom that will allow the mind to function through the\nEnlightened wisdom one acquires. In this way, the mind can gradually\nprogress towards attaining a permanent mental state that is peaceful, calm,\nserene, and content with joy - the Enlightened mind.\nGotama Buddha did not share any Teachings that include rites, rituals,\nceremonies, or worship. He taught that these things do not lead to\nEnlightenment so there is no rite, ritual, ceremony, or worship that is required\nin order to pursue The Path to Enlightenment.\nThe Enlightened mind will not experience any discontentedness. All\ndiscontent feelings will be eliminated 100% to include the elimination of\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc.\nThe mind will reside permanently peaceful, calm, serene, and content with\njoy.\nAre you on The Path to Enlightenment? Are you learning The Teachings and\nprogressing along The Path?\nIf not, you can be, and life is so much better as the mind gradually awakens\nto \"true reality” - to Enlightenment.\n2.) Do I need to give up all my possessions, occupation, and\nrelationships to attain Enlightenment?\nAbsolutely not.\nWhile living a simple life can provide a lot of peace, the type of life you create\nfor yourself and your existence is your personal choice.\nThese Teachings are not about eliminating possessions, occupations, and\nrelationships but rather training and purification of the mind. You need to\neliminate how the mind relates to possessions, occupations, and\nrelationships, etc. having these things while practicing non-attachment. The\nmind needs to eliminate The Ten Fetters, taints, or pollution of the mind, not\n406", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "afefa2fc-038b-4d3e-969d-1cb56be1ecd7", "parent_id": "book-vol1:ch24:commentary:23", "content_type": "commentary", "text": "possessions, occupations, and relationships, while cultivating other\nbeneficial qualities of the mind.\nYou can have possessions, an occupation, and relationships while practicing\nnon-attachment to attain Enlightenment.\n3.) What is reincarnation and rebirth? Are they the same thing?\nReincarnation and rebirth are different. They are not the same.\nReincarnation: the reemerging of a soul in a new body.\nReincarnation typically relates to a new existence from a soul, spirit, or entity\nof a previously existed being. The new existence is seen as being the same\nas the previous being just in a new body. Reincarnation requires a permanent\nsoul or entity that emerges repeatedly in new existences. Gotama Buddha\ndid not share this as part of his Teachings.\nThe concept of reincarnation conflicts with Gotama Buddha’s Teachings on\nThe Universal Truth of Impermanence and The Universal Truth of Non-self,\nthus, was not taught by Gotama Buddha. In Gotama Buddha’s 45-years of\nteaching, his Teachings never contained any contradictions.\nReincarnation is dependent on a permanent soul or spirit transcending\nmultiple existences. Gotama Buddha left The Teaching concerning a soul as\n“undeclared” having never taught the concept of a permanent soul or a\npermanent self that transcends multiple existences.\nThe concept of reincarnation conflicts with three specific aspects of Gotama\nBuddha’s Teachings. Reincarnation conflicts with 1.) The Universal Truth of\nImpermanence, 2.) The Universal Truth of Non-self, and 3.) Gotama Buddha\nleft The Teachings on the soul as an “undeclared” Teaching, thus, Gotama\nBuddha never taught reincarnation.\nRebirth: a new being that has come into existence through The Cycle of\nRebirth based on a previous being’s craving and Kamma.\nGotama Buddha taught rebirth through The Cycle of Rebirth.\nRebirth is a new existence of a new being that has been reborn based on a\nprevious being’s craving. Craving is the fuel that causes rebirth. If there is\ncraving at the time of death, there will be rebirth into a new existence. If\nEnlightenment has been attained (i.e. all craving, anger, and ignorance are\nfully extinguished), there will be no rebirth.\n407", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9a80dfc0-fcdc-4c04-a348-d30ab9c964ac", "parent_id": "book-vol1:ch24:commentary:24", "content_type": "commentary", "text": "The new being may or may not have residual memories of previous\nexistences in its new consciousness that may be recalled over time during\nthe new being’s life. Rebirth is not based on a permanent soul or spirit of any\nkind but instead is caused by the craving of the previous being which\nproduces a new birth into a new existence.\nEach new birth is a new existence or new life. In reality, this should be shared\nand discussed as The Cycle of New Existence because there is nothing that\nis actually being reborn.\nKamma of the previous being will determine the destination and life situation\nof the new being. Kamma of the previous being determines in which realm\nthe new being will be reborn, Hell, Animal, Afflicted Spirits, Human, or the\nHeavenly realm. Kamma from the previous being also determines the quality\nof life of the new being. For example, the family and life situation (poverty vs.\nwealth) one is born into, the appearance of the new being, and the condition\nof the new being’s body and mind are all determined based on the Kamma\nof the previous being.\nIf the previous being generated significant amounts of wholesome Kamma to\nbe reborn into the human realm, the new being is reborn into a favorable\ndestination within a wealthy family, beautiful appearance, and/or with a\nhealthy body and mind.\nIf the previous being generated significant amounts of unwholesome\nKamma, the new being is reborn into an unfavorable destination of the lower\nrealms (Hell, Animal, or Afflicted Spirits Realm) or if reborn into the human\nrealm, the being will be reborn into difficult circumstances in the new\nexistence based on the previous being’s Kamma.\nDifficult circumstances that result from the previous being’s Kamma would\ninclude in what realm the new being is reborn, what part of the world, the\ntype of family, the amount of wealth, ability to acquire necessities to sustain\nlife, appearance, and the health of the body and the mind.\nCraving determines if there is rebirth while Kamma determines in what realm,\nwhat situation, and the condition of the new being upon rebirth.\n408", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2ac9b213-4fe5-4334-a69c-8d08671f1a2f", "parent_id": "book-vol1:ch24:commentary:25", "content_type": "commentary", "text": "4.) Can I be a Buddhist without believing in rebirth?\nYes, one does not need to understand, believe, or know the truth regarding\nrebirth to learn and practice The Teachings of Gotama Buddha.\nLet’s explore this topic further to provide you additional information for a\ndeeper understanding.\nConsidering a person Buddhist or not is only a label. Labels of being a\nBuddhist or not will not determine whether you are or are not learning and\npracticing these Teachings closely. There is nothing to determine whether\nyou are or are not a Buddhist.\nIn fact, Gotama Buddha himself was not a Buddhist. This label did not exist\nduring his lifetime. The Teachings and practices Gotama Buddha shared\nwere offered to humanity as a “life practice” that would improve the\ncondition of the mind through awakening it to true reality, Enlightenment.\nThere are many people who have advanced in their practice to the point of\nobserving past lives. It is through these observations that people, including\nGotama Buddha, know that rebirth is the truth. You may or may not ever\nobserve past lives as part of your pursuit to attaining Enlightenment.\nThe good news is that you do not need to observe past lives in order to\nattain Enlightenment. What transpired in the past is in the past and has no\nimpact on whether you attain Enlightenment in this very life. Part of this good\nnews is that your Kamma in your previous lives was wholesome enough that\nyou were able to obtain the human state for this rebirth and now you have an\nopportunity to attain Enlightenment in this very life.\nWhat happened in the past or may happen in the future is not important to\nattain Enlightenment in this very life. The mind needs to reside in the present\nmoment learning and practicing The Teachings that lead to good wholesome\ndecisions to attain Enlightenment.\nAdditionally, there are no Teachings in this practice that one should merely\n“believe”. Belief does not allow you to attain the wisdom that would\nultimately liberate the mind. It is only when you learn The Teachings putting\nthem into practice that you will be able to independently verify the truth in\nThe Teachings that will ultimately liberate the mind to attain Enlightenment.\nYou should never believe anything in these Teachings but instead, work to\nlearn and practice The Teachings so that you can independently verify the\ntruth for yourself. This will ensure you are gaining wisdom to liberate the\nmind.\n409", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dbc2f884-58aa-4b40-83b0-56b1cff11410", "parent_id": "book-vol1:ch24:commentary:26", "content_type": "commentary", "text": "For more details on how rare it is for one to obtain the human state, see\nGotama Buddha’s simile “Rare That One Obtains the Human State” available\nin this book in the Chapter titled “Why Study Gotama Buddha’s Teachings?”\n(Chapter 2).\n5.) What does it mean to take refuge in The Buddha, The Dhamma, and\nThe Sangha and is there a ceremony to do this?\nRefuge: Shelter or protection from danger or distress. A place that provides\nshelter or protection. Something to which one can receive help in difficulty.\nBuddha: A being who has attained Enlightenment on their own without the\nassistance of Teachers to independently discover Teachings that lead to their\nown Enlightenment, with the ability to share their independently discovered\nTeachings that lead countless others to Enlightenment during their lifetime\nand after their death. The last Buddha currently known to the world existed\n2,500 years ago, whom I refer to as Master Teacher Gotama Buddha or\nGotama Buddha. (You will see other ways people refer to him.)\nDhamma: The Teachings of Gotama Buddha based on The Natural Laws of\nExistence that lead to awakening of the mind, Enlightenment.\nSangha: The entire Community of Practitioners to include Ordained\nPractitioners and anyone who has attained one (1) of The Four Stages of\nEnlightenment, this includes Household Practitioners. These are the\nTeachers who can guide others to attain Enlightenment through The\nTeachings of Gotama Buddha.\nWhen we say, take refuge in The Buddha, The Dhamma, and The Sangha we\nare saying that one’s mind can be protected through having confidence in\nThe Buddha, through learning The Dhamma, and through seeking guidance\nfrom The Sangha.\nOne would need to take refuge in all three, not just one. This is also referred\nto as the Triple Gem or the Triple Jewel.\nWhen one learns and practices these Teachings with guidance from\nTeachers, the mind can reside permanently peaceful, calm, serene, and\ncontent with joy. The mind is unshakable because on this path you will know\nthe “truth” and have deep wisdom. The mind will be unshakable meaning\nnothing and no one can ever cause the mind to be angry, frustrated, irritated,\nannoyed, or have even the slightest stress or discontentedness.\n410", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0720b6ff-b8ea-430b-88e7-2e82db7aa20d", "parent_id": "book-vol1:ch24:commentary:27", "content_type": "commentary", "text": "The mind will be protected from these and all other discontent feelings like\nboredom, loneliness, guilt, shame, fear, shyness, jealousy, resentment,\nanxiety, etc. Absolutely nothing will ever negatively affect the mind once it is\nexperiencing Enlightenment. The Enlightened mind is fully protected.\nIf one seeks refuge in The Buddha, The Teachings, and The Community, the\nmind will be permanently protected through your own learning and practice\nto attain Enlightenment as you are guided by the Teachers of The\nCommunity.\nThe mind will be unshakable.\nPeople throughout time have come up with rites, rituals, ceremonies, or\nworship that they say are an acknowledgment of taking refuge in The\nBuddha, The Teachings, and The Community. However, these were not\ntaught by Gotama Buddha and is only something that people developed\nalong the way. There is no benefit to a ceremony. A ceremony does not have\nthe power to change anything about the mind. It is only through learning and\npracticing The Teachings that the mind can develop and improve its\ncondition to experience Enlightenment.\nOne of the aspects of the mind Gotama Buddha taught to eliminate in order\nto attain Enlightenment is:\nWrong behavior and observances\n(Elimination of the mind’s belief that rites, rituals,\nceremonies, and worship will help a Practitioner to attain Enlightenment. Well developed practice of\nThe Eight Fold Path.)\nOne needs to eliminate this fetter, or pollution, from their mind to even attain\nthe first Stage of Enlightenment. This is one of The Ten Fetters. All Ten\nFetters need to be eliminated to attain Enlightenment. If the mind thinks that\nrites, rituals, ceremonies, or worship is going to improve the condition of the\nmind and progress a Practitioner to Enlightenment, the mind still has the\npollution of “Wrong behavior and observances”. Therefore, the Practitioner’s\nmind is not Enlightened and will not be Enlightened until this pollution, or\n“wrong view”, is removed from the mind.\nTaking refuge to Gotama Buddha would be to learn and practice The\nTeachings. In this way, the more you learn and practice the more and more\nprotected the mind will become. A ceremony cannot do that for you. It is\nonly through your own dedication and commitment to learning and\npracticing that will allow one to have protection of the mind taking refuge in\nThe Buddha, The Teachings, and The Community.\n411", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ec4e5402-809a-4214-86cc-bba547f77f57", "parent_id": "book-vol1:ch24:commentary:28", "content_type": "commentary", "text": "All human beings can take refuge in The Buddha, The Teachings, and The\nCommunity. All human beings should take refuge in The Buddha, The\nTeachings, and The Community.\nThis is the only way for the entire world to experience “worldwide peace”.\n6.) What is our purpose in life? What is the purpose of our human\nexistence?\nThis is a common question some ask of themselves and we sometimes ask\nof Spiritual Teachers. Various answers to these questions have been\nprovided by various Spiritual Teachers around the world.\nLet’s explore this question and the nature of this question arising in the mind.\nThe human mind contains the human ego. These types of questions are\nasked from the human ego.\nIt is our ego that has a craving or desire to have importance and a purpose in\nthis life. The ego craves for there to be a special purpose or higher calling for\nhuman existence on this planet.\nThe human ego is always looking for significance, purpose, and importance\nso the question of “what is our purpose in life?” could surely arise in the\nmind.\nThe short answer is: There is no purpose to life. There is nothing here and\nthere is no point or significance in life.\nThis could be considered a pessimistic view but let’s examine it more\nclosely.\nIf humans completely vanished from the earth in the snap of a finger, would\nthere be grieving or sadness? Who would grieve or be sad?\nWould the monkeys, whales, or birds grieve that humans have vanished?\nWould the world’s seas have dismay that humans have vanished?\nWould the sun and moon still rise and set if humans instantaneously\ndisappeared?\nIf you answer these questions honestly, you would come to the conclusion\nthat the monkeys, whales, nor birds would grieve the vanishing of humanity.\n412", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8210f2a3-6e11-4c04-960e-8bb6129d10ce", "parent_id": "book-vol1:ch24:commentary:29", "content_type": "commentary", "text": "In fact, they would probably be pleased and see humanities disappearance\nas beneficial.\nThe world’s seas would not have dismay if humans vanished and again,\nwould probably benefit enormously from our disappearance.\nThe sun and moon would still rise and set based on the same cycles that\nhave always existed and human disappearance would have no effect or\nchange to these natural cycles.\nWho is going to even remember you and your existence on this planet a few\nhundred or a few thousand years from now? If you answer this question\nhonestly, no one will remember you or care that you existed.\nSo, who would truly grieve, have sadness or dismay at the disappearance of\nall of humanity? Only humans, right?\nWe have such a strong craving to exist that we continue to exist on this\nplanet and oftentimes search for meaning or purpose in life. This outward\nsearching and seeking importance is just the human ego seeking\nsignificance.\nIn this way, we crave possessions, wealth, relationships, job titles, or self\nimage, all products of the mind seeking importance.\nSimilarly, it is the human ego that holds, grasps, and clings to the idea that\nhumanity must and shall always continue.\nIn the world as it existed during prehistoric times with massive creatures\nroaming the earth, I suspect that the human ego was practically non-\nexistent.\nIf we lived during those times and ventured out from our cave, we knew that\nthere were massive creatures that were much more powerful and significant\nin the world than us humans.\nPrehistoric humans most likely were very aware of their presence and the\npresence of creatures that were much more dominant and powerful than\nhumans. These more dominant creatures could eliminate a human’s life\npractically instantaneously with their power and might.\nI suspect the prehistoric human mind understood humans are not powerful\nand that other creatures ruled this planet.\n413", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "72e1025a-b50b-4c3e-a261-e7bf71c893de", "parent_id": "book-vol1:ch24:commentary:30", "content_type": "commentary", "text": "It is only in modern society, that humans have developed an ego that is\nunbalanced and unchecked. We have created technology and advances in\ntransportation, energy, weaponry, and other fields that have made us the\nsupreme being on this planet.\nIf a lion or other beast killed a human, we would most likely seek out the\nbeast and kill it with our advances in intelligence and weaponry to track and\nkill the beast. The modern human ego would find it necessary to exert our\ndominance over any beast that exists today that killed a human and “got\naway with it”.\nThis allows the modern human ego to retain our false sense or craving for\ndominance and control of the world around us.\nConversely, if a human was killed by another creature during prehistoric\ntimes, and there were many creatures to do the killing at that time, humans\nwould have just accepted it and moved on knowing that humans are not the\ndominant force on this planet. There would not be an attempt to kill all the\ncreatures by prehistoric humans because that objective would be\nimpossible.\nThroughout history, humans have evolved significant intelligence and ability\nto dominant or control the world around us and through that ability to exert\nour control or will, the human ego has evolved and is firmly rooted in the\nhuman mind.\nBut if we strip away the modern human ego to eliminate seeking importance\nand significance refocusing on the prehistoric mind, what we would most\nlikely find is that prehistoric human beings had no such desire or interest to\nunderstand their “significance” or “importance” on this planet because all\nthey cared about is “existing”. They only cared about “survival”. They\ndepended on the land and the resources it provided.\nI propose, the only interest among prehistoric human beings was to exist\nand co-exist peacefully among all the creatures that resided here on this\nplanet. If they did not seek a peaceful co-existence with all creatures on the\nplanet and live in harmony with earth’s resources, humans would not have\nexisted.\nThey hunted and gathered to provide food. They created shelters and\nclothing. They looked for ways to create a better or more comfortable\nexistence with each other. They did not seek importance or significance of\nwhy they existed, they just sought a better existence - to live and stay alive.\n414", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "72a23cf5-226c-45ec-9ba7-6509bfef89fb", "parent_id": "book-vol1:ch24:commentary:31", "content_type": "commentary", "text": "It is only in modern civilizations that we have created jobs, possessions,\ntitles, hobbies, sporting activities and other activities that we pursue to\npacify or occupy our time in this existence to create some sort of importance\nor purpose the human ego can latch onto to feel important.\nAs various Teachers have been asked these same questions over the years,\nvarious answers have been provided. The mind of the seekers and Teachers\nhave an overwhelming desire for an answer and to provide an answer.\nAs a Teacher, it does not make me feel more important, significant, or wiser\nto provide an answer to the questions of “what is our purpose in life?” or\n“what is the purpose for our existence?”.\nCan a Teacher and, thus, the Student just be content with the answer “there\nis no purpose, we just exist”?\nIt is the human mind and human ego that is constantly trying to create\npurpose for this existence that we continue to exist and continue to add\nmore and more obligations and relevance to our existence. We are the\ndominant and controlling creature on this planet, so the ego expects and\ncraves the answer that there must be some sort of significance or\nimportance to our existence.\nI can be content to share “there is no purpose for human existence and there\nis no purpose for humans on this earth”, I have no interest to please an ego\nto sound wiser if I provided a definitive answer to this question.\nCan the mind be content with the answer “there is no purpose for human\nexistence and there is no purpose for humans on this earth” or do you still\nhave a craving or desire for a purpose?\nDoes your ego still crave and desire an answer to “what is your purpose in\nthis life”? Is the ego still seeking importance and significance?\nIf so, here is the answer I will provide you…\nYour purpose is to attain Enlightenment, which includes dissolving of\nthe ego so that once you dissolve the ego, you will see that there is no\npurpose to the human existence.\nUpon attaining Enlightenment, you will have escaped “The Cycle of Rebirth”\nand, thus, you will not be reborn into a new existence of nothing or no\npurpose.\n415", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cda8579a-bc56-4f76-9ce4-cd9d86b68387", "parent_id": "book-vol1:ch24:commentary:32", "content_type": "commentary", "text": "Sustain your life through the daily activities that are required to sustain life,\nattempting to do no harm to other beings or the planet. Seek Enlightenment\nin this life. Dissolve the ego and realize there is nothing that exists here for\nyou in this world and we do not need to continue human existence.\nElimination of the craving for importance and significance in this life is to\neliminate and dissolve the ego that craves an answer to this question.\nYou have made yourself constantly busy and occupied with tasks,\nobjectives, goals, and responsibilities that are pleasing to the mind and to\nthe ego. The mind and, thus, the ego feels important and significant.\nHowever, there is no purpose for humanity to exist and until we realize that\nthe mind and, thus, the ego has us on a never ending pursuit to feel\nimportant and significant, then we will continue to have craving for\nexistence. If there is craving at the time of death, we will be reborn through\nThe Cycle of Rebirth eventually returning to a new human life of constant\npursuit of importance and significance. Craving is the fuel that leads to\nrebirth. To eliminate rebirth, one needs to extinguish craving.\nIt is not until we fully dissolve the ego, along with other realizations on this\nPath, that we attain Enlightenment so that we will not return to a new\nexistence with a purpose of…..“nothing”.\n7.) Can I exercise the physical body and still attain Enlightenment?\nYes, you can.\nThe Path to Enlightenment involves training of the mind, not training of the\nbody. To sustain this life, you need the body and the mind to reside together.\nWithout the body, you have no ability to train the mind.\nSo, you should exercise the physical body, if you like, and maintain its health\nin prudent ways. There is less effort for the body and the mind when the\nbody is healthy. An unhealthily body will put strain on the body’s systems\nand also the mind.\nProper hygiene, proper food supply, proper sleep, physical fitness, and\nmedical check ups are helpful to ensure you are maintaining the body’s\nphysical health.\nThe mind can also become attached to having excessive hygiene, proper\nfood supply, physical fitness, and extensive worry about poor health causing\n416", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b712ff79-4495-4045-b43d-9e3b5a8143c9", "parent_id": "book-vol1:ch24:commentary:33", "content_type": "commentary", "text": "discontentedness so it’s important that you maintain your health without\ncraving/desire/attachment.\nFor example, if you plan to workout each day at 8:00AM and that is your\npermanent schedule, it will be impossible for you to maintain this schedule\npermanently because of The Universal Truth of Impermanence. It will be\nimpossible to maintain a fixed, steady, or permanent schedule.\nJust because you missed a workout at 8:00AM, can the mind still be\ncontent?\nMissing a workout does not give you permission to be grumpy, upset, or\nangry to those around you. You also should not show arrogance that you are\na superior athlete who looks down on all those who choose not to implement\na fitness plan. You should also not rush through daily activities just to get to\nyour workout. Take things at a calm steady pace and workout when you\nhave the time and ability, if you choose.\nYou will find that having regular physical activity of some type will improve\nthe condition of the physical body and clarity of mind.\n8.) Is medicine and medical procedures for the body a craving/desire/\nattachment?\nDetermining if something is or is not a craving/desire/attachment is based on\nhow the mind relates to the person, object, or situation. If there is a mental\nlonging with strong eagerness, that is a craving/desire/attachment.\nThere are many health conditions that can be improved by medications. Pain\nrelief medicine is helpful in certain situations. In life, you may experience\nheadaches and other pains in the body. This is normal and pain relief\nmedication can be helpful to temporarily relieve various pains in the body.\nOnce you attain Enlightenment, the body and the mind will be tranquil, light,\nand peaceful.\nIf you are experiencing pain in the body, it is challenging to train the mind.\nTemporarily relieving the body of its pain through medication can be helpful\nbut you must ensure that you do not become dependent or addicted to\nmedications that influence the mind.\nIf a Practitioner is taking medicines without understanding the root cause of\nthe medical concern to solve the health issue, then one is perhaps going to\nnever find the solution to the problems they face. For example, if a\nPractitioner is experiencing ongoing headaches and just continues to always\n417", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f5d4715c-6ace-4bfc-ac73-24b2d7b16965", "parent_id": "book-vol1:ch24:commentary:34", "content_type": "commentary", "text": "seek medicine without investigating the root cause, then they will not\neliminate what is causing the headaches and be relegated to the expense\nand harmful side effects due to continuous use of chemically based\nmedicines. There is most likely a non-biological cause to something like a\nheadache such as poor diet, lack of sleep, lack of water, difficulty addressing\nstressful situations, and other external causes.\nA wise Practitioner would look to solve the root cause of the headaches\nrather than continue to always revert to medicines. While medicines can\nprovide a temporary solution, a wise Practitioner will look for the root cause\nand address that through wise decision making which may or may not\ninvolve medical intervention.\nHeadaches and other medical issues are a way to tell the mind that unwise\ndecisions are being made and through identifying those and through\nimplementing wiser decision making, a Practitioner can completely resolve\ntheir medical issues that lead to such things as headaches, stress, anxiety,\ndepression, bipolar disorder, schizophrenia, and a whole range of other\nsymptoms that are remedied through a well trained mind based on these\nTeachings but may be falsely understood as a biological medical problem.\nDiscuss medications and the use of them with your Doctors ensuring you\nhave selected Doctors and medical professionals who have eliminated\ncraving for wealth and are dedicated to providing respectful beneficial\npatient care with no other motivations.\nMedications that are prescribed for mental health can be a craving/desire/\nattachment as described in a previous Chapter. There are no medications\nthat will permanently eliminate emotions, feelings, past traumas, or\nexpectations you place on yourself that cause a discontent mind.\nMental health medications will suppress the unwelcome emotions and\nfeelings but they will not eliminate them. Medications and medical\ninterventions are only temporary solutions or perhaps only providing minimal\nimprovements while one works to develop their life practice in these\nTeachings to completely eliminate unwelcome emotions and feelings.\nThe only permanent solution to attain a peaceful, calm, serene, and content\nmind with joy is Enlightenment.\n9.) What significance can I apply to dreams?\nThe mind can produce various thoughts and experiences including dreams.\nThere are always questions about how to interpret dreams. The person who\nexperiences the dreams can oftentimes look to others for the meaning and\n418", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1fe73ee5-0327-44d6-8e85-8753e651020d", "parent_id": "book-vol1:ch24:commentary:35", "content_type": "commentary", "text": "purpose of a dream to help guide them in life. This practice can oftentimes\nbe misleading at best.\nThe potential subject matter of dreams and how they are interpreted are\ncountless. For every dream one experiences, there can be any multitude of\nexplanations that one may gather from others. Who is to say what is\naccurate or inaccurate with the various interpretations and methods used to\nacquire such information?\nWhen you experience a dream, it’s best to not be attached to its meaning or\nneeding an explanation. Whatever is produced during sleep and what that\nmeans does not make a dream a reality.\nIt is best to stay focused on reality and truth in life experiences learning and\npracticing these Teachings. You may notice as you near Enlightenment and\nattain Enlightenment that dreams become less frequent or are actually\neliminated 100%. While there are some who put a lot of belief and\nsuperstition into dreams and dream interpretation, it is best that as you\nremember dreams to just move past it, remaining unattached to acquiring\nthe meaning of a dream. Consider a dream in the past while focusing on\nwhat you need to do in the present moment to continue your progress on\nthis path.\nBeing attached to the past or past experiences can only burden the mind\nand leave one craving answers to past experiences when one of the goals of\nthese Teachings is to bring the mind into the present moment without\nconcern of what has happened in the past or what may happen in the future.\n10.) Why is Enlightenment permanent?\nGotama Buddha taught that “all conditioned thoughts and feelings” that\narise are impermanent. He did not teach “everything is impermanent”.\nWhat is a conditioned thought or feeling?\nA conditioned thought or feeling is an arisen thought or feeling that is\ndependent on an impermanent source or object. It is a thought or feeling that\ncan be observed to arise, change, and then ceases to exist. A conditioned\nthought or feeling is impermanent or in other words, temporary.\nFor example, “I am happy because I got a new car”.\nThe “new car” is the condition that is causing the happiness. The happiness\nhas arisen in the mind due to the condition of the new car.\n419", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "08b9ca16-4407-4d9a-b163-393067b6375f", "parent_id": "book-vol1:ch24:commentary:36", "content_type": "commentary", "text": "The feeling of happiness arises based on an impermanent condition, the\nfeeling changes over time, and then the happiness eventually ceases to\nexist. The conditioned feeling of happiness is impermanent or temporary.\nSince the happiness was based on an impermanent condition of the new car,\nthe happiness experienced is impermanent. The thought or feeling of\nhappiness that has arisen, changed, and ceased to exist as all conditioned\nfeelings are impermanent.\nAnother example, “I am sad because my pet animal died”.\nThe “pet animal” is the condition that is causing the sadness. The sadness\nhas arisen in the mind due to the impermanent condition of the pet animal.\nThe animal is not permanent and due to the mind craving it to be permanent,\nit is causing itself to be sad or discontent.\nThe feeling of sadness arises based on an impermanent condition of the pet.\nThe feeling changes over time and then the sadness eventually ceases to\nexist. The conditioned feeling of sadness is impermanent or temporary.\nSince the sadness was based on an impermanent condition of the pet, the\nsadness experienced is impermanent. The thought or feeling of sadness has\narisen, changed, and ceased to exist as all conditioned feelings are\nimpermanent.\nThis is what is experienced in the unEnlightened mind. The unEnlightened\nmind bases its internal feelings on impermanent conditions.\nThe unEnlightened mind craves/desires/attaches to impermanent conditions,\nhas a mental longing with a strong eagerness for something holding on to it\ntightly. When the condition changes due to impermanence, the mind\nproduces thoughts or feelings such as, happiness or sadness, for example.\nThen, the unEnlightened mind is not comfortable when impermanence is\nexperienced because it is not trained to understand impermanence. The\nunEnlightened mind experiences discontentedness (pleasant feelings, painful\nfeelings, and feelings that are neither painful-nor-pleasant) and the suffering\nthese feelings cause due to craving/desire/attachment for permanence when\nall conditioned objects are impermanent.\nThis is not how an Enlightened mind functions.\nAn Enlightened mind has been liberated from the constant craving/desire/\nattachment to impermanent conditions that cause internal feelings. The\nEnlightened mind has eliminated craving/desire/attachment, all mental\n420", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5d617be6-990d-4222-b87a-f3975423b40c", "parent_id": "book-vol1:ch24:commentary:37", "content_type": "commentary", "text": "longing with a strong eagerness for permanence has ceased to exist,\ntherefore, it no longer bases its internal feelings on impermanent conditions.\nAn Enlightened mind will have been trained to extinguish the primary\nproblem discovered by Gotama Buddha which is craving/desire/attachment\nto impermanent conditions. The Enlightened mind no longer craves\npermanence.\nHaving eliminated the mind’s mental longing with a strong eagerness for\npermanence, (i.e. craving/desire/attachment), the mind no longer grasps,\nlongs, or seeks fulfillment (pleasant feelings) in impermanent conditions. An\nEnlightened mind knows that the conditioned thoughts and feelings are\nimpermanent, (i.e. temporary), and therefore has been trained not to seek\nfulfillment (pleasant feelings) based on impermanent conditions.\nAn Enlightened mind has removed, eliminated, eradicated, and extinguished\nall craving/desire/attachment and, therefore, no longer has mental longing\nwith a strong eagerness, being inwardly peaceful and content no longer\nbasing its internal feelings on impermanent conditions.\nThe mind has been liberated, has attained Enlightenment, and is\nEnlightened. The mental state of Enlightenment is unshakable and\npermanent.\nOnce a mind has been trained to eliminate craving/desire/attachment, it will\nnot ever go back to seeking fulfillment (pleasant feelings) from impermanent\nconditions. The mind has acquired the wisdom that seeking fulfillment\n(pleasant feelings) from an impermanent condition only welcomes and brings\nsadness, anger, or worse and, thus, no longer has an interest or desire to\nseek fulfillment (pleasant feelings) from impermanent conditions. Once one\nacquires this wisdom and has been trained, the mind will not unlearn this\nwisdom and, thus, it is permanently trained based on this wisdom to reside\npeaceful, calm, serene, and content with joy.\nThe Enlightened mind is permanently peaceful, calm, serene, and content\nwith joy not based on any impermanent conditions. All conditions have been\nremoved and, thus, the mind resides in the natural Enlightened mental state\nthat is permanent described as an unconditioned mind.\nOne who has attained Enlightenment will have a permanent mental state of\njoy. Having attained Enlightenment, the joy experienced is without\nconditions, or unconditioned, and not based on an impermanent situation,\nobject, or experience and, therefore, is permanent.\n421", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a3c05d0a-d2a9-437b-8076-ba7790477a2c", "parent_id": "book-vol1:ch24:commentary:38", "content_type": "commentary", "text": "The unEnlightened mind is affected by the impermanent nature of\nimpermanent conditions while an Enlightened mind has been trained and\nliberated through wisdom to no longer be affected by impermanence.\nGotama Buddha’s Teachings provide guidance to train the mind to\nattain a permanent place to reside unaffected by the impermanent\nnature of conditioned thoughts and feelings.\nThis is the Enlightened mind, completely pure and without conditioned\nthoughts or feelings.\nAn Enlightened mind is permanently peaceful, calm, serene, and content\nwith joy not based on any conditions. All conditions are eliminated and the\nmind is unconditioned. The mind has been purified with all fetters, taints, or\npollution of mind removed and eliminated.\nAn Enlightened mind is liberated from the outward seeking and searching for\nsatisfaction based on impermanent conditions and is inwardly peaceful,\ncalm, serene, and content with joy - permanently.\n11.) Why are donations of support for Teachers of Gotama Buddha’s\nTeachings so important?\nThere are two primary reasons why donations of support are important as it\nrelates to Gotama Buddha’s Teachings.\nLet’s explore those reasons…\nContinuation of Gotama Buddha’s Teachings\nGotama Buddha’s Teachings have existed on this earth for over 2,500 years\nonly because people have offered support for their continued growth and\nexpansion. There is no centralized organization responsible to collect and\ndistribute Gotama Buddha’s Teachings and, thus, it is up to individuals like\nyou and me to continue the support and growth of these Teachings\nworldwide.\nFor over 2,500 years, people have provided food, water, clothing, shelter,\nmedical supplies and financial donations to support those who are sharing\nThe Teachings of Gotama Buddha. In this way, the Teachers are able to\nfocus their time on practicing The Teachings to gain experience and on\nsharing The Teachings of Gotama Buddha for the benefit of others.\nTeachers receive no inherent benefit for themselves in sharing The Teachings\nbut what you will find is that people deeply practicing The Teachings will\n422", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "176542c8-92c7-4a99-bfc5-f6423e7bc8cc", "parent_id": "book-vol1:ch24:commentary:39", "content_type": "commentary", "text": "oftentimes make the decision to share their experiences through formal\nteaching for your benefit.\nLegitimate Teachers will openly and freely share The Teachings with any and\nall beings without reservation. They will accept any and all Students who\nrespectfully choose to learn and progress in their practice of these\nTeachings.\nWhile they may freely offer The Teachings for Students to learn and progress,\nit is not free for Teachers to offer The Teachings. There are many resources\nneeded to support a Teacher’s ability to exist in this life and share The\nTeachings openly and freely.\nTeachers will setup their life in such a way that requires only basic support of\nfood, water, clothing, shelter, medical supplies and financial support. A\ndedicated Teacher will not be interested in anything other than basic support\nand supplies to sustain their life.\nWithout continuous donations to support Teachers, the Teachers would not\nbe able to exist in the world to offer The Teachings for Practitioners to learn\nand progress on The Path to Enlightenment. The Teachings would not have\nreached you in this life had countless people prior to you not offered\ndonations of support so that Teachers could continue to learn, practice, and\noffer The Teachings openly and freely to all beings.\nIt is the people before you that have provided regular donations of support to\nallow The Teachings to continue and ultimately reach you for your benefit.\nIt is your donations of support that will help you and people after you to learn\nand practice these Teachings.\nGenerosity Leads to Enlightenment\nThe primary problem that Gotama Buddha discovered in the mind is\n“craving/desire/attachment”.\nThe unEnlightened mind experiences discontent feelings because it “holds\non” with a mental longing and strong eagerness. This is referred to as\n“craving/desire/attachment”.\nThe mind causes itself to be discontent because with craving/desire/\nattachment it “holds on” and, therefore, the mind experiences sadness,\nanger, frustration, irritation, annoyance, guilt, shame, fears, boredom,\nloneliness, shyness, jealousy, resentment, stress, anxiety, etc.\n423", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "64a7f9c9-23d7-460b-b682-8f150c1dfcf0", "parent_id": "book-vol1:ch24:commentary:40", "content_type": "commentary", "text": "To learn and progress in the practice of these Teachings, a Student can\ncompletely and entirely eliminate discontentedness in the mind and all\ndiscontent feelings are eradicated to attain the Enlightened mind.\nCraving/desire/attachment is the cause of the discontent mind and\neliminating this unwholesome quality will eliminate discontent feelings from\nthe mind.\nThere are two remedies that Gotama Buddha shared to train the mind to\neliminate craving/desire/attachment.\nBreathing Mindfulness Meditation and generosity are the two practices\nGotama Buddha shared to eliminate the unwholesome quality of craving/\ndesire/attachment.\nThrough practicing Breathing Mindfulness Meditation with guidance of\nTeachers and practicing generosity, the mind is trained to “let go”. Without\npracticing Breathing Mindfulness Meditation and generosity, among other\nTeachings, a Practitioner would not be able to attain Enlightenment.\nThrough practicing generosity (i.e. giving and sharing) the mind is gradually\ntrained to “let go” and practice selflessness. The mind has a tendency to\n“hold on” and accumulate “things” with selfish desires, but through\ngenerosity, the mind can be trained to recognize the interconnectivity of all\nbeings through giving and sharing without expectation of anything in return.\nTeachers who are openly and freely sharing these Teachings are practicing\ngenerosity of their time, effort, energy and resources with loving-kindness\nand compassion for all beings. Gotama Buddha’s Teachings are designed to\nguide a Practitioner in cultivating these qualities of mind so any legitimate\nTeacher would openly and freely share The Teachings with all beings, without\nexpectation of compensation or setting a price for sharing their Teachings.\nBut they will need and do accept donations of support to exist in the world\nand to offer The Teachings.\nWith that said, it is up to the Students to regularly support their\nTeachers.\n424", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3568c938-73ee-4410-a11f-a924fa2ae589", "parent_id": "book-vol1:ch24:commentary:41", "content_type": "commentary", "text": "While a Teacher is practicing generosity to openly and freely share The\nTeachings with Students, if the Students are not also practicing generosity,\nthere is not support for the Teacher to continue their work to help Students\nattain Enlightenment.\nEssentially, if a Teacher is openly and freely sharing with you, this tradition of\nTeachings only “works” if Students are also openly and freely sharing\nresources with their Teacher on a regular basis.\nIt is common for Students to share food, water, clothing, shelter, medical\nsupplies and financial support, along with time, effort, and energy to help\ntheir Teacher to openly and freely share The Teachings of Gotama Buddha.\nWithout this generosity, a Student would not be able to train the mind to\npractice non-craving, non-desire, or non-attachment, therefore, a Student\nwould be unable to attain Enlightenment.\nWithout generosity, this tradition that leads to awakening of the mind, to\nliberation, to Enlightenment will not continue for the benefit of all beings to\nattain a peaceful, calm, serene, and content mind with joy.\nWhile a legitimate Teacher is not interested to openly request donations from\ntheir Students, for Students who deeply understand these Teachings and\nwho are practicing these Teachings to eliminate discontentedness in the\nmind, they would freely make offerings of donations and supplies to help\ntheir Teacher without a need for the Teacher to request support.\nStudents will need to openly, freely, and continually make offerings to\ntheir Teachers to support the continuation of The Teachings, to train\ntheir mind to “let go”, and to make progress on The Path to\nEnlightenment.\nThe entire Buddhist tradition and The Teachings of The Buddha shared with\nthe world is based on loving-kindness, compassion, and generosity of all\nbeings. The foundation and continuation of this tradition is based on\nTeachers openly and freely sharing The Teachings with loving-kindness,\ncompassion, and generosity. And, the foundation and continuation of this\ntradition is based on Students making offerings with loving-kindness,\ncompassion, and generosity.\nCultivating loving-kindness, compassion, and generosity throughout\nhumanity is highly beneficial for all beings to create a kinder, more peaceful\nand loving society.\n425", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6a1a71f7-41fa-41ec-bc1f-84536bfdb5bb", "parent_id": "book-vol1:ch24:commentary:42", "content_type": "commentary", "text": "If we enjoy and expect Teachers not to set a price to offer and share Gotama\nBuddha’s Teachings, then Students need to take the initiative to openly and\nfreely make offerings to support the Teachers and The Teachings they share\nfor the benefit of all beings.\nTo learn more about developing a practice of generosity, see the book titled\n“Generosity” (Volume 13) of this same book series.\nYou can support our efforts to share The Teachings of Gotama\nBuddha with you and worldwide for all people using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\nIf Beings Knew the Results of Giving and Sharing\nMonks, if beings knew, as I know, the results of giving and sharing, they would not eat\nwithout having given, nor would the stain of selfishness obsess them and take root in\ntheir minds. Even if it were their last bite, their last mouthful, they would not eat without\nhaving shared it, if there were someone to share it with.\nBut because beings do not know, as I know, the results of giving and sharing, they eat\nwithout having given, and the stain of selfishness obsesses them and takes root in their\nminds.\n(Gotama Buddha)\n(Reference: ITI 26)\n426", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "75f24697-d0ec-4362-8836-f536828a3074", "parent_id": "book-vol1:ch24:commentary:43", "content_type": "commentary", "text": "How to Determine If You Have Attained\nEnlightenment\n1.) Never Stop Practicing The Teachings.\nEnlightenment, or the pursuit of Enlightenment, is exactly that, a pursuit.\nEven when you think Enlightenment has been attained, you should never\nthink you are done and stop practicing The Teachings. The most Enlightened\nbeings, in my opinion, would never consider themselves Enlightened and\nalways continue to learn, reflect, and practice The Teachings developing\ndeeper wisdom each day.\nTo attain Enlightenment, you will need a well established understanding and\npractice of these Teachings. If you have developed a solid practice of these\nTeachings and see the benefits, you will not be interested to stop practicing\nor even consider yourself as Enlightened.\nEven when you experience what you think is Enlightenment, you need to\nnever consider yourself as having attained Enlightenment. Continue to\npractice The Teachings always pursuing deeper and deeper wisdom through\nyour well developed learning and practice of these Teachings.\n2.) You will be fully practicing The Eight Fold Path which includes The\nThree Universal Truths, The Four Noble Truths and The Five Precepts.\n(See previous Chapters for details on these Teachings and practices.)\n3.) When you have fully attained Enlightenment as an Arahant, you will\nhave eliminated all The Ten Fetters.\n(See previous Chapters for details on these Teachings and practices.)\n4.) You have cultivated a mind that is completely practicing The\nBrahmā-vihāras.\n(See previous Chapters for details on these Teachings and practices.)\n5.) You will be fully practicing The Seven Factors of Enlightenment.\n(See previous Chapters for details on these Teachings and practices.)\n428", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ebda247e-1580-4ddb-bc7d-e36b4caea84c", "parent_id": "book-vol1:ch24:commentary:44", "content_type": "commentary", "text": "6.) You will know for yourself you have attained Enlightenment because\nyou will have eliminated 100% of discontentedness from the mind.\nThis means you will no longer experience any of these feelings.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration,\neuphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fear, stress, anxiety, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness,\nshyness, displeased, uncomfortable, unsatisfied, etc.)\nIn the unEnlightened state, you will experience pleasant feelings, painful\nfeelings, and feelings that are neither painful-nor-pleasant. These are the\nfeelings Gotama Buddha’s Teachings guide you to eliminate from the mind.\nThey are all impermanent feelings and completely eliminated for one who\nhas attained Enlightenment.\nEnlightenment is a permanent mental state that is unaffected by these\nimpermanent feelings and is a permanent place for the mind to reside.\nThe mind will be protected, unshakable, peaceful, calm, serene, and content\nwith joy. The body and the mind will feel light and completely at peace.\nTo understand more about “What is Enlightenment?”, see the Chapter titled\n“Enlightenment: What is Enlightenment?” (Chapter 3).\nAdditional Notes\nIt is important to pursue Enlightenment without craving or desire to attain it\nbut use it as a goal, an interest, or an objective.\nIf there is craving, even craving for Enlightenment, you will not be able to\nattain full Enlightenment as an Arahant. And if there is craving at the time of\ndeath, there will be rebirth.\nThere is no finish line to the attainment of Enlightenment. Once a mind\nreaches the fourth Stage of Enlightenment, the mind can continue to ascend\nto higher degrees of the Enlightened mind. A Practitioner needs to focus on\nthe one (1) step in front of them that leads to further progress on The Path to\nEnlightenment. If the mind is focusing on the imaginary non-existent finish\nline, the craving/desire/attachment for Enlightenment will inhibit and hinder\nthe mind from experiencing Enlightenment.\n429", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "826d41bb-2b90-4d11-9c39-3bd6487e9a44", "parent_id": "book-vol1:ch24:commentary:45", "content_type": "commentary", "text": "Instead, a Practitioner may be interested to understand that Enlightenment is\nthe true nature of the human mind, and they are just working to remove all\nthe pollution of the mind that is inhibiting them from experiencing the true\nnature of Enlightenment. In this way, the mind is not attempting to attain\nanything at all but instead, the mind is already Enlightened and a\nPractitioner’s life practice is to purify the mind removing the pollution that is\nhindering one from experiencing the radiance and brightness of\nEnlightenment.\nYou should not compare or profess to another person which Stage of\nEnlightenment you think you have attained. Self declared attainment has no\nbeneficial purpose and oftentimes comes from arrogance and pride, the ego,\nwhile being fraught and filled with errors. You should never believe you have\nattained Enlightenment, and constantly pursue this path your entire life.\nShould you ever think you have attained Enlightenment and are “done”, the\nmind will become “sluggish” and halt your progress on this path. If the mind\nis sluggish, you are not practicing The Seven (7) Factors of Enlightenment\nand, thus, have not attained Enlightenment.\nIf you profess your Stage of Enlightenment to others, then you do so with\nego and, therefore, it is well known that you have not attained\nEnlightenment.\nThe Four (4) Stages of Enlightenment are provided as a personal guide to\nassist you on the path to higher and higher degrees of attainment but never\nto be compared to others or feel that you are more important than another\nperson.\nIf you feel this way, you have not attained Enlightenment.\n430", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "daaf9e66-0ff7-4e9d-8555-8d27151d430b", "parent_id": "book-vol1:ch24:commentary:46", "content_type": "commentary", "text": "Now that you have completed reading (Volume 1) of this book series and\nmay decide to read this book multiple times, I would like to take a moment to\npersonally “thank you” for your determination, dedication, and diligence to\nlearn, reflect, and practice The Teachings of The Buddha on The Path to\nEnlightenment.\nThe time, effort, energy, and resources that you devote to this path are\nserving to help you and countless other beings. As you choose to learn and\npractice these Teachings, you will significantly reduce then eliminate any\nharm that you are putting into the world through your unknowing of true\nreality. The unEnlightened mind does not understand what it does not\nunderstand.\nYou are now applying time, effort, energy, and resources to improving the\ncondition of the mind, the condition of your life, and, thus, the condition of\nthe world through investigating The Teachings to acquire wisdom. The world\nbecomes a better place when we each individually choose to improve our\nown life practice taking responsibility for our own intentions, speech, actions,\nand livelihood while improving our wisdom and mental discipline.\nI admire individuals who choose to walk towards harmlessness. I admire\nindividuals who choose to realize there is a better way of life and create that\nbetter way of life for themselves through seeking guidance. And, I admire\nindividuals who do not shrink back from the struggle to move the mind\ntowards Enlightenment when the natural tendency might be to remain\ncomplacent.\nWhy have I chosen to share these Teachings with you?\n“That it may be for the benefit and peacefulness of the multitude (many\npeople), out of compassion for the world, for the benefit and peacefulness of\nheavenly beings and humans”. (Gotama Buddha)\n“Because if they understand even a single sentence, that will lead to their\nwelfare and peacefulness for a long time”. (Gotama Buddha)\nMay you discover the freedom associated with a mind that is peaceful,\ncalm, serene, and content with joy permanently - the Enlightened mind.\nAs you need help to learn, reflect, and practice these Teachings, you are\nwelcome to seek guidance which is available openly and freely to “all\nbeings”.\n431", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "90b79a3c-809f-4f87-b197-f918bc55ae73", "parent_id": "book-vol1:ch24:commentary:47", "content_type": "commentary", "text": "Author\nDavid Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s\nTeachings who has been part of the Thai community since 2001. He visited\nThailand for the first time in 2002 and brought the Traditional Thai Healing\nArts back to the United States of America to share with people in the\nWestern World.\nHis Traditional Thai Healing Arts centers, located in the Washington DC area,\nprovided traditional Thai healing arts to clients and educational opportunities\nto Students to explore the Thai healing arts, Thai culture, and The Teachings\nof Gotama Buddha. David is a published author with books on the topics of\nTraditional Thai Healing Arts and The Path That Leads to Enlightenment.\nDavid has taught Gotama Buddha’s Teachings since 2005 in the United\nStates of America. In 2015, he closed his businesses and relocated to\nChiang Mai, Thailand to be closer to the Thai culture and the Thai\nCommunity of Buddhist Practitioners.\nDavid shares Gotama Buddha’s Teachings with Household Practitioners and\nOrdained Practitioners in Chiang Mai, Thailand and around the world through\ncourses, retreats, and special events providing guidance to help people\nattain Enlightenment - a peaceful, calm, serene, and content mind with joy.\nFor more information on participating in courses, retreats, special events or\nto invite these Teachings to your learning venue, use the contact information\nbelow:\nTeacher - David Roylance\nhello@buddhadailywisdom.com\nwww.BuddhaDailyWisdom.com\n432", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2683bee6-8f75-49c4-8f71-f1206f009354", "parent_id": "book-vol1:ch24:commentary:48", "content_type": "commentary", "text": "Restoration of The Buddha’s Teachings\nThe Path to Enlightenment\nThe Buddha taught over 2,500 years ago. He taught The Path to\nEnlightenment guiding countless beings to a mental state that is peaceful,\ncalm, serene, and content with joy that is permanent, where the mind has\neliminated 100% of all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc.\nImmediately following the death of The Buddha (i.e. Gotama Buddha), The\nTeachings were shining in the world continuing to guide countless people to\nEnlightenment. But, over the course of many generations, just as Gotama\nBuddha predicted, people’s understanding of his Teachings gradually\ndiminished due to modifications and adjustments made by people after him.\nThe modifications made to his Teachings, handed down through oral\ntransmission, have made it increasingly difficult for human beings to attain\nEnlightenment.\nThe goal of David’s Teachings is to root the learning and practice he\nshares in “The Words of The Buddha” based on The Teachings that\nexisted during the lifetime of Gotama Buddha, so that countless beings\ncan now attain Enlightenment based on the original Path to\nEnlightenment discovered and declared by Gotama Buddha.\nDavid does this through connecting what he teaches to the largest most\ncomplete source of Teachings from Gotama Buddha - The Pāli Canon. The\nPāli Canon is the original source text of The Teachings from Gotama Buddha\nas spoken by him during his lifetime.\nDavid has spent countless hours dedicated to restoring The Words of The\nBuddha by updating a significant portion of the translations of Gotama\nBuddha’s Teachings from The Pāli Canon. He now offers several resources\nfor Students to learn, reflect, and practice The Path to Enlightenment to\nexperience the results of an Enlightened mind.\nDavid offers books, audiobooks, videos, podcasts, online learning programs,\npersonal guidance, and retreats without any requirement for financial\nsupport. All the work that is being done is offered openly and freely for all\nbeings without any requirement to provide any financial support. David\naccepts donations but Students are not required to provide donations for\nany work that he does in supporting them on The Path to Enlightenment.\n433", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9b6998be-863d-4235-8940-bcf2421dbb19", "parent_id": "book-vol1:ch24:commentary:49", "content_type": "commentary", "text": "David does not request donations and instead, just accepts whatever is\noffered to him, if anything at all.\nHis dedication to sharing these Teachings is not motivated by finances. He\nshares openly and freely with everyone who has a sincere interest in learning\nand practicing The Path to Enlightenment.\nUltimately, David plans to preserve The Teachings of The Buddha in a format\nthat is easily, readily, and openly accessible to anyone in the world while\noffering support to learn, reflect, and practice to experience the results of the\nEnlightened mind.\nHis plan is to guide countless people to Enlightenment during his lifetime\nand leave a Community of Enlightened beings who can continue to share\nThe Teachings long after his death. Through developing a Community of\nEnlightened beings and preserving The Path to Enlightenment in resources\nthat are easily, readily, and openly accessible to anyone in the world, David is\nrevealing the hidden Teachings of Gotama Buddha and doing the best he\ncan to remove any obstacles one might have to learn, reflect, and practice\nthese Teachings, allowing countless people to experience the results of an\nEnlightened mind.\nUpon his death, David predicts that his closest Student, his son and a\ncontinued lineage of Teachers, will share these same Teachings continuing to\nsupport and grow The Community of Enlightened beings long into the future\n- for the next 1,000 years.\nThese efforts will culminate into restoring The Path to Enlightenment back\ninto the world so that all of humanity can experience Enlightenment evolving\nthe human species to one where every being has the opportunity to attain\nEnlightenment creating “heaven on earth”.\n434", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "af981321-7e39-46b8-a24b-f912e634210b", "parent_id": "book-vol1:ch24:commentary:50", "content_type": "commentary", "text": "The Goal\nAn Entire Species of Enlightened Beings\nHaving experienced Enlightenment and knowing the peace, calm, serenity,\nand contentedness with joy that comes with having attained Enlightenment,\na Buddha’s goal is to share his Teachings worldwide so that “all beings” can\nexperience Enlightenment.\nThe Enlightened mind no longer experiences any discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.\nAll discontent feelings have been eliminated 100% from the Enlightened\nmind (i.e. all suffering is eliminated).\nAn Enlightened mind will have loving-kindness, compassion, sympathetic\njoy, equanimity, and generosity among many other wholesome qualities.\nCan you imagine an entire world where all human beings have liberated\ntheir mind to no longer experience these discontent feelings and are\npracticing wholesome qualities of mind at all times?\nWith “The Buddha” (Gotama Buddha) having attained this permanent mental\nstate of Enlightenment on his own as The Perfectly Enlightened Buddha, he\nwould have known that through his dedicated and persistent pursuit to\nEnlightenment, he had acquired the wisdom needed to guide “all beings” to\nthis same mental state.\nHowever, his teaching career of 45 years would not be enough time to share\nhis Teachings worldwide. He knew, that it would require many centuries for\nhis Teachings to reach all parts of the world. During his lifetime, travel of\npeople and information was limited based on several constraints.\nToday, we are in a unique time in history where these same constraints have\nbeen eliminated. A time when people and information are able to travel\naround the world in an instant.\nNot only can information travel quickly but all of humanity is slowly coming\nto the point where there is a common language spoken around the world -\nthe English language.\nCriteria exist today that did not exist during Gotama Buddha’s lifetime that\nmake now the perfect time for all of humanity to gradually attain\nEnlightenment realizing a better existence.\n435", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1f21a067-2354-4318-a482-c92a10878f5d", "parent_id": "book-vol1:ch24:commentary:51", "content_type": "commentary", "text": "- People can travel worldwide.\n- Information can be shared worldwide in an instant.\n- Commonly spoken language among a large percentage of the worldwide\npopulation and this is only growing.\nThese criteria did not exist during the lifetime of Gotama Buddha and it is\nonly now that the world has come into an age where his original goal is\nrealistically possible.\nBut, during Gotama Buddha’s lifetime it seems they had something that we\nmay not have….\nThe people during Gotama Buddha’s lifetime had perseverance and\ndedication to learning, reflecting, and practicing The Teachings to realize the\nresults of experiencing the Enlightened mind. They were not afraid of hard\nwork.\nWith our modern day conveniences, I am unsure how many people are\nwilling to apply their determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience the Enlightened mind.\nWhen a being decides they are finished with the sadness, anger, frustration,\nirritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,\njealousy, resentment, etc., that is the time when one can turn towards The\nTeachings and goal of experiencing Enlightenment.\nThrough each individual deciding to learn and practice The Teachings of\nGotama Buddha, as a collective world, our species will gradually evolve. We\nevolve to a higher consciousness where we train the mind to not harm others\nthrough our intentions, speech, nor actions.\nThrough each individual deciding to learn, reflect, and practice The\nTeachings of Gotama Buddha, each person benefits and we all benefit as\nthere will be less and less harm in the world.\nThrough individuals deciding to focus on developing a comprehensive\napproach to learning and practicing The Teachings of Gotama Buddha with\nguidance from a Teacher, your life drastically improves and the entire world\nimproves essentially creating “heaven on earth”.\nWe do not need to “fix” the world. That is not the problem. The problem is\nthe unEnlightened mind does not understand The Natural Laws of Existence\nand it is quite a struggle to live in a world that one does not understand.\n436", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "51595c97-67b9-42c3-8f82-fe279835b072", "parent_id": "book-vol1:ch24:commentary:52", "content_type": "commentary", "text": "Through learning and practicing The Teachings of Gotama Buddha, a\nPractitioner comes to deeply understand The Natural Laws of Existence to\nacquire wisdom that will end the struggles and misery one may face on a\nregular basis.\nAre you ready to apply determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience Enlightenment?\nIf one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is\nnothing to do.\nBut, if you are interested to eliminate these unwelcomed feelings from the\nmind, then I suggest you turn towards The Path to Enlightenment and apply\nyour dedication and diligence to learning, reflecting, and practicing The\nTeachings of Gotama Buddha.\nAnd then, as all of humanity gradually experiences Enlightenment we will\nhave accomplished “the goal”.\n“An entire species of Enlightened beings”.\n437", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4e67623d-f49c-4bd9-a284-6cf5607ca666", "parent_id": "book-vol1:ch24:commentary:53", "content_type": "commentary", "text": "Why Have I Decided to Teach The Path to\nEnlightenment as Taught by Gotama Buddha?\nI have chosen to share these Teachings out of compassion for the world.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nAnd due to this compassion, it is important to share Teachings that are\nbased in wisdom, not belief.\nThere are countless traditions and ways of sharing those traditions\nthroughout the world. All of these, in one form or another, are essentially\nsharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No\nHarm and 3.) Be a Good Moral Person.\nHowever, the way each tradition is shared and the clarity of those teachings\nis unique to each tradition.\nThe Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)\nover 2,500 years ago as documented in The Pāli Canon, is the most clear,\nconcise, and precise Teachings I have ever encountered that leads exactly\nwhere he said they do, to Enlightenment.\nThe Enlightened mind is peaceful, calm, serene, and content with joy -\npermanently. The Enlightened mind will no longer experience any discontent\nfeelings such as sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,\nanxiety, etc.\nThis is accomplished through not believing The Teachings of The Buddha\nbut instead, through learning, reflecting, and practicing to discover the truth.\nThe mind can be trained to eliminate all the conditions that are causing it to\nbe stuck in the unEnlightened state. Through eliminating the pollution of\nmind by training the mind, one can experience liberation of mind, freedom\nfrom strong feelings, peace, Enlightenment.\nThe Buddha’s Teachings are the only Teachings that I have encountered that\ndo not rely on belief. With belief, one does not know what is true or false\nbecause they are just believing. Instead, Gotama Buddha’s Teachings are\nshared in such a way that, a Practitioner can investigate and examine them\nto determine the truth which leads to wisdom and thus, Enlightenment. If one\nwas to only believe The Teachings of The Buddha, they could not acquire\nwisdom nor attain Enlightenment.\n438", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "41a4a490-5dcf-4f1e-b2e4-266737e9af5e", "parent_id": "book-vol1:ch24:commentary:54", "content_type": "commentary", "text": "These Teachings are perfectly suited for today’s society where there is a\nproliferation of misinformation and untruths. These Teachings, with guidance\nfrom a Teacher, guide a Practitioner to independently discover the truth\nthrough deeply investigating The Natural Laws of Existence (i.e. The\nTeachings of The Buddha). Through doing this inner work on The Path to\nEnlightenment, one can discover that these Teachings are the solution to the\nchallenges we experience in the world and the solutions of how to heal from\nwhat hurt us so that we never need to hurt again. The mind can completely\nand entirely eliminate 100% of all discontent feelings once it is Enlightened.\nThis cannot be accomplished through belief.\nInstead, a Practitioner needs to be determined, dedicated, and diligent to\ndoing the inner work to develop the mind and progress towards the\nEnlightened mental state by acquiring wisdom.\nAs far as I have discovered, there are no other teachings on the planet that\ncan guide an individual to the complete elimination of discontent feelings\nthrough independently verifying the teachings to acquire wisdom. The\nBuddha did something very unique during his lifetime that no other person or\nTeacher has accomplished.\nHe independently attained Enlightenment, dedicated the rest of his life to\nsharing his independently discovered Teachings guiding countless people to\nEnlightenment, and he left his Teachings in such a condition that countless\nmore people have attained Enlightenment after his death. He meets all the\ncriteria of a true Buddha. Gotama Buddha was a true Buddha.\nMy work during this life has been to rediscover these Teachings, in such a\nway, that they can now be shared worldwide in the international language of\nEnglish so that countless people all throughout the world can attain\nEnlightenment during this lifetime and after my death.\nThe only way to accomplish this goal is to share Teachings that are not\nbased in belief but instead, are based in independently verifiable truth so that\na Practitioner can acquire wisdom.\nThese Teachings are clear, concise, and precise. They invite investigation\nand examination. Through doing this work, one can gradually train the mind\nto gradually practice these Teachings and gradually progress to\nEnlightenment. As discontentedness is gradually diminished and then\neliminated from the mind, one can see the truth for themselves that these\nTeachings work to guide one to Enlightenment.\n439", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ca508937-6242-445e-85b8-f60c93d8161b", "parent_id": "book-vol1:ch24:commentary:55", "content_type": "commentary", "text": "These Teachings lead exactly where Gotama Buddha said they do, to\nEnlightenment, and through each individual choosing to attain\nEnlightenment, humanity will evolve the human species and at the same time\ncreate “heaven on earth”.\n440\n\nWhy Have I Decided to Reside and Teach in\nThailand in Order to Restore The Teachings of The\nBuddha Back into Humanity and Create\n“Heaven on Earth”?\n1.) Largest Population of Theravada Buddhist Practitioners Anywhere in\nthe World: Thailand is the largest population of Theravada Buddhist\nPractitioners and Teachers anywhere in the world. Theravada Buddhism\nconsiders The Pāli Canon to be the original source Teachings of The Buddha\nin The Words of The Buddha. Theravada Buddhism teaches the importance\nof not changing The Teachings of The Buddha and practicing The Path to\nEnlightenment as a Buddha has taught, without any modifications.\nThe Pāli Canon is an important text that should not be believed to be the\ntrue Teachings of The Buddha but instead, one can learn, reflect, and\npractice to independently verify The Teachings to acquire wisdom observing\nthe truth in The Teachings as the mind awakens and discontent feelings are\ngradually diminished and ultimately eliminated.\nOnce I dedicate the remaining time of this life sharing these Teachings to\nrestore them back into the world, the Thai people and all other diligent\nStudents who choose to learn with me will not ever allow these Teachings to\nbe changed, modified, degraded, or lost over time. The Thai people and\ndiligent Students are well aware that since the lifetime of Gotama Buddha,\nthat is what has occurred and, through having these Teachings restored\nduring the remaining time of this life, the Thai people and diligent Students\nwill not allow this to occur again.\nThe Thai people will support these Teachings and ensure they continue to be\noffered in the world for the benefit of “all beings” while being hosted in\nThailand and supported by dedicated Students from many international\nlocations.\nThese Teachings have existed in Thailand for 800-1200 years and they have\nreceived significant support from countless people over many generations.\nThe Thai people understand just how impactful The Teachings of The\nBuddha are to their society and for all of humanity. The Thai people can\nobserve my dedication and commitment to sharing these Teachings, and\nwhere possible, they will support me in sharing these Teachings throughout\nThailand and throughout the world.\n441", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "db66c332-e40f-4b33-a657-e33d99f98c4e", "parent_id": "book-vol1:ch24:commentary:56", "content_type": "commentary", "text": "Due to these Teachings existing in Thailand for approximately 800-1200\nyears, there is a significant amount of infrastructure already created through\nover 30,000-40,000 Temples where local Thai people and visitors to Thailand\ncan actively learn, reflect, and practice these Teachings to acquire wisdom\nand then integrate them into their lives. The Temple and Ordained\nPractitioner infrastructure is not isolated to only Thailand but extends\nthroughout the world and is readily accessible to the benefit of “all beings”.\nThe Thai people have laid the groundwork for these Teachings to now be\nshared worldwide through the Temple and Ordained Practitioner foundation\nand infrastructure that has been created over multiple generations.\nThailand is a favorite destination for international travelers with many people\nvisiting Thailand to gain exposure and understanding of these Teachings\nallowing them to be learned and then practiced “worldwide”. There is an\ninternational audience that regularly visits Thailand who can learn these\nTeachings to then return back to their home country where these Teachings\nwill be able to take root within all international societies. As these Teachings\nflourish around the world, Thailand has the knowledge and resources to\nsupport all of humanity to develop a Temple and Ordained Practitioner\ninfrastructure that can be created within each individual country based on\nthe interest of each country to more deeply integrate these Teachings into\ntheir local communities.\n2.) Students Have the Ability to Learn and Practice Among Millions of\nPractitioners: One aspect of learning and practicing The Teachings of The\nBuddha that will aid one’s development and progress towards the attainment\nof Enlightenment is, to be part of a Community of Practitioners and Teachers\nthat can provide guidance for gradual training and gradual practice to\nexperience gradual progress on The Path to Enlightenment.\nThrough me residing and teaching in Thailand, Students have the\nopportunity to live in a Community of Practitioners and Teachers who are\ndeeply committed to these Teachings and can serve as a role model for\nStudents to gain deeper understanding of how to practice these Teachings in\neveryday life - even if on a semi-temporary basis during short visits to learn.\nThrough Students traveling to Thailand to learn while being surrounded by\nmillions of Practitioners, they can more readily absorb how one might\nchoose to integrate these Teachings into their daily life through observing\nhow the people of Thailand live with countless nationalities residing\npeacefully and harmoniously with each other throughout the Kingdom of\nThailand. Students will not only be able to learn these Teachings in a\nclassroom setting at a Temple but, they will also experience day-to-day\ninteractions with people who are choosing to deeply practice these\nTeachings creating “real life lessons” in a “classroom without walls”.\n442", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9a847935-3e12-4a83-a944-a6ff5cb09443", "parent_id": "book-vol1:ch24:commentary:57", "content_type": "commentary", "text": "The entire Kingdom of Thailand can serve as a real life classroom\nenvironment where these Teachings are readily practiced and observable by\nthose who choose to visit this Kingdom. I often refer to Thailand as “heaven\non earth”.\n3.) Can Live With Minimal Expenses: To be able to offer these Teachings at\n“no cost” I needed to find a location where I could reside with minimal\nexpenses. This allows me to live based on donations rather than charging\nStudents a price for the time, effort, energy, and resources that I expend to\nshare these Teachings worldwide. This allows me to serve the widest\naudience possible without a need to require payment for my services and\nThe Teachings that are shared.\nThe basic necessities to live life are readily available and are offered at a\nminimal cost in Thailand. This provides me the ability to live a basic lifestyle\nfrom donations shared by Students. I am able to purchase food, water,\nclothing, shelter, and medical care at a relatively nominal cost. And, services\nthat I might need to support the development of learning resources are also\nreadily available at a nominal cost.\nWhether it be an audio studio to record an audiobook, printing services,\ntechnology, classroom supplies, or a full range of other needs to support the\ncontinued sharing of these Teachings, Thailand offers these at a nominal\nprice so that there is the best utilization of any and all donations received.\nAs a result, I am able to help any and all beings regardless of their financial\nsituation through creating a lifestyle where I only need basic necessities to\nsurvive and those are provided at a nominal cost while being supported by\ndonations that are fully utilized by purchasing goods and services that are\nmade available at a reasonable price.\n4.) Healthy Environment to Live Life and Work: A wise choice for a place\nto live and teach would need to include a healthy food supply, weather,\nenvironment, and lifestyle. All of these are readily available in Thailand which\nis able to support me in leading as healthy of a lifestyle as possible.\nThe food in Thailand is healthy and readily available. There are many fresh\nfruits, vegetables, herbs, nuts, seeds, and other foods that are a regular part\nof the Thai food offerings and readily accessible among countless fresh food\nmarkets. This allows me to ingest quality food that is supportive to a long\nand healthy life, thus, being able to support the learning of many Students\nfor as long as possible due to an elongated duration of life.\n443", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1b2b329d-85a5-43c5-b56b-da3425afbbfb", "parent_id": "book-vol1:ch24:commentary:58", "content_type": "commentary", "text": "Thailand’s weather and environment provides the least impact to the\nphysical body without significant weather changes or weather events that\ncan be taxing to one’s physical health.\nThe Thai economy is conducive to living a balanced lifestyle that supports a\nsignificant amount of time with family and friends. A work-life balance is\nhighly understood, appreciated, supported, and straight forward to create\nwhile living in Thailand. I am able to remain dedicated and determined in my\nwork life while also being dedicated to quality time within our immediate\nfamily. This creates the very best environment to ensure consistent health\nand longevity of life while enjoying a fulfilling life.\n5.) Can Share Teachings Within Thailand Throughout the Day and Can\nShare Teachings with the Rest of The World in the Mornings and\nEvenings: Through living and sharing these Teachings from Thailand and\nneeding minimal sleep, I am able to help countless people throughout the\nday based on the Thai timezone, while helping countless people in other\ntimezones during the early morning hours and evenings. This allows me to\nbe effective at sharing these Teachings around the clock and throughout the\nworld without any limitations based on restrictive timezones.\nThe timezone in Thailand is favorable to allowing me to share these\nTeachings worldwide without limitations based on the time of day. I can be\nhelpful from morning, afternoon, and evening where there are Students who\nare readily interested to learn - whether in-person or online.\n6.) Students Have Easy Access to Visas to Gain Access to Classes,\nCourses, and Retreats: To be successful at sharing these Teachings\nworldwide, in-person learning is ideal. While there is much that can be\nlearned online and that is one way to be able to share these Teachings, there\nis no better way to develop your life practice than to learn through in-person\naccess to a Teacher.\nThrough residing and teaching in Thailand, Students from all over the world\nhave easy access to classes, courses, and retreats from within Thailand due\nto easy access to visas and as a result, me as their Teacher. Thailand does\nnot have restrictive visa requirements that would bar people from certain\ncountries which would inhibit “all beings” from gaining access to these\nTeachings.\nInstead, Thailand is open and accessible to a wide majority of the world and\nwhere needed, I am able to travel.\n444", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "353eb6c5-915e-4c00-9142-98764dd62143", "parent_id": "book-vol1:ch24:commentary:59", "content_type": "commentary", "text": "I live in Chiang Mai, Thailand which is an international destination for\ncountless people around the world. I live within a 4000 km distance to fifty\npercent (50%) of the world’s population. This means that half of the world’s\npopulation is a short drive or plane ride away. This creates the ability for a\nlarge majority of humanity to more easily gain access to these Teachings.\nAnd, where needed, I am able to easily travel to all other parts of the world\nand teach online.\nPeople often travel to Thailand for the sole purpose of learning The\nTeachings of The Buddha on The Path to Enlightenment. So, by sharing\nthese Teachings from within Thailand, there are countless people who are\ncoming here specifically to learn and practice in the exact location where I\nreside and teach.\nIn conclusion, through residing and teaching in Thailand as a “home-base”, I\nam able to readily share these Teachings worldwide and work towards the\nrestoration of The Teachings of The Buddha back into humanity so that\ncountless people can attain Enlightenment during this lifetime and after my\ndeath.\nThailand is the perfect location for these Teachings to be shared and to serve\nas a “home-base” or “headquarters” for the international community to be\ninvited and welcomed with “open arms”. There is no other location on earth\nthat could provide for a better location to share these important Teachings\nand to then be preserved for future generations.\nThe Kingdom is here in Thailand and ready to support you in the\ndevelopment of your life practice towards the attainment of Enlightenment\nso that we can all create “heaven on earth”.\nThe Teachings are hosted in the east and visible in the west.\nThey are readily available to you and there will be a period of 1,000 years\nthat they will “shine in the world” for all those who choose to learn, reflect,\nand practice to experience the peace and joy of the Enlightened mind. Then,\nwith all of us doing the work towards developing our own individual practice\nof these Teachings, they will never again diminish, be degraded, or lost.\nOnce restored, these Teachings can continue to support humanity for the\nrest of time.\nMay you discover the peace and joy of the Enlightened mind in this lifetime.\nMay you be peaceful, may you be safe, may you be well, and may you be\nfree of all discontentedness and the suffering it causes.\n445", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3f7bdf7d-07bf-4493-9eb8-b6091367e3ef", "parent_id": "book-vol1:ch24:commentary:60", "content_type": "commentary", "text": "Wander forth, O Monks, for the welfare of the multitude, for the peacefulness of the\nmultitude, out of compassion for the world, for the good, welfare, and peacefulness of\nheavenly beings and humans.\nTeach, O Monks, The Teachings that are good in the beginning, good in the middle,\ngood in the end, with the right meaning and phrasing.\nReveal the perfectly complete and purified holy life. There are beings with little dust in\ntheir eyes who are falling away because they do not hear The Teachings. There will be\nthose who will understand The Teachings.\n(Gotama Buddha)\n(Reference: SN 4.5)\nThe only “war” worth waging is\nthe war within the mind.\nWin that “war” and you have\n“won everything”.\n- The Teacher\n446\n\nGlossary\nAryan: is a term that was used as a designation by Indo-Iranian people. The\nword was used by the Indic people of the Vedic period in India as an ethnic\nlabel for themselves and to refer to the noble class as well as the geographic\nregion known as Āryāvarta, where Indo-Aryan culture is based. Today, we\ntranslate this word to be “Noble”.\nAttention: concentration of the mind on a single object or thought. The action\nof paying close observation to something (i.e. focus, alertness,\nconcentration).\nAwareness: knowledge or perception of a situation, fact, or thought.\nCraving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging:\na mental longing for something with a strong eagerness. The mind pulling in\na direction for objects of its affection.\nBhikkhuni: an ordained female Student of Gotama Buddha.\nBhikkhu: an ordained male Student of Gotama Buddha.\nBuddhawajana: The Words of The Buddha.\nComplacency: sluggish mind, laziness, lethargic, lack of motivation or\nenergy. A feeling of self satisfaction combined with a lack of awareness of\npending trouble or accompanied by unawareness of actual dangers or\ndeficiencies.\nConsciousness: refers to your individual awareness of your unique thoughts,\nmemories, feelings, sensations, and environment; the mind.\nDefilement: The Three Poisons, The Three Unwholesome Roots, The Three\nFires; Craving, Anger, and Ignorance (i.e. the unknowing of true reality), or\nGreed, Hatred, and Delusion.\nDhamma: Teachings of Gotama Buddha; The Natural Laws of Existence.\nDiscernment: is wise decision making based in wisdom. Discernment is\nhelpful to the mind and needs to be cultivated to attain Enlightenment.\nEon: an eon is an incalculable length of time. An eon is so significant and\nlengthy that it is immeasurable.\n447", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fb405527-73ee-45f4-8b2a-81fe684af53f", "parent_id": "book-vol1:ch24:commentary:61", "content_type": "commentary", "text": "Fetter: a taint, an unwholesome quality of the mind, pollution of the mind, a\nchain or shackle used to restrain a prisoner, typically placed around the\nankles.\nFrivolous Speech (Idle Chatter): is described as speaking “unbeneficially”\nand “unpurposefully”. This is typically done with the mind’s craving/desire/\nattachment where one may just be rambling pointlessly without any real\npurpose or need to speak but instead, just because there is a craving/desire\nto talk. There is no purpose or value to the speech. In some cases, one could\nbe speaking quickly and continuously without the ability for a mutual\nconversation.\nGoal/Objective/Interest: the object of a person’s ambition or effort; an\naim for a result. To have the intention of achieving something.\nHarm: is an injury caused by one being to another being or group of beings\n(physical injury, material possessions, reputation, etc.). An individual can\ncause harm to another being but, they cannot cause another being to be\ndiscontent. If you cause harm to others, harm will come back to you. This is\nunwholesome Kamma or the unwholesome results of your decisions.\nHousehold Practitioner/Householder: a person leading a typical life within\nthe home environment who is learning and practicing The Teachings of\nGotama Buddha.\nJudgment: attempting to determine what is right or wrong for another person\nwhile placing oneself above others with arrogance or pride (i.e. the ego).\nComparing that one is superior or inferior to another person. Attempting to\ndeclare who is wholesome or unwholesome, good or bad. Judgment is\nbased in “conceit”. Judgment is harmful to the mind and needs to be\neliminated to attain Enlightenment.\nLay Follower/Lay Person: a person leading a typical life within the home\nenvironment who is learning and practicing The Teachings of Gotama\nBuddha. A Household Practitioner.\nMind: is our consciousness where all intentions for speech and actions\noriginate along with our thoughts, ideas, perceptions, feelings, and emotions\narise, are experienced, and then cease to exist.\nNon-Judgment: peacefully co-existing with all beings while accepting all\nbeings “as they are” with loving-kindness and compassion practicing “true\nlove”.\nPāli: the language used as a source for The Teachings of Gotama Buddha.\n448", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f1488e5e-d810-4f21-a3d3-2c01cef6ff4d", "parent_id": "book-vol1:ch24:commentary:62", "content_type": "commentary", "text": "Pāli Canon or Pāli Text: Gotama Buddha’s full collection of Teachings in the\nPāli language, no longer a spoken language today. All Teachings can be\nlearned in English. It is not required that you understand Pāli to attain\nEnlightenment.\nPatience: is the ability to wait, or to continue doing something despite\ndifficulties, without complaining or becoming annoyed.\nPursue/Pursuit: to continue or proceed along a path or route.\nSamsara: The Cycle of Rebirth; The Cycle of New Existence.\nSangha: The Community of Bhikkhunis, Bhikkhus, Novices and Household\nPractitioners.\nThere are also more detailed definitions for specific aspects of The Sangha.\n- Ariyan “Noble” Sangha: Community of anyone who has attained any\nof the four (4) stages of Enlightenment including Household\nPractitioners.\n- Bhikkhuni Sangha: Community of female Ordained Practitioners.\n- Bhikkhu Sangha: Community of male Ordained Practitioners.\nSlander (Gossip): speech or communication that is damaging to the\nreputation of an individual/company/organization/country/group of people,\netc., whether true or false.\nSotāpanna: stream enterer, stream winner, the first Stage of Enlightenment.\nTathāgata: A Fully Perfectly Enlightened Buddha, A Fully Perfectly\nEnlightened One, A Buddha.\nThought: the action or process of thinking\nWisdom: the quality of having experience, knowledge, and good insight; the\nquality of being wise.\n449", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "75e47be9-f992-410c-8c93-dc1b3aeca604", "parent_id": "book-vol1:ch24:commentary:63", "content_type": "commentary", "text": "The Lord’s Prayer\n(Explained)\nOur Father who art in heaven, hallowed be thy name.\nOur God (The Father) who created heaven, your name is special, unique, and\nyou are greatly honored.\nThy kingdom come, thy will be done, on earth as it is in heaven.\nI will do the work in this life to improve my life practice, such that, I will aim\nto function as a heavenly being practicing these Teachings in a way that is\nwise and wholesome, helping to bring the qualities of heaven to earth\nthrough my own practice.\nGive us this day, our daily bread.\nI will use this day to make things better and improved in my life. Just as\nbread nourishes the body, I will use this day to improve the mind and my life.\nForgive us of our trespasses, as we forgive those who trespass against\nus.\nForgive me for the wrongs/harms I have done and those things that I find\nchallenging to accomplish, just as I will aim to forgive those who do wrongs/\nharms against me.\n(God has already forgiven us and knows we are not perfect. This is just a way\nto admit to ourselves and God that we are not perfect and thanking him for\nhis forgiveness. This is to admit to ourselves and God that there is still work\nto be done in our own life and life practice. This phrase helps to cultivate a\nmind of non-judgment towards others realizing, that we cause harm and so\ndo others. We do not need to hold grudges or resentment, just as God does\nnot hold grudges or resentment towards us. It helps to cultivate humbleness\nin the mind.)\nLead us not into temptation but deliver us from evil.\nI am open to your guidance towards wholesomeness, leading me away from\nunwholesomeness, but I realize I am the one that needs to do the work.\n450\n\nFor thyne is the kingdom, the power, and the glory, Forever and ever,\nAmen.\nYour wisdom is the perfect place to reside. You are the all powerful and I\nglorify you, forever and ever……Amen.\n(This is not a rite, ritual, ceremony, or worship but instead, affirmations to\nremain determined, dedicated, and diligent in developing your life practice.)\n451", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "163c050e-e794-43f1-b232-db61804c5a9d", "parent_id": "book-vol1:ch24:commentary:64", "content_type": "commentary", "text": "Invitation to Learn\nI would like to invite you to a kind, compassionate and loving community of\nPractitioners to learn and grow with these Teachings.\nI would like to invite you to join this online group.\nYou will find it to be an online learning center for these Teachings and there\nis a Teacher there to help provide guidance as you have questions.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\n452\n\nTHE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n453", "source_file": "data/books/Vol1-Developing-a-Life-Practice.pdf", "volume_number": 1, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Misunderstandings of", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 381, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dae30369-66b4-456f-ad80-6269f303f80c", "parent_id": "book-vol2:front", "content_type": "book_front_matter", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nWalking The Path with\nThe Buddha\nVolume 2\n1\n\nNote from Author 10\nPreface 16\nWalking The Path with The Buddha 16\nChapter 1 20\nWords Which Should Be Studied, Learned, and Investigated in The Foremost\nAssembly 20\nChapter 2 24\nOne Who Points Out Treasure 24\nChapter 3 29\nRare That A Tathāgata Arises in The World 29\nChapter 4 31\nThe Perfectly Enlightened Ones in The Past, Future or at Present, Are All\nFully Awakened to The Four Noble Truths 31\nChapter 5 34\nThe Perfectly Enlightened One 34\nChapter 6 35\nEncourage, Settle, and Establish for Making The Breakthrough to The Four\nNoble Truths 35\nChapter 7 37\nThe Four Noble Truths 37\nChapter 8 43\nThe Two-Eyed Person 43\nChapter 9 45\nWholesome Friendship, Wholesome Companionship, Wholesome\nComradeship 45\nChapter 10 46\nThe Entire Holy Life Is Wholesome Friendship, Wholesome Companionship,\nWholesome Comradeship 46\nChapter 11 53\nThe Noble Eight Fold Path The Way of Practice Leading to the Elimination of\nDiscontentedness 53\nChapter 12 61\n2\n\nThe World Would Not Lack for Arahants 61\nChapter 13 62\nThe Difference Between The Tathāgata and A Monk Liberated by Wisdom 62\nChapter 14 64\nThis Spiritual Life Is Not Lived for The Sake of Deceiving People 64\nChapter 15 68\nBoth Formerly and Now What The Tathāgata Teaches Is Discontentedness\nand The Elimination of Discontentedness 68\nChapter 16 70\nWords That Are Just So Not Otherwise 70\nChapter 17 73\nThe Tathāgata’s Speech 73\nChapter 18 86\nThe Tathāgata Taught Very Few Compared to Numerous Things He Had\nKnown 86\nChapter 19 88\nSimile of A Man Were Wounded by An Arrow Thickly Smeared with Poison 88\nChapter 20 91\nInstruction Usually Presented to His Disciples 91\nChapter 21 95\nSeeing Non-Self With Correct Wisdom 95\nChapter 22 97\nOne Who is Engaged is Unliberated One Who is Disengaged is Liberated 97\nChapter 23 100\nRight and Wrong Refuge 100\nChapter 24 102\nA Monk Who Is Concentrated Understands Things as They Really Are 102\nChapter 25 103\nGradual Progress in These 103\nTeachings and Discipline 103\nChapter 26 112\n3\n\nSimile of A Young Infant 112\nChapter 27 115\nKilling in The Perfectly Enlightened One’s Teachings 115\nChapter 28 119\nThe Tathāgata Is The One Who Shows the Way 119\nChapter 29 122\nThe Simile of The Great Log 122\nChapter 30 128\nThe Simile of The Tortoise 128\nChapter 31 130\nA Strong Post or Pillar Is A Designation for Mindfulness 130\nChapter 32 133\nDwelling in Breathing Mindfulness Meditation 133\nChapter 33 137\nBreathing Mindfulness Meditation The Tathāgata’s Dwelling 137\nChapter 34 141\nOne Who Develops Mindfulness of Death Diligently for The Destruction of\nthe Taints 141\nChapter 35 143\nDirect Knowledge for A Sick One 143\nChapter 36 148\nThere Is No You There 148\nChapter 37 149\nWith The Elimination of Excitement Comes The Complete Destruction of\nDiscontentedness 149\nChapter 38 151\nLiberation of The Destruction of Craving 151\nChapter 39 154\nThe Carrier of The Burden 154\nChapter 40 156\nElimination of Craving is Called The Laying Down of The Burden 156\n4\n\nChapter 41 159\nNot Understanding and Not Penetrating The Four Noble Truths 159\nChapter 42 161\nThe Mind Has Attained The End of Craving 161\nChapter 43 164\nIn This Fathom-Long Body 164\nChapter 44 167\nThe Perfectly Enlightened One’s Complexion is No Longer Pure and Bright\nThe Limbs Are All Flaccid and Wrinkled 167\nChapter 45 170\nThe Tathāgata’s Final Passing 170\nChapter 46 186\nOne Who Sees The Teachings Sees Me 186\nChapter 47 189\nOne Who Resides in The Teachings 189\nChapter 48 193\nOne Who Has Attained Nibbāna in This Very Life 193\nChapter 49 194\nThree Urgent Tasks 194\nChapter 50 196\nThe Tathāgata Resides Compassionate Towards All Living Beings 196\nChapter 51 199\nFour Observable Benefits for One Who Learned The Teachings by Ear 199\nAuthor 205\nRestoration of The Buddha’s Teachings 206\nThe Path to Enlightenment 206\nThe Goal 208\nAn Entire Species of Enlightened Beings 208\nWhy Have I Decided to Teach The Path to Enlightenment as Taught by\nGotama Buddha? 211\n5\n\nWhy Have I Decided to Reside and Teach in Thailand in Order to Restore The\nTeachings of The Buddha Back into Humanity and Create “Heaven on\nEarth”? 214\n6\n\nThe author is donating 100% of all his proceeds from\nthis book to charitable work to share The Teachings\nof Gotama Buddha.\nYou are welcome to freely distribute this book.\nPlease consider providing a donation to support the\ncontinued sharing of these Teachings.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\n7\n\nTHE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n8\n\nWalking The Path with The Buddha (Volume 2)\nJourney through The Words of The Buddha from the beginning of his first\nTeaching until his “last words” prior to death.\nThe book, “Walking The Path with The Buddha” is select Teachings from The\nBuddha organized from the largest and most complete collection of The\nBuddha’s Teachings on The Path to Enlightenment - The Pāli Canon.\nThe Pāli Canon, or The Pāli Text, comprises forty-five (45) large volumes of\nbooks where Students from the lifetime of The Buddha captured his\nTeachings. The discourses of The Buddha in The Pāli Canon represent the\nlargest and most complete collection we have of The Buddha’s Teachings in\nhis own words. The Buddha’s Teachings are scattered over multiple volumes\nof books in The Pāli Canon making it challenging for the average Practitioner\nto glean the benefit of his Teachings.\nThe Words of The Buddha book series, has consolidated and organized his\nTeachings into a series of books, based on specific topics, with explanations\nof The Teachings from a dedicated Practitioner and Teacher.\nYou will find books such as Breathing Mindfulness Meditation (Volume 7) that\nare the consolidated Teachings in The Words of The Buddha related to\nmeditation. The Natural Law of Kamma (Volume 6) provides Teachings\ndirectly from The Buddha related to the important topic of Kamma. The\nForemost Householders (Volume 8) shares Teachings specifically for\nHousehold Practitioners who are pursuing The Path to Enlightenment where\nthe mind is peaceful, calm, serene, and content with joy - permanently.\nThe Words of The Buddha book series will provide a beginning, middle, and\nend with detailed Teachings to develop your life practice and the ability to\nseek guidance with the author of the book series. Learn, reflect, and practice\nThe Teachings of The Buddha, in his own words, with guidance from a\nTeacher - offered openly and freely to “all beings”.\nBuddhaDailyWisdom.com\n9\n\nNote from Author\nThis book shares Teachings from Gotama Buddha to guide Practitioners on\nThe Path to Enlightenment.\nIn various settings, Gotama Buddha is sharing Teachings with either a male\nor a female - a husband or a wife.\nAs you learn, reflect, and practice these Teachings from Gotama Buddha,\nyou should consider The Teachings shared as multi-gendered. So while\nGotama Buddha may be using a specific gender of he/she, male/female, or a\nspecific title of husband/wife, son/daughter you can apply these same\nTeachings to all genders and roles of the opposite of which he was\naddressing his Teachings to in the setting in which The Teachings were\noriginally shared, or use a gender-neutral pronoun.\nIf Gotama Buddha is sharing Teachings with a man of how to be a\nwholesome husband, you can relate this same Teaching for a female of how\nto be a wholesome wife. If he is sharing a Teaching with a male of how to be\na wholesome son, you can relate this same Teaching for a female of how to\nbe a wholesome daughter. You have the freedom to apply these Teachings\nusing all genders and titles in use today.\nAdditionally, Gotama Buddha never used rebirth in the heavenly realm nor\nrebirth in the lower realms of hell, animal, or afflicted spirits as a way to guilt,\nshame, fear, or otherwise motivate people to learn and practice his\nTeachings.\nWhen you come to understand Teachings shared by Gotama Buddha related\nto these potential future destinations upon rebirth, he is sharing the truth of\nwhat will or will not occur based on specific Teachings based on The Natural\nLaws of Existence. The truth he discovered, observed, and experienced as\nThe Perfectly Enlightened One.\nOne should in no way consider these Teachings he shared as a way to guilt,\nshame, or fear one into learning and practicing his Teachings but instead,\nconsider that he is sharing the truth of what will or will not occur ensuring\nthat Practitioners understand the truth related to The Natural Laws of\nExistence. Gotama Buddha’s Teachings on The Path to Enlightenment\ninvolve, among other things, the elimination of guilt, shame, and fear. He\nwould not use guilt, shame, or fear to motivate someone to learn and\npractice his Teachings because his most core and central Teaching of The\nFour Noble Truths, and everything else he taught, makes it clear that the\nobjective is to eliminate discontent feelings such as guilt, shame, and fear.\n10\n\nGotama Buddha shared The Teachings as guidance for anyone who chooses\nto learn and practice without forceful influence. Through learning, reflecting,\nand practicing his Teachings, one comes to understand the truth as the\ncondition of the mind and the condition of one’s life gradually improve.\nIt is not possible to forcefully influence one to attain Enlightenment and that\napproach was never employed by The Perfectly Enlightened One, and\nshould never be employed by anyone else. Learning and practicing these\nTeachings is through personal free will choice.\nA Buddha only points the way, everyone else must strive.\nWhile this book series contains “The Words of The Buddha” as the\nfoundation and focus of study, the author has provided you content in which\nto understand and reflect on his thoughts related to The Teachings shared by\nThe Buddha.\nA reader and, thus, Practitioner should not rely solely on the author’s content\nin their reflection on The Teachings from Gotama Buddha. The author’s\ncontent is to provide you guidance towards understanding but it is you, the\nPractitioner, who needs to deeply investigate “The Words of The Buddha” to\ndetermine the truth for yourself. You should not be limited to only what the\nauthor has provided by way of meaning and understanding of “The Words of\nThe Buddha”. Instead, learn, reflect, practice, and seek guidance from a\nTeacher to support you in gaining wisdom. The mind is liberated through\nwisdom.\nTo gain the most benefit from “The Words of The Buddha” book series,\nit is suggested that you start with (Volume 1), “Developing a Life\nPractice: The Path That Leads to Enlightenment”. That book will provide\na framework to understand all of Gotama Buddha’s Teachings in the\nentire book series. Without reading that book first, a Practitioner will\nfind it very challenging to start with learning from “The Words of The\nBuddha”.\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n11\n\nThe Problem - The Wisdom of Enlightenment Has Been Lost\nGotama Buddha lived over 2,500 years ago sharing The Teachings that lead\nto Enlightenment.\nDuring his lifetime, it was well known to people who were learning, reflecting,\nand practicing with him as their Teacher, exactly what Enlightenment is and\nhow to attain it.\nThis wisdom remained for 500 years after the death of The Buddha. But\nthereafter, this wisdom has gradually declined and diminished to the point\nwhere we are today, 2,500 years later. Gotama Buddha predicted this would\noccur.\nThe vast majority of the world does not understand what Enlightenment is\nand how to attain it. The Path to Enlightenment, while once was strong and\nvibrant during the lifetime of The Buddha, has now practically disappeared.\nThere are very few beings in existence today who understand what\nEnlightenment is and how to attain it.\nThe Universal Truth of Impermanence has drastically affected humanity’s\nunderstanding of The Path to Enlightenment.\nThis occurred through the lack of focus and diligence to maintain The\nTeachings of The Buddha as vibrantly as existed during his lifetime. People\ngradually and slowly mixed and blended various traditions and thoughts into\nThe Buddha’s Teachings which, while perhaps well intended, have only\nserved to dilute humanity’s understanding of The Path to Enlightenment and,\nthus, have made it extremely difficult for countless beings to experience\nEnlightenment.\nEnlightenment is a peaceful, calm, serene, and content mind with joy that is\npermanent. The Enlightened mind no longer experiences any discontent\nfeelings. All discontentedness such as sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,\nresentment, stress, anxiety, etc., has been completely eliminated from the\nEnlightened mind.\nGotama Buddha’s objective is for his Teachings to be shared worldwide so\nthat all beings can experience the Enlightened mental state. However, during\nhis lifetime, it was impossible to share his Teachings worldwide. It has now\ncome to us to be able to actively learn, reflect, and practice his Teachings, in\nsuch a way, that they are restored and shining in the world so that countless\n12\n\nindividuals can attain Enlightenment today and in multiple generations to\ncome.\nBut, in order to accomplish this goal, we will need to stay determined,\ndedicated, and diligent to learning, reflecting, and practicing The Teachings\nof The Buddha that he shared over 2,500 years ago. We will need to be\ndiligent to ensure that we are not diluting his Teachings through mixing\nvarious traditions and practices that are not part of The Path to\nEnlightenment.\nEvery Practitioner will need to decide, are they interested in being part of the\nproblem or part of the solution.\nThe solution takes time, effort, energy, and resources to be committed\nenough to restoring The Buddha’s Teachings back into humanity, in such a\nway, that is highly beneficial to countless individuals today and long into the\nfuture.\nRemaining part of the problem requires no time, effort, energy, or resources.\nIt just requires continued complacency and lack of attention to the active\nlearning, reflecting, and practicing of “The Words of The Buddha”. I suggest\nit would be unwise to remain part of the problem as one will continue to\nexperience discontentedness and the suffering it causes.\nThe Solution - Restoring The Buddha’s Teachings Back into Humanity\nIf you would like to be part of the solution, I would like to encourage you to\nactively learn, reflect, and practice The Teachings of The Buddha, in such a\nway, that does not include the diluting or mixing of his Teachings with other\ntraditions. It is The Teachings of The Buddha that lead to Enlightenment, not\nthose that are blended and mixed that only serve to dilute The Path to\nEnlightenment for all those who aspire to experience Enlightenment.\nThe primary obstacle or obstruction that hinders Practitioners from the\nattainment of Enlightenment is ignorance (unknowing of true reality). This is a\ntaint/pollution of mind where the Practitioner lacks wisdom to understand the\ntrue Path to Enlightenment. This unknowing of true reality creates an\nobstacle or obstruction that keeps the mind trapped in the unEnlightened\nstate continuing to experience continued discontentedness and the suffering\nit causes. The only way to remove this hindrance is to seek guidance with a\nTeacher in the true Teachings of The Buddha using The Words of The\nBuddha. It is The Teachings of The Buddha that will awaken the mind to\nEnlightenment through independent verification of his Teachings to acquire\nwisdom, thus, removing this obstruction to Enlightenment.\n13\n\nThrough dedication to restoring The Teachings of The Buddha within your\nown life practice by acquiring wisdom using The Words of The Buddha, you\nare doing your part to contribute to restoring his Teachings back into\nhumanity for the benefit of countless beings that exist now and long into the\nfuture. All of humanity can evolve so that everyone can attain Enlightenment\ncreating the most peaceful world we have ever imagined. It will be like\n“heaven on earth”.\nYou are invited to join this Community to only learn and practice “The Words\nof The Buddha”, in such a way, that leads to your Enlightenment and the\nrestoration of The Buddha’s Teachings so that you and countless beings can\nexperience the peacefulness, liberation of mind, and complete elimination of\ndiscontentedness and the suffering it causes, known as Enlightenment.\nThe Words of The Buddha Book Series\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n“Thank you” for choosing to learn and\npractice Gotama Buddha’s Teachings.\nYou are making the world a better place\nthrough developing your life practice based\non “The Words of The Buddha”.\n14\n\nContinue to read and understand “The Words of The Buddha - The Path to\nEnlightenment - Revealing The Hidden” book series that has been laid out\nfor all of us to achieve a better way of life.\nYou can connect to a group of people in a supportive environment for\ndiscussion, sharing, and learning through the Facebook group.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAll members are accepted without judgment. It is a healthy place to talk,\ndiscuss, learn, and grow. There are resources to help you further on this\nPath to Enlightenment accessible online through a Group Learning\nProgram.\nGroup Learning Program: LIVE Interactive Online Classes, Books,\nAudiobooks, Videos, Podcast and Personal Guidance are available for you.\n15\n\nPreface\nWalking The Path with The Buddha\nThis book is dedicated to “you” and the complete elimination, destruction,\nand cessation of suffering or “discontentedness” of the mind. Thus, this\nbook is dedicated to the elimination of discontentedness and the suffering\nthat it causes in the entire world.\nThe Teachings in this book series, with some effort on your part, will lead you\nto everlasting peace - a peaceful mind and a peaceful life. It’s your personal\nchoices, with these Teachings serving as a guide, that will bring you these\nresults.\nWe are all walking towards the darkness or towards the light. Which\ndirection you walk is completely your choice.\nThis book and Teachings are meant to guide you in learning, reflecting, and\npracticing The Teachings of The Perfectly Enlightened Buddha who lived\nover 2,500 years ago.\nThe Teachings of The Buddha are timeless, meaning they are just as\napplicable today as they were 2,500 years ago.\nGotama Buddha’s Teachings are not a religion but instead, a “better way of\nlife”. Through learning, reflecting, and practicing these Teachings to\nindependently verify the truth, the mind will acquire wisdom awakening to\nEnlightenment.\nIt is suggested that you first read “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1) of this same book series while seeking\nguidance from a Teacher. It is that book that provides a Practitioner with a\nsolid foundation in developing a life practice that will lead to the Enlightened\nmind.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a\nTeacher to receive guidance. One would not be able to only read a book and\nattain the results of an Enlightened mind.\nNothing in Gotama Buddha’s Teachings is based on belief. A Buddha has\nalready done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the\nmind and your life.\n16\n\nAll his Teachings can be learned and practiced to independently observe the\ntruth as the mind “gradually” acquires wisdom through independent\nverification of his Teachings and through practice of his Teachings.\nThis new found wisdom “gradually” improves the way the mind functions in\nthe world through eliminating discontentedness of mind. The mind can\ncompletely eliminate all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc. on The Path to\nEnlightenment.\nThrough learning and practicing Gotama Buddha’s Teachings with guidance,\nthe mind becomes Enlightened in that you can observe the improvement in\nthe condition of the mind as you eliminate all discontent feelings where the\nmind can reside peaceful, calm, serene, and content with joy - permanently.\nYou are not believing The Teachings wishing for a positive outcome at some\npoint in the future or after death. Instead, you are observing the\nimprovements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without\nTeachers. These are some of the criteria that make a Buddha a Buddha is\nthat they discover The Teachings on their own attaining Enlightenment\nwithout help from a Teacher, shares their independently discovered\nTeachings to guide countless others to Enlightenment during the remaining\ntime of their life, and they leave their Teachings in a condition that they guide\ncountless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\nThat means you and everyone else will need Teachers on this Path to\nEnlightenment.\nYour journey to learn, reflect, and practice these Teachings is significantly\nimproved through making the choice to learn directly with “The Words of The\nBuddha”.\nToday, there are many resources for Teachings described as Buddhist or\noriginating with The Buddha. But, it is only when a Practitioner chooses to\ninvestigate “The Words of The Buddha” being sourced directly from the\noriginal source, The Pāli Canon, that a Practitioner will come to understand\nthe truth of what The Buddha actually taught and be able to implement these\nTeachings into your daily life to experience the results of Enlightenment.\n17\n\nThrough learning and practicing Gotama Buddha’s Teachings, in his own\nwords, The Perfectly Enlightened One’s wisdom can penetrate the mind and\nyou can experience the breakthrough to realizing the Enlightened mind.\nI have significant gratitude, appreciation, admiration, and respect for Master\nTeacher Gotama Buddha as his Teachings lead exactly where he said they\nwould. To a steady, calm, stable, and unshakable mind, known as\nEnlightenment.\nThere are countless unknown and unnamed individuals who are responsible\nfor these Teachings reaching you in this book series. These Teachings have\nbeen preserved throughout history over the last 2,500 years through the\ntireless efforts of Ordained and Household Practitioners. These Teachings\nhave been preserved and shared from one generation to the next because\nthey work.\nIt is now up to us to learn, reflect, and practice these Teachings to\nexperience the Enlightened mind, so that we may benefit from an improved\nexistence while also preserving these Teachings for future generations in our\nhearts and minds.\nWhile books are an outstanding tool to capture The Teachings and share\nthem worldwide, there is nothing more significant than having massive\nnumbers of Enlightened beings in the world who can directly share these\nTeachings with those who choose to seek guidance in developing their life\npractice on The Path to Enlightenment. Each of us individually and\ncollectively, are just one link in a long chain of Practitioners and Teachers\nspanning over 2,500 years.\nWhat we choose to do in this time and place will determine how vibrant and\nsustaining these Teachings are for future generations. It is our work and\neffort to seek our own Enlightenment that we will experience results for our\nown mind and lay the groundwork for countless more beings after us to\nexperience the same freedom of mind that you are now choosing to pursue.\nMany people are interested in improving the world, but do not know how. It\nis only when we are dedicated to improving our own wisdom, moral conduct,\nand mental discipline that we will improve the world. Through improving our\nown life practice through learning “The Words of The Buddha” then, we will\nhave collectively improved the world.\nThe problem that the unEnlightened mind is experiencing is not the outside\nworld, but the inner world. Training the mind, the inner world, is what\nproduces a peaceful existence. You can’t control other people and what they\n18\n\ndo. You can only decide to train your own mind to be unaffected by what\nothers do.\nIt is a real struggle to exist in a world that the mind does not understand. It is\n“The Words of The Buddha” that explains The Natural Laws of Existence\nguiding the mind to acquire deep wisdom to make better free will decisions\nthrough a purified mind.\nMaster Teacher Gotama Buddha\n(The Tathāgata)\n19", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": null, "chapter_title": null, "sutta_refs": [], "page": null, "page_start": 1, "page_end": 19, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "415f23eb-1a23-4076-a3de-9a322725bb9a", "parent_id": "book-vol2:ch1:scripture:0", "content_type": "scripture", "text": "Chapter 1\nWords Which Should Be Studied, Learned, and\nInvestigated in The Foremost Assembly\nAnd what is the assembly trained in investigation, not in conceited talk.\nHere, in this kind of assembly, when those discourses are being recited that\nare mere poetry composed by poets, beautiful in words and phrases,\ncreated by outsiders, spoken by (their) disciples, the Monks are not\ninterested to listen to them, do not lend an ear to them, or apply their minds\nto understand them; they do not think those teachings should be studied\nand learned.\nBut when those discourses spoken by The Tathāgata are being recited that\nare deep, deep in meaning, world-transcending, connected with emptiness,\nthe Monks are interested to listen to them, lend an ear to them, and apply\ntheir minds to understand them; they think those Teachings should be\nstudied and learned. And having learned those Teachings, they question\neach other about them and investigate them thoroughly, (asking): How is\nthis? What is the meaning of this? (They) disclose to (others) what is obscure\nand clarify what is unclear, and dispel their confusion about numerous\nmisunderstandings.\nThis is called the assembly trained in investigation, not in conceited talk.\nAnd what is the assembly trained in conceited talk, not in investigation.\nHere, in this kind of assembly, when those discourses are being spoken by\nThe Tathāgata are being recited that are deep, deep in meaning, world-\ntranscending, connected with emptiness, the Monks are not interested to\nlisten to them, do not lend an ear to them, or apply their minds to understand\nthem; they do not think those Teachings should be studied and learned.\nBut when those discourses are being recited that are mere poetry composed\nby poets, beautiful in words and phrases, created by outsiders, spoken by\n(their) disciples, they are interested to listen to them, lend an ear to them,\nand apply their minds to understand them; they think those teachings should\nbe studied and learned. And having learned those teachings, they do not\nquestion each other about them or investigate them thoroughly, [asking]:\nHow is this? What is the meaning of this? They do not disclose [to others]\nwhat is obscure and clarify what is unclear, or dispel their confusion about\nnumerous misunderstandings.\n20", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Words Which Should Be Studied, Learned, and", "sutta_refs": ["AN"], "page": null, "page_start": 20, "page_end": 23, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eb4d01cd-05e3-4a6f-898e-51a742878322", "parent_id": "book-vol2:ch1:scripture:1", "content_type": "scripture", "text": "This is called the assembly trained in conceited talk, not in investigation.\nThese, Monks, are the two kinds of assemblies. Of these two kinds of\nassemblies, the assembly trained in investigation, not in conceited talk, is\nforemost.\n(Reference: AN 2.47)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Words Which Should Be Studied, Learned, and", "sutta_refs": ["AN"], "page": null, "page_start": 20, "page_end": 23, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a3d80fc2-8f31-4482-90d2-1bf9f53a8289", "parent_id": "book-vol2:ch1:commentary:0", "content_type": "commentary", "text": "During the lifetime of the man we now refer to as Gotama Buddha, there were several\ncommunities of roaming Ascetics, also known as “Spiritual Seekers”, whose primary\nTeacher claimed it was their teachings which led to Enlightenment.\nAs Siddhartha Gotama left the royal palace to embark on his journey towards seeking\nEnlightenment, he sought training and instruction from one of these Teachers. He spent\ntime learning the teachings and had mastered the teachings shared by this first Teacher.\nThe Teacher declared him to be able to fully represent his teachings as a masterful\nstudent now being declared a Teacher. Siddhartha Gotama observed that while he was\ndeclared a master of this community’s teachings in a short time, his mind was still\ndiscontent and lacked the discipline to experience the Enlightened mind. Due to his\ncontinued challenges of a discontent mind, he chose to leave this community and seek\nguidance with a new Teacher.\nSoon after receiving instruction with his new Teacher, this Teacher also determined that\nSiddhartha Gotama had mastered his teachings and declared him to be able to represent\nhis teachings as a Master Teacher. But, with this second designation of being a Master\nTeacher in a second community claiming to have the teachings that lead to\nEnlightenment, Siddhartha Gotama observed his mind was still discontent.\nRealizing that he had spent the last two (2) years learning two different approaches\ntowards the attainment of Enlightenment and becoming accomplished in both disciplines\nas a Master Teacher, he could observe that the condition of his mind was not yet steady,\nstable, unshakable, with peacefulness, calmness, serenity, and contentedness with joy.\nHe had essentially succeeded at mastering the teachings of two different approaches to\nattaining Enlightenment, yet the condition of his mind had not improved to the point of\ncomplete and total peacefulness. He also had not discovered the answers to the initial\nquestions that ignited his motivation to leave the royal palace and pursue the answers to\nwhy human beings experienced sickness, aging, and death.\nHe was no closer to understanding the core and central problem he sought to investigate\nas he was when he first left the royal palace. While he had mastered two different\ndisciplines of teachings, he had not solved the challenge of a discontent mind and he did\nnot have the answers to why human beings experienced sickness, aging, and death.\nSo, he decided to leave from the communities of wandering Ascetics retreating to\nisolation in the forest embarking on a journey of independent investigation of how to solve\nthe problem of the discontent mind and why human beings experienced sickness, aging,\nand death.\n21", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Words Which Should Be Studied, Learned, and", "sutta_refs": ["AN"], "page": null, "page_start": 20, "page_end": 23, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e828f051-77cd-49d0-ad97-286f2e841f1c", "parent_id": "book-vol2:ch1:commentary:1", "content_type": "commentary", "text": "After a total of a six (6) year journey, four (4) years independently, where he gradually\ndiscovered The Teachings that do indeed lead to Enlightenment, he then returned to\nshare his independently discovered Teachings with those who chose to learn, reflect, and\npractice The Teachings he had discovered.\nNow, a Fully Perfectly Enlightened Buddha, Gotama Buddha performed a miracle for five\n(5) Ascetics who were then convinced, he had attained Enlightenment.\nHe delivers his first discourse of The Four Noble Truths helping these first five (5) Students\nunderstand the problem of the unEnlightened mind, the cause of the problem, the\nelimination of the problem, and the path leading to the complete elimination of the\nproblem. His Teachings were detailed and eye opening for these first five (5) Students\nwho understood, he was surely Enlightened.\nBut, a Buddha does not rely on miracles to convince large numbers of people that he is,\nin fact, a Buddha. Instead, a Buddha skillfully shares his Teachings with others in a\nhumble way guiding those who choose to learn, reflect, and practice his Teachings\ntowards the attainment of Enlightenment.\nThere is no outward physical indication of one who has attained Enlightenment and a\nBuddha does not advertise that they are a Buddha, but instead humbly goes about their\nobjective of sharing their Teachings into the world, in such a way, that will guide countless\npeople to Enlightenment during their lifetime, and leaves The Teachings in a condition that\nafter their death, will guide countless more people to the attainment of Enlightenment.\nDuring Gotama Buddha’s lifetime in the region of the world he lived, modern day Nepal\nand Northeastern India, there were several communities of roaming Ascetics that\ncontinued to share what they felt were the teachings that lead to Enlightenment. There\nwere different communities that felt they had discovered The Teachings that lead to\nEnlightenment. So, there were many competing views and opinions of what\nEnlightenment is, The Teachings to attain Enlightenment, and the methods of training that\nwould produce Enlightenment.\nThere were competing communities of Ascetics with a Master Teacher all claiming it was\ntheir teachings that would produce Enlightenment. Various members of these\ncommunities would listen to talks on the teachings and applied various amounts of effort\nto implementing the teachings into their daily life.\nDue to the environment of competing views and opinions, along with there being no way\nto confirm for others that Gotama Buddha was indeed a Buddha, various Teachers shared\ntheir teachings throughout the community.\nIn this Teaching from Gotama Buddha, he shares that there are two different types of\n“assemblies” or “communities” that exist.\n1.) One trained in investigation of The Teachings, not in conceited talk, and\n2.) One trained in conceited talk, not in investigation.\nHe associates those who are learning, reflecting, and practicing his Teachings as a\ncommunity that is trained in investigation of The Teachings, not in conceited talk. And, he\nassociates those who are interested in listening to the teachings of “mere poets” as a\ncommunity that is trained in conceited talk, not in investigation.\n22", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Words Which Should Be Studied, Learned, and", "sutta_refs": ["AN"], "page": null, "page_start": 20, "page_end": 23, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "86262b67-23a4-498e-ac59-f80e5e43e47e", "parent_id": "book-vol2:ch1:commentary:2", "content_type": "commentary", "text": "A Buddha knows with 100% certainty that their Teachings do, in fact, lead to\nEnlightenment because they themselves are experiencing the results of the Enlightened\nmind. They (1) discover The Teachings through their own independent journey, (2) share\ntheir independently discovered Teachings for the remaining time of their life guiding\ncountless individuals to Enlightenment and (3) leave The Teachings in such a condition\nthat after their death countless more individuals will be able to attain Enlightenment.\nNot everyone would be interested to necessarily learn, reflect, and practice The Teachings\nof The Buddha because it is hard work and requires an extensive amount of energy and\neffort to learn, reflect, and train one’s mind to attain Enlightenment.\nSo, in an environment where individuals are unable to determine that a specific Teacher is\nor is not a Buddha and the only way to know whether a certain collection of Teachings\nlead to Enlightenment or not is to learn, reflect, and practice The Teachings - there were\nmany people who did not learn from The Buddha, but instead chose the approach of\nlistening to Teachers who were speaking “mere poetry composed by poets, beautiful in\nwords and phrases”. These words are easier on the ears and the mind, thus, no hard\nwork ensures the mind can remain complacent.\nGotama Buddha would be interested in encouraging people to learn, reflect, and practice\nhis Teachings helping Students to understand the difference between his Teachings and\nthose teachings of other Teachers doing so using “Right Speech” which includes not\ndisparaging or degrading others.\nThe Buddha, using Right Speech, led his Students to understand the difference between\nhis Teachings and those of others.\nThe Buddha, whom not everyone understood was a Buddha, was training his Students in\ninvestigation to uncover the true Teachings that lead to Enlightenment to acquire wisdom,\nthus, producing a liberated mind while speaking humbly - without conceit.\nBut, if one is speaking “mere poetry composed by poets, beautiful in words and phrases”\nwithout benefit of learning, reflecting, and practicing Teachings to acquire wisdom that\nimproves the condition of one’s mind and their life, these teachings would not lead to\nEnlightenment, which would be considered useless by a Buddha as individuals would\ngain no tangible benefits from the actual teachings being shared.\n23", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Words Which Should Be Studied, Learned, and", "sutta_refs": ["AN"], "page": null, "page_start": 20, "page_end": 23, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "197968d3-9634-49db-9e20-2b63fd5df07e", "parent_id": "book-vol2:ch2:commentary:0", "content_type": "commentary", "text": "Chapter 2\nOne Who Points Out Treasure\nĀnanda, I shall not treat you as the potter treats the raw damp clay.\nRepeatedly restraining you, I shall speak to you, Ānanda. Repeatedly guiding\nyou of what to avoid, I shall speak to you, Ānanda. The truly dedicated will\nstand [the test].\nRegard him as one who points out treasure, the wise one who seeing your\nfaults guides you of what to avoid. Stay with this sort of Teacher.\nFor the one who stays with a Teacher of this sort, things get better, not\nworse.\n(Reference: MN 122 & DHP 76-77)\nIn order to share The Teachings that lead to Enlightenment, a Buddha or any Teacher,\nwould need to help Students uncover unwholesome qualities in the mind and in their life\npractice while pointing out the cultivation of wholesome qualities. A Student will need to\nput their trust in the Teacher while investigating the areas of improvement the Teacher\nidentifies and shares with the Student.\nIn this Teaching from Gotama Buddha, he shares with one of his closest Students Ānanda\nthat he will not “repeatedly restrain” him, but instead he will guide him in what to avoid in\nregards to unwholesome mental, verbal, and bodily conduct along with all the other\nTeachings that are needed to experience Enlightenment.\nThe Buddha shares that “I shall not treat you as the potter treats the raw damp clay”.\n“Raw damp clay” would need to be constantly shaped and molded by “the potter” (i.e.\nTeacher). The potter would need to form the clay into the ideal object. So The Buddha is\nsharing that he is not going to \"repeatedly restrain Ānanda” attempting to shape him into\nthe ideal person. Instead, he will speak to him and guide him letting him make his own\ndecisions rather than being constantly shaped by The Teacher.\nIt is a real “test” of the Student’s mind to understand, acknowledge, and improve their life\npractice based on a Teacher’s guidance pointing out areas of improvement. The\nunEnlightened mind typically is only interested in hearing pleasing and agreeable words\nand the ego does not typically enjoy understanding unpleasing and disagreeable words\nfrom others. So, hearing a Teacher’s guidance to improve one’s life practice needs to be\nopenly understood by the Student rather than allowing the ego of the unEnlightened mind\nto feel rejected or disheartened by a Teacher “who points out treasure”. The “treasure”\nthat a Teacher points out are those areas they see for a Student to improve and further\nprogress towards the attainment of Enlightenment.\nThe “test” is that the Student will need to develop the determination, dedication, and\ndiligence to actively seek guidance for improvement of their life practice. Without\n24", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "One Who Points Out Treasure", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7fde2aa4-0a38-459c-8189-8d3fbc9c107e", "parent_id": "book-vol2:ch2:commentary:1", "content_type": "commentary", "text": "conscious choices to learn, reflect, and practice The Teachings while seeking guidance, a\nStudent would have no ability to attain Enlightenment. Without understanding the\nunwholesome qualities that exist in the Student’s mind to eliminate and the wholesome\nqualities to cultivate through a Teacher’s guidance, a Student would have no ability to\nprogress in their practice to the ultimate attainment of a liberated mind.\nA Student will need to be inviting and accepting of a Teacher’s guidance in order to\nidentify areas of improvement and then learn, reflect, and practice Teachings to improve\ntheir life practice. If a Student allows the ego to block the guidance from the Teacher\nwhile feeling displeasure in the Teacher “pointing out treasure”, they will not “stand the\ntest” of receiving guidance from the Teacher to progress towards Enlightenment.\nA Teacher would need to exert a significant amount of time, effort, energy, and resources\nto guide a Student to Enlightenment. A Teacher should not ask for any benefits from their\nStudents, but instead, await what is given as offerings. A Teacher’s only goal should be to\nguide a Student to Enlightenment without any personal gain for themselves whatsoever.\nSo, a Teacher who takes their time, effort, energy, and resources to “point out treasure”\nshould be regarded as a “wise one who seeing your faults” will help you to learn, reflect,\nand practice The Teachings to attain Enlightenment.\nThe Buddha’s advice is to “stay with this sort of Teacher” as things only “get better, not\nworse”. As the condition of the mind and one’s life, ”only gets better, not worse” when a\nStudent is open to understanding guidance from a wise Teacher who kindly and patiently\nshares areas for improvement while not seeking any benefit from you - their only goal is to\nhelp you. In this type of relationship with a wise Teacher pointing out areas of\nimprovement as “treasure” to be appreciated based on the goal of helping you, you\nshould “stay with this sort of Teacher” as things only “get better, not worse”.\nHearing The Hard Truth - Can Trigger Aversion in One’s Own Mind\nWhen sharing these Teachings with Students, there are times when a Student either asks\na question or makes a statement that a Teacher needs to then respond to, in order to help\nthem, and all individuals, better understand The Path to Enlightenment.\nThe response, needs to be honest, straight forward, easy to understand, and “the truth”,\nwhile all being wrapped in loving-kindness and compassion.\nEven in doing so, hearing the “hard” truth is oftentimes challenging for a Student and can\nleave an individual forming a judgment about the Teacher that is untrue and a\nmisperception.\nFor example, recently, I was teaching at the Temple and when explaining that it is unwise\nto lie, to tell any type of falsehood, a Student asked me to expound upon this Teaching by\nproviding an example and asking what I might choose to do in that situation.\nWhen explaining how to handle this situation through The Natural Law of Kamma, based\nin The Teachings of The Buddha, a different Student hastily commented “I will never do\nthat”.\n25", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "One Who Points Out Treasure", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8b7f1504-e684-4fc0-91f4-9083f3dbdcf4", "parent_id": "book-vol2:ch2:commentary:2", "content_type": "commentary", "text": "My response was along the following:\nI shared that each person should feel comfortable to do as they please. That I am not\nhere to convince them of what they should or should not do. Instead, I am sharing what\nwould lead to the elimination of craving/desire/attachment, and produce the Enlightened\nmental state, where the mind is peaceful, calm, serene, and content with joy. A permanent\nmental state.\nI mentioned, as part of my answer, that while I understand the Student currently thinks in\nthe way that they currently do, “that they would never do what I suggested”, I explained\nthat with deeper thought, reflection, and consideration, they might change their decision\non whether or not they might implement what was suggested.\nI also shared, that the reason why their mind is currently experiencing discontentedness\nand not experiencing permanent peace and joy, is due to the mind not currently\nunderstanding these Teachings and how an individual would need to eliminate its craving/\ndesire/attachment to get to that peace and joy. That lying, would never produce a\nwholesome result (i.e. wholesome Kamma) as it is based in craving/desire/attachment.\nThe Student appeared to not like to hear this “hard truth” about their own mind and highly\ndisagreed with what was being shared.\nThe unEnlightened mind does not know what it does not know, and it is oftentimes\ndisinterested in “letting go” of its false beliefs, opinions, views, and unwholesomeness.\nThis is why the “intention of renunciation” is such an important component of The Path to\nEnlightenment and the second factor of The Eight Fold Path, a core and central Teaching\nof The Buddha.\nSo, while a person may be interested in the peacefulness and joy of the Enlightened\nmental state, the unEnlightened mind is oftentimes truly complacent and disinterested in\nimplementing change to improve, walking The Path to Enlightenment, developing this\n“better way of life”.\nIt is very challenging to look inward, realize that one is imperfect, and that there is real\nwork to be done to improve.\nTherefore, when hearing the “hard truth”, an individual could potentially decide to push\naway the very Teachings that are going to help them to experience the peace and joy they\naspire to experience. The mind’s craving/desiring to continue to do things the way it\ncurrently does, being disinterested to implement change, can produce painful feelings\nwithin the mind, then as part of “wrong view” one could see the Teacher as the problem,\nand choose to exercise aversion, pushing away the very thing that would help them - the\nTeacher and The Teachings of The Buddha. Oftentimes, this comes with judgment,\nlooking down on the Teacher thinking, that somehow, they are rude, impolite, unkind,\nunfriendly, or disrespectful. They may even judge them as being egotistical and full of\nconceit.\nWhen in reality, what a Teacher is doing, is helping the mind of the Student “awaken” to\nthe very wisdom that it needs to hear to make progress on The Path to Enlightenment.\nBut, that wisdom is oftentimes a “hard truth” that the unEnlightened is truly not interested\nto hear, and due to the mind’s craving/desire and conceit, the mind experiences painful\n26", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "One Who Points Out Treasure", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "78f2088d-6c26-49e0-8ba9-b2bd4e0bd4c2", "parent_id": "book-vol2:ch2:commentary:3", "content_type": "commentary", "text": "feelings attributing those to The Teacher, when in reality, they are coming from one’s own\nmind.\nTherefore, it is much easier for the unEnlightened mind to blame the Teacher for the\narising painful feelings, and judge the Teacher, thinking the Teacher has done something\nwrong, bad, unwise, or out of their own conceit.\nWhen in reality, the Teacher did the most loving, kind, and compassionate thing they\ncould ever do. They shared Teachings with the Student, without any expectation of\nanything in return, that are going to help them move beyond what they are currently\nthinking and closer to this “better way of life” as taught by The Buddha, a peaceful and\njoyful mental state that is permanent. It is just that the Student is not understanding that\n“better way of life” and thinking that by the Teacher sharing a “hard truth”, and their mind\nbeing uncomfortable with that truth, that somehow the Teacher has done something\nunwise or out of conceit.\nIt is important to understand, the same things that brought someone to The Path to\nEnlightenment, oftentimes, are the same things that will turn an individual away from The\nPath to Enlightenment.\nWhat I mean by this is, it is the mind’s cravings/desires/attachments/wants/expectations\nthat have led to all of one’s own discontentedness, difficulties, struggles, and broken\nrelationships. The mind’s conceit and lack of wisdom, has led to relationships that are not\nharmonious. The mind’s aversion has repeatedly pushed people and situations out of\none’s life without actually addressing the core and central problem rooted deep within the\nunEnlightened mind, craving/desire/attachment/wants/expectations, and all the other\npollutions of mind - The Ten Fetters.\nTherefore, in a situation where the mind is craving/desiring/wanting/expecting the Teacher\nto be a certain way, and they do not meet those expectations, the individual’s mind will\nbecome discontent, attribute those feelings to the Teacher, judge the Teacher, and then\npush away the Teacher and The Path to Enlightenment.\nThis is all unfortunate for the Student, because the very Teachings they need to overcome\nthe pollutions of mind, are no longer accessible to them based on their unwise choice to\npush away The Teachings and a Teacher.\nSo, I recommend understanding that a Teacher is going to “point out treasure” for their\nStudents. Value that dedication, time, energy, effort, and commitment that the Teacher is\napplying to help you, without any expectation of anything in return. Realize, that no matter\nhow polite, kind, friendly, and respectful the Teacher is being, when a craving/desire/\nattachment is triggered within one’s own mind, those painful feelings are not being\ncaused by the Teacher but instead, one’s own mind.\nPracticing aversion, pushing away the Teacher and The Teachings of The Buddha, is not\ngoing to solve the painful feelings. Instead, it will just ensure they continue.\nHearing the hard truth can trigger aversion in one’s own mind because it is trigging\na craving/desire/attachment to appear perfect, smart, intelligent, or to be talked to\nin a specific way.\n27", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "One Who Points Out Treasure", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8eecd60e-0a46-486e-b877-2f37b4e38cc8", "parent_id": "book-vol2:ch2:commentary:4", "content_type": "commentary", "text": "But, the most loving, kind, and compassionate thing a Teacher can do, is give you that\n“hard truth” so that you know what is “true reality” and have the opportunity to remedy it,\nsolve it, eradicate it, and get closer to Enlightenment. And, if an individual chooses that\ntruth is too hard to bear, due to the painful feelings arising in the mind all caused by the\nmind itself, and then one negatively judges the Teacher, due to not being perceived by the\nTeacher and other members of The Community in a certain way, ultimately choosing to\nwalk away from the very help that is going to allow the mind to overcome its challenges,\nthen at least as a Teacher, they will know, “I did the very best thing I could do for this\nindividual”.\n“I told them the truth”, no matter how hard that was for them to hear, and perhaps,\nsomeday, they might consider what was shared and decide to learn, grow, and\nevolve based on that “hard truth\".\n“I told them the truth” and at least now they can choose whether to walk forward towards\nan improved way of life or, they can run away from that challenge and “hard truth”,\ndeciding to remain in the “unknowing of true reality” with a lack of wisdom, choosing to\nstay in the darkness.\nThe Buddha taught, do \"not to shrink back from the struggle”. Because, running away\nfrom a “hard truth” will never lead to Enlightenment, or any kind of improvement in one’s\nown life.\nSomeday, you might hear a “hard truth” from your Teacher. I would like you to\nunderstand, that is being shared with the utmost care, politeness, kindness, friendliness,\nand respect. It is being delivered with the utmost love and compassion for you.\nAs The Buddha shares…\nOne Who Points Out Treasure\nĀnanda, I shall not treat you as the potter treats the raw damp clay. Repeatedly\nrestraining you, I shall speak to you, Ānanda. Repeatedly guiding you of what to avoid, I\nshall speak to you, Ānanda. The truly dedicated will stand [the test].\nRegard him as one who points out treasure, the wise one who seeing your faults guides\nyou of what to avoid. Stay with this sort of Teacher.\nFor the one who stays with a Teacher of this sort, things get better, not worse.\n(Reference: MN 122 & DHP 76-77)\n28", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "One Who Points Out Treasure", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "05ab89d4-f218-478d-a7eb-78024a00041c", "parent_id": "book-vol2:ch3:commentary:0", "content_type": "commentary", "text": "Chapter 3\nRare That A Tathāgata Arises in The World\nMonks, suppose that this great earth had become one mass of water, and a\nman would throw a ring with a single hole upon it. An easterly wind would\ndrive it westward; a westerly wind would drive it eastward; a northerly wind\nwould drive it southward; a southerly wind would drive it northward. There\nwas a blind turtle which would come to the surface once every hundred\nyears. What do you think, Monks, would that blind turtle, coming to the\nsurface once every hundred years, insert its neck into that ring with a single\nhole?\n‘It would be rare, Venerable Sir, that the blind turtle coming to surface once\nevery hundred years, would insert its neck into that ring with a single hole.’\nSo too, Monks, it is rare that one obtains the human state; rare that a\nTathāgata, an Arahant, a Perfectly Enlightened One arises in the world; rare\nthat The Teachings and Discipline proclaimed by The Tathāgata shines in the\nworld.\nYou have obtained that human state, Monks; a Tathāgata, an Arahant, a\nPerfectly Enlightened One has arisen in the world; The Teachings and\nDiscipline proclaimed by The Tathāgata shines in the world.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the\ncause of discontentedness’; an effort should be made to understand: ‘This is\nthe elimination of discontentedness’; an effort should be made to\nunderstand: ‘This is the way leading to the elimination of discontentedness.’\n(Reference: SN 56.48)\n29", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Rare That A Tathāgata Arises in The World", "sutta_refs": ["SN"], "page": null, "page_start": 29, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dfc7ced9-7ffb-4cb1-a283-ea622e5471ae", "parent_id": "book-vol2:ch3:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that the arising of a Fully Perfectly\nEnlightened Buddha, a Tathāgata, is extremely rare.\nIt is extremely rare and unique for a Buddha to have arisen in the world, for one to have\nobtained the human state during the lifetime of an actual Buddha, and for The Teachings\nof a Buddha that lead to Enlightenment to “shine in the world”.\nDue to the rare and unique circumstances individuals found themselves in, during the\nlifetime of Gotama Buddha, he encouraged them to make an effort to understand The\nFour Noble Truths. A Practitioner making the breakthrough to learn, reflect, and practice\nThe Four Noble Truths will have established “Right View” and be clearly headed in the\ndirection of Enlightenment, and due to the rare and unique circumstances of having a\nBuddha arise, obtaining the human state, and The Teachings shining in the world, this\nwould be the ideal time for a human being to attain Enlightenment as studying with a Fully\nPerfectly Enlightened Buddha would be a significant advantage in one’s own ability to\nattain Enlightenment.\n30", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Rare That A Tathāgata Arises in The World", "sutta_refs": ["SN"], "page": null, "page_start": 29, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ce188f43-8375-47fe-a82d-11f1891d3f80", "parent_id": "book-vol2:ch4:scripture", "content_type": "scripture", "text": "Chapter 4\nThe Perfectly Enlightened Ones in The Past,\nFuture or at Present, Are All Fully Awakened to\nThe Four Noble Truths\nMonks, whatever Arahants, Perfectly Enlightened Ones, in the past fully\nawakened to things as they really are, all fully awakened to The Four Noble\nTruths as they really are.\nWhatever Arahants, Perfectly Enlightened Ones, in the future will fully\nawaken to things as they really are, all will fully awaken to The Four Noble\nTruths as they really are.\nWhatever Arahants, Perfectly Enlightened Ones, at present have fully\nawakened to things as they really are, all have fully awakened to The Four\nNoble Truths as they really are.\nWhat four?\nThe noble truth of discontentedness, the noble truth of the cause of\ndiscontentedness, the noble truth of the elimination of discontentedness, the\nnoble truth of the way leading to the elimination of discontentedness.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness'; an effort should be made to understand: ‘This is the\ncause of discontentedness’; an effort should be made to understand: 'This is\nthe elimination of discontentedness’; an effort should be made to\nunderstand: ‘This is the way leading to the elimination of discontentedness.’\n(Reference: SN 56.5)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Perfectly Enlightened Ones in The Past,", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 31, "page_end": 33, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3e19ec71-511e-498d-b5d1-fd23eca942fd", "parent_id": "book-vol2:ch4:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that any Fully Perfectly Enlightened\nBuddha, a Tathāgata, in the past, currently, and in the future would need to awaken to the\nwisdom of The Four Noble Truths.\nThe Four Noble Truths is what establishes “Right View” and all other Teachings on The\nPath to Enlightenment are built upon learning, reflecting, and practicing The Four Noble\nTruths.\nA Practitioner would have no ability to attain Enlightenment without learning, reflecting,\nand practicing The Four Noble Truths, thus, a Fully Perfectly Enlightened Buddha in the\npast, currently, or future would need to understand and practice The Four Noble Truths as\na foundational Teaching that leads to Enlightenment. This Teaching, along with many\n31", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Perfectly Enlightened Ones in The Past,", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 31, "page_end": 33, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4ad8d0f1-b1ef-4eed-a1e7-3e5502beeea9", "parent_id": "book-vol2:ch4:commentary:1", "content_type": "commentary", "text": "others, highlights how important The Four Noble Truths are on The Path to Enlightenment.\nYou will need to learn, reflect, and practice The Four Noble Truths in order to establish\nRight View and progress towards the attainment of Enlightenment.\nWhat Does It Mean To Be Awake?\nThere is a huge fad that has emerged in the world.\nHave you heard of someone claiming that they are “awake”? Or, have you heard people\ntalking about being “woke” in a negative context?\nIf so, you know of this huge fad I am describing.\nBut, how many people truly understand what it means to be “awake” or “woke”, as\ndescribed and first talked about over 2,500 years ago by “The Buddha”?\nAs far back as over 2,500 years ago, the individual known world-wide as The Buddha, was\nusing the term “awake” or “awakened”. So, if we are going to gain an understanding and\nappreciation of this word, it would be best to go back to how it was used by The Buddha\nrather than, rely on any new modern day definitions or references that may have come\nabout since his lifetime.\nThen, you can have an understanding of the word “awake” from a spiritual context, since\nThe Buddha is credited with being the first to use this word in a spiritual context.\nThe word “awake”, “awakened”, or “woke” means to have cultivated wisdom of The Natural\nLaws of Existence, to the point where the mind no longer experiences any discontent\nfeelings. An awakened individual will no longer experience any discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc.\nA person who is awake, will have deep wisdom of the world around them based on The\nNatural Laws of Existence. They will be conscious of the harms they have caused in the\npast but, choose to no longer cause harm to themselves nor others through their speech,\nactions, nor livelihood.\nAn individual who is awake will not brag nor boast to others that they are awake because,\npart of awakening to a higher consciousness is to have eliminated the ego, therefore,\nsomeone without ego would not brag nor boast about anything, especially not being\nawake.\nTo be awake, awakened, or woke is to have trained the mind, purified it of its pollutions, to\nbe experiencing the Enlightened mental state through the cultivation of wisdom. This is a\nmental state that is attainable in this life for one with determination, dedication, and\ndiligence to actively training the mind over a consistent and long term basis.\nAwakening is not sudden and does not occur in an instant. It is through gradual training\nand gradual practice that one experiences gradual progress towards the attainment of\nEnlightenment.\nOne of the biggest myths about the life story of The Buddha is, some people think he sat\nunder a tree, meditated, and instantly attained Enlightenment. That is not what The\n32", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Perfectly Enlightened Ones in The Past,", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 31, "page_end": 33, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0043164e-8460-42cd-8803-03101decdd2c", "parent_id": "book-vol2:ch4:commentary:2", "content_type": "commentary", "text": "Buddha experienced. But, do not take my word for it, do not believe me, instead, learn it\nfrom The Words of The Buddha.\n“Monks, I do not say that final knowledge (wisdom) is achieved all at once. On the\ncontrary, final knowledge is achieved by gradual training, by gradual practice, by\ngradual progress.” (Reference: MN 70.22)\nAwakening, or attaining Enlightenment, is not achieved “all at once” on the contrary, it is\nthrough gradual training and gradual practice that an individual will experience gradual\nprogress towards the mind becoming free of its pollutions and experience the peace and\njoy of the Enlightened mental state.\nIt took The Buddha six (6) years to attain Enlightenment so, it is going to take you some\ntime to progress towards awakening. You will not stumble into the Enlightened mental\nstate, or being awake. Instead, it will be through deliberate and intentional learning,\ngrowing, and developing into a better and better human being, through training of the\nmind.\nEnlightenment is a permanent mental state so, once attained, the mind will no longer\nexperience any discontent feelings; experiencing the unconditioned mental states of\npeace, calm, serenity, and contentedness with joy - permanently. It is impossible for the\nmind to regress out of the awakened mental state.\nThere will be a high degree of focus, concentration, deep memory, and clarity of mind.\nYour personal and professional relationships will be at ease, they will be blossoming,\nbecause there is no longer any bitterness, harshness, or hostility in the mind. You will be\nable to be polite, kind, friendly, and respectful to all individuals in all situations.\nIt will be impossible for the mind to even experience a bad mood any longer, once it is\nawake and you are woke.\nTherefore, I would say, this is a mental state that everyone and anyone would be\ninterested to experience.\nYes, it would be excellent for you and everyone you know to be awake, awakened, woke,\nor Enlightened.\nThen, we can experience the most peaceful, loving, kind, warm, gentle, and\ncompassionate society we have ever known.\nThe party is more fun when everyone is awake.\n33", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Perfectly Enlightened Ones in The Past,", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 31, "page_end": 33, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a2e0dc17-c238-4a77-822b-15b6e4f64952", "parent_id": "book-vol2:ch5:commentary", "content_type": "commentary", "text": "Chapter 5\nThe Perfectly Enlightened One\nMonks, there are these Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness, the noble truth of the cause of\ndiscontentedness, the noble truth of the elimination of discontentedness, the\nnoble truth of the way leading to the elimination of discontentedness.\nIt is because he has fully awakened to these Four Noble Truths as they really\nare that The Tathāgata is called the Arahant, The Perfectly Enlightened One.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the\ncause of discontentedness’; an effort should be made to understand: ‘This is\nthe elimination of discontentedness’; an effort should be made to\nunderstand: ‘This is the way leading to the elimination of discontentedness.’\n(Reference: SN 56.23)\nIn this Teaching from Gotama Buddha, he establishes yet again, how important and\ncentral The Four Noble Truths are to The Teachings that lead to Enlightenment and that a\nPractitioner should make the effort to understand these truths.\n34", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Perfectly Enlightened One", "sutta_refs": ["SN"], "page": null, "page_start": 34, "page_end": 34, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eed8e9a4-7d8b-42c7-85be-0e9ac9839440", "parent_id": "book-vol2:ch6:scripture", "content_type": "scripture", "text": "Chapter 6\nEncourage, Settle, and Establish for Making\nThe Breakthrough to The Four Noble Truths\nMonks, those for whom you have compassion and who think you should be\nheeded - whether friends or colleagues, relatives or kinsmen - these you\nshould encourage, settle, and establish for making the breakthrough to The\nFour Noble Truths as they really are.\nWhat four?\nThe noble truth of discontentedness, the noble truth of the cause of\ndiscontentedness, the noble truth of the elimination of discontentedness, the\nnoble truth of the way leading to the elimination of discontentedness.\nThose for whom you have compassion and who think you should be heeded\n- whether friends or colleagues, relatives or kinsmen - these you should\nencourage, settle, and establish for making the breakthrough to these Four\nNoble Truths as they really are.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the\ncause of discontentedness’; an effort should be made to understand: ‘This is\nthe elimination of discontentedness’; an effort should be made to\nunderstand: ‘This is the way leading to the elimination of discontentedness.’\n(Reference: SN 56.26)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Encourage, Settle, and Establish for Making", "sutta_refs": ["SN"], "page": null, "page_start": 35, "page_end": 36, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2a75f63a-e3ba-4af8-83c1-bf50da358db1", "parent_id": "book-vol2:ch6:commentary:0", "content_type": "commentary", "text": "35", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Encourage, Settle, and Establish for Making", "sutta_refs": ["SN"], "page": null, "page_start": 35, "page_end": 36, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "00407236-c3fb-4d9f-b0f7-adb087f1aacf", "parent_id": "book-vol2:ch6:commentary:1", "content_type": "commentary", "text": "As one learns, reflects, and practices The Path to Enlightenment, the mind and your life\nwill become more and more peaceful, calm, serene, and content with joy where the mind\nwill completely eliminate all discontent feelings upon the attainment of Enlightenment.\nHaving made the breakthrough to The Four Noble Truths and progressing towards\nEnlightenment, you will observe how much discontentedness is in the world and beings\nroam around unaware of the suffering they are experiencing and causing for themselves.\nYou may find beings, whether in personal or professional relationships with you, who\nmight listen to your suggestions that you can encourage them to seek guidance in\npursuing The Path to Enlightenment, so they can help themselves eliminate all\ndiscontentedness in the mind. Because as you observe the life changing improvements to\nthe condition of the mind and your life, would you really choose to leave those who are\nclosest to you struggling with discontentedness or would you instead choose to skillfully\nintroduce them to the option of gaining access to these Teachings?\nIn this Teaching from Gotama Buddha, he shares that anyone who is close to us whom\nwe feel would listen to our suggestions we might decide to help them to gain access to\nlearn, reflect, and practice The Teachings on The Path to Enlightenment.\nIf you choose to introduce the ability for those close to you to learn and practice these\nTeachings, you may need to consider skillful ways to suggest one learn, reflect, and\npractice these Teachings as you should not be forceful or pushy in your practice of loving-\nkindness and compassion to recommending one consider The Path to Enlightenment as\na solution to their discontent mind.\n1.) Loving-kindness (Pāli: mettā): is active goodwill towards all beings without\njudgment. A genuine interest in seeing all beings be well.\n2.) Compassion (Pāli: karuṇā): is concern for the misfortunes of others.\nThose who are not familiar with The Path to Enlightenment and have no exposure to The\nBuddha’s Teachings, or those who are learning through other traditions of Buddhist\nTeachings may be uninterested or offended in the recommendation to explore options to\nimprove the condition of their mind and their life. If you choose to be forceful or pushy,\nthis would be due to your own craving/desire/attachment or expectations for a certain\noutcome and will not result in a wholesome outcome.\nInstead, if you are going to present the option for someone to consider these Teachings\nfor their life, it is important that you politely, kindly, friendly, and respectfully find a way to\nsuggest that a person close to you read a book, listen to an audiobook, watch a video,\nlisten to a podcast, attend a class, and/or seek personal guidance with a Teacher who\ncan help them learn, reflect, and practice The Teachings to liberate the mind to\nEnlightenment.\n36", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Encourage, Settle, and Establish for Making", "sutta_refs": ["SN"], "page": null, "page_start": 35, "page_end": 36, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "18c07b09-fee9-4412-ba09-db9da1cfc95d", "parent_id": "book-vol2:ch7:scripture", "content_type": "scripture", "text": "Chapter 7\nThe Four Noble Truths\nMonks, there are these Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness,\nthe noble truth of the cause of discontentedness,\nthe noble truth of the elimination of discontentedness,\nthe noble truth of the way leading to the elimination of discontentedness.\nAnd what, Monks, is the noble truth of discontentedness?\nIt should be said: The Five Aggregates subject to clinging; that is, the form\naggregate subject to clinging, the feeling aggregate subject to clinging, the\nperception aggregate subject to clinging, the volitional formation aggregate\nsubject to clinging, the consciousness aggregate subject to clinging. This is\ncalled the noble truth of discontentedness.\nAnd what, Monks, is the noble truth of the cause of discontentedness?\nIt is this craving which leads to renewed existence, accompanied by\nexcitement and desire, seeking excitement here and there; that is craving for\nsensual pleasures, craving for existence, craving for extermination. This is\ncalled the noble truth of the cause of discontentedness.\nAnd what, Monks, is the noble truth of the elimination of discontentedness?\nIt is the remainderless fading away and elimination of the same craving, the\ngiving up and letting go of it, freedom from it, non-reliance on it. This is\ncalled the noble truth of the elimination of discontentedness.\nAnd what, Monks, is the noble truth of the way leading to the elimination of\ndiscontentedness?\nIt is this Noble Eight Fold Path, that is, Right View, Right Intention, Right\nSpeech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right\nConcentration. This is called the noble truth of the way leading to the\nelimination of discontentedness.\nThese, Monks, are The Four Noble Truths.\n37\n\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the\ncause of discontentedness’; an effort should be made to understand: ‘This is\nthe elimination of discontentedness’; an effort should be made to\nunderstand: ‘This is the way leading to the elimination of discontentedness.’\n(Reference: SN 56.13)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Four Noble Truths", "sutta_refs": ["SN"], "page": null, "page_start": 37, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2c4fb328-3eba-43db-b29b-4361366b43a1", "parent_id": "book-vol2:ch7:commentary:0", "content_type": "commentary", "text": "This is Gotama Buddha’s Teaching on The Four Noble Truths where he explains the\nproblem of the unEnlightened mind, the cause of the problem, the elimination of the\nproblem, and the path leading to the complete elimination of the problem.\nA Practitioner who learns, reflects, and practices The Four Noble Truths has deeply\nestablished “Right View” and has made the breakthrough towards the attainment of\nEnlightenment.\nThis is a primary, fundamental, and foundational Teaching needed by every Practitioner to\nattain Enlightenment.\nDetailed explanation of The Four Noble Truths is available in this same book series found\nin Chapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nIt is suggested that you first learn The Four Noble Truths through (Volume 1). The\nexplanation of The Four Noble Truths shared in that book will help you to gain insight into\nthis important Teaching in a way that can be applied to your life to experience the\nbreakthrough and establish Right View. (Volume 1) provides extensive details on The Four\nNoble Truths and it is best to learn the content in that book prior to investigating what is\nshared in this book.\n1.) The First Noble Truth titled, “the noble truth of discontentedness”, establishes “the\nproblem” with the unEnlightened mind through an understanding of The Five Aggregates.\nThe Five Aggregates are what makes “a being, a being”. A living being will have all five\naggregates, also known as “elements” or “collections”.\nThe Five Aggregates\nForm: the physical body.\nFeelings: results of experiences in the mind through The Six Sense Bases.\nPerceptions: a belief or opinion based on how things seem.\nVolitional Formations: choices or decisions that are made.\nConsciousness: the mind.\nIt is when the mind “clings” or “holds on” to The Five Aggregates that the mind\nexperiences continued discontentedness. Observing the impermanent nature of The Five\nAggregates, a human being can “let go” no longer experiencing discontentedness due to\n“holding on” to The Five Aggregates experiencing constant rebirth in The Cycle of\nRebirth.\n38", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Four Noble Truths", "sutta_refs": ["SN"], "page": null, "page_start": 37, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5ae607f4-1e6e-4aa1-a893-ab9a1c7b0cc8", "parent_id": "book-vol2:ch7:commentary:1", "content_type": "commentary", "text": "Due to clinging to The Five Aggregates and a being coming into existence, the mind will\nexperience discontentedness.\nAll unEnlightened beings will experience discontentedness.\nDiscontentedness: Gotama Buddha describes three feelings as discontent. The goal of\nthese Teachings is to eliminate discontentedness of mind providing the mind a permanent\nplace to reside in Enlightenment.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,\nstress, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,\nuncomfortable, unsatisfied, etc.)\n2.) The Second Noble Truth titled, “the noble truth of the cause of discontentedness”,\nexplains the underlying cause of why the mind experiences discontentedness.\nIt is craving/desire/attachment that causes the mind to experience discontentedness.\nCraving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental\nlonging for something with a strong eagerness. The mind pulling in a direction for objects\nof its affection.\nThe Buddha provides specific cravings that the unEnlightened mind will experience. It is\n“craving which leads to renewed existence”. Not only does craving cause\ndiscontentedness but craving is the fuel that leads to rebirth. If there is craving/desire/\nattachment in the mind, a being will experience rebirth.\nThe unEnlightened mind will seek pleasant feelings chasing after the objects of its\naffection. The Buddha explains this as craving that is “accompanied by excitement and\ndesire, seeking excitement here and there; that is craving for sensual pleasures”. The\nunEnlightened mind will pull in the direction of the objects of its affection and if it gets\nwhat it “wants”, the mind experiences temporary pleasant feelings. If the mind does not\nget what it “wants”, it will experience painful feelings. Many times the mind does not\nknow what it “wants” and will experience feelings that are neither painful-nor-pleasant.\nCraving/desire/attachment keeps the mind in a continuous cycle of discontentedness\nnever being able to find peace or be at ease because it is constantly chasing after\nsomething experiencing pleasant feelings, painful feelings, and feelings that are neither\npainful-nor-pleasant.\nThe Buddha further explains how the mind has “craving for existence” which is a mental\nlonging with a strong eagerness to exist in the world. With the mind holding on to\nexistence, a being will continue to experience discontentedness and discontentedness in\nfuture existences within The Cycle of Rebirth due to the craving/desire/attachment in the\nmind for continued existence. If there is birth, there is going to be discontentedness.\nThe mind also can have “craving for extermination” or death. This would be a being who\nis interested in death through suicide or other destructive conduct. If the mind has\ncraving/desire to eliminate life, the mind is not in the middle and will experience\ndiscontentedness and rebirth due to this craving.\n39", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Four Noble Truths", "sutta_refs": ["SN"], "page": null, "page_start": 37, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f940f3f4-a442-40e6-b45e-ef25d561974e", "parent_id": "book-vol2:ch7:commentary:2", "content_type": "commentary", "text": "All craving/desire/attachment will produce discontentedness in the mind. There is no such\nthing as a wholesome craving/desire/attachment.\n3.) The Third Noble Truth titled, “the noble truth of the elimination of discontentedness”\nhelps a Practitioner understand that to eliminate discontentedness of mind, one needs to\neliminate craving/desire/attachment.\nThrough training the mind to eliminate mental longing with a strong eagerness, the mind\ncan reside peaceful, calm, serene, and content with joy because it is no longer seeking\npleasant feelings through impermanent conditions and, thus, welcoming in painful\nfeelings and feelings that are neither painful-nor-pleasant. Instead, the mind is trained to\nbe inwardly peaceful and content or “satisfied with what is”.\nThe Buddha explains the elimination of discontentedness as “it is the remainderless\nfading away and elimination of the same craving, the giving up and letting go of it,\nfreedom from it, non-reliance on it”.\nThrough training the mind to eliminate craving/desire/attachment, the mind can reside\npeaceful, calm, serene, and content with joy - permanently. Through training the mind to\nno longer chase after the objects of its affection, it can find inner peace no longer\nexperiencing conditioned temporary feelings that are unsatisfactory. Instead, the mind\ncan experience unconditioned mental qualities such as peacefulness, calmness, serenity,\nand contentedness with joy.\nThe inner feelings of the Enlightened mind are not based on impermanent conditions but\ninstead, the mind is always peaceful, calm, serene, and content with joy not based on\ntemporary conditions. This is accomplished through training the mind to eliminate\ncraving/desire/attachment as described in this entire book series.\nThrough training the mind in this way, the mind can eliminate 100% of all discontent\nfeelings.\n4.) The Fourth Noble Truth titled, “the noble truth of the way leading to the elimination of\ndiscontentedness” explains that the way to entirely eliminate discontentedness is through\nThe Eight Fold Path.\nIt is The Eight Fold Path that provides the complete and perfect solution for how to\nactively train the mind to eliminate 100% of all discontentedness. While craving/desire/\nattachment is the cause of the problem and the solution to eliminate discontentedness is\nto eliminate all craving/desire/attachment, there is an entire path one needs to learn,\nreflect on, and practice to liberate the mind from discontentedness.\nThe Buddha explains this as “it is this Noble Eight Fold Path, that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,\nRight Concentration”.\nThe Four Noble Truths is the primary core Teaching that establishes Right View helping a\nPractitioner to examine the problem, cause of the problem, solution to the problem, and\nthe path leading to the complete elimination of the problem. It is The Eight Fold Path that\nis the central Teaching of The Buddha with the vast majority of his Teachings integrating\ninto The Eight Fold Path in one way or another.\n40", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Four Noble Truths", "sutta_refs": ["SN"], "page": null, "page_start": 37, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8d72d8a8-5eca-4065-bcfc-3cd1bde5efb6", "parent_id": "book-vol2:ch7:commentary:3", "content_type": "commentary", "text": "It is through learning, reflecting, and practicing The Eight Fold Path that the mind is\ntrained to be able to completely eliminate all unwholesome decisions that motivate\nunskillful conduct that leads to unwholesome results. Through training the mind in The\nEight Fold Path, it is transformed into making only wholesome decisions that motivate\nskillful conduct that leads to wholesome results.\nThrough practicing The Eight Fold Path for an extended period of time, the mind and\none’s life is completely transformed into living “a better way of life” offered through The\nBuddha’s Teachings.\nHis Teachings are not rules to follow but instead, guidance to help a Practitioner deeply\nunderstand The Natural Laws of Existence related to how the mind and the world\nfunctions so that through this new found wisdom, one can choose to train their own mind\nto function through these natural laws. It is a real struggle and difficult to live in a world\nthat the mind does not understand. It is The Buddha’s Teachings that explain how the\nmind and the world functions through The Natural Laws of Existence. Understanding and\npracticing The Natural Laws of Existence the mind can be peaceful and at ease no longer\nstruggling through countless difficult and complicated decisions but instead, employ the\nwisdom found in these Teachings through one’s free will wise decision making in a well\ndeveloped life practice.\nThe Buddha shares training guidance to help the mind eliminate the taints or pollution\ndeep inside the mind that is inhibiting one from experiencing the brilliance or brightness\nof being able to live with all beings peacefully and in harmony with one another through\nfocusing on training one’s own mind and allowing others to do the same.\nThe Buddha encourages Students to make an effort to understand and practice The Four\nNoble Truths as the first breakthrough into understanding why the mind is discontent and\nhow to eliminate 100% of all discontentedness through sharing “an effort should be made\nto understand: ‘This is discontentedness’; an effort should be made to understand: ‘This\nis the cause of discontentedness’; an effort should be made to understand: ‘This is the\nelimination of discontentedness’; an effort should be made to understand: ‘This is the\nway leading to the elimination of discontentedness.’”\nAn Enlightened being knows the peace and tranquility of living life through this\nEnlightened wisdom of The Buddha. The mind is at ease and never discontent.\nThis can only be accomplished through one’s own efforts and dedication to progressing\non The Path to Enlightenment.\nThe Buddha nor your Teacher can give you Enlightenment. It is only you who can become\ndetermined, dedicated, and diligent to learn, reflect, and practice these Teachings to\nexperience this transformation in your life.\nThrough making the effort to deeply understand and practice this new found wisdom, the\nmind will then understand The Natural Laws of Existence discovering a world and life that\nyou never knew existed. A life where the mind is free from the constant struggles and\ndifficulties of daily life but instead, can function with ease and in harmony with all beings.\nMaking the breakthrough to The Four Noble Truths the mind can take a few breaths\nknowing the problem, the cause of the problem, the solution to the problem, and the\ncomplete solution to the problem as The Path to Enlightenment.\n41", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Four Noble Truths", "sutta_refs": ["SN"], "page": null, "page_start": 37, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "13c7cef7-550a-44a3-adea-dc52b33cc7b9", "parent_id": "book-vol2:ch7:commentary:4", "content_type": "commentary", "text": "Without this breakthrough, it will be very challenging for a Practitioner to understand\nanything else that The Buddha has shared to help you eliminate 100% of all the\ndiscontentedness in the mind.\nDetailed explanation of The Four Noble Truths is available in this same book series found\nin Chapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) and you can seek guidance with the author of this book to\nbreakthrough to understanding The Four Noble Truths.\n42", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Four Noble Truths", "sutta_refs": ["SN"], "page": null, "page_start": 37, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "763f1909-1c00-46e6-9ff3-3999d291b554", "parent_id": "book-vol2:ch8:scripture", "content_type": "scripture", "text": "Chapter 8\nThe Two-Eyed Person\nMonks, there are these three kinds of person found existing in the world.\nWhat three?\nThe blind person,\nthe one-eyed person, and\nthe two-eyed person.\n(1) And what, Monks, is the blind person?\nHere, some person lacks the kind of eye with which one can acquire wealth\nnot yet acquired and increase wealth already acquired, and he also lacks the\nkind of eye with which one can know wholesome and unwholesome\nqualities, blameworthy and blameless qualities, inferior and superior\nqualities, dark and bright qualities with their counterparts. This is called the\nblind person.\n(2) And what is the one-eyed person?\nHere, some person has the kind of eye with which one can acquire wealth\nnot yet acquired and increase wealth already acquired, but he lacks the kind\nof eye with which one can know wholesome and unwholesome qualities,\nblameworthy and blameless qualities, inferior and superior qualities, dark\nand bright qualities with their counterparts. This is called the one-eyed\nperson.\n(3) And what is the two-eyed person?\nHere, some person has the kind of eye with which one can acquire wealth\nnot yet acquired and increase wealth already acquired, and he also has the\nkind of eye with which one can know wholesome and unwholesome\nqualities, blameworthy and blameless qualities, inferior and superior\nqualities, dark and bright qualities with their counterparts. This is called the\ntwo-eyed person.\nThese, Monks, are the three kinds of persons found existing in the world.\nAnd how, Monks, does a Monk have attentive eyes?\n43\n\nHere, a Monk understands as it really is: ‘This is discontentedness’; a Monk\nunderstands as it really is: ‘Thịs is the cause of discontentedness'; a Monk\nunderstands as it really is: ‘This is the elimination of discontentedness'; a\nMonk understands as it really is: ‘This is the way leading to the elimination of\ndiscontentedness.’\nIt is in this way that a Monk has attentive eyes.\n(Reference: AN 3.29)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "The Two-Eyed Person", "sutta_refs": ["AN"], "page": null, "page_start": 43, "page_end": 44, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "06f15209-9c00-47c3-8376-08848395c4b8", "parent_id": "book-vol2:ch8:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the three types of people existing in the\nworld shared as a simile connected to the eyes of an individual as skills/abilities one\nwould possess.\nOne eye is related to wealth with the second eye related to being able to observe qualities\nto eliminate or cultivate.\nGotama Buddha would oftentimes describe his observations in the world around him\nthrough similes discussing various qualities and attributes of individuals so that one can\naspire to cultivate these qualities, not as a way of looking at others positively or\nnegatively.\nIt would be helpful for a human being to acquire the ability to “acquire wealth not yet\nacquired and increase wealth already acquired” while also acquiring the ability to “know\nwholesome and unwholesome qualities, blameworthy and blameless qualities, inferior\nand superior qualities, dark and bright qualities with their counterparts”.\nWith these abilities, a Practitioner can improve their life through developing the ability to\nimprove their income to provide for the needed supplies to sustain one’s life (food, water,\nclothing, shelter, and medical care) and to help others through a practice of generosity\n(giving and sharing). And, through being able to identify qualities that are wholesome and\nunwholesome, one is able to more readily learn, reflect, and practice The Teachings on\nThe Path to Enlightenment to eliminate the unwholesome qualities and cultivate the\nwholesome qualities.\nHe then goes on to describe that Monks would have “attentive” eyes, highly developed\neyes, through understanding The Four Noble Truths. Because one who understands The\nFour Noble Truths can practice this Teaching making the breakthrough to establishing\nRight View and progressing on The Path to Enlightenment. A Practitioner who\nunderstands The Four Noble Truths has developed and acquired important wisdom\nneeded for the attainment of Enlightenment.\n44", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "The Two-Eyed Person", "sutta_refs": ["AN"], "page": null, "page_start": 43, "page_end": 44, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "53376b82-c390-498f-b65f-7a2b59bf5c2c", "parent_id": "book-vol2:ch9:scripture", "content_type": "scripture", "text": "Chapter 9\nWholesome Friendship, Wholesome\nCompanionship, Wholesome Comradeship\nOn one occasion, Great King, I was living among the Sakyans, where there is\na town of the Sakyans named Nagaraka. Then the Monk Ānanda\napproached me, paid homage (respect) to me, sat down to one side, and\nsaid:\n'Venerable Sir, this is half of the holy life, that is: wholesome friendship,\nwholesome companionship, wholesome comradeship.'\nWhen this was said, Great King, I told the Monk Ānanda:\nNot so, Ānanda! Not so, Ānanda! This is the entire holy life, Ānanda, that is,\nwholesome friendship, wholesome companionship, wholesome\ncomradeship. When a Monk has a wholesome friend, wholesome\ncompanion, a wholesome comrade, it is to be predicted that he will develop\nand cultivate The Noble Eight Fold Path.\n(Reference: SN 3.18)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Wholesome Friendship, Wholesome", "sutta_refs": ["SN"], "page": null, "page_start": 45, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "adc1284e-94fe-441e-a473-eeb5d19cc83c", "parent_id": "book-vol2:ch9:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the importance of developing\nwholesome relationships as a positive influence for one to progress on The Path to\nEnlightenment.\nIf a Practitioner makes wise choices in their friendships and associates looking to\ncultivate wholesome relationships, they will find their mind will have a tendency to lean\ntowards wholesome moral conduct and activities, thus, improving one’s life practice.\nConversely, if a Practitioner makes unwise choices in their friends and associates looking\nto cultivate unwholesome relationships, they will find their mind will have a tendency to\nlean towards unwholesome moral conduct and activities, thus, negatively influencing\none’s decision making and life practice.\nIncluding in your life encouraging, supporting, and motivating relationships is ideal for a\nPractitioner to develop their life practice and for the mutual encouragement, support, and\nmotivation for the attainment of Enlightenment.\n45", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Wholesome Friendship, Wholesome", "sutta_refs": ["SN"], "page": null, "page_start": 45, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "152adcde-42ab-485e-a383-d23f897154b5", "parent_id": "book-vol2:ch10:scripture", "content_type": "scripture", "text": "Chapter 10\nThe Entire Holy Life Is Wholesome Friendship,\nWholesome Companionship, Wholesome\nComradeship\nAnd how, Ānanda, does a Monk who has a wholesome friend, a wholesome\ncompanion, a wholesome comrade, develop and cultivate The Noble Eight\nFold Path?\nHere, Ānanda, a Monk develops Right View, which is based upon seclusion,\nfreedom from strong feelings, and elimination, maturing in release. He\ndevelops Right Intention, Right Speech, Right Action, Right Livelihood, Right\nEffort, Right Mindfulness, Right Concentration, which is based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nIt is in this way,\nĀnanda, that a Monk who has a wholesome friend, a wholesome companion,\na wholesome comrade, develops and cultivates The Noble Eight Fold Path.\nBy the following method too, Ānanda, it may be understood how the entire\nholy life is wholesome friendship, wholesome companionship, wholesome\ncomradeship: by relying upon me as a wholesome friend,\nĀnanda, beings subject to birth are freed from birth; beings subject to aging\nare freed from aging: beings subject to illness are freed from illness: beings\nsubject to death are freed from death; beings subject to sorrow, grief, pain,\ndispleasure, and despair are freed from sorrow, grief, pain, displeasure, and\ndespair. By this method,\nĀnanda, it may be understood how the entire holy life is wholesome\nfriendship, wholesome companionship, wholesome comradeship.\n(Reference: SN 45.2)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "The Entire Holy Life Is Wholesome Friendship,", "sutta_refs": ["SN"], "page": null, "page_start": 46, "page_end": 51, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "96048e46-a07d-49ad-af48-e9bf53549a96", "parent_id": "book-vol2:ch10:commentary:0", "content_type": "commentary", "text": "46", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "The Entire Holy Life Is Wholesome Friendship,", "sutta_refs": ["SN"], "page": null, "page_start": 46, "page_end": 51, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "31d3474f-bad3-4286-9c9e-e26704a8cdc7", "parent_id": "book-vol2:ch10:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the importance of developing\nwholesome relationships as a positive influence for one to progress on The Path to\nEnlightenment.\nHe further discusses how a Practitioner who develops wholesome relationships also\ndevelops The Eight Fold Path, “maturing in release”.\n“Maturing in release” is the experience one may have that as they deeply develop the\nmind, they may experience the bodily sensation of specific cravings/desires/attachments\nand/or specific taints/fetters being “released” from the mind.\nThe more one develops The Eight Fold Path starting with Right View (The Four Noble\nTruths) the mind can develop the ability to readily, and in some cases, instantly eliminate\nspecific craving/desire/attachments and/or specific taints/fetters from the mind. There is\nmuch learning, reflecting, and practicing of these Teachings that is required as a\nprerequisite to developing this aspect of the mind.\nGotama Buddha is explaining the bodily sensation experienced upon the elimination of\nthese pollutions of the mind as “maturing in release”.\nGotama Buddha is describing beings who are subject to The Cycle of Rebirth (i.e.\nunEnlightened beings) are freed from The Cycle of Rebirth and discontentedness through\nthe attainment of Enlightenment in this paragraph of The Teaching; “Änanda, beings\nsubject to birth are freed from birth; beings subject to aging are freed from aging: beings\nsubject to illness are freed from illness: beings subject to death are freed from death;\nbeings subject to sorrow, grief, pain, displeasure, and despair are freed from sorrow, grief,\npain, displeasure, and despair. By this method,…” of cultivating wholesome relationships\nand cultivating The Eight Fold Path.\nThree Qualities That Are Needed for a Successful Life Partnership\nSelecting a life partner is a highly impactful decision in one’s life. Select wisely, and you\ncan experience a life full of enjoyment and love. Select unwisely, and you would be in for\nsignificant hardships, difficulties, and struggles.\nIf you had invested millions of dollars into building a business and needed to hire a Chief\nExecutive Officer (CEO) to lead your company, you would take your time and make a wise\nselection because, your future is going to be determined by your wise or unwise choice of\nwho to hire for this important position within the company. The success of your company\nis going to be directly related to the choice you make about who to select for this\nimportant position.\nWell, selecting a life partner is exactly the same as selecting a CEO for your multimillion\ndollar company. Who you select as a life partner is a very important decision and, your\nfuture is going to be determined by your wise or unwise choice of who to include in your\nlife for this important position within your life. The success of your life is going to be\ndirectly related to the choice you make about who to select for this important position of a\nlife partner.\nSo, what should you be looking for in a life partner and what are the qualities that are\nneeded to create a life of enjoyment and love?\n47", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "The Entire Holy Life Is Wholesome Friendship,", "sutta_refs": ["SN"], "page": null, "page_start": 46, "page_end": 51, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e1da83ff-6348-4b04-a1c8-18f499cadb3f", "parent_id": "book-vol2:ch10:commentary:2", "content_type": "commentary", "text": "I am going to share three (3) qualities to consider when selecting a life partner that are\ngoing to lead to a life full of enjoyment and love.\n1.) Your potential life partner will need to know they are a “work in progress” and\nthey “are not perfect”.\n2.) It is important that your potential life partner does not “blame you for their\ndiscontent feelings”.\n3.) Your potential life partner will need to be actively working towards inner growth\nand improvement within their own life, being willing to do the inner work on their\nmind that is needed to grow and evolve as an individual.\nLet me share these in more detail to help you understand why these are important and to\nbe able to identify these key criteria for a successful, fulfilling, and sustaining life\npartnership.\nYour potential life partner will need to know they are a “work in progress” and they\n“are not perfect”.\nYour life partner is going to need to understand, they are not perfect, they are a work in\nprogress. It is important that you know this as well.\nAll too often, an individual might cast their hopes and dreams onto another person\nthinking, a life partner is going to complete you and fulfill all your hopes and dreams.\nYou need to understand, that any potential life partner is not perfect, they are struggling in\nthe world just like you. It is only an Enlightened being who is no longer experiencing\nstruggles and difficulties in life, and an Enlightened being is not going to be seeking a new\nlife partnership. Therefore, if you are going to find a life partner, they will be an imperfect\nbeing currently having various struggles and difficulties in the world, they will not be\nperfect. Your life partner is not going to fulfill all your hopes and dreams, they are not\ngoing to complete you. If you are feeling incomplete, that is coming from within your own\nmind and your life partner is not going to be able to fulfill your own inner feeling of being\nincomplete. You need to do that inner work to accomplish that goal.\nIf a potential life partner understands they are a work in progress, and you do to, then the\nmind will be less likely to cast all its hopes and dreams onto the other person expecting\nfor them to fulfill those for you. Instead, you need to understand that the individual who\nyou are choosing to be a life partner is going to make mistakes and have challenges with\ncertain aspects of life.\nIf you understand this, it will help ensure you are not casting your hopes and dreams onto\nanother person expecting them to fulfill those but also, you can practice patience when\nyour life partner is facing certain challenges in their day-to-day life where, instead of being\nangry and frustrated with the place they are in life, you can offer support and\nencouragement with unconditional love.\nAnd, if your life partner knows they are a work in progress, they will be more inclined to\nseek guidance and assistance for growth and development in their life, leading to\nconstant improvement in how they interact with you and others. A potential life partner\n48", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "The Entire Holy Life Is Wholesome Friendship,", "sutta_refs": ["SN"], "page": null, "page_start": 46, "page_end": 51, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e37a18e1-1fe8-4df1-af85-e4afc14b1e66", "parent_id": "book-vol2:ch10:commentary:3", "content_type": "commentary", "text": "who knows they are not perfect is a helpful indication for you that their ego is reduced\nenough to be actively working towards improvement in their life.\nIt is important that your potential life partner does not “blame you for their\ndiscontent feelings”.\nIf an individual has penetrated into even the most basic understanding of the human\nmind, they would understand that feelings and emotions are being caused by one’s own\nmind. It is not the outside world that is causing your inner feelings. It is the mind itself that\ncauses its own feelings.\nWhile this is a basic understanding that can be gained through investigation and\nexamination of The Teachings of The Buddha on The Four Noble Truths, this is not a\ncommon understanding in the world so you are going to need to specifically look for this\nin a potential life partner.\nAll too often, people are going to be interested in blaming you for their feelings and\nemotions. If you have a life partner who is blaming you for their feelings, that means they\ndo not have the wisdom to understand true reality and will never be able to improve in\nwhat they are experiencing in their daily life within their own mind.\nAs long as an individual continues to blame others for their feelings, they will continue to\nexperience sadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. for the rest of\ntheir life. If they do not have the wisdom to understand the true cause of their feelings,\nthen they would be incapable of eliminating their discontent feelings. Therefore, you are in\nfor a life of being constantly blamed for the feelings and emotions of your partner and that\nindividual is not choosing to get help for their struggles and difficulties in life. Resentment,\nhostility, and bitterness will exist in their relationships and you will both struggle to ever\nfind harmony.\nBut, if you and your life partner understand it is your own mind that is causing the feelings\nyou experience and you both take responsibility for those feelings, then each of you can\nskillfully work towards eliminating the true cause of the feelings deep inside your own\nmind. This is what will produce peace and joy within your own mind and in your\nrelationship.\nIf someone is comfortable to continue to blame others for what they experience, then\nthey have not understood the most basic of Teachings that are going to lead to their\nimprovement in life and in their relationships. This type of individual will continue to blame\nothers for what they experience in life, being unwilling and disinterested to see the true\ncause of the struggles and difficulties they face, their own mind and the decisions they\nmake.\nIf you are being blamed for your life partner’s feelings and emotions, your potential life\npartner has not seen and understood the wisdom and true reality of how their own mind\nneeds training and improvement. You will experience significant hardships all the way\nthrough your relationship.\nBut, there is a better way.\n49", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "The Entire Holy Life Is Wholesome Friendship,", "sutta_refs": ["SN"], "page": null, "page_start": 46, "page_end": 51, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "92476866-05b7-4184-9881-fecb1131ed0c", "parent_id": "book-vol2:ch10:commentary:4", "content_type": "commentary", "text": "Each individual can accept responsibility for their own feelings and emotions, not blaming\nthem on others, and then, you will be able to eliminate the underlying cause of the\ndiscontent feelings, ultimately getting to a peaceful and joyful mind, life, and relationship.\nYour potential life partner will need to be actively working towards inner growth and\nimprovement within their own life, being willing to do the inner work on their mind\nthat is needed to grow and evolve as an individual.\nIf your potential life partner understands they are a work in progress and that their feelings\nare being caused by their own mind, then the next logical step is that they would be\nwilling to do the inner work that is needed to become a better individual and eliminate\ntheir discontent feelings.\nBut, this is not always the case.\nSomeone might understand they are not perfect and that their feelings are being caused\nby their own mind but, they can be complacent and unwilling to do the needed work to\nmake improvements in their life, as their ego can be sabotaging their ability to seek the\nhelp they need.\nIf your life partner is complacent in their own growth and development, being unwilling to\nseek resources and guidance to improve, then they are stagnant which means, they are\nnot evolving as a person and your relationship with them will struggle. Their ego will\ncontinue to sabotage their ability to get the needed support and guidance to make\nsignificant improvements in their life and in their relationships. Therefore, you will\nexperience continued hardships through choosing to select a life partner who is unwilling\nto make improvements in their life through training the mind.\nTo experience success in your life partnership where there is enjoyment and love, you and\nyour life partner are going to need to be actively involved in your own growth and\ndevelopment towards constant improvement, becoming a better and better individual.\nWe are not born perfect and are then functioning as perfect beings throughout our entire\nlife. Instead, we are born imperfect, with a lack of wisdom, and need to be committed to\nconstant and continuous growth through the cultivation of wisdom. If not, you are not\npracticing loving-kindness and compassion towards yourself and those around you.\nInstead, you will continue to make unwise decisions that lead to the harm of others and\nthus, to your own harm.\nThe most loving, kind, and compassionate thing you could do for yourself and those\naround you is, to be committed to your own growth and development so you can\neliminate the harmful decisions you make that negatively impact those around you and\ncause harm to yourself.\nThe work to become a better individual, understanding this better way of life taught by\nThe Buddha, is not easy but it is also not difficult. We can embrace the understanding\nthat we are each born imperfect and our life journey is to become a better individual\nthrough the cultivation of wisdom and training the mind.\n50", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "The Entire Holy Life Is Wholesome Friendship,", "sutta_refs": ["SN"], "page": null, "page_start": 46, "page_end": 51, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "959ed01a-24a2-4c37-9d4c-5fde68536516", "parent_id": "book-vol2:ch10:commentary:5", "content_type": "commentary", "text": "An Enlightened being will be functioning perfectly but, to get there requires an individual\nto know they are imperfect, their feelings are caused by their own mind, and be willing to\ndo the needed inner work to grow and evolve into a better individual.\nIf complacency arises, focusing on how allowing the mind to become stagnant only\ncauses harm to others and yourself can motivate you to arise energy towards ongoing\ngrowth and development. Understand that, by allowing the mind to remain unwise in the\nunEnlightened state means, you are going to be causing harm to others and yourself\nthrough your unwise decisions that cause harm and thus, harm will return to you.\nThis is no way to live a fulfilling life.\nThe sooner you catch the mind’s lack of motivation and enthusiasm towards inner growth\nand development, that it is attempting to become complacent, the better. It is much\neasier to pull the mind out of its attempted complacency when it is just getting started to\nhead in that direction, then once the complacency is well set into the mind.\nYou are going to be unable, and it would be unwise, to attempt to force a potential life\npartner to do the needed work to grow and develop as an individual. So, it would be wise\nto ensure that any potential life partner that you might consider to involve in your life\nalready has this quality well established within their own life.\nRather than put yourself in a situation where you are with a life partner who is stagnant in\ntheir own growth and development, causing harm to others and themselves, being\ndisinterested in making improvements due to the mind’s ego, ensure that prior to making\nthe decision to select any specific life partner that they are already committed to growth\nand doing the needed inner work to become a better person.\nIf your life partner does not have this highly important quality to be willing to actively\nmake improvements in their own growth and development, you are in for significant\nstruggles and difficulties as their mind is complacent and their life is stagnant. This\nmeans, the will be continuous disharmony in your relationship through constant unwise\ndecisions leading to unwholesome results.\nThere is a better way of life.\nEach individual in the life partnership can be committed to their own growth and\ndevelopment, taking responsibility to train their mind by cultivating wisdom.\nThis will lead to the needed continuous growth within one’s own life and in their\nrelationships.\nIn short, you will need a life partner with, and you will need, these three qualities.\n1.) Your potential life partner will need to know they are a “work in progress” an they\n“are not perfect”.\n2.) It is important that your potential life partner does not “blame you for their\ndiscontent feelings”.\n51", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "The Entire Holy Life Is Wholesome Friendship,", "sutta_refs": ["SN"], "page": null, "page_start": 46, "page_end": 51, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8bc8abd9-f873-4783-bb03-27aa7cec7e77", "parent_id": "book-vol2:ch11:scripture:0", "content_type": "scripture", "text": "Chapter 11\nThe Noble Eight Fold Path\nThe Way of Practice Leading to the\nElimination of Discontentedness\nAnd what, Monks, is The Noble Truth of the Way of Practice Leading to the\nElimination of Discontentedness?\nIt is just this Noble Eight Fold Path, namely: Right View; Right Intention; Right\nSpeech; Right Action; Right Livelihood; Right Effort; Right Mindfulness; Right\nConcentration.\nAnd what, Monks, is Right View?\nIt is, Monks, the wisdom of discontentedness, the wisdom of the cause of\ndiscontentedness, the wisdom of the elimination of discontentedness, and\nthe wisdom of the way of practice leading to the elimination of\ndiscontentedness. This is called Right View.\nAnd what, Monks, is Right Intention?\nThe intention of renunciation, the intention of non-ill-will, the intention of\nharmlessness. This, Monks, is called Right Intention.\nAnd what, Monks, is Right Speech?\nRefraining from lying, refraining from slander, refraining from harsh speech,\nrefraining from frivolous speech. This is called Right Speech.\nAnd what, Monks, is Right Action?\nRefraining from taking life, refraining from taking what is not given, refraining\nfrom sexual misconduct. This is called Right Action.\nAnd what, Monks, is Right Livelihood?\nHere, Monks, the Noble Disciple, having given up wrong livelihood, keeps\nhimself by Right Livelihood.\n53", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 53, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ee6685a1-f767-444f-84cc-c8257ae87522", "parent_id": "book-vol2:ch11:scripture:1", "content_type": "scripture", "text": "And what, Monks, is Right Effort?\nHere, Monks, a Monk rouses his will, makes an effort, stirs up energy, exerts\nhis mind and strives to prevent the arising of unarisen evil unwholesome\nmental states. He rouses his will, makes an effort, stirs up energy, exerts his\nmind and strives to overcome evil unwholesome mental states that have\narisen. He rouses his will, makes an effort, stirs up energy, exerts his mind\nand strives to produce unarisen wholesome mental states. He rouses his will,\nmakes an effort, stirs up energy, exerts his mind and strives to maintain\nwholesome mental states that have arisen, not to let them fade away, to\nbring them to greater growth, to the full perfection of development. This is\ncalled Right Effort.\nAnd what, Monks, is Right Mindfulness?\nHere, Monks, a Monk resides reflecting on body as body, dedicated, clearly\naware and mindful, having put aside craving and worry for the world; he\nresides reflecting on feelings as feelings, dedicated, clearly aware and\nmindful, having put aside craving and worry for the world; he resides\nreflecting on mind as mind, dedicated, clearly aware and mindful, having put\naside craving and worry for the world; he resides reflecting on mental objects\nas mental objects, dedicated, clearly aware and mindful, having put aside\ncraving and worry for the world. This is called Right Mindfulness.\nAnd what, Monks, is Right Concentration?\nHere, a Monk, distant from sense-desires, distant from unwholesome mental\nstates, enters and resides in the first Jhāna, which is with thinking and\npondering, based in seclusion, filled with excitement and joy. And with the\nsubsiding of thinking and pondering, by gaining inner tranquility and oneness\nof mind, he enters and resides in the second Jhāna, which is without thinking\nand pondering, based in concentration, filled with excitement and joy. And\nwith the fading away of excitement, remaining imperturbable (unable to be\nupset or excited; calm; serene), mindful and clearly aware, he experiences in\nhimself the joy of which the Noble Ones say:\n'Peaceful is he who resides with equanimity and mindfulness', he enters the\nthird Jhāna. And, having given up pleasure and pain, and with the fading\naway of former gladness and sadness, he enters and resides in the fourth\nJhāna, which is beyond pleasure and pain, and purified by equanimity and\nmindfulness. This is called Right Concentration.\nAnd that, Monks, is called the way of practice leading to the elimination of\ndiscontentedness.\n54", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 53, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f094ebb9-2093-4282-97f5-56c5fbb35bfd", "parent_id": "book-vol2:ch11:scripture:2", "content_type": "scripture", "text": "(Reference: DN 22)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 53, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1720fc25-ed93-4dcd-a580-9f3601c44e59", "parent_id": "book-vol2:ch11:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Eight Fold Path.\nThe Eight Fold Path is the complete solution to solving the problem of the unEnlightened\nmind and The Cycle of Rebirth. The Eight Fold Path is “the way of practice leading to the\nelimination of discontentedness.”\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nWhat are the Jhānas and how can I experience them?\nThe Jhānas are preliminary phases the mind experiences as it is making its way to\nEnlightenment, and prior to the first Stage of Enlightenment.\nWhen the mind is in the Jhānas, there are heightened qualities that are experienced,\nwhich are needed in order to fully develop the mind and experience Enlightenment. These\nare referred to as “the Jhānas”.\nWithout experiencing the Jhānas, a Practitioner would have no ability to attain\nEnlightenment, or even the first Stage of Enlightenment.\nThe Jhānas are oftentimes misunderstood, especially outside of Asia.\nOftentimes people think that the Jhānas are only experienced through the practice of\nmeditation and, that the Jhānas are turned \"on or off” while in meditation or in daily life.\nThis misunderstanding leads to the inability to experience these heightened qualities of\nmind, the first Stage of Enlightenment, or Enlightenment itself. Thus, an individual\ncontinues to stay trapped in the unEnlightened state experiencing sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc. over and over and over again. The mind is stuck\nin this continuous cycle of discontent feelings due to its lack of wisdom of The Path to\nEnlightenment.\nI will demystify the Jhānas and help you to understand what they are and how to\nexperience them so that you can escape the constant struggles and difficulties of the\nunEnlightened mind.\n(Please read further if you are interested in learning this important Teaching so that the\nmind can become free of these strong feelings and others.)\n—————\nAs mentioned, the Jhānas are heightened qualities that are experienced as one is\nprogressing on The Path to Enlightenment. These are heightened qualities of awareness\n(i.e. mindfulness), tranquility, concentration, and equanimity, along with other beneficial\nqualities of mind that are needed to experience progress on The Path to Enlightenment\nand Enlightenment itself.\nA Practitioner would be unable to experience Enlightenment without these heightened\nqualities developed and acquired in the Jhānas.\n55", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 53, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5844b6b4-301a-44bc-aacf-6144d045e6c7", "parent_id": "book-vol2:ch11:commentary:1", "content_type": "commentary", "text": "The Jhānas are experienced through learning, reflecting on (i.e. independently\nverifying), and practicing The Eight Fold Path.\nThe Eight Fold Path is the core and central Teaching of The Buddha, it is “THE” Path to\nEnlightenment. If you are interested in experiencing Enlightenment through The Teachings\nof The Buddha, you would need to know The Eight Fold Path, inside and out, backwards\nand forwards, up and down, left and right. And, you would need to learn The Eight Fold\nPath through the original Words of The Buddha with guidance from a Teacher while you\nretain the responsibility for your own learning and growth.\nIt is putting together all the individual factors of The Eight Fold Path that the mind will\nmove into, and reside in, the Jhānas.\nYes, one will need to meditate to experience the Jhānas but, it is not only meditation that\none needs to learn and practice to experience the Jhānas. There are many other aspects\nof The Path to Enlightenment than only meditation, which are described in The Eight Fold\nPath, and all of these factors are needed to make progress towards Enlightenment to\ninclude, experiencing the Jhānas.\nMeditation is one aspect of one factor in The Eight Fold Path. If you did the math, that\nmeans that meditation is about 6% of The Path to Enlightenment. There is much more to\nexperiencing Enlightenment than only meditation. There is much more to experiencing the\nJhānas than only meditation.\nUnfortunately, many people are misunderstanding, thinking that The Buddha sat under a\ntree, meditated, and instantly got to Enlightenment. This is just untrue and a significant\nmisunderstanding. You can know this is true through The Words of The Buddha and his\nimportant Teachings.\n“Monks, I do not say that final knowledge (wisdom) is achieved all at once. On the\ncontrary, final knowledge is achieved by gradual training, by gradual practice, by\ngradual progress.” (Reference: MN 70.22)\nAn Enlightened being would have attained “final knowledge” through acquiring wisdom,\nby learning, reflecting (i.e. independently verifying), and practicing The Teachings of The\nBuddha to awaken to The Natural Laws of Existence, the mind is then Enlightened.\nFinal Knowledge = Enlightenment\nEnlightenment is not achieved “all at once”.\nYou can independently verify that Enlightenment is not experienced “all at once” or\ninstantly because, everything you have ever accomplished in life has been through\ngradual training, gradual practice, and gradual progress, just like The Buddha is sharing in\nthis important Teaching. It took The Buddha six (6) years to attain Enlightenment.\nThink about learning to read, write, and speak English, did it happen all at once? Think\nabout the job or occupation that you perform, was your wisdom and skills acquired “all at\nonce”?\n56", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 53, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ad57c90d-5f47-4e33-8000-46cf8b6d3dd8", "parent_id": "book-vol2:ch11:commentary:2", "content_type": "commentary", "text": "No, of course not.\nTherefore, you can understand how acquiring wisdom to attain Enlightenment does not\noccur “all at once”. The Words of The Buddha are sharing this important Teaching and,\nyou can independently verify it for yourself. All of The Teachings of The Buddha are\nindependently verifiable and is how a Practitioner would need to progress on The Path to\nEnlightenment to actually experience Enlightenment. It is through gradual training and\ngradual practice that leads to gradual progress of acquiring wisdom and awakening to the\nEnlightened mental state.\nSo, Enlightenment, and the Jhānas, are not experienced “all at once” and they are not\nexperienced only in meditation.\nThese are The Words of The Buddha on the Jhānas.\n“And what, Monks, is Right Concentration? Here, a Monk, distant from sense-desires,\ndistant from unwholesome mental states, enters and resides in the first Jhāna, which is\nwith thinking and pondering, based in seclusion, filled with excitement and joy. And with\nthe subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind,\nhe enters and resides in the second Jhāna, which is without thinking and pondering,\nbased in concentration, filled with excitement and joy. And with the fading away of\nexcitement, remaining imperturbable (unable to be upset or excited; calm; serene),\nmindful and clearly aware, he experiences in himself the joy of which the Noble Ones say:\n‘Peaceful is he who resides with equanimity and mindfulness’, he enters the third Jhāna.\nAnd, having given up pleasure and pain, and with the fading away of former gladness and\nsadness, he enters and resides in the fourth Jhāna, which is beyond pleasure and pain,\nand purified by equanimity and mindfulness. This is called Right Concentration.”\n(Reference: DN 22)\nThe Buddha describes the four (4) Jhānas in multiple places within his Teachings. There\nare only four (4) Jhānas, even though you will see different numbers being taught by other\npeople who have misunderstanding but, The Buddha only taught four (4) Jhānas, as you\ncan see in his original words.\nThe Buddha describes the four (4) Jhānas in the same way in each Teaching. However,\nthis is a reference to the eighth factor of The Eight Fold Path, Right Concentration. This is\nwhere he describes the Jhānas, in detail, and this is where the misunderstandings in the\nworld are originating as people are not understanding what was taught by The Buddha.\nRight Concentration is accomplished through a well developed meditation practice and\npracticing “singleness of mind” in daily life. The Buddha describes how to practice Right\nConcentration as part of The Path to Enlightenment in many of his other Teachings, which\nall integrate into The Eight Fold Path.\nSo, because Right Concentration is to practice meditation and developing singleness of\nmind, some people are misunderstanding the Jhānas as only being experienced in\nmeditation and is something that is turned “on and off”.\nThis is confusing many people and leading to the inability to experience the Jhānas and\nEnlightenment.\n57", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 53, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4fedc7ab-9904-479d-ad78-891ed7b8a7b6", "parent_id": "book-vol2:ch11:commentary:3", "content_type": "commentary", "text": "As you can see in the original Words of The Buddha, he is describing enhanced qualities\nof mind that the mind “enters and resides” in as part of his description of the Jhānas.\nThe mind “resides” in the Jhānas.\nHe is describing the Jhānas as part of The Eight Fold Path because this is the byproduct\nor benefit, of practicing the entire core and central Teaching of The Buddha, The Eight\nFold Path, which will guide you in training the mind to experience the Jhānas and attain\nEnlightenment.\nOne enhanced quality of mind that is experienced in the second Jhāna includes “oneness\nof mind” or “unification of the mind”.\nIn the unEnlightened state, there is a conscious mind and a subconscious mind, both of\nthese are polluted and need to be purified to experience Enlightenment. However, the\nsubconscious mind is much more heavily polluted than the conscious mind. A\nPractitioner in the unEnlightened state will have some awareness of the conscious mind\nbut, they will lack awareness of the subconscious mind until, they are experiencing the\nsecond Jhāna.\nOneness of mind, or unification of the mind, is when the conscious mind and\nsubconscious mind have merged. They have become “one”. The Practitioner will have\n“full awareness” of the entire mind, the mind becomes highly introspective being able to\neasily look inward. This is sometimes referred to as “the opening of the third eye, divine\neye, or inward looking eye”.\nWhen “oneness of mind” or “unification of mind” is experienced, there will no longer be a\nconscious and subconscious mind but instead, there will be just one mind - “oneness of\nmind” or “unification of the mind”. And, this enhanced quality is needed in order to purify\nthe mind. You would be unable to purify the entire mind to attain Enlightenment if there\nwas no awareness of the entire mind throughout your entire day.\nSo, to even get to the first Stage of Enlightenment, and Enlightenment itself, a Practitioner\nneeds to experience “oneness of mind” or “unification of the mind” in the second Jhāna.\nAnd, this is an enhanced quality of mind that is experienced at all times during one’s day.\nThis is not a quality of mind that is only experienced during meditation and it is not an\naspect of the mind that is turned “on or off”. Instead, the mind is “residing” in this mental\nquality. This is true for all the enhanced qualities of the Jhānas. They are experienced at\nall times and, are not turned “on or off”. As shared by The Buddha, the mind “enters” and\n“resides” in the Jhānas.\nFor anyone who has experienced the Jhānas, they know this to be true.\nThe translation of the word “Jhāna” is “mental absorption” and “meditative absorption”\nbecause, to experience the Jhānas, a Practitioner will have mentally absorbed a certain\namount of The Teachings of The Buddha and be practicing those Teachings. And, the\nPractitioner will have conducted and benefited from a certain amount of meditation. The\nmind has mentally “absorbed” The Teachings of The Buddha, and is practicing The\nTeachings of The Buddha, to include but not limited to, meditation.\n58", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 53, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fc715d7b-e9e8-43b2-a142-ca12b5783122", "parent_id": "book-vol2:ch11:commentary:4", "content_type": "commentary", "text": "When a mind has absorbed something and is experiencing improved qualities of mind,\nthose qualities are not being turned “on or off” nor only experienced during meditation.\nThese mental qualities are always present, the mind is “residing” in these enhanced\nqualities.\nThe Jhānas are temporary, as the mind can regress out of the Jhānas if the mind\nbecomes complacent. However, if one continues to remain determined, dedicated, and\ndiligent, the qualities of the Jhānas will continue to persist in the mind, all the way through\nto Enlightenment and while the mind is experiencing Enlightenment.\nThe Jhānas are not something to boast about nor take pride in. If the mind is becoming\narrogant or prideful due to experiencing the Jhānas, a Practitioner would be wise to “cut\nthat off and let it go”. Otherwise, the mind is complacent and will ultimately regress out of\nthe Jhānas and, this will hinder any further progress on The Path to Enlightenment.\nSo in short, you will need to experience the Jhānas to make progress on The Path to\nEnlightenment and to attain Enlightenment itself, and this is accomplished through\nlearning, reflecting on (i.e. independently verifying), and practicing The Eight Fold Path,\nthe core and central Teaching of The Buddha that you need to know inside and out to\nexperience the Jhānas and Enlightenment.\nExperiencing the Jhānas is like the “lightbulb is flickering”, providing an indication to you\nthat the mind has put together The Eight Fold Path well enough to experience these\nheightened qualities of mind.\nThe Practitioner will know they are experiencing the Jhānas because they will\nnotice the improved qualities of mind as described by The Buddha in Right\nConcentration of The Eight Fold Path.\nWhen experiencing the Jhānas it is a significant indication that a Practitioner is\nmaking tangible progress on The Path to Enlightenment.\nIt would be unwise to become arrogant, prideful, or boastful about anything at all, to\ninclude experiencing the Jhānas. If so, those unwholesome aspects of the mind would\nonly create a lack of further progress on The Path to Enlightenment.\nOnce a Practitioner is experiencing the Jhānas, it is time for the real work to begin. The\nmind is now prepared to fully eradicate all of the pollutions of mind. The needed\nenhanced qualities have been acquired and it is time to start focusing on the elimination\nof The Ten Fetters starting with, the first three.\nEliminating the first three fetters/taints/pollutions of mind, a Practitioner will then\nexperience the first Stage of Enlightenment. From the first Stage of Enlightenment, the\nmind will no longer regress. In the first Stage of Enlightenment, one has progressed past\nthe preliminary phases of the Jhānas, where the mind can regress, and is now firmly in\nthe first Stage of Enlightenment, where the mind will not regress.\nBut, this is not a time to become complacent but instead, learn, reflect on (i.e.\nindependently verify), and practice the elimination of The Ten Fetters. Your practice will\nneed to pivot towards actively learning, reflecting on (i.e. independently verifying), and\npracticing to eliminate The Ten Fetters.\n59", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 53, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "519b7ec0-bd03-4826-ba13-820b1bf4c201", "parent_id": "book-vol2:ch11:commentary:5", "content_type": "commentary", "text": "A Practitioner will need to know what is each of The Ten Fetters, what are the symptoms,\nhow to eliminate the fetters, and how to know they are eliminated. This can all be learned\nin one of our annual retreats titled “Purification of The Mind to Attain Enlightenment”. In\nthis retreat, there are individual classes devoted to learning each individual fetter of The\nTen Fetters.\nThe Jhānas await you. These improved qualities of mind await you. Enlightenment awaits\nyou.\nThe only thing holding you back is your own determination, dedication, and diligence to\nlearn, reflect (i.e. independently verify), and practice The Path to Enlightenment, based on\nThe Words of The Buddha, as taught by The Buddha.\nMeditate, Monks, do not be complacent, lest you will regret it later. This is my instruction\nto you. (Reference: SN 43.1)\nBe well and enjoy your journey…\nTo learn more about the Jhānas please see this recorded online class.\nhttps://www.youtube.com/watch?v=wgxpbmW6bO4&list=PLFuun1phKgQn_7rDGqXFDF-\nPz4cRrlBa_&index=3\n60", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 53, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "67271a11-6819-4f7d-9f15-88ee33f62885", "parent_id": "book-vol2:ch12:scripture", "content_type": "scripture", "text": "Chapter 12\nThe World Would Not Lack for Arahants\nIn whatever Teachings and discipline The Noble Eight Fold Path is not found,\nno Ascetic is found of the first, the second, the third or the fourth grade. But\nsuch Ascetics can be found of the first, second, third, and fourth grade in a\nTeachings and discipline where The Noble Eight Fold Path is found.\nNow, Subhadda, in these Teachings and discipline The Noble Eight Fold\nPath is found, and in it are to be found Ascetics of the first, second, third,\nand fourth grade. These other schools are lacking of [true] Ascetics, but if in\nthis one the Monks were to live the life to perfection, the world would not\nlack for Arahants.\n(Reference: DN 16)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "The World Would Not Lack for Arahants", "sutta_refs": ["DN"], "page": null, "page_start": 61, "page_end": 61, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aaa13429-8b3d-495e-b30f-fc27c439a5f2", "parent_id": "book-vol2:ch12:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the importance of The Eight Fold Path.\nHe explains that if a training discipline does not include The Eight Fold Path there will be\nno one who has attained the first, second, third, or fourth Stage of Enlightenment\nassociating this to “the first, the second, the third or the fourth grade” much like a\ntraditional school of education would have grades for Students to progress through.\nThe Path to Enlightenment and The Buddha’s Community of Practitioners is much like a\n“school” of Students learning, reflecting, and practicing Teachings to progress through\nStages of Enlightenment much like one might progress through a traditional school\nsystem to higher levels of knowledge and education.\nGotama Buddha explains that if a training discipline does include The Eight Fold Path and\nthe Practitioner lives life to the ideal perfection of The Eight Fold Path, there will be no\nlack of Practitioners who would attain Enlightenment referred to as an Arahant. An\nArahant is an Enlightened being.\nIn the first, second, and third Stages of Enlightenment, the mind is not yet Enlightened. It\nis not until the mind eliminates all of The Ten Fetters that one is considered an Arahant\nand, thus, the mind is Enlightened. An Enlightened mind will no longer experience any\ndiscontent feelings. In the first, second, and third Stages of Enlightenment,\ndiscontentedness has been significantly decreased, but not fully eliminated.\nA Practitioner progressing to the fourth Stage of Enlightenment as an Arahant will no\nlonger experience any discontent feelings. The mind will reside peaceful, calm, serene,\nand content with joy - permanently.\n61", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "The World Would Not Lack for Arahants", "sutta_refs": ["DN"], "page": null, "page_start": 61, "page_end": 61, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8fcffc83-b20b-4132-8d1c-c0915450a26e", "parent_id": "book-vol2:ch13:scripture", "content_type": "scripture", "text": "Chapter 13\nThe Difference Between The Tathāgata and\nA Monk Liberated by Wisdom\nMonks, The Tathāgata, the Arahant, The Perfectly Enlightened One, liberated\nby non-clinging through a fading away of strong feelings towards form,\nthrough its fading away and elimination, is called a Perfectly Enlightened\nOne. A Monk liberated by wisdom, liberated by non-clinging through a fading\naway of strong feelings towards form, through its fading away and\nelimination, is called one liberated by wisdom.\nThe Tathāgata, the Arahant, The Perfectly Enlightened One, liberated by non-\nclinging through a fading away of strong feelings towards feeling, perception,\nvolitional formations (choices/decisions), consciousness, through its fading\naway and elimination, is called a Perfectly Enlightened One.\nA Monk liberated by wisdom, liberated by non-clinging through a fading\naway of strong feelings towards feeling, perception, volitional formations\n(choices/decisions), consciousness, through its fading away and elimination,\nis called one liberated by wisdom.\nTherein, Monks, what is the distinction, what is the disparity, what is the\ndifference between The Tathāgata, the Arahant, The Perfectly Enlightened\nOne, and a Monk liberated by wisdom?\nThe Tathāgata, Monks, the Arahant, The Perfectly Enlightened One, is the\noriginator of the path unarisen before, the producer of the path unproduced\nbefore, the declarer of the path undeclared before. He is the knower of the\npath, the discoverer of the path, the one skilled in the path. And his disciples\nnow reside practicing that path and become possessed of it afterwards.\nThis, Monks, is the distinction, the disparity, the difference between The\nTathāgata, the Arahant, The Perfectly Enlightened One, and a Monk liberated\nby wisdom.\n(Reference: SN 22.58)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "The Difference Between The Tathāgata and", "sutta_refs": ["SN"], "page": null, "page_start": 62, "page_end": 63, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d9210c23-23d0-4299-b73e-d9606ba0fa98", "parent_id": "book-vol2:ch13:commentary", "content_type": "commentary", "text": "62\n\nIn this Teaching from Gotama Buddha, he shares the difference between a Buddha and a\nPractitioner who attains Enlightenment through the guidance of a Teacher.\nA Buddha is one who (1) discovers The Teachings through their own independent journey,\n(2) shares their independently discovered Teachings for the remaining time of their life\nguiding countless individuals to Enlightenment and (3) leaves The Teachings in such a\ncondition that after their death, countless more individuals will be able to attain\nEnlightenment.\nAs Gotama Buddha explains, he \"is the originator of the path unarisen before, the\nproducer of the path unproduced before, the declarer of the path undeclared before. He is\nthe knower of the path, the discoverer of the path, the one skilled in the path.”\nThrough his declared Teachings, countless people during his lifetime and after his death\nhave attained Enlightenment. Each person who attains Enlightenment with the guidance\nof Teachers is an Enlightened being, an Arahant, but they are not a Buddha.\nA Buddha is an Enlightened being, an Arahant, but they attain this mental state on their\nown without the support and guidance of any Teachers. A Buddha is referred to as Fully\nPerfectly Enlightened because they have no influence from Teachers that would distort\ntheir perspective of what led to their Enlightenment. Their mind is completely pure without\nany pollution and permeates with wisdom of The Path to Enlightenment being able to\nguide countless individuals to Enlightenment.\nTheir independent journey to Enlightenment has produced deep wisdom of The Path to\nEnlightenment and, thus, prepares their mind for a lifetime of sharing The Teachings with\nthose who choose to seek instruction, be taught, and be guided to experience\nEnlightenment.\nA Practitioner who has attained Enlightenment through the guidance of Teachers is not a\nBuddha. This person is an Enlightened being, also referred to as an Arahant, but they are\nnot a Buddha.\nA Buddha is the discoverer of The Path to Enlightenment while an Enlightened being is\nliberated through the wisdom of a Buddha. A Buddha is extremely rare in the world and\nthe last one currently known to the world existed over 2,500 years.\n63", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "The Difference Between The Tathāgata and", "sutta_refs": ["SN"], "page": null, "page_start": 62, "page_end": 63, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5901c4db-0c68-4ae3-9f43-3c39447c3fb4", "parent_id": "book-vol2:ch14:scripture", "content_type": "scripture", "text": "Chapter 14\nThis Spiritual Life Is Not Lived for\nThe Sake of Deceiving People\nMonks, this spiritual life is not lived for the sake of deceiving people and\npersuading them; nor for the benefit of gain, honor, and praise; nor for the\nbenefit of winning in debates; nor with the thought: 'Let the people know me\nthus.'\nBut rather, this spiritual life is lived for the sake of restraint, abandoning,\nfreedom from strong feelings, and elimination.\n(Reference: AN 4.25)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "This Spiritual Life Is Not Lived for", "sutta_refs": ["AN"], "page": null, "page_start": 64, "page_end": 67, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "08d84f6f-fe1f-4f57-82b0-93a94746681e", "parent_id": "book-vol2:ch14:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that learning, reflecting, and practicing\nThe Path to Enlightenment is not “for the benefit of gain, honor, and praise”, for “winning\nin debates”, nor for the conceited thought of letting people know how wise the mind has\nbecome.\nAs one learns and progresses on The Path to Enlightenment, there is an immeasurable\namount of wisdom that one acquires. To progress to the highest Stage of Enlightenment\none would need to eliminate the ego and any desire to show off one’s wisdom.\nAn Enlightened being is not going to seek material gain and benefits through the\nattainment of Enlightenment or through sharing The Teachings with Students. An\nEnlightened being will need to sustain their life through acquiring food, water, clothing,\nshelter, and medical care with the understanding that acquisition of monetary wealth and\nmaterial possessions does not lead to lasting peacefulness or satisfaction of the mind.\nSo, an Enlightened being would not have craving/desire/attachment for monetary wealth\nbut would need income to support one’s life.\nThrough living a life of restraint and eliminating one’s cravings/desires/attachments, along\nwith learning, reflecting, and practicing many other aspects of these Teachings, one can\nexperience “freedom from strong feelings” and the “elimination” of discontentedness of\nmind.\nAn Enlightened mind would not be interested in “debate” or arguments but instead, find\nthat discussions will result in wholesome outcomes. An Enlightened being fully knows the\ntruth of The Natural Laws of Existence and does not have a desire to show off their\nwisdom through a debate or argument. They are not interested in convincing others of the\nwisdom they have acquired that led to their liberation of mind but instead, humbly and\npeacefully conduct their life in a way that does not cause any harm to others.\nThey are not interested in deceiving or persuading others, knowing that this would only\nresult in unwholesome outcomes, so why do it?\n64", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "This Spiritual Life Is Not Lived for", "sutta_refs": ["AN"], "page": null, "page_start": 64, "page_end": 67, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "65e11a71-61e2-446b-805d-697f1ccf0b60", "parent_id": "book-vol2:ch14:commentary:1", "content_type": "commentary", "text": "Gotama Buddha is focusing Practitioner’s minds on “freedom from strong feelings” and\nthe “elimination” of discontentedness rather than artificial and useless benefits.\nDebating Buddhist Teachings - A Misunderstanding\nThere are many people who believe that Gotama Buddha provided instructions for his\nStudents to “debate the teachings”.\nThere are countless translations of Teachings that use the word “debate” The Teachings\nand people are led to believe they should debate Buddhist Teachings.\nThere are even some traditions of Buddhist Teachings that pride themselves on debating\nThe Teachings among each other or with other traditions of Buddhist Teachings.\nI would like to suggest, that the translations using the word “debate” are not helpful to\naccomplish the goal of your own Enlightenment and the goal set out by Gotama Buddha\nfor the entire world to experience Enlightenment.\nWe are now currently in the process of gradually accomplishing the objective for all of\nhumanity to attain Enlightenment and I would like to offer a better solution for you to\nunderstand what Gotama Buddha was sharing that will lead to more effective\ndevelopment of Buddhist Teachings so that you and the entire world can attain\nEnlightenment.\nThe goal of Gotama Buddha is for you and the entire world to experience\nEnlightenment.\nEnlightenment is a peaceful, calm, serene, and content mind with joy that no longer\nexperiences discontent feelings such as sadness, anger, frustration, irritation, annoyance,\nguilt, shame, fears, boredom, loneliness, shyness, jealousy, resentment, anxiety, stress,\netc. Enlightenment is a permanent mental state that is unshakable.\nLet me explain more…\nWhen human beings “debate”, this is typically conducted as an argument where there is a\nwinner and a loser.\nDebates are often intense as two sides with opposing views argue back and forth with\nthose observing the debate judging who is the winner and who is the loser.\nThe word debate is commonly defined as: argue about a subject, especially in a formal\nmanner. A competition in which teams of people, often students, discuss a subject and\nthe team that is judged to make the best arguments win.\nI would like to suggest to you that, two people or groups of people who are arguing about\nBuddhist teachings to determine who is the winner and who is the loser is missing the\npoint and objective set out by Gotama Buddha on The Path to Enlightenment.\nAnd, due to their misunderstanding (i.e. unknowing of true reality) if they continue to argue\nattempting to determine a winner they are actually hindering and inhibiting their own\nEnlightenment.\n65", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "This Spiritual Life Is Not Lived for", "sutta_refs": ["AN"], "page": null, "page_start": 64, "page_end": 67, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "14711799-8b56-4db5-921d-aa97447f38ac", "parent_id": "book-vol2:ch14:commentary:2", "content_type": "commentary", "text": "Let me continue to explain further…\nAn Enlightened being has no craving or desire (mental longing with a strong eagerness) to\n“argue”. An Enlightened being knows that there are no benefits in two people intensely\narguing back and forth.\nAn Enlightened being has no craving or desire (mental longing with a strong eagerness) to\n“win”.\nAn Enlightened being has no “arrogance or ego” to be classified as a “winner”.\nAn Enlightened being knows the goal of Gotama Buddha is for the entire world to attain\nEnlightenment, thus, it is not about a specific person winning but instead that we only\n“win” when we are all Enlightened and arguing does not lead to Enlightenment.\nAn Enlightened being is not interested in being distinguished as “the winner” but instead\nis interested in all of humanity winning as we are all gradually learning and practicing The\nTeachings progressing on The Path to Enlightenment so that “all beings” can experience\nEnlightenment.\nTo accomplish the goal of us “all winning”, I submit that we can and should\n“discuss” the teachings but not debate, argue, and attempt to determine a winner\nand a loser.\nA discussion is very different than a debate.\nA discussion is where two or more people come together to politely, kindly, friendly, and\nrespectfully have a dialogue without arrogance and ego recognizing that they most likely\ndo not have all the answers while being open to learning and understanding from others\nin the discussion.\nA discussion is defined as: the action or process of talking about something in order to\nreach a decision or to exchange ideas.\nThrough peaceful and calm dialogue a discussion can lead to better understanding by all\nthose who participate.\nAn open discussion where all involved are willing to share, listen, learn, understand, and\nadmit another person’s opinion and view is wise can lead to improved understanding of\nThe Teachings through an exchange of ideas.\nAnd, a discussion can commence and continue even where there is disagreement and\neven finish with all people being polite, kind, friendly, and respectful to each other during\nand after the discussion. A discussion would involve not attempting to force another to be\nconvinced of their opinion and view but instead share openly while being willing to\nunderstand another opinion and view through the exchange of ideas.\nA debate where all parties are attempting to “win” can, therefore, oftentimes lead to\nintense arguments as craving and desire (longing with a strong eagerness) leads to hatred\nand anger (pushing people away potentially with hostility). A debate may not be able to\nmaintain polite, kind, friendly, and respectful dialogue. A debate does not involve an\n66", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "This Spiritual Life Is Not Lived for", "sutta_refs": ["AN"], "page": null, "page_start": 64, "page_end": 67, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4c3060ae-bf57-438b-a3c7-28922c3c31d4", "parent_id": "book-vol2:ch14:commentary:3", "content_type": "commentary", "text": "exchange of ideas where all people are open to learning and understanding each other\nbut instead, a debate is attempting to convince another side or an audience who is more\nintelligent and who has “won” which oftentimes involves arrogance and ego.\nIn this world where the goal is to eliminate hostility, hatred, anger, resentment, jealousy,\nand other discontent feelings for “all beings” along with eradicating arrogance and ego for\nbeings to experience Enlightenment; a debate would not accomplish this goal.\nThe goal is not for one person or another to “win” but the goal is for us “all to win” and we\nonly accomplish that goal when we are able to share, listen, learn, understand, and admit\nanother person’s opinion and view is wise leading to improved understanding of The\nTeachings on this Path to Enlightenment.\nSo, I suggest you do not debate but instead that you have discussions. I suggest that you\ndo not argue but instead that you have discussions. I suggest that you do not attempt to\nbe the winner but instead that you consider that we have all won when we are successful\nat having discussions, dialogue, and sometimes disagreements politely, kindly, friendly,\nand with respect. I suggest that you consider that we have all “won” when the entire\nworld has experienced Enlightenment through each individual choosing on their own to\npursue and progress on The Path to Enlightenment.\nDisagreements do not need to lead to hostility, hatred, anger, resentment, jealousy, and\nother discontent feelings with arrogance and ego where you push people away from you\n(i.e. aversion). The mind can be trained to disagree while having an exchange of ideas\npolitely, kindly, friendly, and with respect.\nBut to do that, you need to learn, understand, and practice the true Teachings of Gotama\nBuddha with guidance from a Teacher so that you can come to understand debating\nprovides us no benefit but discussions lead to the entire world liberating the mind\nexperiencing Enlightenment.\nMay you have a wonderful day and may you experience the peaceful liberation of the\nmind taught by Gotama Buddha known as Enlightenment.\n67", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "This Spiritual Life Is Not Lived for", "sutta_refs": ["AN"], "page": null, "page_start": 64, "page_end": 67, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f6ca25bd-b5f9-41fd-9410-f459efa562f5", "parent_id": "book-vol2:ch15:scripture", "content_type": "scripture", "text": "Chapter 15\nBoth Formerly and Now What The Tathāgata\nTeaches Is Discontentedness and\nThe Elimination of Discontentedness\nSo saying, Monks, so proclaiming, I have been baselessly, pointlessly,\nfalsely, and wrongly misrepresented by some Ascetics and Brāhmins thus:\nThe Ascetic Gotama is one who leads astray; he teaches the obliteration, the\ndestruction, the extermination of an existing being. As I am not, as I do not\nproclaim, so I have been baselessly, pointlessly, falsely, and wrongly\nmisrepresented by some Ascetics and Brāhmins thus: The Ascetic Gotama\nis one who leads astray; he teaches the obliteration, the destruction, the\nextermination of an existing being.\nMonks, both formerly and now what I teach is discontentedness and the\nelimination of discontentedness.\nIf others abuse, criticize, scold, and harass The Tathāgata for that, The\nTathāgata on that account feels no annoyance, bitterness, or sadness of the\nmind.\nAnd if others honor, respect, appreciate and venerate The Tathāgata for that,\nThe Tathāgata on that account feels no happiness, excitement, or elation of\nthe mind.\nIf others honor, respect, appreciate, and venerate The Tathāgata for that, The\nTathāgata on that account thinks thus: They perform such services as these\nfor the sake of what had earlier come to be fully understood.\n(Reference: MN 22)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Both Formerly and Now What The Tathāgata", "sutta_refs": ["MN"], "page": null, "page_start": 68, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3e21cc0d-4a64-4805-89ec-01a92d8aaf5b", "parent_id": "book-vol2:ch15:commentary:0", "content_type": "commentary", "text": "As mentioned in other chapters of this book series, during the lifetime of Gotama Buddha\nthere were many other roaming Ascetics in communities claiming to have discovered The\nTeachings that lead to Enlightenment. There were also Brāhmin priests performing rites,\nrituals, ceremonies, and worship encouraging the “belief” in countless superstitious and\nunproven claims.\nBrāhmin were part of the caste system who were born into families who were responsible\nfor providing rites, rituals, ceremonies, and worship services. The common person would\nneed to pay a set fee to the Brāhmin for their service. The community was taught for\nmany generations to believe they were unable to prayer or worship on their own for any\n68", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Both Formerly and Now What The Tathāgata", "sutta_refs": ["MN"], "page": null, "page_start": 68, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0b08841e-3a7d-40ab-8004-2561a5e1668b", "parent_id": "book-vol2:ch15:commentary:1", "content_type": "commentary", "text": "beneficial outcome but instead would need to pay a fee to this special class of people,\nthe Brāhmins, who would provide the service of praying on their behalf.\nGotama Buddha observing this system of payment for prayers and promised beneficial\noutcomes understood this would not lead to Enlightenment of the mind. There are no\nrites, rituals, ceremonies, and worship that will produce wisdom in the mind that would\nlead to liberation of the mind. He also observed corruption as with an entire population of\npeople believing they were unable to pray or worship on their own but instead would\nneed the services of a special class of people. This special class of people, the Brāhmin,\ncould demand any sort of payment they wished and if the people were interested in\nprayer and worship on their behalf, they would then be motivated to provide the payment.\nIn this Teaching from Gotama Buddha, he shares that he has been misunderstood of what\nhis Teachings are and the result of his Teachings stating “I have been baselessly,\npointlessly, falsely, and wrongly misrepresented by some Ascetics and Brāhmins”.\nThose who are not practicing non-judgment of others nor Right Speech might talk\nnegatively of Gotama Buddha misrepresenting his Teachings. The individuals who\nmisrepresented his Teachings were most likely not actually learning, reflecting, and\npracticing his Teachings, therefore, they would not understand what he did and did not\nteach or the results experienced. So, it would be easy for someone who is not practicing\nnon-judgment and Right Speech to, through their own false perceptions, misrepresent\nwhat Gotama Buddha was sharing as Teachings.\nGotama Buddha goes on to explain that his mind is unaffected by the praise or blame\nthat might be shared as a result of his Teachings. Not only is the Enlightened mind not\naffected by harsh negative speech of others that might be considered degrading and\ndisparaging, but the Enlightened mind is also unaffected by praise and admiration.\n“If others honor, respect, appreciate, and venerate The Tathāgata for that, The Tathāgata\non that account thinks thus: They perform such services as these for the sake of what\nhad earlier come to be fully understood”: The Buddha is sharing that if someone chooses\nto “honor, respect, appreciation, and venerate” him, this is because they have come to\n“fully understand” that he teaches discontentedness and the elimination of\ndiscontentedness. The individual understands clearly what he actually teaches.\nUnderstanding this Teaching, a Practitioner can apply effort to not be affected by praise\nnor blame in daily life. Should others praise or admire you for anything at all, do not allow\nthe arrogance, pride, and other unwholesome mental qualities to arise. Should others\ndegrade and disparage you for anything at all, do not allow anger, hate, and other\nunwholesome mental qualities to arise. When sadness or elation arises in the mind, cut it\noff or let it go residing peaceful, calm, serene, and content with joy.\nThe Enlightened mind has been deeply trained to be unaffected by impermanent\nconditions such as praise or blame. The Enlightened mind would be steady, calm, and\nunshakable in the best or worst of circumstances or situations. There is no one nor\nnothing that could shake up the mind of an Enlightened being especially that of a Fully\nPerfectly Enlightened Buddha.\nAn Enlightened being, an Enlightened mind only needs to walk with wisdom and a smile.\n69", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Both Formerly and Now What The Tathāgata", "sutta_refs": ["MN"], "page": null, "page_start": 68, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "911b802b-de02-4cb5-b757-00416e548c24", "parent_id": "book-vol2:ch16:scripture", "content_type": "scripture", "text": "Chapter 16\nWords That Are Just So\nNot Otherwise\nFrom the night he fully awakened, Monks, until the night he attains Final\nNibbāna (Final Enlightenment), in this interval, whatever he speaks, talks of,\nand explains, all that is just so, not otherwise; therefore he is called The\nTathāgata.\nAs he speaks, Monks, so he does; as he does, so he speaks.\n(Reference: AN 4.23)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Words That Are Just So", "sutta_refs": ["AN"], "page": null, "page_start": 70, "page_end": 72, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c9805663-da25-421b-84e5-6267b35e6f74", "parent_id": "book-vol2:ch16:commentary:0", "content_type": "commentary", "text": "In this Teaching a disciple of Gotama Buddha, shares that Gotama Buddha is referred to\nas “The Tathāgata” from the night he was considered to be “fully awakened” (i.e.\nEnlightened) until he attains “Final Nibbāna” (i.e. death).\nNibbāna = Pāli Language\nNirvana = Sanskrit Language\nEnlightenment = English Language\nOne can attain Enlightenment during their lifetime where the mind will be peaceful, calm,\nserene, and content with joy - permanently. One can still experience physical pain\nassociated with injuring the physical body, but the mind will relate to the pain differently\nthan in the unEnlightened mental state. The Enlightened mind will not be shaken up by\nthe physical pain or experience any discontentedness associated with the physical pain.\nInstead, the mind can continue to reside peaceful, calm, serene, and content with joy\nwhile understanding the impermanent nature of the physical pain.\nThe physical pain is there for a reason to notify the mind that something needs to be\naddressed in the physical body and actions should be taken through wise decisions to\neliminate the physical pain. Physical pain will not be eliminated through the attainment of\nEnlightenment but it will be significantly reduced as the mind does not experience\nphysical pain in the same way in the Enlightened mental state.\nIt is not until “Final Nibbāna” (i.e. death) at the break up of the body where the mind and\nthe physical body separates that the mind will experience “Final Nibbāna”. The final\nattachment of the mind existing in the physical body will be eliminated and there will no\nlonger be any rebirth. An Enlightened being has escaped The Cycle of Rebirth.\nGotama Buddha would most often refer to himself as “The Tathāgata”.\nThe term Tathāgata is often thought to mean “one who has discovered the truth”, “one\nwho shares the truth”, “one who has thus gone”, or “one who has thus come”. This is\nunderstood as signifying that The Tathāgata is beyond all coming and going - beyond\nimpermanence sharing the truth of The Natural Laws of Existence that lead to\n70", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Words That Are Just So", "sutta_refs": ["AN"], "page": null, "page_start": 70, "page_end": 72, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "83d67f76-fd92-4ec1-a8be-8d4e16f2e88e", "parent_id": "book-vol2:ch16:commentary:1", "content_type": "commentary", "text": "Enlightenment. There are, however, other interpretations and the precise original meaning\nof the word is not certain.\nGotama Buddha is quoted on numerous occasions in the Pāli Canon (the source of his\nTeachings) as referring to himself as “The Tathāgata” instead of using the pronouns me, I,\nor myself. This may be meant to emphasize by implication that The Teaching is spoken by\none who has transcended the human condition, one beyond the otherwise endless Cycle\nof Rebirth and death, (i.e. beyond discontentedness of mind).\nThe term Tathāgata has a number of possible meanings.\nGotama Buddha understood the use of the pronouns, me, I, or myself is unfitting to refer\nto the human condition as there is “no self”. You will find detailed Teachings on The\nUniversal Truth of Non-self in the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1) of this same book series in the chapter titled “The Four\nNoble Truths: Establishing Right View” and “Dissolving the Ego: Ego Serves No Purpose”.\nThe term Tathāgata is a way to refer to himself without using the pronouns me, I, or\nmyself.\nOther meanings for the term Tathāgata include:\n- He who has arrived in such a fashion, (i.e. who has worked his way upwards to\nperfection for the world’s good).\n- He who, by the path of wisdom, has come at the real understanding of things.\n- He who has won Truth.\n- He who has discerned Truth.\n- He who declares Truth.\nAdditionally, it is inaccurate to say that Gotama Buddha attained Enlightenment in one\nday or one night. While there are several people in the world that might believe that\nGotama Buddha sat down under a tree, meditated, and instantaneously attained\nEnlightenment, Gotama Buddha himself when speaking on this topic describes his\nEnlightenment as a “gradual practice and gradual progress”. You will learn these\nTeachings for yourself as you continue to investigate more chapters in this book and other\nvolumes of this book series. Anyone who is familiar with Enlightenment through The\nTeachings shared by Gotama Buddha will understand that an Enlightened mind takes\nsignificant effort and work to attain. It is not possible to attain Enlightenment in one day,\none night, a few days, a few nights, or a few months.\nGotama Buddha himself took six (6) years to progress to Enlightenment and ultimately\nbecame known as The Perfectly Enlightened One from a certain day going forward.\nHowever, he did not attain Enlightenment in one day, but instead was considered to be\nEnlightened from his 35th birthday going forward.\nThe Perfectly Enlightened One was born, attained Enlightenment, and died all on the\nsame lunar day over the course of 80-years.\n71", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Words That Are Just So", "sutta_refs": ["AN"], "page": null, "page_start": 70, "page_end": 72, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d8731a84-af46-46d9-992f-46f56f083218", "parent_id": "book-vol2:ch16:commentary:2", "content_type": "commentary", "text": "He was born in the year 563 BCE, attained Enlightenment in the year 528 BCE, and died\nin the year 483 BCE. You can visit the physical sites of his birth, attainment of\nEnlightenment, his first discourse, and his death in Nepal and Northeastern India as a way\nto pay tribute, respect, and gratitude to his lifetime of dedication to help the world\nunderstand The Teachings that lead to complete peace and tranquility of mind known as\nliberation of the mind or Enlightenment.\n72", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Words That Are Just So", "sutta_refs": ["AN"], "page": null, "page_start": 70, "page_end": 72, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d56cd8a-8dda-465f-93ce-40a3380f0547", "parent_id": "book-vol2:ch17:scripture", "content_type": "scripture", "text": "Chapter 17\nThe Tathāgata’s Speech\nSo too, Prince,\n(1) Such speech as The Tathāgata knows to be untrue, incorrect, and\nunbeneficial, and which is also unwelcome and disagreeable to others: such\nspeech The Tathāgata does not speak.\n(2) Such speech as The Tathāgata knows to be true and correct but\nunbeneficial, and which is also unwelcome and disagreeable to others: such\nspeech The Tathāgata does not speak.\n(3) Such speech as The Tathāgata knows to be true, correct, and beneficial,\nbut which is unwelcome and disagreeable to others: The Tathāgata knows\nthe time to use such speech.\n(4) Such speech as The Tathāgata knows to be untrue, incorrect, and\nunbeneficial, but which is welcome and agreeable to others: such speech\nThe Tathāgata does not speak.\n(5) Such speech as The Tathāgata knows to be true and correct but\nunbeneficial, and which is welcome and agreeable to others: such speech\nThe Tathāgata does not speak.\n(6) Such speech as The Tathāgata knows to be true, correct, and beneficial,\nand which is welcome and agreeable to others: The Tathāgata knows the\ntime to use such speech.\nWhy is that? Because The Tathāgata has compassion for all beings.\n(Reference: MN 58)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 73, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ed4f3a0b-a5d5-4979-bb29-6f865d690de2", "parent_id": "book-vol2:ch17:commentary:0", "content_type": "commentary", "text": "73\n\nIn this Teaching from Gotama Buddha, he shares his choice of practicing in such a way as\nto ensure his words are well received in all situations and to ensure he is practicing Right\nSpeech.\nIt is The Five Factors of Well Spoken Speech that provides the specific details of how one\ncan drastically improve their practice of communicating with additional Teachings to\nfurther help a Practitioner fully understand Right Speech in other areas of his Teachings.\nFive Factors of Well Spoken Speech\nMonks, possessing five factors, speech is well spoken, not badly spoken, it is blameless\nand beyond reproach by the wise.\nWhat five?\n(1) It is spoken at the proper time;\n(2) What is said is true;\n(3) It is spoken gently;\n(4) What is said is beneficial;\n(5) It is spoken with a mind of loving-kindness.\nPossessing these five factors, speech is well spoken, not badly spoken; it is blameless\nand beyond reproach by the wise.\n—————\nThrough practicing The Five Factors of Well Spoken Speech one ensures they are not\ncausing harm through their speech and, over time, one will experience more and more\nsuccessful personal and professional relationships because you will be communicating in\na way that does not cause harm.\nThe more you communicate using these five factors, you will observe that more and more\npeople will respond to you in the same way that you practice. In addition to these\nTeachings from Gotama Buddha on The Five Factors of Well Spoken Speech, you can\nremember to always be polite, kind, friendly, and respectful to “all beings” to help guide\nyou in practicing Right Speech.\nThe Teachings shared in this chapter can also be applied to more deeply refine one’s\npractice of Right Speech, but it would be suggested that you first train the mind to\npractice The Five Factors of Well Spoken Speech before looking to incorporate The\nTeachings of this chapter into your life practice.\nThrough practicing The Five Factors of Well Spoken Speech, one would be incorporating\nThe Teachings of this chapter into the five factors ensuring speech is \"true, correct, and\nbeneficial” as well as knowing the “proper time” to speak. Also, remember to ensure your\nspeech is blameless.\nThis Teaching is highlighting that special care needs to be taken to understand when\nspeech is “unwelcomed and disagreeable to others” and when speech is “welcomed and\nagreeable to others”.\n74", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 73, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ee5156de-6304-4e05-b5b7-1a194d3d0721", "parent_id": "book-vol2:ch17:commentary:1", "content_type": "commentary", "text": "The Buddha's Teachings can be thought of as layers. He is layering more and more\nTeachings to help a Practitioner gradually see more and more “what is Right Speech”, for\nexample.\nThe Five Precepts provides details on Right Speech along with The Eight Fold Path, The\nFive Factors of Well Spoken Speech, this Teaching, and others. He is gradually pulling\nback the layers of his Teachings for Practitioners to see more and more clearly “what is\nRight Speech”. The Teachings in The Pāli Canon are spread out over forty-five (45)\nvolumes of books without any clear organization leading to the development of one’s\npractice. This book series provides improved organization of these Teachings by\nconsolidating extracted versions of the forty-five (45) volumes of books found in The Pāli\nCanon.\nWhat has been done as part of the book \"Developing a Life Practice: The Path That\nLeads to Enlightenment\" (Volume 1), is put Right Speech all in one place taking into\nconsideration all The Teachings from The Buddha to make it easy for a Practitioner to\nunderstand this important Teaching and others.\nNow in (Volumes 2-13), a Practitioner is pulling back the covers, or layers, to see the\nsource and details of these Teachings filling in any areas of your life practice that needs\nfurther development.\nSpeech is one of the most used and influential means of interacting with others. There is\nsignificant potential to produce wholesome or unwholesome results based on our diligent\napplication of Right Speech. Practicing these wholesome Teachings of The Five Factors\nof Well Spoken Speech will ensure there are wholesome outcomes.\nGotama Buddha further clarifies his purpose of practicing these wholesome Teachings at\nthe end of this chapter as “The Tathāgata has compassion for all beings.”\nCompassion is concern for the misfortune of others. So, through diligent learning,\nreflection, and practice of these Teachings you are improving the condition of your own\nlife practice, and thus the mind, but also improving the world through reducing and\neliminating any harm you are currently causing in the world through purifying your\nintentions, speech, actions, and livelihood. An Enlightened being would have loving-\nkindness and compassion for “all beings” among many other wholesome qualities of\nmind ensuring they are not causing any harm in the world through their interactions in the\nworld.\nThrough eliminating any harm we cause in the world, over time, no harm will come to us.\nThis is based in The Natural Law of Kamma - cause and effect, action and result,\nessentially the results of your decisions.\nIn this Teaching from Gotama Buddha, he shares further details on Right Speech. A\nPractitioner should first train the mind through The Eight Fold Path to practice The\nTeachings in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) related to Right Speech. As a Practitioner advances in their life\npractice and is looking to refine their speech even further, this Teaching can guide you in\ndeepening your practice.\n75", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 73, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3548d7e6-5814-4857-9478-6386ae389bf1", "parent_id": "book-vol2:ch17:commentary:2", "content_type": "commentary", "text": "But, the Practitioner should ensure they are consistently practicing The Five Factors of\nWell Spoken Speech to ensure that is a foundation before moving into understanding and\npracticing the Teaching shared here by Gotama Buddha.\nAs part of The Five Factors of Well Spoken Speech, we already understand that it is wise\nto not speak untruths, incorrect, or unbeneficial words at any time. This would only cause\nharm, thus, harm will come to us and we would be wise to not speak those words.\nThis Teaching adds to the practice of Right Speech that a Practitioner would be wise to\nknow when it is the proper time to speak words which are unwelcome and disagreeable\nas well as words that are welcome and agreeable.\nIf speech is untrue, incorrect, or unbeneficial, then it would be wise to not use this\nspeech.\nBut, with speech being true, correct, and beneficial, then, we need to determine if it is\n“unwelcome and disagreeable” or “welcome and agreeable”.\nIf the words are true, correct, and beneficial while being unwelcome and disagreeable, we\nneed to know the proper “time to use such speech” so that it can be better received.\nIf the words are true, correct, and beneficial while being welcome and agreeable, we also\nneed to know the proper “time to use such speech”.\nMuch of the training regarding speech comes through trial and error. As a Practitioner\ngets to know each individual and how they respond to various speech, they will better\nknow what is unwelcome and disagreeable or welcome and agreeable. This is oftentimes\ndiscovered on a case-by-case basis as each person is different.\nAs you have conversations and communication with various people in your life and\nobserve the results of your speech, you can then determine what is leading to wholesome\nresults and what is leading to unwholesome results. This way, you can refine your speech\nto develop more and more skillfulness in regards to practicing Right Speech so that your\ncommunication is never harmful and only has wholesome outcomes.\nYou will be able to observe the improvements as you train more deeply because\neventually you will get to the point where each individual conversation you have will result\nin wholesome outcomes. You will find that you are never shaken up or uncalm during\nconversations as the mind becomes more and more confident conducting conversations\nusing Right Speech.\nAs you notice that countless conversations you have are leading to wholesome\noutcomes, then you know that your practice of Right Speech is becoming more\ndeveloped. Then, if there is an occasional situation where someone becomes hostile or\nirate in a conversation with you, looking at the situation objectively through the wisdom of\nthese Teachings, you can discover if it was due to your practice or if it was due to the\nother person’s lack of wisdom, moral conduct, or mental discipline.\nEven when you are deeply practicing Right Speech when the mind is Enlightened, there\nwill be occasional situations where a person may become angered, frustrated, irritated,\nannoyed, or otherwise discontent in a conversation with you. But, by that time, you will\nhave trained the mind so well and be able to see so clearly that you will have confidence\n76", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 73, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2dec9eed-3b37-4415-a56d-4db53cbca6f6", "parent_id": "book-vol2:ch17:commentary:3", "content_type": "commentary", "text": "that their discontent mind and wrong speech was not a result of anything that you have\ndone or not done. Instead, it is the lack of their own wisdom, moral conduct, and mental\ndiscipline that caused their “wrong speech”.\nYou will need to have a well developed and consistent practice of Right Speech to attain\nEnlightenment and be able to view your conversations objectively to determine where you\ncan improve your practice of Right Speech. You no longer need to obsess over whether\nyou are speaking in a wholesome way but instead, learn, reflect, and practice what The\nBuddha shares as his Teachings are based on The Natural Law of Kamma and as long as\nyou develop your life practice to practice these Teachings, you will be gradually improving\nto ensure you are always practicing Right Speech.\nThrough constant refinement of your practice of Right Speech using the guidance from\nGotama Buddha, you can realize increased amounts of successful conversations and\ninteractions where relationships will be easy and smooth. No longer will you find\nrelationships difficult and a struggle because you will be deeply practicing these\nTeachings.\nWith that said, there will still be occasional situations where the other person is not deeply\npracticing these Teachings and their untrained mind will result in “wrong speech”. If your\nmind is Enlightened, even someone else’s “wrong speech” will not result in your using\n“wrong speech” but instead, you will be able to maintain your contentedness and joy\nwhile continuing to practice to potentially bring the conversation towards a successful\nconclusion.\nYou will need to train to the point where there is never a time that another person’s choice\nto use “wrong speech” influences you to use “wrong speech”. Instead, a wise Practitioner\nwill choose not to use wrong speech even when interacting with others who are choosing\nto use wrong speech.\nNo matter how deeply you are practicing these Teachings, there is no such thing as\npermanently being able to have 100% of everyone you interact with to never speak\nimpolite, unkind, unfriendly, or disrespectful. They are an individual who is making their\nown decisions and you are unable to control how others choose to speak to you. There\nare going to be situations where people are impolite, unkind, unfriendly, or disrespectful\ndue to their own lack of wisdom, moral conduct, and mental discipline. But, even though\nyou cannot control others, you can train to control your own mind and speech.\nYou can train the mind to the point where you do not react to others who are using\n“wrong speech” with a lack of wisdom, moral conduct, and mental discipline, but rather,\nyou can respond politely, kindly, friendly, and respectfully no matter what is or is not\nhappening around you. This is how an Enlightened mind will function but will require deep\ntraining and practice that will result in gradual progress.\nYou will see the truth for yourself that you are improving your practice with Right Speech\nas conversations and relationships become more easy and smooth. While there will be\nchallenges, the Enlightened mind will always be able to find a solution to the situation.\nThere are millions of “right” answers to any given challenging situation. And, there are\n“wrong” answers to a given challenging situation. The “right” answer is to always use\nRight Speech. The “wrong” answer would be to use “wrong speech” that is impolite,\n77", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 73, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5a11a054-d8e4-4771-b027-71a737abd778", "parent_id": "book-vol2:ch17:commentary:4", "content_type": "commentary", "text": "unkind, unfriendly, and disrespectful speaking at the improper time, untrue, harsh,\nunbeneficial, with a mind of hatred, and being blameful.\nInstead, actively deepen your practice through training of the mind using the entire Eight\nFold Path refining your speech each and every conversation always looking to improve.\nThrough slowing down the mind using meditation as taught in “Developing a Life\nPractice: The Path That Leads to Enlightenment” (Volume 1) in Chapter 11, a Practitioner\ncan then reside with a mind in the present moment making wise decisions to practice\nRight Speech realizing the results of ease and smoothness in all relationships.\nWhy did The Buddha actively work to train his mind so deeply to ensure he was not\ncausing harm to others? “Because The Tathāgata has compassion for all beings”.\nThrough your practicing compassion for all beings, you can then decide to train your\nmind deeply so that you are not causing harm through your speech and, thus, no harm\nwill come to you.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nWhile others may choose to speak with you using “wrong speech”, there is no need to be\njudgmental or irritated at their lack of wisdom, moral conduct, and mental discipline.\nInstead, observe how you too, at one time, use to speak this way but have chosen to\nimprove your life practice through learning, reflecting, and practicing these Teachings.\nEvery unwholesome aspect of someone else’s practice that you observe, you too have\ndone those same things in this life or some prior life. Judging others will only harm your\nown mind and how could you judge others when you too did those same things?\nSo instead, have concern for their misfortunate. Be pleased that you have discovered\nthese Teachings and have the ability to improve your life practice and the outcomes that\nproduces.\nWhile a person whose mind is lacking wisdom, moral conduct, and mental discipline has\nnot come into contact with these Teachings and has not had the good fortune to train in\nthese Teachings, you have had the good fortune and are training in these Teachings.\nSo be an example, a role model, one who people understand is actively working to\ndeepen your practice out of compassion for all living beings.\nThere is no benefit to speaking unwisely but there are many benefits to training the mind\nto use Right Speech at all times. You will find that you will be more successful in all your\npersonal and professional relationships through developing your ability to communicate\nusing Right Speech that is not harmful to anyone. People will feel more comfortable to\nassociate with you and be involved in the various personal and professional activities that\nyou choose to participate in. Develop your ability to have Right Speech using wisdom,\nmoral conduct, and mental discipline and people will be more interested to listen to you\nbecause they find benefit in doing so. You can be more helpful to those close to you and\nmore influential in your community.\nBut, choose to learn, reflect, and practice Right Speech because it is the “right” thing to\ndo, not because you “want” something from others.\n78", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 73, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "db3f3f58-c225-465a-9b4f-1b92e884849b", "parent_id": "book-vol2:ch17:commentary:5", "content_type": "commentary", "text": "Unsolicited Guidance vs. Sharing Teachings When There is a Request for Guidance\nThe Path That Leads to Enlightenment requires learning, reflecting (i.e. independently\nverifying), and practice of The Teachings of The Buddha with guidance from a Teacher to\ntrain the mind to eliminate the defilements, or taints, (i.e. The Ten Fetters - the pollution of\nthe unEnlightened mind).\nThe Enlightened mind is a peaceful, calm, serene, and content mind with joy -\npermanently. The mind will no longer experience discontent feelings such as sadness,\nanger, frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc.\nThe Enlightened mind is unshakable.\nTo accomplish this goal, a Practitioner will need guidance as only a true Buddha would be\nable to attain Enlightenment without the guidance of a Teacher, and the last Buddha\ncurrently known to the world lived over 2,500 years ago. A Practitioner will be unable to\nask questions to a book, video, podcast, etc. and will need to develop their intellectual\nunderstanding and practical experience to attain Enlightenment. This is accomplished by\napplying The Teachings of The Buddha in daily life while seeking guidance, ideally,\nthrough a well developed relationship with a Teacher.\nThe Path That Leads to Enlightenment does not involve forcing unsolicited guidance,\nadvice, or Teachings onto others because a person feels they “know more than another”\nand they feel the urge to ensure another Practitioner understands The Teachings of The\nBuddha, or any other aspect of life, in the same way as you.\nAt the very core of Buddhist Teachings that lead to Enlightenment is the understanding\nthat craving/desire/attachment (i.e. mental longing with a strong eagerness) leads to\ndiscontent feelings of sadness, anger, frustration, irritation, annoyance, guilt, shame,\nfears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc.\nIt is only through training the mind to eliminate craving/desire/attachment (i.e. mental\nlonging with a strong eagerness) that the mind will experience Enlightenment where the\nmind will reside peaceful, calm, serene, and content with joy - permanently.\nIf a Practitioner has “longing with a strong eagerness” to share Teachings with others, this\nwill lead to discontentedness for the Practitioner and the mind will remain unEnlightened.\nAdditionally, sharing unsolicited guidance comes from one’s own ego, the arrogance,\npride, and boastfulness of the mind’s pollution described by The Buddha as “conceit”,\nwhich is one of The Ten Fetters.\nIf a Practitioner is not seeking guidance through asking a question and a person shares\nunsolicited guidance as Teachings, this is to do so with craving/desire/attachment and the\nego, this will create conditions that lead to discontentedness of one or both persons.\nIt is suggested that Practitioners choose to learn and practice Teachings with a\ndedicated Teacher whom they actively seek guidance from, ideally through a well\ndeveloped relationship with a Teacher.\n79", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 73, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "03b925a9-e108-404e-a936-38d3bfe31e1c", "parent_id": "book-vol2:ch17:commentary:6", "content_type": "commentary", "text": "Nowadays, many people use online groups as a way of discussing The Teachings of The\nBuddha. If you have been online at all, you have seen, in some cases, the overwhelming\ninflammatory and harmful speech that these discussion forums will often descend into\nover simple disagreements.\nThe unEnlightened mind is most often uncomfortable with those who are disagreeable,\ncraving and desiring for “all people” to agree with them, and when that is not\nexperienced, anger, hatred, and ill will arises in the mind typically followed by hostile,\nbitter, and harsh speech (i.e. unskillful moral conduct) where the mind then has aversion.\nThis leads to all sorts of challenges including, people being blocked or banned from\ngroups, inhibiting a Practitioner from further investigation and exploration of The\nTeachings of The Buddha to improve the condition of their mind.\nThe very Teachings they are seeking to share teaches harmlessness, to include harmless\nspeech but yet, some find it challenging to have conversations conducive to open sharing\nwhere disagreement does not result in hostility.\nHostile, aggressive, bitterness, impolite, unkind, unfriendly, and disrespectful speech is a\nsure indication that there is not yet a well developed practice of The Teachings of The\nBuddha that lead to Enlightenment, and that person is not yet Enlightened. It could be\nsuggested that these types of comments be ignored then deleted, because if one is not\npracticing The Teachings of The Buddha, how could what they are sharing as Teachings\nbe helpful to anyone?\nWhen one unEnlightened mind speaks with hostility it is often hurtful to another\nunEnlightened mind due to their own cravings/desires/attachment and, therefore, fighting\nensues and conversations descend into bickering that is a clear indication that all parties\ninvolved could truly benefit from more intellectual learning and practical understanding of\nThe Teachings of The Buddha that lead to Enlightenment with guidance from a Teacher.\nThose who argue the most are in the need of more intellectual and practical\nunderstanding of The Teachings. But, they will only get that help when the ego is lowered\nand they choose to seek guidance with a Teacher.\nThe ego of the unEnlightened mind resorts to sharing unsolicited guidance thinking, “I\nknow better than you”.\nThis is all hindering an individual from experiencing Enlightenment. As long as there is\ncraving/desire/attachment and ego in the mind, among other unwholesome qualities, the\nmind will not experience Enlightenment.\nArguing will not allow you to experience Enlightenment as the constant hostility will\nonly inhibit your growth and progress on The Path to Enlightenment.\nSharing unsolicited guidance will not allow you to experience Enlightenment\nbecause, the ego still exists in the mind.\nSharing unsolicited guidance with others will not lead to your Enlightenment as in doing\nso, there is still craving/desire/attachment and conceit (i.e. ego) in the mind. An\nEnlightened being does not have craving/desire/attachment nor conceit. The ego of an\n80", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 73, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "14a9d462-2a2a-457c-b11d-260c0ac66421", "parent_id": "book-vol2:ch17:commentary:7", "content_type": "commentary", "text": "Enlightened being has been completely dissolved so that there is no longer any\narrogance, pride, measuring and comparing of others to put yourself above or below\nothers.\nThe Buddhist tradition of sharing Teachings that leads to awakening to Enlightenment “do\nnot” involve unsolicited sharing of Teachings that one Practitioner feels would be helpful\nto another Practitioner. A Practitioner needs to choose for themselves to ask questions\nand seek guidance instead of, Teachings being forced onto others. This will only turn\npeople away from The Teachings of The Buddha when people are pushing Teachings onto\nothers.\nThe Buddhist tradition of sharing Teachings that lead to Enlightenment “do not” involve\nfighting over who is “right” and who is “wrong”. So when you receive unsolicited\nguidance, it is suggested that you ignore it and/or delete it. This will help the individual\nwho is sharing unsolicited guidance understand, they are unwise for sharing unsolicited\nguidance and people are not interested in unsolicited guidance, thus, you do not respond.\nThe Buddhist tradition of sharing Teachings that lead to Enlightenment “do not” involve\nattempting to “save others” from themselves but instead, The Path to Enlightenment\ninvolves Practitioners choosing to learn, reflect, and practice The Teachings of The\nBuddha that lead to Enlightenment through asking questions and seeking guidance\nthrough their own free will to an individual they have confidence in and trust.\nUnsolicited guidance is not part of The Path to Enlightenment.\nThere is nothing anyone can do to force another person to attain Enlightenment.\nThere is no way to “save” anyone.\nAnd if you have not yet attained Enlightenment, you do not yet know the truth to be able\nto share Teachings with anyone at all.\nThe sooner a Practitioner understands this and directs their time, effort, and energy\ntowards their own growth and progress on The Path to Enlightenment, the better off for\neveryone involved.\nThe Path to Enlightenment is to realize, among other things, that it is through your own\nwise decisions that lead to wholesome results and outcomes (i.e. wholesome Kamma).\nIt is through each person’s individual choices to learn, reflect (i.e. independently verify),\nand practice The Teachings of The Buddha that, they themselves, will navigate The Path\nto Enlightenment with guidance from a dedicated, supportive, encouraging, and\nmotivating Teacher who patiently shares without any expectation of anything in return.\nYou can’t force someone to learn. You can’t force someone to reflect. You can’t force\nsomeone to meditate. You can’t force someone to practice The Teachings that lead to\nEnlightenment.\nSo why would you try?\nCould a person whom has never driven a car teach another person how to drive a car?\n81", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 73, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f8f88f75-ea71-461e-94ad-58ada59820d2", "parent_id": "book-vol2:ch17:commentary:8", "content_type": "commentary", "text": "No, of course not.\nA Practitioner would need to attain Enlightenment before they would be capable of\nguiding others to attain Enlightenment.\nAnd to attain Enlightenment, a Practitioner will need to eliminate all craving/desire/\nattachment (mental longing with a strong eagerness) including the craving/desire/\nattachment to Teaching those who have not asked for your guidance.\nProviding unsolicited guidance is an advertisement that you have not yet attained\nEnlightenment as there is still craving/desire/attachment to teach others when no\none has asked you a question. And, there is still conceit (i.e. ego) in the mind where\nit arrogantly attempts to push Teachings onto others with the assumption that, you\nknow more than others, as no one has sought your guidance.\nIt is best to focus on your own Enlightenment and in doing so, you will then be best\nprepared to share the wisdom of how you attained Enlightenment when someone asks\nyou a question.\nAn Enlightened being only needs to walk with “wisdom and a smile”.\nAn Enlightened being does not have the uncontrollable urge to force others to understand\nThe Teachings of The Buddha that lead to Enlightenment in the same way as they do.\nAn Enlightened being’s mind is peaceful, calm, serene, and content with joy -\npermanently. The mind is unshakable.\nAn Enlightened being knows the truth, with deep wisdom, and has no interest or urge to\nforce others to do anything at all, but may instead, decide to make themselves available\nto those who choose to seek guidance and understanding so that they can experience\nthe same life affirming improvements to the mind and one’s life that are realized on The\nPath to Enlightenment by attaining Enlightenment.\nThe next time you feel the urge to give unsolicited guidance, recognize that as your\ncraving/desire/attachment and conceit (i.e. ego), which will need to be eliminated from the\nmind for you to attain Enlightenment.\nOtherwise, the unEnlightened mind will continue to experience discontent feelings, never\nexperiencing peacefulness, calmness, serenity, or contentedness with joy that is\npermanent in the Enlightened mental state.\nGotama Buddha never attempted to force anyone to learn and practice his\nTeachings, so why should you?\nYou will know someone is soliciting guidance because they will ask you a question. But, if\nthey did not ask you a question and you give someone guidance, that is unsolicited\nguidance, coming from the mind’s craving/desire/attachment and ego. You will not attain\nEnlightenment, nor will anyone else, through unsolicited guidance.\nCan you resist the urge to give someone unsolicited guidance through restraining the\nmind? If so, you are that much closer to Enlightenment.\n82", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 73, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3d4ad84b-9973-4f6f-9a43-d566e092a2b7", "parent_id": "book-vol2:ch17:commentary:9", "content_type": "commentary", "text": "Actively Listening and Being Supportive of New Thoughts and Ideas\nWhether you are talking with your family, friends, or colleagues, etc. it is always wise to be\nopen to other people’s ideas.\nIt is only one’s own ego, which is based in craving/desire, that would shut down others\nthoughts and ideas. Instead, it is wise to be open and inviting for people to share their\nthoughts and ideas with you but, you will not be able to get to that, if you shut them\ndown, telling people how something will not work.\nWhen presented with a new idea, the unEnlightened mind will typically look at all the\nreasons why this thing will not work, rather than, look at how to overcome the potential\nobstacles to implement something new, that is better. Remember, the unEnlightened mind\ncraves permanence, and is typically highly complacent. It is not truly interested in doing\nthe work to consider something new and different, due to its craving for permanence.\nAlso, keep in mind, that one of the things that The Teachings of The Buddha help you\naccomplish, is navigating a world of unEnlightened beings.\nSo, when someone comes to you with new thoughts and ideas, be it family, friends, or\ncolleagues, they are typically going to have craving/desire with excitement. When their\nmind is not getting their craving/desire fulfilled, it will experience painful feelings, attribute\nthose painful feelings to you, and then either push you away with aversion, become bitter/\nharsh/hostile with you, or put their expectations on you. This is going to promote\ndisharmony in relationships.\nInstead, what you can do, rather than shutting down the new thoughts and ideas based\non the obstacles you see, you can ask questions, show interest to understand a person’s\nidea, and if they need your involvement to implement the idea, let them know you would\nlike to think over what they have shared as you can see they have some interesting\nthoughts and ideas that may be helpful.\nIf you see certain obstacles with the idea, as part of your questions, ask them questions\nof how they see to overcome those obstacles, in more of a consulting and teamwork type\nof conversation, rather than as an adversary. Brainstorm the obstacles, in a positive way,\nto solicit thoughts and ideas of how to overcome the obstacles, rather than, attempt to\nshut down the idea due to the obstacles you see.\nIn this way, you stay open to what others have to say, show them that you are listening,\nand that you do not think “you know it all”. Asking questions to understand, goes a long\nway to show them that you are working to understand them and considering what they\nare thinking. Because, someone sharing new thoughts and ideas with you, is trying to\nhelp you. But, if you shut that down, you do not get that help. Also, a person usually does\nnot fully articulate their new idea clearly and followup questions are needed to fully\nunderstand it. And, you typically will not see all the same angles and benefits that they are\nseeing, when they first present the new idea to you. Therefore, by asking questions, you\ncan flush all that out.\nWhen people are first communicating their ideas, you may not be understanding it fully so\nyou would like to provide the individual an opportunity to fully explain it, and for you to\nask questions to fully understand it. It would be wise to even repeat back to the person\nwhat you think their idea is, to ensure you understand it, before giving it further thought.\n83", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 73, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "22d0159f-5154-40a0-8e05-f35803d85538", "parent_id": "book-vol2:ch17:commentary:10", "content_type": "commentary", "text": "This will help them to understand you are taking the time to consider their idea, by first\nunderstanding it. Then, even if you ultimately consider to not go forward with their idea\nand get involved with it, they at least know you fully understood it and gave it proper\nconsideration. And, you might be able to offer that person support without getting\ninvolved with the effort yourself, which can also be wise in some situations.\nBecause, truth be told, every single new thought or idea has obstacles. There are barriers\nto every “new” thing coming into existence. And if all you do is verbalize all those\nobstacles, it appears to that person, who is eager to share with you, that you are not\ngiving their new thought or idea the time of day, and you will appear to be a very close\nminded person.\nThis will produce disharmony in your relationships and you will see that you are not going\nto be very successful as a wise leader because, you are not giving the team an avenue to\nshare their new thoughts and ideas.\nA leader needs to be open to all ideas, listening and understanding what people are\nlooking to contribute.\nAnd while some ideas are not something that one would choose to go forward with, team\nmembers will respect and appreciate that at least their leader listened and considered\ntheir ideas. They will continue to respect that leader. But, for someone who regularly shuts\nthem down, they will ultimately turn away from that leader because they are not open to\ntheir thoughts and ideas, and when you come to them with something you would like\nthem to implement, they will tend to not give it any consideration. It is your Kamma (the\nresults of your decisions) that people will do the same thing to you, that you do to them.\nSo, guiding and leading a team becomes more and more challenging.\nIn the past, there are countless times when, ideas people brought to me where unwise\nand I ultimately decided not to go forward with them. But, through listening and asking\nquestions, they felt I heard and understood, and took the time to consider their ideas,\nthus, a harmonious relationship was maintained. But, it was that 99th idea that I listened\nto, despite all the other unwise ideas that would not work, that I was able to get that\ngolden nugget that changed everything in a significant way. I regularly implemented this\napproach when I was a businessperson, and employees, customers, business partners all\nregularly contributed to the growth of my business. I would not have experienced that\nsame growth without being a good listener to others new thoughts and ideas, and\nshowed them that I truly considered what they had to share, and was appreciative of\nthem sharing.\nBeing open to listen and understand others ideas, without just verbalizing all the\nobstacles you see, is the way to be a successful and harmonious leader who values\nteamwork and team problem solving.\nEnlightened beings will be able to listen and understand others ideas, not assuming they\n“know it all”. They will be interested and intrigued to know what others think and how\nthey are considering to do something new. People will feel listened to and that an\nEnlightened being considers their ideas, even if they do not go forward with them. And,\nan Enlightened being can be supportive in someone else progressing towards their ideas,\neven if they are not involved themselves.\n84", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 73, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5f00c59f-e760-4fc8-8a5c-f5d6c1597ca7", "parent_id": "book-vol2:ch17:commentary:11", "content_type": "commentary", "text": "So, whether you are interested in being a leader or a valuable member of a team, listening\nto new thoughts and ideas from others is highly important and wise, it will promote\ncontinuous improvement in your life and harmony in your relationships.\n85", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 73, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a54019b8-a48f-44ee-b3d3-11c25a557b2f", "parent_id": "book-vol2:ch18:scripture", "content_type": "scripture", "text": "Chapter 18\nThe Tathāgata Taught Very Few Compared to\nNumerous Things He Had Known\nOn one occasion The Perfectly Enlightened One was residing at Kosambī in a\nsimsapā grove. Then The Perfectly Enlightened One took up a few simsapā\nleaves in his hand and addressed the Monks thus:\nWhat do you think, Monks, which is more numerous: these few simsapā\nleaves that I have taken up in my hand or those in the simsapā grove\noverhead?\n‘Venerable Sir, the simsapā leaves that The Perfectly Enlightened One has\ntaken up in his hand are few, but those in the simsapā grove overhead are\nnumerous.’\nSo too, Monks, the things I have directly known but have not taught you are\nnumerous, while the things I have taught you are few.\nAnd why, Monks, have I not taught those many things?\nBecause they are unbeneficial, irrelevant to the fundamentals of the holy life,\nand do not lead to fading away of strong feelings, to freedom from strong\nfeelings, to elimination, to peace, to direct knowledge (experience), to\nEnlightenment, to Nibbāna.\nTherefore I have not taught them.\nAnd what, Monks, have I taught?\nI have taught: ‘This is discontentedness'; I have taught: ‘This is the cause of\ndiscontentedness’; I have taught: ‘This is the elimination of\ndiscontentedness'; I have taught: ‘This is the way leading to the elimination\nof discontentedness.’\nAnd why, Monks, have I taught this?\nBecause this is beneficial, relevant to the fundamentals of the holy life, and\nleads to fading away of strong feelings, to freedom from strong feelings, to\nelimination, to peace, to direct knowledge (experience), to Enlightenment, to\nNibbāna. Therefore I have taught this.\n86\n\n(Reference: SN 56.31)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "The Tathāgata Taught Very Few Compared to", "sutta_refs": ["SN"], "page": null, "page_start": 86, "page_end": 87, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bf67bafb-cfd4-41d6-bfc7-1216d387a684", "parent_id": "book-vol2:ch18:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how enormous the wisdom was that he\nacquired through his independent journey to Enlightenment based on a simile related to\nall the “leaves” of the trees in the forest, while that which he taught was represented by\nonly the few leaves gathered in his hand.\nThough the wisdom he acquired was deep and profound encompassing The Natural\nLaws of Existence and wisdom beyond what others would be able to comprehend, he\nfocused his efforts over the course of his 45-year Teaching career on sharing only those\nTeachings that lead to Enlightenment even though he understood wisdom well beyond\nthat which he actually shared.\nThe Teachings a Practitioner needs to learn, reflect, and practice to experience\nEnlightenment are enormous enough that will challenge a Practitioner to understand and\npractice on a daily basis. Had Gotama Buddha shared all his wisdom and wisdom not\nassociated with the awakening of the mind to Enlightenment, it would have only detracted\nfrom his objective of guiding countless beings to Enlightenment during his lifetime and\nafter his death.\nThrough a Practitioner learning, reflecting, and practicing The Teachings he did share, the\nmind will gradually awaken to Enlightenment and then be able to see more and more of\nthe leaves in all of the forest.\nHe then once again returns to emphasizing the importance and fundamental role of The\nFour Noble Truths ensuring his Students are always reminded how significant it is to learn,\nreflect, and practice The Four Noble Truths as that Teaching is the beginning of what\nleads to the complete elimination of all discontentedness.\n87", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "The Tathāgata Taught Very Few Compared to", "sutta_refs": ["SN"], "page": null, "page_start": 86, "page_end": 87, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f077cc7f-bc49-4306-aea5-aba87c6b4a97", "parent_id": "book-vol2:ch19:scripture:0", "content_type": "scripture", "text": "Chapter 19\nSimile of A Man Were Wounded by\nAn Arrow Thickly Smeared with Poison\nSuppose, Mālunkyaputta, a man were wounded by an arrow thickly smeared\nwith poison, and his friends and companions, his kinsmen and relatives,\nbrought a surgeon to treat him. The man would say: ‘I will not let the surgeon\npull out this arrow until I know whether the man who wounded me was a\nnoble or a Brāhmin or a merchant or a worker.’ And he would say: ‘I will not\nlet the surgeon pull out this arrow until I know the name and clan of the man\nwho wounded me;…until I know whether the man who wounded me was tall\nor short or of middle height;…until I know whether the man who wounded\nme was dark or brown or golden-skinned;…until I know whether the\nbowstring that wounded me was fibre or reed or sinew or hemp or bark;…\nuntil I know whether the shaft that wounded me was wild or cultivated;…until\nI know with what kind of feathers the shaft that wounded me was fitted —\nwhether those of a vulture or a heron or a hawk or a peacock or a stork;…\nuntil I know with what kind of sinew the shaft that wounded me was bound\n— whether that of an ox or a buffalo or a deer or a monkey;…until I know\nwhat kind of arrowhead it was that wounded me —whether spiked or razor-\ntipped or curved or barbed or calf-toothed or lancet-shaped.’\nAll this would still not be known to that man and meanwhile he would die. So\ntoo, Mālunkyaputta, if anyone should say thus: ‘I will not lead the holy life\nunder the [Enlightened] One until the [Enlightened] One declares to me: ‘The\nworld is eternal’ and ‘the world is not eternal’; ‘the world is finite’; and ‘the\nworld is infinite’; ‘the soul is the same as the body’ and ‘the soul is one thing\nand the body another’; and ‘after death a Tathāgata exists’ and ‘after death a\nTathāgata does not exist’ and ‘after death a Tathāgata both exists and does\nnot exist’ and ‘after death a Tathāgata neither exists nor does not exist,’ that\nwould still remain undeclared by The Tathāgata and meanwhile that person\nwould die.\nTherefore, Mālunkyaputta, remember what I have left undeclared as\nundeclared, and remember what I have declared as declared.\nAnd what have I left undeclared? ‘The world is eternal’ and ‘the world is not\neternal’; ‘the world is finite; and ‘the world is infinite’; ‘the soul is the same as\nthe body’ and ‘the soul is one thing and the body another’; and ‘after death a\nTathāgata exists’ and ‘after death a Tathāgata does not exist’ and ‘after\ndeath a Tathāgata both exists and does not exist’ and ‘after death a\nTathāgata neither exists nor does not exist,’ — I have left undeclared.\n88", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Simile of A Man Were Wounded by", "sutta_refs": ["MN"], "page": null, "page_start": 88, "page_end": 90, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "46dec0c2-f989-4396-9948-050cb91480bf", "parent_id": "book-vol2:ch19:scripture:1", "content_type": "scripture", "text": "And what have I declared? ‘This is discontentedness’, 'This is the cause of\ndiscontentedness’, ‘This is the elimination of discontentedness, ‘This is the\nway leading to the elimination of discontentedness’ — I have declared.\nWhy have I declared that? Because it is beneficial, it belongs to the\nfundamentals of the holy life, it leads to liberation, to freedom from strong\nfeelings, to elimination, to peace, to direct knowledge (experience), to\nEnlightenment, to Nibbāna. That is why I have declared it.\n(Reference: MN 63)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Simile of A Man Were Wounded by", "sutta_refs": ["MN"], "page": null, "page_start": 88, "page_end": 90, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ee47b90b-5db0-4674-b970-fc026fbc9c15", "parent_id": "book-vol2:ch19:commentary:0", "content_type": "commentary", "text": "The Three Poisons of the mind are craving, anger, and ignorance (unknowing of true\nreality). These are the high-level descriptions of the pollution of the mind or defilements\nthat keep the mind trapped in the unEnlightened state. These are also referred to as The\nThree Unwholesome Roots or The Three Fires. You may even see them represented as\ngreed, hatred, and delusion or desire, ill will, and confusion.\nThe unEnlightened mind is experiencing these Three Poisons and if one does not\neliminate these poisons from the mind, a being will remain unEnlightened experiencing\ndiscontentedness and the being will be reborn into a lower realm of existence.\nIn this Teaching from Gotama Buddha, he shares this simile using the “poisonous arrow”\nto represent “The Three Poisons” that we are all affected by “craving (greed/desire), anger\n(hatred/ill will), and ignorance (delusion/confusion)”. The Teachings of Gotama Buddha are\nrepresented by the surgeon. His Teachings are the medicine to remove “The Three\nPoisons”. But, if we expect to know all the answers that lead to the removal of “The Three\nPoisons” prior to practicing these Teachings, which would remove these poisons, then\nsurely we will die before the poisons are removed.\nThere is no way for you to know all the answers prior to learning and practicing these\nTeachings as you need to create a “life practice” to clearly see many of the answers. Each\nday you build more and more wisdom in your life practice to gradually attain\nEnlightenment. If you expect to know all the answers prior to practicing these Teachings,\nsurely you will die before the poisons are removed and, thus, have continued\ndiscontentedness and be reborn to once again experience life in a new realm - most likely\nnot the human realm.\nGotama Buddha left certain questions undeclared because they do not lead to liberation\nof the mind. But The Teachings he did declare do lead to complete liberation of the mind,\nnamely starting with “The Four Noble Truths” as mentioned in this simile.\nA Practitioner should not expect to have all the answers prior to deciding to learn, reflect\nand practice these Teachings as it would be impossible to discover “all the answers” prior\nto deciding to learn, reflect, and practice The Teachings. During the course of establishing\nyour life practice, there will be many questions that arise and require answers for you to\nprogress on The Path to Enlightenment. Guidance from a Teacher is required for you to\nattain Enlightenment as only a true Buddha would be able to attain Enlightenment through\ntheir own independent pursuit to Enlightenment. Likewise, many of the answers to the\n89", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Simile of A Man Were Wounded by", "sutta_refs": ["MN"], "page": null, "page_start": 88, "page_end": 90, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "939f3b06-ae60-4f5f-8372-863717660c75", "parent_id": "book-vol2:ch19:commentary:1", "content_type": "commentary", "text": "questions you do not even realize you have at this moment will be discovered by you\nthrough practice of The Teachings. If you did not practice The Teachings until you had all\nthe answers to your questions, you would never actually practice The Teachings, thus,\nyou would not discover the answers.\nDirect knowledge is acquired wisdom through experience. Wisdom is acquired through\nexperience or practice of The Teachings. The mind is liberated to Enlightenment through\nwisdom.\nWithout practicing The Teachings, one would never acquire wisdom and, thus, would\nnever liberate the mind. Intellectual learning, merely reciting texts, or conducting\nscholarly/historic research will not lead to wisdom developed through practice of The\nTeachings. Therefore, while intellectual learning is required to be able to practice The\nTeachings, with only intellectual learning, merely reciting texts, or conducting scholarly/\nhistoric research one would not improve the condition of the mind to attain\nEnlightenment. It is when a Practitioner is guided to practice The Teachings through\nindependent verification of The Teachings that the mind will acquire wisdom and be\nliberated from discontent feelings.\n90", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Simile of A Man Were Wounded by", "sutta_refs": ["MN"], "page": null, "page_start": 88, "page_end": 90, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5b738258-8c04-41ee-a4af-cf3bd8f45045", "parent_id": "book-vol2:ch20:scripture", "content_type": "scripture", "text": "Chapter 20\nInstruction Usually Presented to His Disciples\n‘How does Master Gotama guide his disciples? And how is Master Gotama's\ninstruction usually presented to his disciples?’\nThis is how I guide my disciples, Aggivessana, and this is how my instruction\nis usually presented to my disciples:\nMonks, material form is impermanent, feeling is impermanent, perception is\nimpermanent, volitional formations (choices/decisions) are impermanent,\nconsciousness is impermanent.\nMonks, material form is not self, feeling is not self, perception is not self,\nvolitional formations (choices/decisions) are not self, consciousness is not\nself. All formations are impermanent; all things are not self.\nThat is the way I guide my disciples, and that is how my instruction is usually\npresented to my disciples.\n(Reference: MN 35)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Instruction Usually Presented to His Disciples", "sutta_refs": ["MN"], "page": null, "page_start": 91, "page_end": 93, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8421e72c-b7ab-472f-b3ef-ef0bab92436f", "parent_id": "book-vol2:ch20:commentary:0", "content_type": "commentary", "text": "In The Four Noble Truths, Gotama Buddha lays the foundation for The Five Aggregates. In\ncountless other Teachings, he references The Five Aggregates as it relates to (1)\nimpermanence, (2) discontentedness, and (3) non-self along with sharing other Teachings\nrelated to The Five Aggregates. These three comprise what we refer to as The Three\nUniversal Truths.\nThe Five Aggregates are form, feelings, perceptions, volitional formations (choices/\ndecisions) and consciousness (the mind). Clinging to The Five Aggregates is what is\nreferred to as “a being” in Gotama Buddha’s Teachings.\nIt is the physical form of the physical body, the feelings in the mind, the perceptions in the\nmind, the volitional formations or choices/decisions, and the consciousness (the mind)\nthat are being held on to that a being experiences discontentedness and repeated\nexistences in The Cycle of Rebirth.\nIn this Teaching from Gotama Buddha, he shares how The Five Aggregates of form,\nfeelings, perceptions, volitional formations (choices/decisions) and consciousness (the\nmind) are impermanent - meaning temporary. And, he explains that The Five Aggregates\nare “not self” - referencing The Universal Truth of Non-self as described in the book\n“Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).\n91", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Instruction Usually Presented to His Disciples", "sutta_refs": ["MN"], "page": null, "page_start": 91, "page_end": 93, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ecd3ec61-9e5c-4be7-9850-138a6c3a1d61", "parent_id": "book-vol2:ch20:commentary:1", "content_type": "commentary", "text": "As the mind experiences discontentedness (pleasant feelings, painful feelings, and\nfeelings that are neither painful-nor-pleasant) the mind is “holding on to” The Five\nAggregates. The mind can train to understand that all these Five Aggregates are\nimpermanent (temporary) and not the self (non-self), then the mind clinging to them\ncraving permanence can be eliminated to experience contentedness as the mind has\nnothing to hold on to so tightly causing itself discontentedness.\nWith this Teaching and all of Gotama Buddha’s Teachings, you should not believe what\nThe Buddha is sharing but instead, learn, reflect, and practice The Teachings to\nindependently discover the truth through verification of The Teachings in your own\npractice.\nYou might choose to reflect in this way:\n1.) Is the physical form of the body permanent or impermanent?\n2.) Is the physical form of the body a permanent self?\n3.) Are the feelings permanent or impermanent?\n4.) Are the feelings a permanent self?\n5.) Are the perceptions permanent or impermanent?\n6.) Are the perceptions a permanent self?\n7.) Are the volitional formations (choices/decisions) permanent or impermanent?\n8.) Are the volitional formations (choices/decisions) a permanent self?\n9.) Is the consciousness (the mind) permanent or impermanent?\n10.) Is the consciousness (the mind) a permanent self?\nIn reflection on these questions, you should come to the conclusion that none of The Five\nAggregates are permanent, they are all impermanent. This life and this existence are\nimpermanent. And, therefore, none of The Five Aggregates is “the permanent self”. The\npermanent self does not exist.\nSo, if the mind deeply understands and can see this true reality clearly, it can then be\ntrained to “let go” practicing non-craving, non-desire, non-attachment to The Five\nAggregates and, thus, eliminating this entire mass of discontentedness and the suffering\nit causes.\nIt is only a matter of learning, reflecting, and practicing The Teachings with guidance from\na Teacher to train the mind closely that “holding on to” any of these things or anything\nelse is only going to cause discontent feelings in the mind. So, let go….\n92", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Instruction Usually Presented to His Disciples", "sutta_refs": ["MN"], "page": null, "page_start": 91, "page_end": 93, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "016e1273-73ae-4d27-9ef1-22a925ba036a", "parent_id": "book-vol2:ch20:commentary:2", "content_type": "commentary", "text": "Why Did The Buddha Shave His Head?\nDuring the lifetime of Siddhartha Gotama, who eventually became known as Gotama\nBuddha, it was common practice for members of the royal family to grow their hair very\nlong. This helped people to understand who is and is not a member of the royal family.\nDuring his lifetime, there were no photographs or other technology to widely share images\nof who is and is not a member of the royal family. So the only way that people knew who\nwas royalty, was through their long, well cared for hair.\nIt is only royalty that would have the time and ability to take care of their hair. Cleaning,\ncombing, brushing, and otherwise caring for long hair required time, effort, energy, and\nresources that a common person would not have.\nA commoner would be hard at work in the fields as a laborer or perhaps having some other\njob that took significant amounts of time and effort, making it impossible to care for long\nflowing hair.\nSiddhartha Gotama grew his hair for 29 years as the Prince destined to become the King.\nUpon leaving the royal palace on a journey towards Enlightenment, he cut off his hair as a\nway of “letting go” of the past, ensuring that his decision to pursue Enlightenment was\nconfirmed, as no one would ever believe that he was royalty ever again. Without the long\nflowing hair that took 29 years to develop, the people in the Kingdom would never accept\nthat he was a member of the royal family and certainly not a King.\nSo this tradition was part of what he decided to do in his journey to Enlightenment.\nAs such, it also helps one to understand and develop “The Universal Truth of Non-self” in\nthe mind.\nThe Universal Truth of Non-self helps a Practitioner to understand that “you” are not the\nphysical body (i.e. the self image) and “you” are not the mind (i.e. self identity).\nThe Universal Truth of Non-self helps a Practitioner see true reality that there is no\npermanent never changing self, it does not exist. This physical body (i.e. self image) and\nmind (i.e. self identity) is not “you”. These things are constantly changing and as long as\nthe mind holds on to them, it will continue to experience discontentedness never being\npeaceful, calm, serene, and content with joy by experiencing Enlightenment. This is\ndescribed as part of the fetter/taint/pollution of mind in The Ten Fetters as “personal\nexistence view”.\nSo today, someone might choose to cut their hair as a way to help them develop the mind\ntowards the realization of The Universal Truth of Non-self and elimination of the fetter/taint/\npollution of mind described as “personal existence view”.\nWhile Siddhartha Gotama cut his hair as a way to “not look back” and make a lasting\ndecision to no longer be a member of the royal family, it also contributed to helping him\nrealize non-self, eliminating the fetter/taint/pollution of mind described in The Ten Fetters\nas “personal existence view” bringing the mind closer to Enlightenment.\n93", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Instruction Usually Presented to His Disciples", "sutta_refs": ["MN"], "page": null, "page_start": 91, "page_end": 93, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6fd851fd-6830-458a-a069-f4ed09ce20d9", "parent_id": "book-vol2:ch21:scripture", "content_type": "scripture", "text": "Chapter 21\nSeeing Non-Self With Correct Wisdom\nMonks, form is impermanent.... Feeling is impermanent.... Perception is\nimpermanent.... Volitional formations (choices/decisions) are impermanent....\nConsciousness is impermanent.\nWhat is impermanent is discontentedness. What is discontentedness is non-\nself. What is non-self should be seen as it really is with correct wisdom thus:\nThis is not mine, this I am not, this is not my self.\nWhen one sees this thus as it really is with correct wisdom, one holds no\nmore views concerning the past.\nWhen one holds no more views concerning the past, one holds no more\nviews concerning the future.\nWhen one holds no more views concerning the future, one has no more\nstubborn craving.\nWhen one has no more stubborn craving, the mind becomes free from\nstrong feelings towards form, feeling, perception, volitional formations\n(choices/decisions), and consciousness, and is liberated from the taints by\nnon-clinging.\nBy being liberated, the mind is steady;\nby being steady, the mind is content;\nby being content, one is not agitated;\nBeing unagitated, one personally attains Nibbāna (Enlightenment).\nOne understands: Destroyed is birth,\nthe holy life has been lived,\nwhat had to be done has been done,\nthere is no more for this state of existence.\n(Reference: SN 22.46)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Seeing Non-Self With Correct Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 95, "page_end": 96, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d53edb56-0157-43bb-b6d2-2d1031b51bec", "parent_id": "book-vol2:ch21:commentary:0", "content_type": "commentary", "text": "95", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Seeing Non-Self With Correct Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 95, "page_end": 96, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "97866131-8627-4580-8302-d63b7dd83dc4", "parent_id": "book-vol2:ch21:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings on The Universal Truth of\nImpermanence and The Universal Truth of Non-self.\nThe Buddha explains that The Five Aggregates of form, feelings, perceptions, volitional\nformations (choices/decisions), and consciousness (the mind) are impermanent. Like with\nall Teachings, this is not a Teaching that you should believe but instead, observe the truth\nfor yourself through investigating it and examining it in the world.\nHe then explains, “What is impermanent is discontentedness. What is discontentedness\nis non-self”. If the mind holds onto impermanent conditions, it will experience\ndiscontentedness. And, when the mind experiences discontentedness, that is not the self,\nthat is not you, that is not who you are.\nIf you understand The Universal Truth of Impermanence and The Universal Truth of Non-\nself then you will come to the conclusion that “This is not mine, this I am not, this is not\nmy self”. None of The Five Aggregates or any other object is “you” or belongs to “you”.\nThe Buddha then mentions how the mind should be trained to not hold on to the past nor\nthe future eliminating any sort of craving/desire/attachment for the past and the future.\nThe mind needs to be trained to be in the present moment. “When one sees this thus as it\nreally is with correct wisdom, one holds no more views concerning the past. When one\nholds no more views concerning the past, one holds no more views concerning the\nfuture. When one holds no more views concerning the future, one has no more stubborn\ncraving”.\nWhen the mind eliminates craving/desire/attachment, it “becomes free from strong\nfeelings towards form, feeling, perception, volitional formations, and consciousness, and\nis liberated from the taints by non-clinging”. As the mind is trained to “let go” of The Five\nAggregates, it can be trained to eliminate The Ten Fetters or “the taints”.\nWhen the mind has eliminated The Ten Fetters then it is “liberated, the mind is steady”,\n“the mind is content”, “not agitated”, and “one personally attains Nibbāna\n(Enlightenment)”.\nHaving attained Enlightenment, a Practitioner understands “destroyed is birth”, “the holy\nlife has been lived”, “what had to be done has been done”, “there is no more for this state\nof existence” and there will no longer be any more rebirth in The Cycle of Rebirth.\nWith an Enlightened mind experiencing such peace, calm, serenity, and contentedness\nwith joy, a Practitioner knows and can observe this for themselves. They will know that\nthis path has led exactly where Gotama Buddha said it would, to complete liberation and\nfreedom from discontentedness. You will also know that there is no more rebirth to be\nexperienced because the mind has attained Enlightenment.\nAs has been shared in the other Teachings within this book series, a Practitioner should\nnever convince themselves that the mind is Enlightened as that can be dangerous to the\nmind. But instead, with humbleness a Practitioner will know the mind is liberated when it\nhas not experienced any discontentedness for a few years.\nAs the discontentedness in the mind gradually decreases, life only gets better and better\nas the brilliance and brightness of the Enlightened mind shines through.\n96", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Seeing Non-Self With Correct Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 95, "page_end": 96, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "87dcb33e-c900-437a-be8b-ab7cfde35ac8", "parent_id": "book-vol2:ch22:scripture", "content_type": "scripture", "text": "Chapter 22\nOne Who is Engaged is Unliberated\nOne Who is Disengaged is Liberated\nMonks, one who is engaged is unliberated, one who is disengaged is\nliberated. Consciousness, Monks, while standing, might stand engaged with\nform; based upon form, established upon form, with a sprinkling of\nexcitement, it might come to growth, increase, and expansion.\nOr consciousness, while standing, might stand engaged with feeling; based\nupon feeling, established upon feeling, with a sprinkling of excitement, it\nmight come to growth, increase, and expansion.\nOr consciousness, while standing, might stand engaged with perception;\nbased upon perception, established upon perception, with a sprinkling of\nexcitement, it might come to growth, increase, and expansion.\nOr consciousness, while standing, might stand engaged with volitional\nformations (choices/decisions); based upon volitional formations, established\nupon volitional formations, with a sprinkling of excitement, it might come to\ngrowth, increase, and expansion.\nMonks, though someone might say: ‘Separated from form, separated from\nfeeling, separated from perception, separated from volitional formations, I\nwill make known the coming and going of consciousness, its passing away\nand rebirth, its growth, increase, and expansion — is impossible.’\nMonks, if a Monk has abandoned desire for the form aggregate, with the\nabandoning of craving the basis is cut off: there is no support for the\nestablishing of consciousness. If he has abandoned desire for the feeling\naggregate, for the perception aggregate, for the volitional formations\n(choices/decisions) aggregate, for the consciousness aggregate, with the\nabandoning of craving the basis is cut off, there is no support for the\nestablishing of consciousness.\nWhen that consciousness is unestablished, not coming to growth, non-\ngenerative, the mind is liberated.\n97\n\nBy being liberated, the mind is steady;\nby being steady, the mind is content;\nby being content, one is not agitated;\nBeing unagitated, one personally attains Nibbāna (Enlightenment).\nOne understands: Destroyed is birth,\nthe holy life has been lived,\nwhat had to be done has been done,\nthere is no more for this state of existence.\n(Reference: SN 22.53)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "One Who is Engaged is Unliberated", "sutta_refs": ["SN"], "page": null, "page_start": 97, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f774188e-26ac-4aed-bb1a-f4a508f04358", "parent_id": "book-vol2:ch22:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how one who is engaged is unliberated\nand one who is unengaged is liberated.\nTo be liberated is to have attained Enlightenment. The mind is liberated, or experiencing\nfreedom, from strong feelings. The mind is liberated, or experiencing freedom, from\ndiscontentedness.\nHere, The Buddha interchanges the word craving/desire/attachment with “engaged”. So,\nwhen he shares that “one who is engaged is unliberated, one who is disengaged is\nliberated” another way to say this is “one who has craving/desire/attachment is\nunliberated; one who has eliminated craving/desire/attachment is liberated”.\nWhere you see the word engaged, substitute the word craving/desire/attachment.\nWhere you see the word disengaged, substitute the word non-craving, non-desire, or\nnon-attachment.\nThe Buddha then goes further to mention that a being who is “engaged” with The Five\nAggregates of form, feelings, perceptions, volitional formations (choices/decisions), and\nconsciousness will have “a sprinkling of excitement” or pleasant feelings.\nPleasant feelings are part of a discontent mind.\nSo, if one has craving/desire/attachment to The Five Aggregates, they will experience\npleasant feelings and thus, will also experience painful feelings and feelings that are\nneither painful-nor-pleasant. The mind is unliberated or unEnlightened.\nIf the mind is craving/desiring/attached to form, feelings, perceptions, volitional\nformations (choices/decisions), or consciousness, the mind is unliberated and will\ncontinue to experience discontentedness along with rebirth in The Cycle of Rebirth.\nThe Buddha then shares “Monks, though someone might say: ‘Separated from form,\nseparated from feeling, separated from perception, separated from volitional formations, I\nwill make known the coming and going of consciousness, its passing away and rebirth, its\ngrowth, increase, and expansion — is impossible”. It is not just merely separating the\nmind from a certain object that it will experience liberation. Thus, The Buddha explains\n98", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "One Who is Engaged is Unliberated", "sutta_refs": ["SN"], "page": null, "page_start": 97, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5e0e7f26-d813-4937-ac0e-5a47636b6f9b", "parent_id": "book-vol2:ch22:commentary:1", "content_type": "commentary", "text": "that separation from form, feelings, perceptions, volitional formations, and consciousness\nwill not lead to liberation as this “is impossible”.\nInstead, he shares that abandoning desire (i.e. craving) for form, feelings, perceptions,\nvolitional formations (choices/decisions), and consciousness is what leads to liberation of\nthe mind.\nCraving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental\nlonging for something with a strong eagerness. The mind pulling in a direction for objects\nof its affection.\nA craving/desire/attachment is not the object itself but instead, the mental longing,\nyearning, and pulling in the direction of the object. A Practitioner needs to eliminate the\nmental longing, not the object itself necessarily.\nSeparating the mind from the actual object of its affection can be helpful in eliminating\ncravings/desires/attachments but through the separation of the being from the object\ndoes not necessarily eliminate the craving/desire/attachment.\nIt is only when the mind is trained to “cut off” craving/desire/attachment that the mind is\nliberated from that craving/desire/attachment no longer experiencing discontentedness\nrelated to that specific craving/desire/attachment.\nOnce all craving/desire/attachment is eliminated from the mind, it will be liberated. In\nother words, once the mind is disengaged it is then liberated.\nOnce craving/desire/attachment has been eliminated, or cut off, there is no more basis or\nsupport for renewed consciousness. The mind is liberated from discontentedness in this\nlife and is liberated from The Cycle of Rebirth. The “consciousness is unestablished, not\ncoming to growth, non-generative, the mind is liberated”.\nWhen the mind has eliminated craving then it is “liberated, the mind is steady”, “the mind\nis content”, “not agitated”, and “one personally attains Nibbāna (Enlightenment)”.\nHaving attained Enlightenment, a Practitioner understands “destroyed is birth”, “the holy\nlife has been lived”, “what had to be done has been done”, “there is no more for this state\nof existence” and there will no longer be any more rebirth in The Cycle of Rebirth.\nWith an Enlightened mind experiencing such peace, calmness, serenity, and\ncontentedness with joy, a Practitioner knows and can observe this for themselves. They\nwill know that this path has led exactly where Gotama Buddha said it would, to complete\nliberation and freedom from discontentedness. You will also know that there is no more\nrebirth to be experienced because the mind has attained Enlightenment.\nAs has been shared in the other Teachings within this book series, a Practitioner should\nnever convince themselves that the mind is Enlightened as that can be dangerous to the\nmind. But instead, with humbleness a Practitioner will know the mind is liberated when it\nhas not experienced any discontentedness for a few years.\nAs the discontentedness in the mind gradually decreases, life only gets better and better\nas the brilliance and brightness of the Enlightened mind shines through.\n99", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "One Who is Engaged is Unliberated", "sutta_refs": ["SN"], "page": null, "page_start": 97, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9e44d913-6586-42b0-b5c4-751b25f2dc90", "parent_id": "book-vol2:ch23:commentary:0", "content_type": "commentary", "text": "Chapter 23\nRight and Wrong Refuge\nThey go to many a refuge, to mountains and forests, to parks and tree\nshrines: people threatened with danger.\nThat’s not the secure refuge,\nNot the supreme refuge,\nThat’s not the refuge, having gone to which,\nYou gain release from all discontentedness and stress.\nBut when, having gone to The Buddha, The Teachings, and The Community\nfor refuge, you see with right wisdom The Four Noble Truths — stress, the\ncause of stress, the transcending of stress, and The Noble Eight Fold Path,\nthe way to the stilling of stress:\nThat’s the secure refuge, that,\nThe supreme refuge,\nThat is the refuge, having gone to which,\nYou gain release from all discontentedness and stress.\n(Reference: DHP 188-192)\nRefuge: Shelter or protection from danger or distress. A place that provides shelter or\nprotection. Something to which one can receive help in difficulty.\nBuddha: A being who has attained Enlightenment on their own without the assistance of\nTeachers to independently discover Teachings that leads to their own Enlightenment, with\nthe ability to share their independently discovered Teachings that leads others to\nEnlightenment. The last Buddha currently known to the world existed 2,500 years ago,\nwho I refer to as Master Teacher Gotama Buddha or Gotama Buddha. (You will see other\nways people refer to him.)\nTeachings: The Teachings of Gotama Buddha based on The Natural Laws of Existence\nthat lead to awakening of the mind, to Enlightenment.\nCommunity: The entire community of Practitioners to include Ordained Practitioners and\nanyone who has attained one (1) of The Four Stages of Enlightenment, this includes\nHousehold Practitioners. These are the Teachers who can guide others to attain\nEnlightenment through The Teachings of Gotama Buddha.\n100", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Right and Wrong Refuge", "sutta_refs": [], "page": null, "page_start": 100, "page_end": 101, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7f4dac94-d89e-425f-841d-247ef412dfba", "parent_id": "book-vol2:ch23:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that when the mind experiences fear\nfrom danger people retreat “to mountains and forests, to parks and tree shrines”.\nHowever, the real danger that beings are experiencing is that of discontentedness and\nThe Cycle of Rebirth caused by their own lack of wisdom, moral conduct, and mental\ndiscipline.\nThe mountains, forests, parks, nor tree shrines will protect the mind from\ndiscontentedness and The Cycle of Rebirth. But instead, it is a Practitioner who seeks\nprotection with confidence in The Buddha, The Teachings, and The Community. As a\nbeing who seeks refuge or protection through having confidence in The Buddha, access\nto his Teachings, and being a member of The Community, then, one can learn, reflect, and\npractice The Teachings to liberate the mind from the true danger - discontentedness and\nThe Cycle of Rebirth.\nIt is important to understand that Gotama Buddha never used guilt, shame, or fear to\nmotivate or encourage people to learn his Teachings. Instead, his Teachings are to guide\nbeings to the elimination of such discontent feelings as guilt, shame, and fear. Gotama\nBuddha’s Teachings are to eliminate these discontent feelings and others, so he would\nnot see the use of guilt, shame, and fear as beneficial to eliminate guilt, shame, and fear.\nSo, Gotama Buddha is using the term “danger” because it is a feeling that the\nunEnlightened mind is familiar with and can relate to. He is redirecting one’s mind to\nunderstand the true dangers in the world which may not be easily observed through less\nilluminating language.\nHe then goes on to explain that this protection of the mind, this refuge, starts with The\nFour Noble Truths leading to The Eight Fold Path. It is these two Teachings that are the\nmost fundamental and core Teachings that comprise what is needed for a Practitioner to\ndeeply understand and practice to train the mind towards the attainment of\nEnlightenment.\nIt is through experiencing Enlightenment that one “transcends stress”, “stills stress”, The\nFour Noble Truths and The Eight Fold Path are the “supreme refuge” (protection) which\nwill gain “release from all discontentedness and stress” it is not the mountains, forests,\nparks and tree shrines as through seeking protection there, the mind is still fearful.\nIt is only through the elimination of fear that one experiences a true refuge or true\nprotection, not hiding from that which the mind fears. Avoiding and hiding from that which\nthe mind fears only allows the mind to hold on to the fear continuing to experience the\nsame fear over and over through countless cycles.\nBut, through training the mind to release the fear by the elimination of craving, anger, and\nignorance (unknowing of true reality) the mind will then reside in the secure and\npermanent refuge or protection of The Buddha, The Teachings, and The Community.\n101", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Right and Wrong Refuge", "sutta_refs": [], "page": null, "page_start": 100, "page_end": 101, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "325c58cd-b284-461d-b5bd-8e9d4060ab8a", "parent_id": "book-vol2:ch24:scripture", "content_type": "scripture", "text": "Chapter 24\nA Monk Who Is Concentrated Understands\nThings as They Really Are\nMonks, develop concentration. A Monk who is concentrated understands\nthings as they really are. And what does he understand as it really is? He\nunderstands as it really is: ‘This is discontentedness.’ He understands as it\nreally is: ‘This is the cause of discontentedness.’ He understands as it really\nis: ‘This is the elimination of discontentedness.’ He understands as it really\nis: ‘This is the way leading to the elimination of discontentedness.’\nMonks, develop concentration. A Monk who is concentrated understands\nthings as they really are. Therefore, Monks, an effort should be made to\nunderstand: ‘This is discontentedness.’ An effort should be made to\nunderstand: ‘This is the cause of discontentedness.’ An effort should be\nmade to understand: ‘This is the elimination of discontentedness.’ An effort\nshould be made to understand: ‘This is the way leading to the elimination of\ndiscontentedness.’\n(Reference: SN 56.1)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "A Monk Who Is Concentrated Understands", "sutta_refs": ["SN"], "page": null, "page_start": 102, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7e571f76-bc9f-4e32-bd7f-5aa2cb13bca5", "parent_id": "book-vol2:ch24:commentary", "content_type": "commentary", "text": "Concentration, focus, memorization, and clarity of mind are indications of a well\nfunctioning and optimized mind. The learning, reflection, and practice of these Teachings\nwill guide a Practitioner to experiencing these benefits through the attainment of\nEnlightenment. The mind will gradually awaken to these benefits and many others as one\ncultivates this path to Enlightenment.\nIn this Teaching from Gotama Buddha, he shares with his Students to cultivate\n“concentration”. As a well concentrated mind can more readily see things clearly not\nreacting to life situations and circumstances but instead responding with generosity,\nloving-kindness, and wisdom (The Three Wholesome Roots).\nThe Four Noble Truths is the beginning of this path and a Teaching that you will see\nGotama Buddha continually reference.\nHe repeatedly advises and guides his Students to learn, reflect, and practice The Four\nNoble Truths applying “an effort” to be made to understand and practice this important\nTeaching. As one who understands and practices this Teaching will make a breakthrough\non The Path to Enlightenment.\n102", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "A Monk Who Is Concentrated Understands", "sutta_refs": ["SN"], "page": null, "page_start": 102, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cede3374-1808-4099-80cc-787277b081d1", "parent_id": "book-vol2:ch25:scripture:0", "content_type": "scripture", "text": "Chapter 25\nGradual Progress in These\nTeachings and Discipline\nIt is possible, Brāhmin, to describe gradual training, gradual practice, and\ngradual progress in these Teachings and Discipline.\nJust as, Brāhmin, when a clever horse-trainer obtains a fine thoroughbred\ncolt, he first makes him get used to wearing the bit, and afterwards trains\nhim further, so when The Tathāgata obtains a person to be tamed he first\nguides him thus:\nCome, Monk, be virtuous (practice moral conduct), restrained with the\nrestraint of the guidelines of these Teachings, be perfect in conduct and\ndetermination, and seeing misery in the slightest fault, train by undertaking\nthe training precepts.\nWhen, Brāhmin, the Monk is virtuous (practicing moral conduct) and seeing\nmisery in the slightest fault, trains by undertaking the training precepts, then\nThe Tathāgata guides him further:\nCome. Monk, guard the doors of your sense bases. On seeing a form with\nthe eye not grasping at its signs and features. Since, if you were to leave the\neye unguarded, evil unwholesome states of craving and displeasure might\ninvade you, practice the way of its restraint, guard the eye sense base,\nundertake the restraint of the eye sense base.\n(On hearing a sound with the ear...On smelling an odor with the nose…On\ntasting a flavor with the tongue...On touching a physical object with the\nbody…On recognizing a mental object with the mind, are explained in the\nsame repetitive formulas.)\nWhen, Brāhmin, the Monk guards the doors of his sense bases, then The\nTathāgata guides him further:\nCome, Monk, be moderate in eating. Reflecting wisely, you should take food\nneither for amusement nor for intoxication nor for the sake of physical beauty\nand attractiveness, but only for the endurance and continuance of this body,\nfor ending discomfort, and for assisting the holy life, considering: Thus I shall\nterminate old feelings without entertaining new feelings and I shall be healthy\nand blameless and shall live in comfort.\n103", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Gradual Progress in These", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 103, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f196935b-51b8-4d1b-ae5f-7c523f7143fe", "parent_id": "book-vol2:ch25:scripture:1", "content_type": "scripture", "text": "When, Brāhmin, the Monk is moderate in eating, then the Tathägata guides\nhim further:\nCome, Monk, be devoted to wakefulness. During the day, while walking back\nand forth and sitting, purify your mind of obstructive states. In the first watch\nof the night, while walking back and forth and sitting, purify your mind of\nobstructive states. In the middle watch of the night, you should lie down on\nthe right side in the lion's pose with one foot overlapping the other, mindful\nand fully aware, after noting in your mind the time for rising. After rising, in\nthe third watch of the night, while walking back and forth and sitting, purify\nyour mind of obstructive states.\nWhen, Brāhmin, the Monk is devoted to wakefulness, then The Tathāgata\nguides him further:\nCome, Monk, be possessed of mindfulness and full awareness. Act in full\nawareness when going forward and returning; act in full awareness when\nlooking ahead and looking away; act in full awareness when flexing and\nextending your limbs; act in full awareness when wearing your robes and\ncarrying your outer robe and bowl; act in full awareness when eating,\ndrinking, consuming food, and tasting; act in full awareness when defecating\nand urinating; act in full awareness when walking, standing, sitting. falling\nasleep, waking up, talking and keeping silent.\nWhen, Brāhmin, the Monk possesses mindfulness and full awareness, then\nThe Tathāgata guides him further:\nCome, Monk, make use of a secluded resting place: the forest, the root of a\ntree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket,\nan open space, a heap of straw.\nHe makes use of a secluded resting place: the forest, the root of a tree, a\nmountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an\nopen space, a heap of straw. On returning from his almsround (gathering\nfood), after his meal he sits down, folding his legs crosswise, setting his\nbody erect, and establishing mindfulness before him.\nAbandoning sensual desires for the world, he resides with a mind free from\nsensual desires; he purifies his mind from sensual desires.\nAbandoning ill will and hatred, he resides with mind free from ill will,\ncompassionate for the welfare of all living beings; he purifies his mind from ill\nwill and hatred.\n104", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Gradual Progress in These", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 103, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "64a476ca-b538-4eab-a96c-46cfbdd543d6", "parent_id": "book-vol2:ch25:scripture:2", "content_type": "scripture", "text": "Abandoning complacency, he resides free from complacency, deeply\nunderstanding of the light, mindful and fully aware: he purifies his mind from\ncomplacency.\nAbandoning restlessness and worry, he resides unagitated with a mind\ninwardly peaceful; he purifies his mind from restlessness and worry.\nAbandoning doubt, he resides having gone beyond doubt, unconfused about\nwholesome states with confidence; he purifies his mind from doubt.\nHaving thus abandoned these five hindrances, imperfections of the mind that\nweaken wisdom, quite distant from sense-desires, distant from\nunwholesome mental states, enters and resides in the first Jhāna, which is\nwith thinking and pondering, based in seclusion, filled with excitement and\njoy. And with the subsiding of thinking and pondering, by gaining inner\ntranquility and oneness of mind, he enters and resides in the second Jhāna,\nwhich is without thinking and pondering, based in concentration, filled with\nexcitement and joy. And with the fading away of excitement, remaining\nimperturbable (unable to be upset or excited; calm; serene), mindful and\nclearly aware, he experiences in himself the joy of which the Noble Ones say:\n‘Peaceful is he who resides with equanimity and mindfulness’, he enters the\nthird Jhāna. And, having given up pleasure and pain, and with the fading\naway of former gladness and sadness, he enters and resides in the fourth\nJhāna, which is beyond pleasure and pain, and purified by equanimity and\nmindfulness.\nThis is my instruction, Brāhmin, to those Monks who are in the higher\ntraining, whose minds have not yet attained the goal, who reside aspiring to\nthe supreme security from bondage (Enlightenment).\nBut these things conduce both to a peaceful residing here and now and to\nmindfulness and full awareness for those Monks who are Arahants with\ntaints destroyed, who have lived the holy life, done what had to be done, laid\ndown the burden, reached the true goal, destroyed the fetters of existence,\nand are completely liberated through final knowledge (wisdom).\n(Reference: MN 107)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Gradual Progress in These", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 103, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4d06f042-2b15-44c9-b718-866c01687123", "parent_id": "book-vol2:ch25:commentary:0", "content_type": "commentary", "text": "105", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Gradual Progress in These", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 103, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f81cae63-3286-41a8-b384-200c3e818fb5", "parent_id": "book-vol2:ch25:commentary:1", "content_type": "commentary", "text": "The attainment of Enlightenment is experienced through “gradual training, gradual\npractice, and gradual progress”. It is the gradual acquiring of wisdom that leads to\nEnlightenment.\nIn this Teaching from Gotama Buddha, he shares his approach to the “gradual training,\ngradual practice, and gradual progress” of training a Student comparing it to that of a\n“horse trainer”. The training of horses is something that the average person would have\nunderstood during Gotama Buddha’s lifetime so he related the training of the mind to\nattain Enlightenment to that of the gradual training of a horse.\nToday, we might use the analogy of training a dog. Many people have dogs as pets and\nunderstand that to train a dog to be well behaved, that happens through “gradual training,\ngradual practice, and gradual progress” yet the unEnlightened mind oftentimes “wants”\nEnlightenment “right now”.\nDue to craving/desire/attachment where the mind is longing or yearning for something\nwith a strong eagerness as being the core and central problem to resolve in the\nunEnlightened mind, when the mind is on The Path to Enlightenment, the longing and\nyearning for something does not just stop or halt in its tracks. The mind will oftentimes\nhave longing and yearning for Enlightenment itself which needs to be eliminated to attain\nEnlightenment. The mind needs to pursue Enlightenment as a goal, interest, or objective\nrather than with longing or yearning.\nThe mind needs “gradual training, gradual practice, and gradual progress” to be\ndeveloped to learn, reflect, and practice these Teachings much like one would employ for\ntraining a household pet like a dog.\nThe gradual training that Gotama Buddha describes here is to:\n1.) “Be virtuous (practice moral conduct), restrained with the restraint of the guidelines of\nthese Teachings, be perfect in conduct and determination, and seeing misery in the\nslightest fault, train by undertaking the training precepts”.\nThis relates to practice of the moral conduct shared in The Eight Fold Path as Right\nSpeech, Right Action, and Right Livelihood and The Five Precepts as “the training\nprecepts” and for Ordained Practitioners, there would be many more than just five (5)\nprecepts.\n2.) “Guard the doors of your sense bases. On seeing a form with the eye not grasping at\nits signs and features. Since, if you were to leave the eye unguarded, evil unwholesome\nstates of craving and displeasure might invade you, practice the way of its restraint, guard\nthe eye sense base, undertake the restraint of the eye sense base”.\nThis relates to “protecting the doorways to discontentedness” as it is the senses of the\neyes, ears, nose, tongue, body, and mind (The Six Sense Bases) that are the entry ways\nor doorways to allow discontentedness to “invade” the mind. If the mind has craving/\ndesire/attachment through The Six Sense Bases, (i.e. sensual desire) there will be\ndiscontentedness of mind.\n106", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Gradual Progress in These", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 103, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fc5db0d3-1307-477d-bc9f-6bc5a6445685", "parent_id": "book-vol2:ch25:commentary:2", "content_type": "commentary", "text": "3.) “Be moderate in eating. Reflecting wisely, you should take food neither for amusement\nnor for intoxication nor for the sake of physical beauty and attractiveness, but only for the\nendurance and continuance of this body, for ending discomfort, and for assisting the holy\nlife, considering: Thus, I shall terminate old feelings without entertaining new feelings and\nI shall be healthy and blameless and shall live in comfort”.\nThis relates to training his Students to not over eat causing the physical body to work\nhard through digestion, which would not be “the middle way”, nor for the pleasure of\nfood. Food should not be seen as being digested for pleasing the tongue and thus, the\nmind, but “for the endurance and continuance of this body, for ending discomfort”. Food\nis only to sustain the health of the body and, thus, the mind. Be sure to make wise\nchoices about the quality of food that you choose to ingest as this will directly result in\nthe health of the body. Through maintaining the health of the body for a longer period of\ntime, this reduces the burden placed on the mind and elongates the amount of time one\nwould have in the human realm to cultivate the mind on The Path to Enlightenment.\nHere he also encourages his Students to be healthy and without blame through having a\nhealthy body, the mind can then reside in “comfort”.\n4.) “Be devoted to wakefulness. During the day, while walking back and forth and sitting,\npurify your mind of obstructive states. In the first watch of the night, while walking back\nand forth and sitting, purify your mind of obstructive states. In the middle watch of the\nnight, you should lie down on the right side in the lion's pose with one foot overlapping\nthe other, mindful and fully aware, after noting in your mind the time for rising. After rising,\nin the third watch of the night, while walking back and forth and sitting, purify your mind\nof obstructive states”.\nThis training of “wakefulness” relates to the mind being “calm and relaxed” while also\nbeing “alert and attentive” being devoted to awakening the mind to Enlightenment.\nThrough purification of the mind in learning, reflecting, and practicing The Eight Fold Path\none will eliminate “obstructive states”.\nWhile The Buddha is describing his sleeping position in the “lion’s pose”, one does not\nneed to sleep in that pose to attain Enlightenment. This practice is not about training the\nphysical body to permanently assume a specific position during sleep but instead,\nlearning, reflecting, and practicing Teachings to train the mind to acquire wisdom.\n5.) “Be possessed of mindfulness and full awareness. Act in full awareness when going\nforward and returning; act in full awareness when looking ahead and looking away; act in\nfull awareness when flexing and extending your limbs; act in full awareness when wearing\nyour robes and carrying your outer robe and bowl; act in full awareness when eating,\ndrinking, consuming food, and tasting; act in full awareness when defecating and\nurinating; act in full awareness when walking, standing, sitting, falling asleep, waking up,\ntalking and keeping silent”.\nThis Teaching from Gotama Buddha encourages “mindfulness” or “awareness of mind”\nas he views this quality of mind as always useful and beneficial on The Path to\nEnlightenment.\nIn order to purify the mind of unwholesome states and cultivate the mind with wholesome\nstates, one would need to have awareness of mind or Right Mindfulness - practicing this\nduring all wakeful moments during our day. Developing mindfulness in Breathing\n107", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Gradual Progress in These", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 103, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f78d393b-1240-4b0b-a12a-3b06651ccb40", "parent_id": "book-vol2:ch25:commentary:3", "content_type": "commentary", "text": "Mindfulness Meditation is an ongoing daily practice and ensuring the mind is focused on\nonly one singular task at a time will further cultivate Right Mindfulness and Right\nConcentration resulting in “singleness of mind”.\nThe Buddha is encouraging one that when they are eating, they are eating. When they are\ndrinking, they are drinking. When they are defecating, they are defecating. When they are\nurinating, they are urinating. How did Gotama Buddha know 2,500 years ago that people\nwould be sitting on the toilet using electronic devices? Are you one of those people?\nThe mind can only do one thing at a time. The mind tricks itself into thinking that it is\ndoing more than one thing at a time but, in fact, what it is really doing is rapidly cycling\nfrom one thing to the next to the next. Allowing the mind to rapidly cycle in this way\ncreates muddle mindedness, lack of focus and concentration, therefore, it is more likely\nthat one will make unwholesome decisions leading to unwholesome results.\nA dedicated and diligent Student would work to apply effort to only focus on one task at a\ntime ensuring complete mindfulness (awareness of mind) and concentration (singleness of\nmind) in our daily tasks. This takes the training of Breathing Mindfulness Meditation and\nmoves it into daily life through application of the training in a real world setting. This\nallows a Practitioner to benefit from having cultivated Right Mindfulness and Right\nConcentration through applying the results of a well cultivated and optimized mind in\ndaily life through our daily tasks making wholesome decisions each moment leading to\nwholesome outcomes or results.\n6.) “Make use of a secluded resting place: the forest, the root of a tree, a mountain, a\nravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of\nstraw”.\nHere, Gotama Buddha is advising his Students to find “a secluded resting place” to\nmeditate. As a roaming Ascetic, Monks would not have a designated home but instead,\nneed to find a suitable place for meditating.\nGotama Buddha shares his approach to the ideal place for meditation and you might\ndecide to try this, from time to time, in your own practice. Meditate in “a secluded resting\nplace” as described here in this Teaching.\n7.) “After his meal he sits down, folding his legs crosswise, setting his body erect, and\nestablishing mindfulness before him”.\nGotama Buddha is guiding Students to meditate with folded legs, erecting the upper\nbody, and to setup mindfulness in front of them. This is to bring awareness to the mind\nprior to meditation. Rather than just plopping down the physical body to meditate, one\nshould sit down with intention and awareness of mind to establish a proper meditation\nposition and then initiate meditation.\nA Practitioner is not required to meditate with crossed legs but if choosing to sit on the\nfloor, that is how you would choose to sit.\nDetailed explanation on developing a meditation practice is available in Chapter 11 of this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n108", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Gradual Progress in These", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 103, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "33d1ea17-6f42-4939-8ce8-d8d1bbbf73f5", "parent_id": "book-vol2:ch25:commentary:4", "content_type": "commentary", "text": "8.) Gotama Buddha is providing Teachings that he guides his Students in the elimination\nof The Five Hindrances. The Five Hindrances are sensual desire, ill will, complacency,\nrestlessness and worry, and doubt. These are not only described in The Five Hindrances\nbut also in The Ten Fetters as part of the pollution that is hindering the mind from\nexperiencing Enlightenment. You will find Gotama Buddha’s Teachings have overlapping\nguidance depending on which aspect of The Path to Enlightenment he chose to focus on.\nIn this way, he layered his Teachings one-by-one with connections between The\nTeachings. This layering effect allows the mind to digest The Teachings gradually in\nvarious levels of depth associated with each individual topic of discussion being shared.\nOne would need to eradicate The Five Hindrances to experience Enlightenment.\nInstruction on how to accomplish this goal is provided in videos and classes shared by\nthe author of this book. You can contact the author of this book for detailed instruction\nand guidance on all aspects of The Path to Enlightenment including the elimination of The\nFive Hindrances.\nYou can access an online class where The Five Hindrances were taught using this link.\n(Group Learning Program) - The Five Hindrances to Enlightenment & The Seven\nFactors of Enlightenment -\nhttps://youtu.be/mY8xw5wPRiQ\n(Podcast)\nEp. 290 - (Group Learning Program) - The Five Hindrances to Enlightenment & The Seven\nFactors of Enlightenment\nhttps://anchor.fm/buddhadailywisdom/episodes/Ep--290---Group-Learning-Program---\nThe-Five-Hindrances-to-Enlightenment--The-Seven-Factors-of-Enlightenment-e1gduid\n109", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Gradual Progress in These", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 103, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8f8ddb65-4682-417a-bcd7-fa03aedc6a75", "parent_id": "book-vol2:ch25:commentary:5", "content_type": "commentary", "text": "The Five Hindrances are Eliminated with The Seven Factors of Enlightenment\nMonks, these five hindrances are makers of blindness, causing lack of vision, causing\nlack of knowledge, detrimental to wisdom, leading to discontentedness, leading away\nfrom Enlightenment.\nWhat five?\nThe hindrance of sensual desire is a maker of blindness …\nThe hindrance of ill will …\nThe hindrance of complacency …\nThe hindrance of restlessness and worry …\nThe hindrance of doubt is a maker of blindness … leading away from Enlightenment.\nThese five hindrances are makers of blindness, causing lack of vision, causing lack of\nknowledge, detrimental to wisdom, leading to discontentedness, leading away from\nEnlightenment.\nThese Seven Factors of Enlightenment, Monks, are makers of vision, makers of\nknowledge, promoting the growth of wisdom, free from discontentedness, leading\ntowards Enlightenment.\nWhat seven?\nThe Enlightenment factor of mindfulness is a maker of vision …\nThe Enlightenment factor of investigation is a maker of vision …\nThe Enlightenment factor of energy is a maker of vision …\nThe Enlightenment factor of joy is a maker of vision …\nThe Enlightenment factor of tranquility is a maker of vision …\nThe Enlightenment factor of concentration is a maker of vision …\nThe Enlightenment factor of equanimity is a maker of vision … leading towards\nEnlightenment.\nThese Seven Factors of Enlightenment are makers of vision, makers of knowledge,\npromoting the growth of wisdom, free from discontentedness, leading towards\nEnlightenment.\n(Reference: SN 46.40)\n110", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Gradual Progress in These", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 103, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "87c3b192-467a-43ad-b65d-a048ff26b1ea", "parent_id": "book-vol2:ch25:commentary:6", "content_type": "commentary", "text": "9.) Gotama Buddha then goes into sharing Teachings on experiencing The Four Jhāna’s\nas the guidance and instruction provided would lead to the attainment of the Jhānas.\nThe Jhānas are preliminary phases the mind will experience as it moves from the\nunEnlightened mind off The Path to Enlightenment to an unEnlightened mind learning,\nreflecting, and practicing these Teachings on The Path to Enlightenment - namely The\nEight Fold Path.\nThe Jhānas are not permanent and one can regress from the Jhānas if they do not\ncontinue through to the first Stage of Enlightenment. Once one attains the first Stage of\nEnlightenment, the mind will not regress. The mind experiences these attainments of the\nJhānas, and the associated benefits, as the mind progresses through these preliminary\nindications that one’s practice of The Eight Fold Path is well developed.\nThe difference between the unEnlightened mind off The Path to Enlightenment to the\nunEnlightened mind experiencing the Jhānas is like, night and day. Oftentimes\nPractitioners who experience the Jhānas think they have actually attained Enlightenment\ndue to the difference observed to the condition of the mind. But, one who is experiencing\nthe Jhānas will still be experiencing discontentedness as they have not yet eliminated The\nTen Fetters. There is much bliss and joy associated with experiencing the Jhānas and the\nmind’s ego, which is still present, might attempt to convince it that it is further along on\nThe Path to Enlightenment than it really is.\nA wise Practitioner would not be affected by the attainment of the Jhānas but instead,\nremain focused and diligent on the true goal, complete liberation of the mind -\nEnlightenment. To accomplish that goal, one will need to start directing their attention to\nthe elimination of The Ten Fetters. With this indication that the practice of The Eight Fold\nPath is well developed through the attainment of the Jhānas, it is now time to start\nfocusing on the attainment of the first Stage of Enlightenment through the elimination and\neradication of the first three (3) fetters.\n10.) Gotama Buddha wraps up this Teaching with explaining what his “gradual training,\ngradual practice, and gradual progress” leads to which is “these things conduce both to a\npeaceful residing here and now and to mindfulness and full awareness for those Monks\nwho are Arahants with taints destroyed, who have lived the holy life, done what had to be\ndone, laid down the burden, reached the true goal, destroyed the fetters of existence, and\nare completely liberated through final knowledge (wisdom)”.\nThis is the description of a mind that has reached Enlightenment as described by The\nBuddha in this specific Teaching and the results therein.\n111", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Gradual Progress in These", "sutta_refs": ["MN", "SN"], "page": null, "page_start": 103, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e4587f40-59bb-4c33-aec8-b0e2c8f602d1", "parent_id": "book-vol2:ch26:scripture", "content_type": "scripture", "text": "Chapter 26\nSimile of A Young Infant\nSuppose a young infant boy, unwise, lying on his back, were to put a stick or\npebble in his mouth because of his nurse’s lack of attention. His nurse would\nquickly attend to him and try to take it out. If she could not quickly take it\nout, she would brace the boy's head with her left hand and, hooking a finger\nof her right hand, she would take it out even if she had to draw blood.\nFor what reason?\nThere would be some distress for the boy - this I don't deny - but the nurse\nhas to do so for his good and welfare, out of compassion for him. However,\nwhen the boy has grown up and has enough sense, the nurse would be\nunconcerned about him, thinking: The boy can now look after himself. He\nwon't be careless.\nSo too, so long as a Monk is still not accomplished in confidence in\ncultivating wholesome qualities, in a sense of moral wrongdoing in cultivating\nwholesome qualities, in moral concern in cultivating wholesome qualities, in\nenergy in cultivating wholesome qualities, and in wisdom in cultivating\nwholesome qualities, I must still look after him.\nBut when that Monk is accomplished in confidence in cultivating wholesome\nqualities, in a sense of moral wrongdoing in cultivating wholesome qualities,\nin moral concern in cultivating wholesome qualities, in energy in cultivating\nwholesome qualities, and in wisdom in cultivating wholesome qualities, then\nI am unconcerned about him, thinking:\nThe Monk can now look after himself. He won't be careless.\n(Reference: AN 5.7)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Simile of A Young Infant", "sutta_refs": ["AN"], "page": null, "page_start": 112, "page_end": 114, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "93706fb6-95ac-4e5c-b8fb-3919a26b961d", "parent_id": "book-vol2:ch26:commentary:0", "content_type": "commentary", "text": "112", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Simile of A Young Infant", "sutta_refs": ["AN"], "page": null, "page_start": 112, "page_end": 114, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dbd75c3b-24ce-45eb-aeab-aec9a632c2c0", "parent_id": "book-vol2:ch26:commentary:1", "content_type": "commentary", "text": "A dedicated Teacher will apply much time, effort, energy, and resources into supporting\ntheir Students on The Path to Enlightenment. It is not easy to share The Teachings of this\npath with Students. But, with dedication and diligence, a wise Teacher who is Enlightened\ncan guide countless people to the attainment of Enlightenment.\nChoosing a Teacher to guide you on this path, could almost be described like choosing\nyour own parent. To progress through any particular Teacher’s Teachings, one would need\nto develop a long term relationship based in politeness, kindness, friendliness,\nrespectfulness and trust between both the Teacher and the Student.\nThe Teacher and the Student will need to apply much dedication and diligence to sharing/\nlearning The Teachings for the Student to be successful in their pursuit to Enlightenment.\nIt is the responsibility of the Student to seek guidance, not for the Teacher to ensure the\nStudent is seeking guidance and learning these Teachings. This is an independent\npractice in which the Student needs to apply enthusiasm and motivation towards\ndeveloping their life practice by choosing to seek guidance with a Teacher. Only a true\nBuddha would be able to attain Enlightenment on their own without the guidance of a\nTeacher. Therefore, you are not a Buddha and will need to develop a long term\nrelationship with a Teacher based on non-attachment. This choice alone can be helpful in\nreducing and eliminating the ego as to seek guidance with a Teacher one needs to admit\nto themselves that they “do not know it all” which will help to eliminate arrogance or\nconceit.\nA Teacher may choose to look after and care for their Students in much the same way a\nparent might care for a child. A Student may choose to look to their Teacher in much the\nsame way as a child might appreciate a parent. No matter how either party chooses to\ndevelop their relationship, it is highly important that a Teacher never become attached to\ntheir Students and for Students to never become attached to their Teacher. If either of\nthese happen, whoever has attachment has not liberated the mind and will not liberate\nthe mind until the craving/desire/attachment is eliminated. The individuals with\nattachment will experience discontentedness associated with the relationship.\nIt is said that one of Gotama Buddha’s closest Students, Ānanda, did not attain\nEnlightenment until after Gotama Buddha’s death. He was with Gotama Buddha, “The\nBuddha”, learning, reflecting, and practicing The Teachings with the originator, discoverer\nand declarer of The Path to Enlightenment during his entire forty-five (45) years of\nteaching, yet he did not attain Enlightenment until his Teacher's death. I suspect this was\ndue to Ānanda’s attachment to Gotama Buddha.\nDepending how close of a relationship one has established, oftentimes it is not until a\nperson dies in our life that the mind is finally able to “let go” unless one is determined and\ndiligent in their efforts to identify and eliminate attachments.\nIf you attach to your Teacher, you will not be able to attain Enlightenment and at some\npoint the mind will become discontent associated with your relationship. You need to\nlearn and practice non-attachment in all relationships, especially your relationship with\nyour Teacher. And, Teachers need to practice non-attachment with their Students.\nIn this Teaching from Gotama Buddha, he shares a simile comparing the care of an infant\nto the care and attention that he gives to his own Students.\n113", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Simile of A Young Infant", "sutta_refs": ["AN"], "page": null, "page_start": 112, "page_end": 114, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9bc4b945-3ef3-4c4b-ae45-63d3d55a5967", "parent_id": "book-vol2:ch26:commentary:2", "content_type": "commentary", "text": "Initially as a baby is first born, caregivers may watch over the child very closely ensuring\nthat the young child does not harm itself causing death because the infant lacks wisdom.\nBut, then as the child ages and its wisdom increases, the caregivers will be more willing\nto allow the child to depart from constant care and venture out into the world to explore\nthinking \"The boy can now look after himself”.\nA Teacher who shares these Teachings, in this case The Buddha, might choose to initially\nwatch over their Students taking great care to ensure they are guided and supported with\ndedicated attention. But then, as they grow in the development of these Teachings a wise\nTeacher would understand that it is important to step back from a Student providing them\nthe ability to exercise wise decision making based in the wisdom, moral conduct, and\nmental discipline of these Teachings thinking “The [Student] can now look after himself”.\nThis will help the mind of the Student ensuring there is not attachment wanting constant\ninteraction and attention from the Teacher.\nGotama Buddha’s Students basically lived side-by-side with him in a Community of\nOrdained Practitioners. This close proximity in living can, oftentimes, lead to the mind\ndeveloping attachment. But, even with this close proximity in living arrangements you can\nsee that The Buddha remained unconcerned about his Students knowing that it is\nimportant for them to stand up on their own two feet to establish a well developed\npractice of these Teachings making wise choices in their life. While he did look after his\nStudents more closely as they initially stepped forward to learn, later, upon the Student\nbeing more developed in The Teachings, he wisely chose to step back being\nunconcerned having confidence that the Student could “look after himself”.\nDetailed explanation of moral wrongdoing and moral concern is available in this same\nbook series found in Chapter 25 of the book “Generosity” (Volume 13).\n114", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Simile of A Young Infant", "sutta_refs": ["AN"], "page": null, "page_start": 112, "page_end": 114, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "27a25d82-2213-41a7-be5a-f3b66aeb2e89", "parent_id": "book-vol2:ch27:scripture:0", "content_type": "scripture", "text": "Chapter 27\nKilling in The Perfectly Enlightened One’s\nTeachings\nKesi, you are well known to be a horse trainer. Just how do you guide a\nhorse to be tamed?\n‘Venerable Sir, I guide one kind of horse gently, another kind sternly, and still\nanother kind both gently and sternly.’\nBut, Kesi, if a horse to be tamed by you won’t submit to guidance by any of\nthese methods, how do you deal with him?\n‘Venerable Sir, if a horse to be tamed by me won’t submit to guidance by any\nof these methods, then I kill him. For what reason? So that there will be no\ndisgrace to my Teaching organization. But, Venerable Sir, The Perfectly\nEnlightened One is the unsurpassed trainer of persons to be tamed. Just how\ndoes The Perfectly Enlightened One guide a person to be tamed?’\nI guide one kind of person gently, another kind sternly, and still another kind\nboth gently and sternly.\n(1) This, Kesi, is the gentle method: Such is bodily wholesome conduct, such\nthe result of bodily wholesome conduct; such is verbal wholesome conduct,\nsuch the result of verbal wholesome conduct; such is mental wholesome\nconduct, such the result of mental wholesome conduct; such are the\nheavenly beings, such are human beings.\n(2) This is the stern method: Such is bodily misconduct, such the result of\nbodily misconduct; such is verbal misconduct, such the result of verbal\nmisconduct: such is mental misconduct, such the result of mental\nmisconduct; such is hell, such the animal realm, such the realm of afflicted\nspirits.\n(3) This is the gentle and stern method: Such is bodily wholesome conduct,\nsuch the result of bodily wholesome conduct; such is bodily misconduct,\nsuch the result of bodily misconduct. Such is verbal wholesome conduct,\nsuch the result of verbal wholesome conduct; such is verbal misconduct,\nsuch the result of verbal misconduct. Such is mental wholesome conduct,\nsuch the result of mental wholesome conduct: Such is mental misconduct,\nsuch the result of mental misconduct.\n115", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Killing in The Perfectly Enlightened One’s", "sutta_refs": ["AN"], "page": null, "page_start": 115, "page_end": 118, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "87bedb44-9906-43ec-bd09-e46b16b22686", "parent_id": "book-vol2:ch27:scripture:1", "content_type": "scripture", "text": "Such are the heavenly beings, such are human beings: such is hell, such the\nanimal realm, such the realm of afflicted spirits.\n‘But, Venerable Sir, if a person to be tamed by you won't submit to guidance\nby any of these methods, how does The Perfectly Enlightened One deal with\nhim?’\nIf a person to be tamed by me won’t submit to guidance by any of these\nmethods, then I kill him.\n‘But, Venerable Sir, it isn't allowable for The Perfectly Enlightened One to\ndestroy life. Yet he says, Then I kill him,’\nIt is true, Kesi, that it isn't allowable for The Tathāgata to destroy life.\nHowever, when a person to be tamed won’t submit to guidance by the gentle\nmethod, the stern method, or the method that is both gentle and stern, then\nThe Tathāgata thinks he should not be spoken to and instructed, and his\nwise fellow Monks, too, think he should not be spoken to and instructed.\nFor this, Kesi, is ‘killing’ in the Noble One's Teachings: The Tathāgata thinks\none should not be spoken to and instructed, and one’s wise fellow Monks,\ntoo, think one should not be spoken to and instructed.\n(Reference: AN 4.11)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Killing in The Perfectly Enlightened One’s", "sutta_refs": ["AN"], "page": null, "page_start": 115, "page_end": 118, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5d1c30b5-1712-4e1e-9089-81ddabc28621", "parent_id": "book-vol2:ch27:commentary:0", "content_type": "commentary", "text": "116", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Killing in The Perfectly Enlightened One’s", "sutta_refs": ["AN"], "page": null, "page_start": 115, "page_end": 118, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "af338114-85e8-4359-9d7b-0d0b028fb111", "parent_id": "book-vol2:ch27:commentary:1", "content_type": "commentary", "text": "Here again, The Buddha is sharing Teachings connected with that of training a horse. He\nis relating the training provided by a horse trainer to tame a horse to that of the training he\nprovides to tame the human mind.\nIn this Teaching from Gotama Buddha, he shares that if a Student is not attentive to his\nguidance he has four methods of instruction.\n1.) “The Gentle Method” which is to talk with Students softly to help them see areas of\nimprovement.\n2.) “The Stern Method” which is to talk with Students firmly to help them see areas of\nimprovement.\n3.) “The Gentle and Stern Method” which is to talk with Students both softly and firmly,\ndepending on the situation and lesson to be learned, to help them see areas of\nimprovement.\nThe method used would be based on what the Student responds to. If a Student\nresponded to “the gentle method”, that is all that was needed. But some Students might\nonly respond to “the stern method” with more firm talk. Remember, Gotama Buddha’s\nStudents basically lived with him and he served as a parent. So, speaking firmly to a\nStudent of his might produce the results needed for the Student to move the mind\ntowards improved conduct. But, in using “the stern method”, that would not involve harsh\nspeech as The Buddha and any Enlightened being would be practicing The Five Factors\nof Well Spoken Speech and choose not to speak harshly. It is possible to speak sternly or\nfirmly without speaking harshly based on word choice, tone, and tempo a wise Teacher\nmight choose to employ.\nThe Buddha chose to employ a fourth aspect of sharing these Teachings that if a Student\ndid not respond to his Teachings, he “killed” them. Killing in his view was not to take their\nlife through destroying the physical body but instead, choosing to no longer share The\nTeachings with a Student is considered “killing” in these Teachings.\nIt is these Teachings that breathe healthy life into the mind. Without this breath of healthy\nlife being breathed into the mind, it is similar to “killing” a person.\nI am sure Gotama Buddha did not take the decision to stop sharing The Teachings with a\nStudent lightly. But, at the end of the day, a Perfectly Enlightened One is interested in\nhelping Practitioners progress on The Path to Enlightenment. If a Student is taking time,\neffort, energy, and resources from a Teacher to have the Teacher share The Teachings yet\ndoes not apply the lessons shared to improve their life practice, this could be considered\ndisrespectful to the Teacher and other Students.\nThe way to respect a Teacher is through dedicated learning and application of The\nTeachings into one’s life practice. Remember, the Teacher is not getting a salary, benefits\nnor are they placing any direct requirements or expectations onto the Students as part of\nsharing The Teachings. But it would be wise for a Teacher to recognize their time in this\nexistence is limited as well as their effort, energy, and resources are also limited. If a\nTeacher invests heavily into a Student who chooses not to learn, reflect, and practice The\nTeachings, this would be unwise for the Teacher to continue sharing The Teachings with\nthe disrespectful Student - as the Teacher will have many Students to help.\n117", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Killing in The Perfectly Enlightened One’s", "sutta_refs": ["AN"], "page": null, "page_start": 115, "page_end": 118, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e04d1005-d6a6-48cc-8c3f-78b329936d17", "parent_id": "book-vol2:ch27:commentary:2", "content_type": "commentary", "text": "So, while the decision to kill a Student should not be taken lightly, there may come a time\nin your teaching career where the wisest and most helpful thing for a complacent Student\nis to realize they are being disrespectful to not diligently apply The Teachings, they are\nwasting time, and The Teacher is choosing to move away from them due to their decision\nto not learn, reflect, and practice The Teachings. This would be the Student’s Kamma -\nthe results of their decisions. This could be exactly what that Student needs to ignite\nmotivation and enthusiasm to more diligently learn, reflect, and practice The Teachings.\nAnyone choosing to share these Teachings into the world may find this Teaching helpful\nbut also parents, employers, community leaders and others may find applying these\nmethods could be beneficial to produce results within your relationships. Just be sure that\nif you choose to speak “sternly or firmly” you are not speaking “harshly” and you may\nneed to seek guidance from a wise Teacher to understand the difference and where is\n“the middle way” associated with this Teaching. Because if you spoke harshly, that would\nnot produce wholesome results as it would be counterproductive based on The Natural\nLaws of Existence shared in The Five Factors of Well Spoken Speech.\nI have found that in 99.9% of all relationships, I am able to use “the gentle method” of\nsharing these Teachings and Students will respond to this more readily. However, in\nrelationships such as with my son, wife, and a very limited number of employees from the\npast, choosing to speak “sternly and firmly” was exactly what they needed to learn a\nlesson and get to the next step in their development. I ensured that if I employed “the\nstern method” there was a well established relationship that ensured the individual\nalready understands I have deep loving-kindness, compassion, and respect for them as\nan individual. I would also attempt to always employ “the gentle method” first and in more\nthan one instance. But ultimately if a firmer approach is what is needed, this can be\nemployed in a skillful way that results in the improvement of the situation and\ncircumstances leading to wholesome outcomes.\nI do not suggest a Practitioner or Teacher employ “the stern method” until they have a\nwell established practice of The Five Factors of Well Spoken Speech and a well\nestablished relationship with the individual that you feel a firm approach could be\nbeneficial. I suggest you attempt “the gentle method” in 99.9% of all situations and if\nthere is no improved response you could consider killing the Student - no longer sharing\nthese Teachings.\nAnd, if you do decide to use “the stern method” after much consideration, that you do so\nwithout craving, anger, and ignorance (unknowing of true reality). As if you use a firm\napproach while your own mind is angered, then this is not the proper time for you to\nspeak and it will most likely have unwholesome results. One should not employ “the stern\nmethod” based on anger or an interest to punish an individual, but instead, based on\ncompassionate interest in helping an individual improve their conduct and results.\n118", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Killing in The Perfectly Enlightened One’s", "sutta_refs": ["AN"], "page": null, "page_start": 115, "page_end": 118, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1e7ecc8c-7a99-4110-9d12-ba29363fde0f", "parent_id": "book-vol2:ch28:scripture:0", "content_type": "scripture", "text": "Chapter 28\nThe Tathāgata Is The One Who Shows the Way\nThe Brāhmin Ganaka Moggallāna asked The Perfectly Enlightened One:\n‘When Master Gotama’s disciples are thus advised and instructed by him, do\nthey all attain Nibbāna (Enlightenment), the ultimate goal, or do some not\nattain it?’\nWhen, Brāhmin, they are thus advised and instructed by me, some of my\ndisciples attain Nibbāna (Enlightenment), the ultimate goal, and some do not\nattain it.\n‘Master Gotama, since Nibbāna (Enlightenment) exists and the path leading\nto Nibbāna exists and Master Gotama is present as the guide, what is the\ncause and reason why, when Master Gotama’s disciples are thus advised and\ninstructed by him, some of them attain Nibbāna, the ultimate goal, and some\ndo not attain it?’\nAs to that, Brāhmin, I will ask you a question in return. Answer it as you\nchoose. What do you think, Brāhmin? Are you familiar with the road leading\nto Rājagaha?\n‘Yes. Master Gotama, I am familiar with the road leading to Rājagaha.’\nWhat do you think, Brāhmin? Suppose a man came who wanted to go to\nRājagaha, and he approached you and said: ‘Venerable Sir, I want to go to\nRājagaha. Show me the road to Rājagaha.’\nThen you told him: Now, good man, this road goes to Rājagaha. Follow it for\na while and you will see a certain village, go a little further and you will see a\ncertain town, go a little further and you will see Rājagaha with its lovely\nparks, groves, meadows, and ponds. Then, having been thus advised and\ninstructed by you, he would take a wrong road and would go to the west.\nThen a second man came who wanted to go to Rājagaha, and he\napproached you and said: ‘Venerable Sir, I want to go to Rājagaha.’ Then\nyou told him: Now, good man, this road goes to Rājagaha. Follow it for a\nwhile and you will see a certain village, go a little further and you will see a\ncertain town, go a little further and you will see Rājagaha with its lovely\nparks, groves, meadows, and ponds. Then, having been thus advised and\ninstructed by you, he would arrive safely in Rājagaha.\n119", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Tathāgata Is The One Who Shows the Way", "sutta_refs": ["MN"], "page": null, "page_start": 119, "page_end": 121, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7b20ca59-7897-453b-953e-5483e828f139", "parent_id": "book-vol2:ch28:scripture:1", "content_type": "scripture", "text": "Now, Brāhmin, since Rājagaha exists and the path leading to Rājagaha\nexists and you are present as the guide, what is the cause and reason why,\nwhen those men have been thus advised and instructed by you, one man\ntakes a wrong road and goes to the west, and one arrives safely in\nRājagaha?\n‘What can I do about that, Master Gotama? I am one who shows the way.’\nSo too, Brāhmin, Nibbāna (Enlightenment) exists and the path leading to\nNibbāna exists and I am present as the guide. Yet when my disciples have\nbeen thus advised and instructed by me, some of them attain Nibbāna, the\nultimate goal, and some do not attain it.\nWhat can I do about that, Brāhmin?\nThe Tathāgata is one who shows the way.\n(Reference: MN 107)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Tathāgata Is The One Who Shows the Way", "sutta_refs": ["MN"], "page": null, "page_start": 119, "page_end": 121, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "11ddd4bf-6136-4de2-8473-69cbc780d2c6", "parent_id": "book-vol2:ch28:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he helps a Brāhmin understand why not all of his\nStudents attain Enlightenment. As it might be thought that everyone who learned,\nreflected, and practiced The Teachings directly with a Perfectly Enlightened One would\nattain Enlightenment. But this is not true and would be permanence while we know that\nwould not exist based on The Universal Truth of Impermanence.\nNotice how The Buddha skillfully asks the Brāhmin questions to guide the Brāhmin to his\nown answer. Rather than just giving someone an answer to a question they have asked,\noftentimes it is better to ask well thought out and well placed questions to guide a person\nto answering their own question. This way, it is like the individual is teaching themselves.\nAn individual will be more likely to listen to their own logic and understanding to teach\nthemselves rather than accepting the logic and understanding of another person. If the\nindividual already has the wisdom to answer the question, they do not need to believe\nwhat you are sharing but instead, they can see “true reality” through well thought out and\nwell placed questions guiding an individual to a helpful answer through interactive\ndiscussion.\nYou might choose to use this approach with friends, children, co-workers, employers, or\nanyone whom you need to guide to understanding your logic in solving a certain\nchallenge.\nThis Teaching also helps us to understand how the success of one’s own attainment of\nEnlightenment is not necessarily based purely on the guidance of the Teacher but, in fact,\ndeveloping one’s life practice is an independent pursuit. While a Practitioner will need\nguidance from a Teacher, each individual Practitioner would need to understand what\nthey are looking to develop in their practice and seek the appropriate guidance.\n120", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Tathāgata Is The One Who Shows the Way", "sutta_refs": ["MN"], "page": null, "page_start": 119, "page_end": 121, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1362b80b-5760-4d3b-af98-22756756cc78", "parent_id": "book-vol2:ch28:commentary:1", "content_type": "commentary", "text": "Then, once guidance is provided, a Student would need to learn, reflect, and practice The\nTeachings diligently seeking any follow up guidance to ensure understanding.\nSince not all Students of even a Perfectly Enlightened Buddha would attain\nEnlightenment, then we know one of the primary determining factors of whether one does\nor does not attain Enlightenment is based on the Students’ own determination and\ndiligence to learn, reflect, and practice The Teachings as an independent practice while\nseeking guidance.\nA Teacher can only show the way to Enlightenment. A Teacher cannot give a Student\nEnlightenment nor hold their hand on the journey to Enlightenment. Instead, a Student will\nneed to apply their own patience and endurance to “never give up” continuing to walk the\npath with The Buddha. And, if a Student feels lost, they should let the Teacher know they\nfeel lost so they can continue their journey.\nA Teacher should be holding the light to illuminate The Path to Enlightenment assisting\nthe Student out of the darkness to be able to more clearly see the path. But the Student\nwill need to develop their own light so that they can more readily walk the path through\nimproved decision making.\nThis Teaching can also be beneficial for parents, employers, community leaders or\nanyone who is guiding individuals in life. This Teaching can help you understand that your\ngoal is not to make decisions for your children, employees, friends, family members, life\npartners, etc. but instead, to provide guidance that will help them in making wise\ndecisions.\nAs parents, employers, or the other roles we fulfill in life, we cannot control what others\ndo. We cannot give people a list of decisions for exactly what they should or should not\ndo in every situation because every situation is different based on unique circumstances.\nBut we can share wisdom that when understood by our children, employees, or others\nthat they can then apply that wisdom for improved decision making.\nSo, your goal is not to control people in your life but instead, to provide them guidance\nthat when understood they can, with their own free will, make wise wholesome decisions\nthat lead to wholesome outcomes. You are not going to permanently be with your\nchildren, employees, or others in your life. But the wisdom you share to help guide a\nperson’s decision making can reside in the mind and be the guiding light that helps them\nnavigate a challenging world leading to a better way of life.\n121", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Tathāgata Is The One Who Shows the Way", "sutta_refs": ["MN"], "page": null, "page_start": 119, "page_end": 121, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a30587b4-e2d6-44dd-b811-c5122974897c", "parent_id": "book-vol2:ch29:scripture:0", "content_type": "scripture", "text": "Chapter 29\nThe Simile of The Great Log\nDo you see, Monks, that great log being carried along by the current of the\nriver Ganges?\n‘Yes, Venerable Sir.’\nIf, Monks, that log does not veer towards the near shore, does not veer\ntowards the far shore, does not sink in mid-stream, does not get cast up on\nhigh ground, does not get caught by human beings, does not get caught by\nnon-human beings, does not get caught in a whirlpool, and does not\nbecome inwardly rotten, it will slant, slope, and incline towards the ocean.\nFor what reason?\nBecause the current of the river Ganges slants, slopes, and inclines towards\nthe ocean.\nSo too, Monks, if you do not veer towards the near shore, do not veer\ntowards the far shore, do not sink in mid-stream, do not get cast up on high\nground, do not get caught by human beings, do not get caught by non-\nhuman beings, do not get caught in a whirlpool and do not become inwardly\nrotten, you will slant, slope, and incline towards Nibbāna (Enlightenment).\nFor what reason?\nBecause Right View slants, slopes, and inclines towards Nibbāna\n(Enlightenment).\nWhen this was said, a certain Monk asked The Perfectly Enlightened One:\n‘What, Venerable Sir, is the near shore? What is the far shore? What is sinking\nin mid-stream? What is getting cast up on high ground? What is getting\ncaught by human beings, what is getting caught by non-human beings, what\nis getting caught in a whirlpool? What is inward rottenness?’\n‘The near shore’, Monk: this is a designation for the six internal sense bases.\n‘The far shore’: this is a designation for the six external sense bases. ‘Sinking\nin mid-stream’: this is a designation for excitement and desire. ‘Getting cast\nup on high ground’: this is a designation for the conceit ‘I am’.\n122", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Simile of The Great Log", "sutta_refs": ["SN"], "page": null, "page_start": 122, "page_end": 127, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3e78cb47-da27-4021-a41b-ea367de1d737", "parent_id": "book-vol2:ch29:scripture:1", "content_type": "scripture", "text": "And what, Monk, is getting caught by human beings?\nHere, someone lives in association with Household Practitioners; he rejoices\nwith them and sorrows with them, he is happy when they are happy and sad\nwhen they are sad, and he involves himself in their affairs and duties. This is\ncalled getting caught by human beings.\nAnd what, Monk, is getting caught by non-human beings?\nHere, someone lives the holy life with the desire [to be reborn] into a certain\norder of heavenly beings, thinking: By this virtue or vow or austerity or holy\nlife I will become a heavenly being or one among the heavenly beings. This is\ncalled getting caught by non-human beings.\n‘Getting caught in a whirlpool’: this, Monk, is a designation for the five cords\nof sensual pleasure.\nAnd what, Monk, is inward rottenness?\nHere someone is immoral, one of unwholesome character, of impure and\nsuspect behavior, secretive in his acts, no Ascetic though claiming to be one,\nnot a celibate though claiming to be one, inwardly rotten, corrupt, wicked.\nThis is called inward rottenness.\n(Reference: SN 35.241)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Simile of The Great Log", "sutta_refs": ["SN"], "page": null, "page_start": 122, "page_end": 127, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "880f1f18-1327-4164-8d43-9f805f54ee52", "parent_id": "book-vol2:ch29:commentary:0", "content_type": "commentary", "text": "123", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Simile of The Great Log", "sutta_refs": ["SN"], "page": null, "page_start": 122, "page_end": 127, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7794c853-7ca3-4406-9d8f-d4211596f3da", "parent_id": "book-vol2:ch29:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings on various aspects of life that\ncan hinder someone from the attainment of Enlightenment using the “Simile of The Great\nLog”.\nThe Buddha uses “the stream” to describe The Path to Enlightenment. “The stream”\nleads to “the ocean” (i.e. to Enlightenment). This is why the first Stage of Enlightenment is\nreferred to as a “Stream-Enterer”. One who has put together The Teachings into a life\npractice so well that at the first Stage of Enlightenment (i.e. Stream-Enterer), one has\nentered the stream and there is no going backwards. At the first Stage of Enlightenment,\nthe mind will not regress and the being will attain Enlightenment at some point in the next\nseven (7) lives - at a maximum.\nThe log represents the individual and Gotama Buddha is explaining the various aspects of\nlife that can get one caught up and inhibit the log from making it to the ocean. These are\nTeachings describing the things for you to “look out” for so that you do not get inhibited\nfrom making it to Enlightenment.\nIf one avoids getting “caught up” with these, the mind will slant, slope, and incline\ntowards Enlightenment because “Right View” will slant, slope, and incline towards\nEnlightenment. Right View is to learn, reflect, and practice The Four Noble Truths.\n1.) Near shore: this is a designation for the six internal sense bases related to the fetter/\ntaint of “sensual desire”. This is how the mind has craving/desire/attachment through The\nSix Sense Bases of the eyes, ears, nose, tongue, body, and mind.\n2.) Far shore: this is a designation for the six external sense bases related to the fetter/\ntaint of “sensual desire”. This is how the mind has craving/desire/attachment through The\nSix Sense Bases for the objects of its affection as forms, sounds, odors, flavors, physical\nobjects, and mental objects.\nThe six internal sense bases are experiencing the six external sense bases.\nIt is only when one guards the doorways to The Six Sense Bases, or the six doorways to\ndiscontentedness, that one is able to eliminate craving/desire/attachment through the six\ninternal sense bases for the six external sense bases eliminating the fetter/taint of\n“sensual desire” that the mind can progress towards Enlightenment.\nThe mind needs to establish a well refined practice of The Eight Fold Path as a starting\npoint for eventually getting to the point where it can eliminate the fetters/taints/pollution of\nthe mind. One would not be able to just immediately eliminate the fetters but instead,\nwould need to first lay the foundation of their life practice with a well developed practice\nof The Eight Fold Path to prepare the mind to be willing and able to eliminate The Ten\nFetters.\n124", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Simile of The Great Log", "sutta_refs": ["SN"], "page": null, "page_start": 122, "page_end": 127, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2fc0cab9-8ad1-4a29-bd6f-75eba3d159d6", "parent_id": "book-vol2:ch29:commentary:2", "content_type": "commentary", "text": "3.) Sink in mid-stream: this is a designation for one who allows excitement and desire to\npersist. To attain Enlightenment the mind needs to eliminate pleasant feelings, painful\nfeelings, and feelings that are neither painful-nor-pleasant.\nIf the Practitioner allows the mind to experience pleasant feelings, then they are inviting\ninto the mind painful feelings and feelings that are neither painful-nor-pleasant. The mind\nneeds to eliminate happiness, excitement, and elation based on impermanent conditions\ngaining inner tranquility of mind - peacefulness, calmness, serenity, and contentedness\nwith joy that is permanent because it is not based on impermanent conditions.\nThrough “cutting off or letting go” of happiness, excitement, and elation, the mind can\nthen eliminate craving/desire/attachment. Sinking mid-stream is to allow the happiness,\nexcitement, elation (pleasant feelings) to persist, thus, craving/desire/attachment is not\neliminated. Craving/desire/attachment is the cause of the discontent mind. If the mind has\ncraving/desire/attachment it will experience discontentedness, thus, will not experience\nEnlightenment.\n4.) Cast up on high ground: this is a designation for the conceit ‘I am’. A person that is\n“cast up on high ground” is one who allows arrogance, pride, judging, measuring or\ncomparing as superior or inferior to others (i.e. the ego) to persist.\nIf the mind has the fetter/taint/pollution of “conceit” it is “cast up on high ground”,\ntherefore, the mind will not experience Enlightenment. A Practitioner needs to eliminate\nthe ego comprised of the fetters/taints of “Personal Existence View” and “Conceit”.\n5.) Gets caught by human beings: is someone who lives in association with Household\nPractitioners; he rejoices with them and sorrows with them, he is happy when they are\nhappy and sad when they are sad, and he involves himself in their affairs and duties.\nRemember that Ordained Practitioners are going to live separate from Household\nPractitioners as a way of creating conditions that are more conducive to Enlightenment\nbut do not guarantee Enlightenment. So, an Ordained Practitioner, in this Teaching, is\nbeing advised not to “get caught by human beings”.\nFor Household Practitioners, you can apply this Teaching to your life in that as your\nfriends, family, and other associates are experiencing the ebbs and flows in the daily\nstruggles of life, that you should ensure the mind does not get “caught up” by their\nchallenges of life.\nIt is typically viewed as empathy if one sorrows with their associates as they are\nstruggling in life. It is typically viewed as friendly if one rejoices and becomes elated when\nothers around them become elated. Here, The Buddha is sharing that this would get the\nmind “caught by human beings” if the mind lacked the wisdom, moral conduct, and\nmental discipline to not allow this to happen.\nIt is possible to be understanding and helpful in our personal and professional\nrelationships with others without feeling their same sorrow or elation when those close to\nus experience daily struggles. You can actually be even more helpful in your relationship if\nwhen those around you are sorrowful or elated to remain calm and provide guidance,\nwhen asked, of how to improve their situation and move the mind out of\ndiscontentedness and towards peacefulness.\n125", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Simile of The Great Log", "sutta_refs": ["SN"], "page": null, "page_start": 122, "page_end": 127, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c4216c89-ee4b-40e6-b05e-cab4b2186887", "parent_id": "book-vol2:ch29:commentary:3", "content_type": "commentary", "text": "If you allow the mind to feel the same sorrow and elation of others and view this as part of\nyour relationship with them, then the mind will “get caught by human beings” because\nyou are allowing your attachment to human beings to cause discontentedness in the\nmind. Through the elimination of your attachments to human beings through practicing\n“True Love”, as described in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1), a Practitioner can remain unaffected by the daily struggles of\nothers while with loving-kindness and compassion potentially help others as they seek\nyour assistance.\n6.) Get caught by non-human beings: is someone living the holy life with the desire [to\nbe reborn] into a certain order of heavenly beings, thinking: By this virtue or vow or\nausterity or holy life, I will become a heavenly being or one among the heavenly beings.\nThere are some who aspire to be reborn in the heavenly realm. This is not the goal of\nthese Teachings and would not produce an Enlightened mind.\nIf the mind has craving/desire/attachment to exist in heaven as a heavenly being, then the\nmind is still holding on and has not yet fully extinguished 100% of all craving/desire/\nattachment and, thus, will experience discontentedness because it is not yet Enlightened.\nOne will need to extinguish any desire to be reborn in the heavenly realm to experience\ncomplete liberation of the mind.\n7.) Get caught in a whirlpool: is a designation for the five cords of sensual pleasure.\nThe Five Cords of Sensual Pleasure is the craving/desire/attachment the mind has for the\nsensual pleasures associated with wanting agreeable and pleasant forms, sounds, odors,\nflavors, and physical objects through five of the sense bases to produce pleasant\nfeelings.\nWhere the six internal and external sense bases are the actual sense bases, The Five\nCords of Sensual Pleasure are how the mind has longing and strong eagerness (craving/\ndesire/attachment) for the objects of its affection through five of The Six Sense Bases and\nbecomes practically obsessed with acquiring the objects of its affection as “sensual\npleasures”.\n“The cord” is the actual craving/desire/attachment for the sensual pleasure.\n126", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Simile of The Great Log", "sutta_refs": ["SN"], "page": null, "page_start": 122, "page_end": 127, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1e758a0a-853a-47d5-ae06-c007235033a8", "parent_id": "book-vol2:ch29:commentary:4", "content_type": "commentary", "text": "The Five Cords of Sensual Pleasure\nMonks, there are these five cords of sensual pleasure.\nWhat are the five?\nForms recognizable by the eye that are wished for, desired, agreeable and likeable,\nconnected with sensual desire, and temptation of craving.\nSounds recognizable by the ear that are wished for, desired, agreeable and likeable,\nconnected with sensual desire, and temptation of craving.\nOdors recognizable by the nose that are wished for, desired, agreeable and likeable,\nconnected with sensual desire, and temptation of craving.\nFlavors recognizable by the tongue that are wished for, desired, agreeable and likeable,\nconnected with sensual desire, and temptation of craving.\nPhysical Objects that are wished for, desired, agreeable and likeable, connected with\nsensual desire, and temptation of craving.\nThese are the five cords of sensual pleasure.\nDetailed explanation of The Six Sense Bases and Sensual Pleasures is available in this\nsame book series found in the book “The Six Sense Bases” (Volume 9).\n8.) Inwardly rotten: someone is immoral, one of unwholesome character, of impure and\nsuspect behavior, secretive in his acts, no Ascetic though claiming to be one, not a\ncelibate though claiming to be one, inwardly rotten, corrupt, wicked.\nWhile Gotama Buddha is describing characteristics associated with the Ascetic life, one\ncan apply this Teaching to all lifestyles whether an Ordained or a Household Practitioners.\nIf one is immoral, unwholesome, impure, secretive, rotten, corrupt, and wicked then this\nwill inhibit one from experiencing Enlightenment. The Path to Enlightenment is about\neliminating unwholesome qualities of mind and cultivating wholesome qualities of mind.\nThrough making wholesome decisions, one will experience only wholesome results due to\nThe Natural Law of Kamma. It is The Teachings of The Buddha that will help you\nunderstand what is unwholesome and what is wholesome. Through learning, reflecting,\nand practicing these Teachings, the mind is gradually trained to acquire wisdom and\ngradually practices wholesome moral conduct through a mind that has been trained to\nhave mental discipline.\n127", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Simile of The Great Log", "sutta_refs": ["SN"], "page": null, "page_start": 122, "page_end": 127, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "01abbc0f-61c0-4589-9472-74694aaceeee", "parent_id": "book-vol2:ch30:commentary", "content_type": "commentary", "text": "Chapter 30\nThe Simile of The Tortoise\nMonks, in the past a tortoise was searching for food along the bank of a river\none evening. On that same evening a jackal was also searching for food\nalong the bank of that same river. When the tortoise saw the jackal in the\ndistance searching for food, it drew its limbs and neck inside its shell and\npassed the time keeping still and silent.\nThe jackal had also seen the tortoise in the distance searching for food, so\nhe approached and waited close by, thinking: When this tortoise extends one\nor another of its limbs or its neck, I will grab it right on the spot, pull it out,\nand eat it. But because the tortoise did not extend any of its limbs or its\nneck, the jackal, failing to gain access to it, lost interest in it and departed.\nSo too, Monks, Māra the Evil One is constantly and continually waiting close\nby you, thinking, ‘Perhaps I will gain access to him through the eye or\nthrough the ear or through the nose or through the tongue or through the\nbody or through the mind.’ Therefore, Monks, reside guarding the doors of\nThe Six Sense Bases. Having seen a form with the eye...Having heard a\nsound with the ear...Having smelt an odor with the nose...Having tasted a\nflavor with the tongue...Having touched a physical object with the body…\nHaving recognized a mental object with the mind, do not grasp its signs and\nfeatures. Since, if you leave the eye sense base unguarded, the ear sense\nbase unguarded, the nose sense base unguarded, the tongue sense base\nunguarded, the body sense base unguarded, the mind sense base\nunguarded, evil unwholesome states of craving and displeasure might invade\nyou, practice the way of its restraint, guard the eye sense base, the ear\nsense base, the nose sense base, the tongue sense base, the body sense\nbase, the mind sense base, undertake the restraint of the eye sense base,\nthe ear sense base, the nose sense base, the tongue sense base, the body\nsense base, and the mind sense base.\nWhen, Monks, you reside guarding the doors of The Six Sense Bases, Māra\nthe Evil One, failing to gain access to you, will lose interest in you and\ndepart, just as the jackal departed from the tortoise.\nDrawing in the mind’s thoughts\nAs a tortoise draws its limbs into its shell,\nIndependent, not harassing others, fully extinguished.\nA Monk would not blame anyone.\n128", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "The Simile of The Tortoise", "sutta_refs": [], "page": null, "page_start": 128, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6ed47d56-4f83-4dc7-b7e9-5531dfc2f071", "parent_id": "book-vol2:ch31:scripture:0", "content_type": "scripture", "text": "Chapter 31\nA Strong Post or Pillar Is A\nDesignation for Mindfulness\nAnd how, Monks, is there restraint?\nHere, having seen a form with the eye, having heard a sound with the ear,\nhaving smelt an odor with the nose, having tasted a flavor with the tongue,\nhaving touched a physical object with the body, having recognized a mental\nobject with the mind, a Monk is not intent upon a pleasing form and not\nrepelled by a displeasing form. He resides having set up mindfulness of the\nbody, with a measureless mind, and he understands as it really is that\nliberation of mind, liberation by wisdom, wherein those evil unwholesome\nstates are eliminated without remainder. It is in such a way that there is\nrestraint.\nSuppose, Monks, a man would catch six animals - with different domains\nand different feeding grounds - and tie them by a strong rope. He would\ncatch a snake, a crocodile, a bird, a dog, a jackal, and monkey, and tie each\nby a strong rope. Having done so, he would bind them to a strong post or\npillar. Then those six animals with different domains and different feeding\ngrounds would each pull in the direction of its own feeding ground and\ndomain. The snake would pull one way, thinking, ‘Let me enter an anthill.’\nThe crocodile would pull another way, thinking, ‘Let me enter the water.’ The\nbird would pull another way, thinking, ‘Let me fly up into the sky.’ The dog\nwould pull another way, thinking, ‘Let me enter a village.’ The jackal would\npull another way, thinking, ‘Let me enter a charnel ground.” The monkey\nwould pull another way, thinking, ‘Let me enter a forest.’\nNow when these six animals become worn out and fatigued, they would\nstand close to that post or pillar, they would sit down there, they would lie\ndown there.\nSo too, Monks, when a Monk has developed and cultivated mindfulness\ndirected to the body, the eye does not pull in the direction of agreeable forms\nnor are disagreeable forms repulsive; the ear does not pull in the direction of\nagreeable sounds nor are disagreeable sounds repulsive; the nose does not\npull in the direction of agreeable odors nor are disagreeable odors repulsive;\nthe tongue does not pull in the direction of agreeable flavors nor are\ndisagreeable flavors repulsive; the body does not pull in the direction of\nagreeable physical objects nor are disagreeable physical objects repulsive;\n130", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "A Strong Post or Pillar Is A", "sutta_refs": ["SN"], "page": null, "page_start": 130, "page_end": 132, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0bd9ccf9-323b-4dde-bb67-6502164e65be", "parent_id": "book-vol2:ch31:scripture:1", "content_type": "scripture", "text": "the mind does not pull in the direction of agreeable mental objects nor are\ndisagreeable mental objects repulsive.\nIt is in such a way that there is restraint.\nA strong post or pillar: this, Monks, is a designation for mindfulness directed\nto the body. Therefore, Monks, you should train yourselves thus: We will\ndevelop and cultivate mindfulness directed to the body, make it our vehicle,\nmake it our basis, stabilize it, exercise ourselves in it, and fully perfect it.\nThus should you train yourselves.\n(Reference: SN 35.247)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "A Strong Post or Pillar Is A", "sutta_refs": ["SN"], "page": null, "page_start": 130, "page_end": 132, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ff647505-25c8-4c2d-869a-7cfa499bc956", "parent_id": "book-vol2:ch31:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation\n(i.e. “cultivate mindfulness directed to the body”) is used as a strong “post or pillar” to\nrestrain The Six Sense Bases of the eye, ear, nose, tongue, body, and mind.\nHe uses the six animals pulling in different directions to represent the six internal sense\nbases of the eyes, ears, nose, tongue, body, and mind pulling towards the six external\nsense bases of forms, sounds, odors, flavors, physical objects, and mental objects. If the\nmind is unrestrained allowing the mind to pull towards the objects of its affection, the\nmind will continue to experience discontentedness.\nThrough training the mind to be restrained by focusing on the arising bodily sensations as\nthe “post or pillar” then as discontentedness arises, the Practitioner can observe those\nbodily sensations and cut off and let go of the discontentedness, thus, working to\neliminate the cravings/desires/attachments that caused the discontentedness. By no\nlonger allowing the mind to pull towards the objects of its affection, it is restrained and the\nmind will eliminate discontentedness.\nA Practitioner who trains the mind in Breathing Mindfulness Meditation will be able to\ntrain the mind to cut off thoughts and let them go gaining more and more mental\ndiscipline of the mind being aware of the bodily sensations that precede the arising of\ndiscontentedness. In this way, one gains the ability to cut off and let go of cravings/\ndesires/attachments of the mind that are pulling towards forms, sounds, odors, flavors,\nphysical objects, and mental objects to eliminate discontentedness.\nIt is the mind’s mental longing with a strong eagerness towards the six external sense\nbases through the six internal sense bases that is the cause of the discontent mind. The\nmind craves pleasant feelings and when it gets the object of its affection, it experiences\nhappiness, excitement, and elation but the mind is discontent. If the mind does not\nacquire the objects of its affection, it experiences sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, etc. - painful feelings. Or, the mind might experience\nfeelings that are neither painful-nor-pleasant such as boredom, loneliness, shyness,\ndispleased, uncomfortable, unsatisfied. All of these feelings and others are indications of\na discontent mind.\n131", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "A Strong Post or Pillar Is A", "sutta_refs": ["SN"], "page": null, "page_start": 130, "page_end": 132, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f7fe23c6-3786-4ec5-a6b1-f361f3e17e84", "parent_id": "book-vol2:ch31:commentary:1", "content_type": "commentary", "text": "It is only when one deeply learns, reflects, and practices these Teachings while training\nthe mind using techniques such as Breathing Mindfulness Meditation that the mind will be\nliberated through wisdom from the discontent feelings experienced in the unEnlightened\nmind. Then in the moment as the mind experiences the arising of bodily sensations\nindicating arising discontentedness, cut that off and let it go.\nAs the mind is being trained in meditation to cut off thoughts and let them go, the mind\ndevelops the ability to become deeply aware of unwholesome thoughts, feelings, ideas,\nperceptions, etc., arising and to then cut them off or let them go. This trains the mind over\nrepeated meditation training sessions to “let go”. Every time the mind wants to pull in any\ndirection towards the past, the future, thoughts, feelings, ideas, perceptions, etc., a\nPractitioner should not judge the thoughts, label them, or even attempt to figure out\nwhere they are coming from. You can just cut them off and let them go bringing the mind\nback to the breath. The breath is the present moment and is the strong “post or pillar”.\nThis training will develop into the mind having deep awareness (Right Mindfulness) and\nthe ability to cut off and let go of thoughts, feelings, ideas, perceptions, etc. (Right Effort)\nThen, with this consistent and ongoing training during daily meditation sessions of 2-3\ntimes per day for 30-minutes or more per session, in daily life as unwholesome thoughts,\nfeelings, ideas, perceptions, etc., arise or the mind goes to the past or future, cut it off\nand let it go.\nOver time, this trains the mind to be well disciplined with Breathing Mindfulness\nMeditation being the strong “post or pillar”. Just as Gotama Buddha shares that “when\nthese six animals become worn out and fatigued, they would stand close to that post or\npillar, they would sit down there, they would lie down there” the mind will eventually get\ntired of pulling in the direction of the six external sense bases through the six internal\nsense bases and it will just “sit down there” and “lie down there” being perfectly tuned to\n“the middle way”.\nThe mind can then apply this in daily life, that as the mind is pulling in the direction of the\nobjects of its affection due to craving/desire/attachment, the Practitioner can cut that off\nand let it go. This trains the mind to reside in the middle no longer pulling towards the\nobjects of its affection due to craving/desire/attachment. Craving/desire/attachment can\nbe gradually eliminated from the mind, thus, all discontentedness of mind is gradually\neliminated. The mind becomes Enlightened because the unwholesome root of craving/\ndesire/attachment has been extinguished from the mind and no longer causes arising\ndiscontentedness.\nThe mind will be more and more trained to perform optimally with deep concentration\n(Right Concentration) as the fetters/taints/pollution of the mind are no longer causing\nmuddle mindedness. The mind will become more and more clear as it fully realizes the\nbenefits and results of consistent and ongoing training on The Path to Enlightenment.\nDetailed explanation of Breathing Mindfulness Meditation is available in this same book\nseries found in Chapter 11 of the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\n132", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "A Strong Post or Pillar Is A", "sutta_refs": ["SN"], "page": null, "page_start": 130, "page_end": 132, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5c3b9235-fa60-4b03-88c0-4eac6e159719", "parent_id": "book-vol2:ch32:commentary:0", "content_type": "commentary", "text": "Chapter 32\nDwelling in Breathing Mindfulness Meditation\nMonks, that Monk gains at will, without trouble or difficulty, that\nconcentration through the development and cultivation of which no shaking\nor trembling occurs in the body, and no shaking or trembling occurs in the\nmind. And what concentration is it through the development and cultivation\nof which no shaking or trembling occurs in the body, and no shaking or\ntrembling occurs in the mind?\nIt is, Monks, when concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) has been developed and cultivated that no shaking\nor trembling occurs in the body, and no shaking or trembling occurs in the\nmind. And how, Monks, is concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation) developed and cultivated so that no\nshaking or trembling occurs in the body, and no shaking or trembling occurs\nin the mind?\nHere, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an\nempty hut, sits down.\nHaving folded his legs crosswise, straightened his body and set up\nmindfulness in front of him, just mindful he breathes in, mindful he breathes\nout.\nBreathing in long, he knows: I breathe in long; or breathing out long, he\nknows: I breathe out long.\nBreathing in short, he knows: I breathe in short; or breathing out short, he\nknows: I breathe out short.\nHe trains thus: Experiencing the whole body, I will breathe in; he trains thus:\nExperiencing the whole body, I will breathe out.\nHe trains thus: Calming the bodily sensations, I will breathe in; he trains thus:\nCalming the bodily sensations, I will breathe out.\nHe trains thus: Experiencing joy, I will breathe in; he trains thus: Experiencing\njoy, I will breathe out.\nHe trains thus: Experiencing peacefulness, I will breathe in: he trains thus:\nExperiencing peacefulness. I will breathe out.\n133", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Dwelling in Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 133, "page_end": 136, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "39c17156-d9bb-4928-a889-e9ad6360e08d", "parent_id": "book-vol2:ch32:commentary:1", "content_type": "commentary", "text": "He trains thus: Experiencing the mental activity, I will breathe in: he trains\nthus: Experiencing the mental activity, I will breathe out.\nHe trains thus: Calming the mental activity, I will breathe in; he trains thus:\nCalming the mental activity, I will breathe out.\nHe trains thus: Experiencing the mind, I will breathe in; he trains thus:\nExperiencing the mind, I will breathe out.\nHe trains thus: Gladdening the mind, I will breathe in; he trains thus:\nGladdening the mind, I will breathe out.\nHe trains thus: Concentrating the mind, I will breathe in; he trains thus:\nConcentrating the mind, I will breathe out.\nHe trains thus: Liberating the mind, I will breathe in; he trains thus: Liberating\nthe mind, I will breathe out.\nHe trains thus: Reflecting on impermanence, I will breathe in; he trains thus;\nReflecting on impermanence, I will breathe out.\nHe trains thus; Reflecting on fading away, I will breathe in; he trains thus:\nReflecting on fading away, I will breathe out.\nHe trains thus: Reflecting on elimination, I will breathe in; he trains thus:\nReflecting on elimination I will breathe out.\nHe trains thus: Reflecting on letting go. I will breathe in; he trains thus:\nReflecting on letting go, I will breathe out.\nIt is, Monks, when concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) has been developed and cultivated in this way that\nno shaking or trembling occurs in the body, and no shaking or trembling\noccurs in the mind.\nI too, Monks, before my Enlightenment, while I was still unawakened but\nintent on awakening, not yet fully Enlightened, generally dwelt in this\ndwelling. While I generally dwelt in this dwelling, neither my body nor my\neyes became fatigued and my mind, by not clinging, was liberated from the\ntaints.\nTherefore, Monks, if a Monk aspires: May neither my body nor my eyes\nbecome fatigued and may my mind, by not clinging, be liberated from the\ntaints, this same concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) should be closely attended to.\n134", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Dwelling in Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 133, "page_end": 136, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dd6abe0e-5e8c-452a-be4a-7af19a1f9685", "parent_id": "book-vol2:ch32:commentary:2", "content_type": "commentary", "text": "(Reference: SN 54.8)\nIn this Teaching from Gotama Buddha, he shares how important Breathing Mindfulness\nMeditation was to his own journey to the Enlightened mind and encourages his Students\nto use this meditation to train the mind to experience liberation.\nThrough development of Breathing Mindfulness Meditation and other training, the mind is\nliberated to Enlightenment. An Enlightened mind will experience deep “concentration”\nand will not experience any “shaking or trembling”. But, as long as the mind is\nunEnlightened it will experience discontent feelings which is the “shaking and trembling”\nof the mind. This is described in The Ten Fetters as “restlessness”. A Practitioner will\nneed to eliminate the fetter of “restlessness” to attain Enlightenment.\nRestlessness (Confused, distracted, worried, anxious, restless state of mind the opposite of “singleness\nof mind”.)\nThe Buddha then goes into explaining instructions and guidance for Breathing\nMindfulness Meditation which is explained in detail in the book “Developing a Life\nPractice: The Path That Leads to Enlightenment” (Volume 1) and in the book “Breathing\nMindfulness Meditation” (Volume 7) in this same book series.\nThe Buddha describes Breathing Mindfulness Meditation as a “dwelling”. As one\nexperiences the Jhānas and more deeply moves into the Stages of Enlightenment, the\nmind becomes so stable and steady that one might have the thought that they can\n“dwell” or “reside\" there permanently with a peaceful, calm, serene, and content mind\nwith joy because the mind is at ease, tranquil, and unbothered by anything at all.\nThe goal is to then bring this same tranquility of mind into one’s daily life where the mind\ncan reside or “dwell” in this peaceful dwelling at all times - permanently.\nA mind that resides permanently peaceful, calm, serene, and content with joy\nexperiencing complete liberation or Enlightenment, then “neither my body nor my eyes\nbecame fatigued and my mind, by not clinging, was liberated from the taints”. The body\nnor the mind will ever become fatigued. An Enlightened being will experience sleepiness\nand need sleep but they will not experience fatigue.\nIf you have ever had a long day and felt that the feet were carrying around a ton of bricks\nor that there were a ton of bricks on the shoulders, this is because the mind is carrying\nthe burden of craving, anger, and ignorance (unknowing of true reality). This is very\ntiresome for the mind and, thus, the body experiences a great amount of fatigue in the\nunEnlightened state.\nBut, as the mind becomes more and more Enlightened laying down the burden of\ncarrying around the fetters/taints/pollution of the mind, it is liberated from craving, anger,\nand ignorance (unknowing of true reality) and never again experiences fatigue. This is just\none of many benefits associated with training the mind to attain Enlightenment and The\nBuddha is making that clear in this Teaching.\n135", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Dwelling in Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 133, "page_end": 136, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dd8afcc8-a0a1-49b7-a334-ae6b54a184d5", "parent_id": "book-vol2:ch32:commentary:3", "content_type": "commentary", "text": "He shares, “if a Monk aspires: May neither my body nor my eyes become fatigued and\nmay my mind, by not clinging, be liberated from the taints, this same concentration by\nMindfulness of Breathing (Breathing Mindfulness Meditation) should be closely attended\nto”.\nA Practitioner will need to develop a well established practice of Breathing Mindfulness\nMeditation to train the mind and liberate it from all unwholesome mental qualities that are\nkeeping it trapped in the unEnlightened state. You can seek guidance from the author of\nthis book to assist you in developing your life practice.\n136", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Dwelling in Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 133, "page_end": 136, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f3959960-4971-4759-9b60-4eff01028f7b", "parent_id": "book-vol2:ch33:scripture:0", "content_type": "scripture", "text": "Chapter 33\nBreathing Mindfulness Meditation\nThe Tathāgata’s Dwelling\nMonks, if wanderers of other communities ask you: In what dwelling, friends,\ndid The Perfectly Enlightened One generally dwell during the rains retreat? -\nbeing asked thus, you should answer those wanderers thus: During the rains\nresidence, friends, The Perfectly Enlightened One generally resided in the\nconcentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation).\nHere, Monks, mindful I breathe in, mindful I breathe out.\nWhen breathing in long I know: I breathe in long;\nwhen breathing out long I know: I breathe out long.\nWhen breathing in short I know: I breathe in short;\nwhen breathing out short I know: I breathe out short.\nI know: Experiencing the whole body, I will breathe in;\nI know: Experiencing the whole body, I will breathe out.\nI know: Calming the bodily sensations, I will breathe in;\nI know: Calming the bodily sensations, I will breathe out.\nI know: Experiencing joy, I will breathe in;\nI know: Experiencing joy, I will breathe out.\nI know: Experiencing peacefulness, I will breathe in;\nI know: Experiencing peacefulness, I will breathe out.\nI know: Experiencing the mental activity. I will breathe in;\nI know: Experiencing the mental activity I will breathe out.\nI know: Calming the mental activity, I will breathe in;\nI know: Calming the mental activity, I will breathe out.\nI know: Experiencing the mind, I will breathe in;\nI know: Experiencing the mind, I will breathe out.\nI know: Gladdening the mind, I will breathe in;\nI know: Gladdening the mind, I will breathe out.\n137", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 137, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "94bca6ec-8674-4331-bc88-0df0922a9968", "parent_id": "book-vol2:ch33:scripture:1", "content_type": "scripture", "text": "I know: Concentrating the mind, I will breathe in;\nI know: Concentrating the mind, I will breathe out.\nI know: Liberating the mind, I will breathe in;\nI know: Liberating the mind, I will breathe out.\nI know: Reflecting on impermanence, I will breathe in;\nI know: Reflecting on impermanence, I will breathe out.\nI know: Reflecting on fading away, I will breathe in;\nI know: Reflecting on fading away, I will breathe out.\nI know: Reflecting on elimination, I will breathe in;\nI know: Reflecting on elimination, I will breathe out.\nI know: Reflecting on letting go, I will breathe in;\nI know: Reflecting on letting go, I will breathe out.\nIf anyone, Monks, speaking rightly could say of anything: It is a noble\ndwelling, an excellent dwelling, The Tathāgata's dwelling, it is of\nconcentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation) that one could rightly say this.\nMonks, those Monks who are trainees, who have not attained their mind’s\nideal, who dwell aspiring for the unsurpassed security from bondage\n(Enlightenment): for them concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation), when developed and cultivated, leads to\nthe destruction of the taints. Those Monks who are Arahants, whose taints\nare destroyed, who have lived the holy life, done what had to be done, laid\ndown the burden, reached their own goal, completely destroyed the fetters\nof existence, those completely liberated through final knowledge (wisdom):\nfor them concentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation), when developed and cultivated, leads to a peaceful dwelling in\nthis very life and to mindfulness and clear comprehension.\nIf anyone, Monks, speaking rightly could say of anything: It is a noble\ndwelling, an excellent dwelling, The Tathāgata’s dwelling, is of concentration\nby Mindfulness of Breathing (Breathing Mindfulness Meditation) that one\ncould rightly say this.\n(Reference: SN 54.11)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 137, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1ce4e7f6-cba2-4e4c-b57d-ad51b4364072", "parent_id": "book-vol2:ch33:commentary:0", "content_type": "commentary", "text": "138", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 137, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e22f4c4f-c7f1-44a1-b50c-3dfeea2eb999", "parent_id": "book-vol2:ch33:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how important Breathing Mindfulness\nMeditation is to training the mind to attain Enlightenment.\nHere, he discusses that during the “rains retreat” he will be residing in Breathing\nMindfulness Meditation. Each year during the three (3) month rainy season (July to\nOctober), Ordained Practitioners were taught to reside at their primary Temple. This was\ntaught as a way to ensure that the roaming and wandering Ordained Practitioners did not\ndo harm to the farmers’ fields. With significant rain fall, roaming and wandering Ordained\nPractitioners would be stepping on the softened earth potentially harming the land of the\nfarmers. The Path to Enlightenment is focused on not causing harm to others as if you\ncause harm to others, harm will be returned to you.\nSo, The Buddha advised the Ordained Practitioners to reside at the Temple and do not\nventure off other than in short distances to collect food each day. This would ensure the\nOrdained Practitioners were not causing harm to the farmers’ land and their ability to\ncultivate crops. If the Ordained Practitioners harmed the land, and thus the crops, this\nharm could result in the farmers being angered and/or a shortage of food for their family\nand surrounding villagers.\nThe practice of residing at one’s primary Temple during the rains retreat is still in place\ntoday. Ordained Practitioners will reside in their Temple for deep learning, reflection, and\npractice to develop their understanding of The Path to Enlightenment through The\nBuddha’s Teachings. While Ordained Practitioners will often travel throughout the other\ntimes of year to interact with other Ordained Practitioners and seek guidance in The\nTeachings, during this three (3) month period each year (July to October), Ordained\nPractitioners will typically study closely with the Master Teacher at their primary Temple.\nThe Buddha then goes into explaining instructions and guidance for Breathing\nMindfulness Meditation which is explained in detail in the book “Developing a Life\nPractice: The Path That Leads to Enlightenment” (Volume 1) and in the book “Breathing\nMindfulness Meditation” (Volume 7) in this same book series.\nGotama Buddha then goes on praising Breathing Mindfulness Meditation in the following:\n“If anyone, Monks, speaking rightly could say of anything: It is a noble dwelling, an\nexcellent dwelling, The Tathāgata's dwelling, it is of concentration by Mindfulness of\nBreathing (Breathing Mindfulness Meditation) that one could rightly say this”.\nThe Buddha encourages anyone new to the path, “trainees”, who have not attained\nEnlightenment to train in Breathing Mindfulness Meditation as this will lead to\nEnlightenment in the following: “those Monks who are trainees, who have not attained\ntheir mind's ideal, who dwell aspiring for the unsurpassed security from bondage\n(Enlightenment): for them concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation), when developed and cultivated, leads to the destruction of the\ntaints”.\n139", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 137, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7c446cd0-843c-4a3b-90d9-8761d772d483", "parent_id": "book-vol2:ch33:commentary:2", "content_type": "commentary", "text": "He also explains that all those who are Enlightened practice Breathing Mindfulness\nMeditation in the following: “Those Monks who are Arahants, whose taints are destroyed,\nwho have lived the holy life, done what had to be done, laid down the burden, reached\ntheir own goal, completely destroyed the fetters of existence, those completely liberated\nthrough final knowledge (wisdom): for them concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation), when developed and cultivated, leads to a peaceful\ndwelling in this very life and to mindfulness and clear comprehension”.\nThen lastly, once again praising Breathing Mindfulness Meditation similarly as the prior\nparagraph: “If anyone, Monks, speaking rightly could say of anything: It is a noble\ndwelling, an excellent dwelling, The Tathāgata's dwelling, is of concentration by\nMindfulness of Breathing (Breathing Mindfulness Meditation) that one could rightly say\nthis.”\n140", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 137, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "73d3a7d9-4aa9-45b1-8c62-bb300a9fb1ef", "parent_id": "book-vol2:ch34:commentary:0", "content_type": "commentary", "text": "Chapter 34\nOne Who Develops Mindfulness of Death\nDiligently for The Destruction of the Taints\nMonks, mindfulness of death, when developed and cultivated, is of great fruit\nand benefit, culminating in the deathless (Enlightenment), having the\ndeathless as its conclusion. But do you, Monks, develop mindfulness of\ndeath?\nWhen this was said, one Monk said to The Perfectly Enlightened One:\n‘Venerable Sir, I develop mindfulness of death.’\nMonks, the Monk who develops mindfulness of death thus: ‘May I live just a\nnight and a day so that I may attend to The Perfectly Enlightened One’s\nTeaching. I could then accomplish much!’; ... ‘May I live just a day so that I\nmay attend to The Perfectly Enlightened One’s Teaching. I could then\naccomplish much!’; ... ‘May I live just half a day so that I may attend to The\nPerfectly Enlightened One’s Teaching. I could then accomplish much!’; ...\n‘May I live just the length of time it takes to eat a single almsfood meal so\nthat I may attend to The Perfectly Enlightened One’s Teaching. I could then\naccomplish much!’; ... ‘May I live just the length of time it takes to eat half an\nalmsfood meal so that I may attend to The Perfectly Enlightened One’s\nTeaching. I could then accomplish much!’; ... ‘May I live just the length of\ntime it takes to chew and swallow four or five mouthfuls of food so that I may\nattend to The Perfectly Enlightened One’s Teaching. I could then accomplish\nmuch!’: these are called Monks who dwell carelessly. They develop\nmindfulness of death sluggishly for the destruction of the taints.\nBut the Monk who develops mindfulness of death thus: ‘May I live just the\nlength of time it takes to chew and swallow a single mouthful of food so that\nI may attend to The Perfectly Enlightened One’s Teaching. I could then\naccomplish much!’; ... ‘May I live just the length of time it takes to breathe\nout after breathing in, or to breathe in after breathing out, so that I may\nattend to The Perfectly Enlightened One’s Teaching. I could then accomplish\nmuch!’: these are called Monks who reside determined. They develop\nmindfulness of death diligently for the destruction of the taints.\nTherefore, Monks, you should train yourselves thus: We will reside\ndetermined. We will develop mindfulness of death diligently for the\ndestruction of the taints. Thus should you train yourselves.\n141", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "One Who Develops Mindfulness of Death", "sutta_refs": ["AN"], "page": null, "page_start": 141, "page_end": 142, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "53d4e193-53a3-48c5-b4d6-8952879a40fe", "parent_id": "book-vol2:ch34:commentary:1", "content_type": "commentary", "text": "(Reference: AN 8.73)\nIn this Teaching from Gotama Buddha, he shares that it is important to cultivate\n“mindfulness of death” or “awareness of death” as this is of “great fruit and benefit”.\nIn order to attain Enlightenment, a Practitioner would need to eliminate all fears including\nthe fear of death. If the mind has fear, this is discontentedness being caused by craving/\ndesire/attachment. An Enlightened mind would not experience discontentedness as all\ndiscontent feelings have been eradicated from the mind. An Enlightened being will not\nfear death. If there is craving/desire/attachment to this material world, the physical body,\nthe people in this world, etc. the mind will experience fear of death.\nA mind that fears death will not experience a permanent peaceful, calm, serene, and\ncontent mind with joy because it is still “holding on” and, thus, fear is produced in the\nmind.\nThe Buddha then describes two different perspectives of Students. Those students who\ndevelop mindfulness of death “sluggishly” and those who develop mindfulness of death\n“diligently”.\nUsing an elongated timeframe, he describes Students focusing on his Teachings\nsluggishly and with complacency developing the mind towards the elimination of fear of\ndeath. Using a shortened timeframe, he describes Students focusing on his Teachings\ndiligently and with energy developing the mind towards the elimination of fear of death.\nHere, Gotama Buddha is encouraging Students to eliminate the fear of death and to do\nso with motivation, determination, diligence, and without delay. One of The Five\nHindrances to Enlightenment is complacency and this will need to be eliminated from the\nmind to attain Enlightenment.\nA sluggish approach to learning, reflecting, and practicing these Teachings would not\nproduce the results of an Enlightened mind. But also, approaching and pursuing The Path\nto Enlightenment with craving/desire/attachment expecting or wanting immediate results\nwould cause the mind to be discontent.\nSo, the solution is to train the mind towards Enlightenment by practicing “the middle way”\nwhere there is no sluggish complacency and no longing with a strong eagerness but\ninstead motivation, determination, diligence, and enthusiasm with Enlightenment as a\ngoal, interest, or objective. Progressing in this way will produce results.\n142", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "One Who Develops Mindfulness of Death", "sutta_refs": ["AN"], "page": null, "page_start": 141, "page_end": 142, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fd1f48c3-f46e-487c-9def-f5efd3aff91e", "parent_id": "book-vol2:ch35:scripture", "content_type": "scripture", "text": "Chapter 35\nDirect Knowledge for A Sick One\nMonks, if five things do not slip away from a weak and sick Monk, it can be\npredicted of him: In no long time, with the destruction of the taints, he will\nrealize for himself with direct knowledge (experience), in this very life, the\ntaintless liberation of mind, liberation by wisdom, and having entered upon it,\nhe will reside in it.\nWhat five?\nHere, a Monk resides reflecting on the unattractiveness of the body,\nperceiving the dissatisfaction of food, perceiving non-excitement in the entire\nworld, reflecting on impermanence in all conditioned objects; and he has the\nperception of death well established internally.\nIf these five things do not slip away from a weak and sick Monk, it can be\npredicted of him: In no long time, with the destruction of the taints, he will\nrealize for himself with direct knowledge (experience), in this very life, the\ntaintless liberation of mind, liberation by wisdom, and having entered upon it,\nhe will reside in it.\n(Reference: AN 5.121)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Direct Knowledge for A Sick One", "sutta_refs": ["AN"], "page": null, "page_start": 143, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "46b32eac-4c22-4dc9-84b1-354b65c762d0", "parent_id": "book-vol2:ch35:commentary:0", "content_type": "commentary", "text": "143", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Direct Knowledge for A Sick One", "sutta_refs": ["AN"], "page": null, "page_start": 143, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2b161a2c-f84b-4d4c-9069-00e26c603664", "parent_id": "book-vol2:ch35:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares here are “five things” that need to be\nretained in the mind and if they “do not slip away” when “weak and sick” that one will\nexperience for themselves the Enlightened mind.\n1.) Unattractiveness of the body: The fetter/taint/pollution in the mind of “sensual\ndesire” is one of the most challenging aspects of the mind to eliminate on The Path to\nEnlightenment. One of the strongest cravings/desires/attachments the mind has related to\nsensual desire is the craving for sexual contact. In order to attain the third or fourth Stage\nof Enlightenment, a Practitioner would need to eliminate the fetter/taint of sensual desire\nwhich includes the elimination of sexual contact. When or if a Practitioner decides to do\nthis is their personal choice.\nA Practitioner progressing on this path might decide to learn, reflect, and practice The\nTeachings progressing to the first or second Stage of Enlightenment where\ndiscontentedness is significantly reduced and one’s mind and life is quite peaceful while\nstill retaining sexual contact. In the first and second Stages of Enlightenment a\nPractitioner would not yet have eliminated the fetter/taint of sensual desire and could\nchoose to approach this at a later time.\nOnce a Practitioner has decided to eliminate sensual desire, thus sexual contact, a\ntechnique used to train the mind to accomplish this goal is to develop “unattractiveness\nof the body”.\nThe reason human beings have craving for sexual contact is instinctive but also driven by\nthe mind’s ignorance/delusion/unknowing of true reality as it relates to many topics\nincluding being able to see the body as it truly is. The unEnlightened mind does not see\nthe human body as it truly is. We see the beautified hair, clothing, jewelry, skin, makeup,\netc. and are driven to chase pleasant feelings associated with the sense base of the body\n- the mind is triggered to chase after bodily contact for sexual intercourse.\nThrough training the mind to see true reality, thus, the “unattractiveness of the human\nbody” this would involve observing the body as it truly is without the beautified hair,\nclothing, jewelry, skin, makeup, etc. The techniques employed to develop this are found in\nthe book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1)\nand you can seek guidance with a Teacher to help you establish this in the mind when\nready.\nSensual desire (The desire for pleasures from The Six Sense Bases: eyes, ears, nose, tongue, body, and\nthe mind.)\n2.) Dissatisfaction of food: With the fetter/taint/pollution in the mind of “sensual desire”\nbeing one of the most challenging aspects of the mind to eliminate on The Path to\nEnlightenment as described related to sexual contact, another strong sensual desire in\nthe mind is the craving/desire/attachment to food.\nWhile the mind needs food to sustain one’s life, oftentimes the unEnlightened mind\ndevelops mental longing and strong eagerness for specific types of food that if they are\nnot acquired, the mind is discontent.\nA Practitioner will need to train the mind to eliminate any mental longing with a strong\neagerness towards specific foods and train the mind that food is purely to sustain the\nhealth of the physical body. There is no other purpose for food.\n144", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Direct Knowledge for A Sick One", "sutta_refs": ["AN"], "page": null, "page_start": 143, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c580dbf7-fd17-4d9b-b729-7d2602a07ccd", "parent_id": "book-vol2:ch35:commentary:2", "content_type": "commentary", "text": "This does not mean that one cannot enjoy a good tasting meal, but if the mind finds\nhappiness, excitement, elation (pleasant feelings) based on this impermanent condition,\nthen when that impermanent condition does not exist, the mind will experience\ndiscontentedness of painful feelings like sadness, anger, frustration, irritation, annoyance,\nanxiety, stress, etc.\nTo eradicate the discontentedness associated with craving/desire/attachment to specific\nfoods, one will need to understand and train the mind to observe contentedness no\nmatter what food is available to eat. Ordained Practitioners collect food from Household\nPractitioners on alms rounds where they can only eat what food is given. They do not\nhave any choice in the foods they ingest at a given meal. But Household Practitioners\nchoose their own food so you will need to employ your own discipline to eliminate any\ncravings/desires/attachments to specific foods.\nOne way a person might choose to do this is through having someone else choose their\nfood for them for an extended period of time, 6-12 months, giving a person full range to\nselect foods that are healthy yet not influenced by your personal choices. During this\ntime, observe the mind and whether it is pulling towards any specific foods and if it\nbecomes discontent when specific foods are not available. If you observe this, then you\nknow there is craving/desire/attachment to specific foods and one should train the mind\nto distance itself from those foods for a period of time training it to ingest food for the sole\npurpose of maintaining the health of the physical body until the mind has fully eliminated\nthe craving/desire/attachment for specific foods.\nYou can seek guidance from your Teacher on other options and ideas for eliminating\ncravings/desires/attachments to food to thin then eliminate the fetter/taint of sensual\ndesire.\nAdditionally, the mind can understand “dissatisfaction of food” as understanding that as it\nrelates to a discontent mind, food is not the solution. Oftentimes when the mind is unwell\nexperiencing pleasant feelings, painful feelings, or feelings that are neither painful-nor-\npleasant, a human being will eat food in an attempt to cure the unwelcomed feelings. The\nmind needs to understand that emotional eating is not the solution to solving the\ndiscontentedness that exists in the mind cultivating “dissatisfaction of food” or in other\nwords “understanding that food is not the solution” to the discontentedness experienced\nin the unEnlightened mind.\n3.) Non-excitement in the entire world: There are many enticing and alluring pleasures\nin the world that the mind may have come accustomed to finding happiness, excitement,\nand elation in while unaware it was causing its own discontentedness off The Path to\nEnlightenment. Once a Practitioner understands the cause of the discontent mind is\ncraving/desire/attachment, they will need to “let go” of the entire world to attain\nEnlightenment choosing to not seek or chase excitement in the world developing “non-\nexcitement in the entire world”.\nThis does not mean that one needs to eliminate relationships, occupations, possessions,\netc. It just means the mind needs to eliminate the “mental longing with a strong\neagerness” that exists in the mind towards relationships, occupations, possessions, etc.\nlearning how to practice non-craving, non-desire, and non-attachment. In this way, the\nmind can be trained to experience unconditioned joy. Unconditioned joy is not associated\nwith impermanent objects, so the Practitioner is not attaining it by craving/desire/\nattachment and, therefore, unconditioned joy is permanent.\n145", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Direct Knowledge for A Sick One", "sutta_refs": ["AN"], "page": null, "page_start": 143, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fee59697-df3e-4c3a-bb23-478f1c015f57", "parent_id": "book-vol2:ch35:commentary:3", "content_type": "commentary", "text": "Practicing non-attachment does not mean one needs to eliminate relationships,\noccupations, or possessions necessarily. Non-attachment means that one needs to “let\ngo” of the longing with strong eagerness in the mind that it is chasing after the objects of\nits affection. One can still enjoy relationships, occupations, and possessions while on The\nPath to Enlightenment and once Enlightened. But if the mind is chasing after sensual\ndesires through craving/desire/attachment/wants/expectations etc. then it will cause itself\nto experience discontentedness.\nThe unEnlightened mind will oftentimes remedy boredom or loneliness with chasing after\npleasant feelings. It also tends to chase pleasant feelings anytime it experiences painful\nfeelings. Existing in the world and enjoying life activities is not the problem. The problem\nis the mind chases after the objects of its affection, obsessing over what it wants, and if it\ndoes not acquire the objects of its affection will then experience painful feelings or\nfeelings that are neither painful-nor-pleasant. The mind does not realize that permanent\npeacefulness and joy cannot be found in chasing after impermanent objects. This is the\nunEnlightened mind’s ignorance/delusion/unknowing of true reality keeping it trapped in\nthe unEnlightened state.\nThe unEnlightened mind will oftentimes attempt to control people and situations in the\nworld thinking that is going to remedy the discontent mind, but it never does. Instead, the\ntrue problem lies in the defilement of craving/desire/attachment where the mind is longing\nfor excitement and pleasures in the world.\nTraining the mind to be peaceful, calm, serene, and content with joy permanently is to\ntrain the mind to be “satisfied with what is”. The mind cannot permanently experience\nheightened excited experiences and if the mind longs for excited feelings in the world,\nthen at some point it is going to crash into sadness, anger, or worse.\nTraining the mind to “let go” of pursuing excitement in the world which would condition\nthe mind to only experience happiness, excitement, and elation based on some\nimpermanent condition, means that as excitement arises, a wise Practitioner will cut it off\nand let it go so that the mind can be inwardly peaceful, calm, serene, and content with joy\nno longer basing its internal feelings on impermanent conditions. This will develop “non-\nexcitement in the entire world”.\nAdditionally, some Practitioners will oftentimes be holding on to the world so tightly that\ntheir craving/desire/attachment to the world itself causes discontentedness. The mind\ncan worry about all the problems in the world seeing so much harm being caused by\nhuman beings. If the mind has craving/desire/attachment for things to happen a certain\nway in the world and those things are not happening the way the mind “wants”, then it\nwill cause itself to be discontent.\nInstead, the mind can have loving-kindness and compassion for “all beings” in the world\nnot wanting, expecting, or desiring for things to be a certain way, but coming to realize\nthat each individual is making their own decisions and it is impossible for you to control\nthose decisions. All you can do is train the mind to be unaffected by others’ intentions,\nspeech, actions, and livelihoods. Have compassion that others are lacking the wisdom,\nmoral conduct, and mental discipline to learn, reflect, and practice these Teachings to\nexperience the results of an Enlightened mind that is peaceful, calm, serene, and content\nwith joy - permanently.\n146", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Direct Knowledge for A Sick One", "sutta_refs": ["AN"], "page": null, "page_start": 143, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "58de0b3a-8892-4254-8723-64373ea5accb", "parent_id": "book-vol2:ch35:commentary:4", "content_type": "commentary", "text": "A worried mind sees the problems and is discontent.\nA concerned mind sees the solutions to the problems and is content.\nThe solution to the world’s problems is for everyone to learn, reflect, and practice these\nTeachings. But when or if an individual chooses to do that is their own choice. If a\nPractitioner craves/desires/attaches/wants/expects this to happen when they want it and\nhow they want it, it will never happen in that way and, thus, the mind is attached to a\ncertain outcome and will cause itself to be discontent. The mind is not liberated\nexperiencing freedom. Instead, it is burdened by the craving that is causing the painful\nfeelings from seeing all the harm in the world wanting things to be different but lacking the\nability to truly implement any change for everyone in the world. All you can do is focus on\nyour own learning, reflecting, and practice of these Teachings allowing each individual to\nmake their own decisions and experience the results therein. That is their Kamma - the\nresults of their decisions.\nAs long as the mind is attached to what the world is or is not doing, the mind is not\nliberated experiencing freedom. Instead, it is trapped in this Cycle of Rebirth continuously\nexperiencing untold amount of discontentedness because things are not occurring in the\nway the mind “wants”. Let go….the world will be fine. Seek your own liberation of mind\nby practicing “non-excitement in the entire world” training the mind to “let go” of the\nworld.\nCultivate and practice loving-kindness and compassion for “all beings” in the entire world.\nLoving-kindness: is active goodwill towards all beings without judgment. A genuine\ninterest in seeing all beings be well.\nCompassion: is concern for the misfortunes of others.\n4.) Impermanence in all conditioned objects: Understanding The Universal Truth of\nImpermanence in all conditioned objects is a fundamental and core Teaching required to\nget started on The Path to Enlightenment and to make any sort of progress in the\ndirection of Enlightenment.\nThis Teaching can be found in the chapter “The Four Noble Truths: Establishing Right\nView” (Chapter 4) in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) of this same book series. Please see the content for learning,\nreflecting, and practicing this Teaching in that book.\n5.) Perception of death: Please see the book “Walking The Path with The Buddha”\n(Volume 2 - Chapter 34) to understand the development of the perception of death.\nIf these five aspects of the mind are retained, along with a well developed practice of The\nEight Fold Path through seeking guidance with a Teacher, a Practitioner can be predicted\nto attain Enlightenment in this life. Through cultivation of the entire Path to Enlightenment,\na mind can be trained to experience liberation.\n147", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Direct Knowledge for A Sick One", "sutta_refs": ["AN"], "page": null, "page_start": 143, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b00c2f40-eb17-4ca7-8301-22df2e4e30eb", "parent_id": "book-vol2:ch36:scripture", "content_type": "scripture", "text": "Chapter 36\nThere Is No You There\nThen, Bahiya,…\nWhen for you there will be only the seen in reference to the seen, only the\nheard in reference to the heard, only the sensed in reference to the sensed,\nonly the recognized in reference to the recognized, then, Bahiya, there is no\nyou in connection with that.\nWhen there is no you in connection with that, there is no you there. When\nthere is no you there, you are neither here nor there nor between-the-two.\nThis, just this, is the end of stress.\n(Reference: UD 1.10)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "There Is No You There", "sutta_refs": [], "page": null, "page_start": 148, "page_end": 148, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d5bc6dfb-9240-44be-a533-aa6468e543f1", "parent_id": "book-vol2:ch36:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he points to The Universal Truth of Non-self.\nThe Universal Truth of Non-self is required to be learned, reflected upon, and practiced to\neliminate the fetter/taint of “Personal Existence View”. This is a Teaching that I suggest a\nPractitioner gain some basic familiarity with then sets aside while they focus on\nestablishing a well developed practice of The Eight Fold Path.\nThen, as the mind enters the Jhānas, a Practitioner could more deeply learn, reflect, and\npractice The Teaching of “The Universal Truth of Non-self” to eliminate the fetter/taint of\n“Personal Existence View” to move the mind into the first Stage of Enlightenment and\nbeyond. A Practitioner would be unable to eliminate the fetter/taint of “Personal Existence\nView” early in practice as the mind is not yet prepared to release this fetter/taint. It is only\nonce a Practitioner deeply prepares the mind through a well developed practice of The\nEight Fold Path will it be ready and able to release the “Personal Existence View” through\nunderstanding and practicing The Universal Truth of Non-self.\nThrough the elimination of “Personal Existence View” by realizing “non-self” the mind will\nbe able to “end stress” and all other discontent feelings as all of The Ten Fetters are\neliminated.\nDetailed explanation of The Universal Truth of Non-self is available in Chapter 4 and 16 of\nthis same book series found in the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\n148", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "There Is No You There", "sutta_refs": [], "page": null, "page_start": 148, "page_end": 148, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bb89a72d-02a9-48b5-9f8b-0cb44ad986dd", "parent_id": "book-vol2:ch37:scripture", "content_type": "scripture", "text": "Chapter 37\nWith The Elimination of Excitement Comes The\nComplete Destruction of Discontentedness\nPunna, there are forms recognizable by the eye that are desirable, lovely,\nagreeable, pleasing, sensually enticing, tempting. If a Monk does not seek\nexcitement in them, does not welcome them, and does not remain holding to\nthem, excitement is eliminated in him. With the elimination of excitement,\nPunna, there is the elimination of discontentedness, I say.\nThere are, Punna, sounds recognizable by the ear…, odors recognizable by\nthe nose..., flavors recognizable by the tongue..., physical objects\nrecognizable by the body…, mental objects recognizable by the mind that\nare desirable, lovely, agreeable, pleasing, sensually enticing, tempting. If a\nMonk does not seek excitement in them, does not welcome them, and does\nnot remain holding to them, excitement is eliminated in him.\nWith the elimination of excitement, Punna, there is the elimination of\ndiscontentedness, I say.\n(Reference: SN 35.88)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "With The Elimination of Excitement Comes The", "sutta_refs": ["SN"], "page": null, "page_start": 149, "page_end": 150, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2d72eb52-eb01-42f4-8c2f-a9b880c1699c", "parent_id": "book-vol2:ch37:commentary:0", "content_type": "commentary", "text": "149", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "With The Elimination of Excitement Comes The", "sutta_refs": ["SN"], "page": null, "page_start": 149, "page_end": 150, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "872da97b-7025-4703-ae89-215c32424473", "parent_id": "book-vol2:ch37:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a Teaching that will help you see that\nthe conditioned pleasant feelings are just as much of a problem as the painful feelings\nand the feelings that are netter painful-nor-pleasant.\nThe mind will experience desirable, lovely, agreeable, pleasing, sensually enticing, and\ntempting forms that the mind sees through the eyes. If a Practitioner does not long or\nyearn for excitement in these agreeable forms, welcome them, or remain holding on to\nthem, then the mind can eliminate its craving/desire/attachment to impermanent\nconditions that are creating the impermanent pleasant feelings causing the mind to be\ndissatisfied (i.e. discontent). Because the pleasant feelings are based on impermanent\nconditions and are not permanent, the mind eventually becomes discontent or\ndissatisfied with the constant struggle attempting to hold on to the pleasant feelings\npermanently. While the mind experiences temporary pleasantness, it will eventually swing\nto painful feelings or feelings that are neither painful-nor-pleasant due to the mind basing\nits inner feelings on impermanent conditions.\nThrough the elimination of craving/desire/attachment for desirable and agreeable forms,\nsounds, odors, flavors, physical objects, and mental objects through the eyes, ears, nose,\ntongue, body, and mind, a Practitioner will gradually eliminate all discontentedness.\nThe unEnlightened mind will continue to long with a strong eagerness for pleasant\nfeelings through The Six Sense Bases and as long as the mind is seeking, welcoming,\nand holding on to the cravings/desires for these pleasant feelings chasing after the\nobjects of its affection, the mind will continue to experience discontentedness including\npainful feelings and feelings that are neither painful-nor-pleasant.\nThe mind needs to be trained to be “satisfied with what is” rather than continuously chase\nafter the objects of its affection to experience pleasant feelings. Allowing the mind to\ncontinue to chase after pleasant feelings is to invite painful feelings and feelings that are\nneither painful-nor-pleasant into the mind.\nBecause the conditions that create pleasant feelings are impermanent, eventually the\nmind will be unable to acquire those conditions to create the pleasant feelings, thus,\npainful feelings or feelings that are neither painful-nor-pleasant will be experienced.\nDetailed explanation of The Six Sense Bases is available in this same book series found in\nthe book “The Six Sense Bases” (Volume 9).\n150", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "With The Elimination of Excitement Comes The", "sutta_refs": ["SN"], "page": null, "page_start": 149, "page_end": 150, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1f43fc3a-3fde-4c64-8907-218f16d8b256", "parent_id": "book-vol2:ch38:scripture", "content_type": "scripture", "text": "Chapter 38\nLiberation of The Destruction of Craving\nOn seeing a form with the eye, he does not crave after it if it is pleasing; he is\nnot averse to it if it is unpleasing. He resides with mindfulness of the body\nestablished, with an immeasurable mind, and he understands as it actually is\nthe liberation of mind and liberation by wisdom wherein those evil\nunwholesome states are eliminated without remainder.\nHaving thus abandoned favoring and opposing, whatever feeling he feels,\nwhether pleasant or painful or neither painful-nor-pleasant, he does not seek\nexcitement in that feeling, welcome it, or remain holding to it. As he does not\ndo so, excitement in feelings is eliminated in him.\nWith the elimination of his excitement comes elimination of clinging; with the\nelimination of clinging, elimination of existence; with the elimination of\nexistence, elimination of birth; with the elimination of birth, aging-and-death,\nsorrow, grief, pain, displeasure and despair is eliminated. Such is the\nelimination of this whole mass of discontentedness.\nOn hearing a sound with the ear… On smelling an odor with the nose… On\ntasting a flavor with the tongue… On touching a physical object with the\nbody… On recognizing a mental object with the mind, he does not crave\nafter it if it is pleasing; he does not become averse to it if it is unpleasing.\nWith the elimination of his excitement comes elimination of clinging; with the\nelimination of clinging, elimination of existence; with the elimination of\nexistence, elimination of birth; with the elimination of birth, aging-and-death,\nsorrow, grief, pain, displeasure, and despair is eliminated. Such is the\nelimination of this whole mass of discontentedness.\nMonks, remember this [discourse] of mine briefly as liberation of the\ndestruction of craving.\n(Reference: MN 38)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Liberation of The Destruction of Craving", "sutta_refs": ["MN"], "page": null, "page_start": 151, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9de081bb-7564-4a26-9746-71efff4eaa4f", "parent_id": "book-vol2:ch38:commentary:0", "content_type": "commentary", "text": "151", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Liberation of The Destruction of Craving", "sutta_refs": ["MN"], "page": null, "page_start": 151, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c196922c-20f0-45b5-b473-c8a6d06a87ef", "parent_id": "book-vol2:ch38:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “liberation of the destruction of craving”.\nCraving/desire/attachment/wants/expectations/grasping/holding/clinging are words that\nwe use which relate to the mind’s mental longing with a strong eagerness - the cause of\ndiscontentedness.\nA primary goal of this Path to Enlightenment is to eliminate mental longing with a strong\neagerness (craving/desire/attachment/wants/expectations/grasping/holding/clinging) from\nthe mind in order to eliminate discontent feelings allowing the mind to reside peaceful,\ncalm, serene, and content with joy permanently - the Enlightened mind.\nAs long as the mind still has mental longing with a strong eagerness, it will experience\npleasant feelings, painful feelings, and feelings that are neither painful-nor-pleasant -\ndiscontentedness.\nCraving through The Six Sense Bases, the mind is discontent but if the mind “does not\ncrave after it if it is pleasing” seeking pleasant feelings and is not “averse to it if it is\nunpleasing” the mind can work towards liberation through eliminating, extinguishing,\neradicating, and the complete destruction of craving.\nIn The Buddha’s Teachings on Dependent Origination, The Buddha explains how a being\ncomes into existence and birth experiencing “this whole mass of discontentedness”.\nDependent Origination is shared in detail in Chapter 14 of the book “The First Stage of\nEnlightenment (Stream-Enterer)” (Volume 5) where you can learn this important Teaching.\nHere in this Teaching, Gotama Buddha is pointing to a portion of his Teachings on\nDependent Origination explaining that when one eliminates feelings that craving does not\ncome to be….then, “with the elimination of his excitement comes elimination of clinging;\nwith the elimination of clinging, elimination of existence; with the elimination of existence,\nelimination of birth; with the elimination of birth, aging-and-death, sorrow, pain, grief,\ndispleasure and despair is eliminated. Such is the elimination of this whole mass of\ndiscontentedness”.\nThis is a portion of his Teachings on Dependent Origination explaining the unraveling or\ndestruction of birth, aging-and-death, through the elimination of craving which ultimately\neliminates discontentedness where the mind is liberated, has attained Enlightenment, and\nthere is no longer any rebirth.\nThere were four (4) observations that Gotama Buddha saw that led him to be motivated\ntowards understanding the solutions to sickness, aging, and death. He also observed a\nroaming Ascetic where he ultimately decided to leave the royal palace and embark on a\njourney to understand the problems faced by human beings.\nHe discovered the truth through his independent journey to Enlightenment and shared\nthese Teachings through dedicating the last 45 years of his life to guiding beings who\nchose to learn, reflect, and practice The Teachings to attain the results of a liberated\nmind.\nThe Buddha solved the problem of the discontent mind figuring out exactly why the mind\nis discontent and the solutions to remedy the discontent mind. In solving the discontent\nmind, the solution that he also came to understand is sickness, aging, and death is\ncaused by birth. If we are not born, we will not experience sickness, aging, and death. He\n152", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Liberation of The Destruction of Craving", "sutta_refs": ["MN"], "page": null, "page_start": 151, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b34bd3e4-4f48-49e8-bf07-4cc1f7cfcab2", "parent_id": "book-vol2:ch38:commentary:2", "content_type": "commentary", "text": "observed The Cycle of Rebirth and how beings are trapped in a cycle of continuous\nwandering hindered by ignorance (unknowing of true reality).\nIt is only when we understand what we do not understand through acquiring wisdom in\nthese Teachings that the mind can come to deeply understand the problems of the\nhuman mind through The Natural Laws of Existence, then skillfully implement the\nsolutions as a prescription to the discontent mind. In applying The Teachings through\ndedicated training, the mind is liberated through the destruction of craving to eliminate\ndiscontentedness in the mind and at the same time, having eliminated craving the fuel\nthat leads to rebirth, a being is no longer reborn into a new existence, thus, eliminating\nbirth into a new existence.\nA Practitioner who has attained Enlightenment has solved the discontent mind but has\nalso solved the more significant problem that each being is facing in that one will no\nlonger need to roam and wander through the five (5) realms of existence continuing to\nexperience discontentedness and the misery therein.\nInstead, the mind can experience complete peacefulness through the elimination of\ncraving that leads to the elimination of discontentedness. An Enlightened being will no\nlonger experience sickness, aging, and death also referred to as “The Deathless”. All\n“sorrow, grief, pain, displeasure, and despair is eliminated” and one can enjoy the\nremaining time of their last existence without any discontentedness and understand there\nwill be no more rebirth to experience discontentedness ever again.\nTo accomplish this goal, one needs to learn, reflect, and practice The Teachings to\nacquire wisdom. The mind is liberated through wisdom.\n153", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Liberation of The Destruction of Craving", "sutta_refs": ["MN"], "page": null, "page_start": 151, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eb126f4c-4df5-41b3-b8b5-ae52f1a887a2", "parent_id": "book-vol2:ch39:scripture", "content_type": "scripture", "text": "Chapter 39\nThe Carrier of The Burden\nMonks, I will teach you the burden, the carrier of the burden, the taking up of\nthe burden. Listen to that ....\nAnd what, Monks, is the burden?\nIt should be said: The Five Aggregates subject to clinging.\nWhat five?\nThe form aggregate subject to clinging,\nThe feeling aggregate subject to clinging,\nThe perception aggregate subject to clinging,\nThe volitional formations (choices/decisions) aggregate subject to clinging,\nThe consciousness aggregate subject to clinging.\nThis is called the burden.\nAnd what, Monks, is the carrier of the burden?\nIt should be said: the person, this Venerable One of such a name and clan.\nThis is called the carrier of the burden.\nAnd what, Monks, is the taking up of the burden?\nIt is this craving that leads to renewed existence, accompanied by\nexcitement and desire, seeking excitement here and there; that is, craving for\nsensual pleasures, craving for existence, craving for extermination.\nThis is called the taking up of the burden.\n(Reference: SN 22.22)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "The Carrier of The Burden", "sutta_refs": ["SN"], "page": null, "page_start": 154, "page_end": 155, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7bedff59-7552-4239-bc64-6d8daf331f9b", "parent_id": "book-vol2:ch39:commentary", "content_type": "commentary", "text": "154\n\nIn this Teaching from Gotama Buddha, he shares The Five Aggregates of form, feeling,\nperception, volitional formations (choices/decisions), and consciousness (the mind). When\na human being comes into existence, it is the coming together of The Five Aggregates\n(i.e. elements or collections) that identifies a human being as a human being.\nThere is physical “form”, “feelings”, “perceptions”, “volitional formations”, and\n“consciousness” (the mind) that makes a human being a human being - there is a\nphysical body and a mind. It is a burden to carry The Five Aggregates in existence as a\nhuman being and it is “craving that leads to renewed existence”.\nNot only does craving cause discontentedness, but it is also the cause of rebirth. Through\ntraining the mind to eliminate craving/desire/attachment then the mind will eliminate\ndiscontentedness and with the elimination of craving there is no more rebirth.\nCraving is the fuel that causes a new existence, but it is ignorance (unknowing of true\nreality) that keeps the mind trapped in The Cycle of Rebirth and wisdom that transforms\nthe mind to eliminate ignorance. Learning, reflecting, and practicing these Teachings one\nindependently verifies the truth in The Teachings to acquire wisdom.\nThe being has “laid down the burden” of carrying The Five Aggregates through wisdom\nby deeply understanding the problem, the cause of the problem, the solution to the\nproblem, and the path leading to the complete solution of the problem as described in\nThe Four Noble Truths.\nThe Four Noble Truths along with all the other Teachings of The Buddha develop into a\nmind with deep wisdom eradicating ignorance (unknowing of true reality) for a Practitioner\nto entirely understand the problems and the solutions to those problems on The Path to\nEnlightenment described as The Natural Laws of Existence.\n155", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "The Carrier of The Burden", "sutta_refs": ["SN"], "page": null, "page_start": 154, "page_end": 155, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2dcee676-c8ae-4413-bc9d-0cced45dc565", "parent_id": "book-vol2:ch40:scripture", "content_type": "scripture", "text": "Chapter 40\nElimination of Craving is Called\nThe Laying Down of The Burden\nAnd what, Monks, is the laying down of the burden?\nIt is the remainderless fading away and elimination of that same craving, the\ngiving up and letting go of it, freedom from it, non-reliance on it.\nThis is called the laying down of the burden.\nThis is what The Perfectly Enlightened One said. Having said this, The\nFortunate One, The Teacher, further said this:\nThe Five Aggregates are truly burdens,\nThe burden-carrier is the person.\nTaking up the burden is discontentedness in the world,\nLaying the burden down is joyful.\nHaving laid the heavy burden down\nWithout taking up another burden,\nHaving taken out craving from its root,\nOne is free from hunger, fully extinguished.\n(Reference: SN 22.22)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Elimination of Craving is Called", "sutta_refs": ["SN"], "page": null, "page_start": 156, "page_end": 157, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "054e3736-a82b-4bd4-b716-0fa77f1c6b01", "parent_id": "book-vol2:ch40:commentary:0", "content_type": "commentary", "text": "156", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Elimination of Craving is Called", "sutta_refs": ["SN"], "page": null, "page_start": 156, "page_end": 157, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "26c5daae-df84-40ef-8665-275f8f1925b1", "parent_id": "book-vol2:ch40:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that through eliminating craving one is\n“laying down the burden”.\nThe mind is heavily burdened carrying around craving/desire/attachment/wants/\nexpectations, etc. as the mind constantly pursues the objects of its affections. Through\nthe elimination of craving (mental longing with a strong eagerness) the mind can be at\npeace, once and for all, as it is no longer making decisions through its own selfish\ndesires.\nWhile craving is described by The Buddha as “the burden”, it is truly a burden to carry\naround craving, anger, and ignorance (unknowing of true reality) where a being then\ncomes into existence accumulating “The Five Aggregates” to become “a being”.\n“The Five Aggregates are truly burdens” to carry around. With the physical body and a\nmind, a being needs to constantly be burdened by feeding, watering, clothing, sheltering,\nand acquiring medical care for the physical body. A being will need to maintain the\nphysical body through bathing, haircuts, cutting nails, and a whole range of other\nmaintenance activities which can be exhausting for one to come into existence and then\nmaintain throughout life.\nThrough The Path to Enlightenment, one can “lay down the heavy burden” of carrying\naround The Five Aggregates, realizing peace of mind, and then no longer experiencing\nanother existence through The Cycle of Rebirth where all the challenges of life start all\nover again.\nIf one believes they only have one life, when faced with the burden of life then one might\nsometimes consider suicide as an option to end the displeasure of existence in life.\nHowever, when one comes to understand The Cycle of Rebirth that all beings are\ncontinuously reborn until the mind is fully developed, you come to understand that\nsuicide is not the solution, but instead makes the problem worse. One would only be\ncommitting themselves to countless more lives and rounds of roaming and wandering,\nstruggling to find a way out of The Cycle of Rebirth. If one is interested in ending the\nchallenges of life, then the solution is found through cultivation of the mind, training it to\neliminate The Ten Fetters, so that one no longer needs to experience existence.\nThere is going to continue to be renewed existence until one learns, reflects, and\npractices The Teachings to eliminate craving, anger, and ignorance (unknowing of true\nreality) acquiring wisdom. Essentially, continued existence in The Cycle of Rebirth is\ncontinuous opportunities to learn what one did not learn in prior existences through\ncultivation of the mind.\nIt is not until one eliminates all unwholesome qualities and cultivates the wholesome\nqualities that, through wisdom, the entire cycle is eliminated and the burden of existence\ncan finally be “laid down”.\n“One is free from the hunger” and thirst of constant craving and pursuing selfish desires -\nall has been “fully extinguished”. “Laying the burden down is joyful” as a being will no\nlonger experience any discontent feelings, truly enjoying the remaining time of their last\nexistence with a mind that is peaceful, calm, serene, and content with joy.\n157", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Elimination of Craving is Called", "sutta_refs": ["SN"], "page": null, "page_start": 156, "page_end": 157, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aa68ce55-c13c-4f60-9e43-81a8ade8761a", "parent_id": "book-vol2:ch41:scripture", "content_type": "scripture", "text": "Chapter 41\nNot Understanding and Not Penetrating\nThe Four Noble Truths\nMonks, it is because of not understanding and not penetrating The Four\nNoble Truths that you and I have roamed and wandered through this long\ncourse of The Cycle of Rebirth.\nWhat four?\nIt is, Monks, because of not understanding and not penetrating the noble\ntruth of discontentedness that you and I have roamed and wandered through\nthis long course of The Cycle of Rebirth.\nIt is because of not understanding and not penetrating the noble truth of the\ncause of discontentedness that you and I have roamed and wandered\nthrough this long course of The Cycle of Rebirth.\nIt is because of not understanding and not penetrating the noble truth of the\nelimination of discontentedness that you and I have roamed and wandered\nthrough this long course of The Cycle of Rebirth.\nIt is because of not understanding and not penetrating the noble truth of the\nway leading to the elimination of discontentedness that you and I have\nroamed and wandered through this long course of The Cycle of Rebirth.\n(Reference: SN 56.21)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Not Understanding and Not Penetrating", "sutta_refs": ["SN"], "page": null, "page_start": 159, "page_end": 160, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "625276f8-13a6-4cd7-9383-318fa2516f47", "parent_id": "book-vol2:ch41:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the importance of learning, reflecting,\nand practicing The Four Noble Truths as due to the lack of wisdom of this Teaching, a\nbeing will continue to “roam and wander through this long course of The Cycle of\nRebirth”.\nIt is not just that one needs the intellectual learning of The Four Noble Truths but\nreflection to understand the truths then moving The Teachings into practice fully\nestablishing “Right View”. It is only when one practices The Teachings that the condition\nof the mind is improved.\nWhile some may value memorization and recitation of scriptures or text, a Practitioner\nwould need to not only learn intellectually, but also ensure the mind is deeply practicing\nThe Teachings through a well developed life practice while seeking guidance from a\nTeacher. One will need to “penetrate” The Four Noble Truths.\n159", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Not Understanding and Not Penetrating", "sutta_refs": ["SN"], "page": null, "page_start": 159, "page_end": 160, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "01d9fd9d-a2e0-43ce-b3a4-fabc60ee0f7f", "parent_id": "book-vol2:ch41:commentary:1", "content_type": "commentary", "text": "Today, we do not need to memorize or recite texts as that content is captured in a way to\nreference it at any time. A Practitioner needs to “understand and penetrate” the meaning\nof The Teachings so that they can practice The Teachings to improve the condition of the\nmind.\nAs one learns, reflects, and practices The Teachings, the condition of one’s mind and life\ngradually improve. There is nothing in these Teachings that one should believe.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a Teacher to\nreceive guidance. One would not be able to only read a book and attain the results of an\nEnlightened mind.\nNothing in Gotama Buddha's Teachings is based on belief. All his Teachings can be\nlearned and practiced to independently observe the truth as the mind \"gradually\"\nacquires wisdom through independent verification of his Teachings through practice of his\nTeachings.\nThis new found wisdom \"gradually\" improves the way the mind functions in the world\nthrough eliminating discontentedness of mind. The mind can completely eliminate all\ndiscontent feelings such as sadness, anger, frustration, irritation, annoyance, guilt, shame,\nfears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. on The\nPath to Enlightenment.\nThrough learning and practicing Gotama Buddha's Teachings with guidance, the mind\nbecomes Enlightened in that you can observe the improvement in the condition of the\nmind as you eliminate all discontent feelings where the mind can reside peaceful, calm,\nserene, and content with joy - permanently. You are not believing The Teachings wishing\nfor a positive outcome at some point in the future or after death. Instead, you are\nobserving the improvements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without Teachers.\nThese are some of the criteria that make a Buddha a Buddha, is that they discover The\nTeachings on their own attaining Enlightenment without help from a Teacher, shares their\nindependently discovered Teachings to guide countless others to Enlightenment during\nthe remaining time of their life, and they leave their Teachings in a condition that they\nguide countless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\nThat means you and everyone else will need Teachers on this Path to Enlightenment.\n160", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Not Understanding and Not Penetrating", "sutta_refs": ["SN"], "page": null, "page_start": 159, "page_end": 160, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8cc0ac83-989c-44df-90c3-35e57da32c5d", "parent_id": "book-vol2:ch42:commentary:0", "content_type": "commentary", "text": "Chapter 42\nThe Mind Has Attained The End of Craving\nThrough the round of many births I roamed\nwithout reward,\nwithout rest,\nseeking the house-builder.\nPainful is birth\nagain & again.\nHouse-builder, you’re seen!\nYou will not build a house again.\nAll your rafters broken,\nthe ridge pole dismantled,\nimmersed in dismantling,\nthe mind has attained to the end of craving.\n(Reference: DHP 153-154)\n161", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "The Mind Has Attained The End of Craving", "sutta_refs": [], "page": null, "page_start": 161, "page_end": 163, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c3e34e8b-570a-46d3-97c8-b81baf15dfa2", "parent_id": "book-vol2:ch42:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares just a little bit of his own experience in\nThe Cycle of Rebirth prior to the attainment of Enlightenment.\nHe was reborn though constant rounds of rebirth.\nAs the mind awakens, one might come to observe their past lives. Not all Enlightened\nbeings have this experience but for some Practitioners, it does occur.\nAt this point in time, you have memory and can recall events, situations, and relationships\nthat have transpired within your current existence - your current life. However, you have\nhad several lives prior to this life that you may not currently recall and cannot remember.\nThose prior existences may not be part of your current available memories.\nAs the mind wakes up, closer and closer to Enlightenment, the mind may have memories\nof previous lives. The process of Enlightenment will allow you to attain a higher and\nHigher Consciousness, which allows you to see more of your current life and past lives.\nAs you ascend to a higher place, you can see more of the bigger picture.\nJust like if you were in a village or city, you can only see and experience what is in that\nvillage or city. But if you relocated to a higher location on a nearby mountain top, you\nwould be able to see all the other villages from this higher vantage point and how all these\nvillages interconnect from one to the other.\nAttaining a Higher Consciousness will have the same effect as being on top of the\nmountain.\nAs you attain a Higher Consciousness, you will see more of your existing life and how to\ncreate a smooth and peaceful existence within this life. You may also observe previous\nbirths in the other realms, including previous births in the human realm.\nTo obtain rebirth in the human realm, you would have needed to generate significant\namounts of wholesome, or good, Kamma in your previous births.\nSeeing past lives, is not necessarily important because they are in the past and have no\nsignificance on your attaining Enlightenment in this life. Discovering past lives is\ninteresting but will not help you to attain Enlightenment in this life. Only what you do in\nthis life will contribute to Enlightenment in this life. Nothing from past lives and nothing in\nthe past from this life matters - it’s in the past and does not affect your ability to attain\nEnlightenment in this life.\nBeing born into the human realm means there have most likely already been countless\nprevious births within all five (5) realms. A certain number of rebirths into the human realm\noccur from the heavenly realm. The vast majority of all rebirths occur out of the animal\nrealm into the human realm.\nIf you are new to these Teachings, I suggest that you set aside The Teachings on The\nCycle of Rebirth until you have a well established practice of The Three Universal Truths,\nThe Four Noble Truths, The Eight Fold Path to include a well developed meditation\npractice, and The Five Precepts. These are the core and central Teachings that a\nPractitioner will need to learn, reflect on, and practice to start observing improvement to\nthe condition of one’s mind and life.\n162", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "The Mind Has Attained The End of Craving", "sutta_refs": [], "page": null, "page_start": 161, "page_end": 163, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4434ebd3-3e87-4875-a3fe-33fbad84831b", "parent_id": "book-vol2:ch42:commentary:2", "content_type": "commentary", "text": "In regards to The Cycle of Rebirth, what happened in the past is in the past - we can’t\nchange that. What may or may not happen in the future, has not happened yet so there is\nno need to worry about the future. The challenges that you are experiencing in this\npresent moment and this present life is a discontent mind. A Practitioner needs to deeply\ninvestigate the core Teachings implementing them into a well developed life practice to\ntrain the mind. It is through gradual training and gradual practice that there is gradual\nprogress on The Path to Enlightenment.\nUnderstanding The Cycle of Rebirth early in practice can be a distraction that takes one\naway from truly discovering the life changing Teachings offered by The Buddha. I suggest,\nif new to these Teachings, that you focus on the book “Developing a Life Practice: The\nPath That Leads to Enlightenment” (Volume 1) with the guidance of a Teacher.\nIt is through dedicated and determined diligence to developing and practicing these\nTeachings with guidance that one will come to experience the results.\nIn addition to acquiring a peaceful mind as the mind becomes more and more\nEnlightened, there will no longer be any rebirth. One will no longer “build a house again”\nas one will have laid down the burden and no longer accumulate The Five Aggregates.\nThe “house-builder, you're seen” as through wisdom it is that one understands The Cycle\nof Rebirth and how continuous rebirth occurs. Through attaining Enlightenment “you will\nnot build a house again” as one has escaped The Cycle of Rebirth and there is no more\nexistence as birth has been eliminated. There will be no more sickness, aging, death,\nsorrow, grief, pain, displeasure, and despair because it is all eliminated - once and for all.\n163", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "The Mind Has Attained The End of Craving", "sutta_refs": [], "page": null, "page_start": 161, "page_end": 163, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f2dca7df-abbc-4c57-aeb8-3dc07dbf4dcb", "parent_id": "book-vol2:ch43:scripture", "content_type": "scripture", "text": "Chapter 43\nIn This Fathom-Long Body\nI say, friend, that by traveling one cannot know, see, or reach that end of the\nworld where one is not born, does not grow old and die, does not pass away\nand get reborn. Yet I say that without having reached the end of the world,\nthere is no making an end of discontentedness.\nIt is in this fathom-long body endowed with perception and mind that I\nproclaim the world, the origin of the world, the elimination of the world, and\nthe way leading to the elimination of the world.\n(Reference: AN 4.45)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "In This Fathom-Long Body", "sutta_refs": ["AN"], "page": null, "page_start": 164, "page_end": 166, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6a87f049-1add-42de-8461-6b01cbc05cc8", "parent_id": "book-vol2:ch43:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that he has “proclaimed” The Four\nNoble Truths. He is using the word “world” as a “retelling” of how he describes The Four\nNoble Truths.\nIt is The Four Noble Truths where one can make the breakthrough to establishing “Right\nView” and in doing so, one can make a complete end to discontentedness. In doing so,\none would no longer be reborn. As more and more beings are born through The Cycle of\nRebirth coming to understand and penetrate The Four Noble Truths, there will be fewer\nand fewer beings coming into existence. As all beings gradually attain Enlightenment\nending The Cycle of Rebirth, there will eventually come “the elimination of the world” in\nterms of you no longer needing to experience “the world”.\nA “fathom” is a unit of measurement considered to be approximately 1.8 meters or six (6)\nfeet. He is only using this to reference himself and there is no meaning here in the use of\nthat word that needs to be further understood.\nThrough traveling in The Cycle of Rebirth, “one cannot know, see, or reach that end of”\ndiscontentedness, thus, ending The Cycle of Rebirth or “ending the world”. Through\nending The Cycle of Rebirth “one is not born, does not grow old and die, does not pass\naway and get reborn”.\n“Without having reached the end of” The Cycle of Rebirth, “there is no making an end of\ndiscontentedness”. Here, The Buddha is sharing the interlinking between making an end\nto discontentedness through attaining Enlightenment is equivalent to making an end to\nThe Cycle of Rebirth, thus, an end to existence in “the world”.\nHe is not sharing that the world will actually come to an end, as he left The Teaching on\nthis as an “undeclared” Teaching.\n164", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "In This Fathom-Long Body", "sutta_refs": ["AN"], "page": null, "page_start": 164, "page_end": 166, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f25b8817-90ce-4206-9ab0-62a8d69a3a64", "parent_id": "book-vol2:ch43:commentary:1", "content_type": "commentary", "text": "Gotama Buddha did not teach about an afterlife or a soul. He left these “undeclared” in\nhis Teachings. He did not teach whether we exist nor not exist once we attain\nEnlightenment and die. He shared that there is no more rebirth as “a being” in The Cycle\nof Rebirth which is different than no existence at all. If we do not attain Enlightenment\nduring this life or at death, we will be reborn through The Cycle of Rebirth.\nThese are the undeclared Teachings of Gotama Buddha.\n- the world is eternal\n- the world is not eternal\n- the world is finite\n- the world is infinite\n- the soul is the same as the body\n- the soul is one thing and the body is another\n- after death The Tathāgata exists\n- after death The Tathāgata does not exist\n- after death The Tathāgata both exists and does not exist\n- after death The Tathāgata neither exists nor does not exist\nTathāgata is another term used to refer to Gotama Buddha.\nGotama Buddha is referring to himself who was an Arahant, therefore, you can also insert\n“Enlightened Being” for Tathāgata. This means, he left The Teachings “undeclared” of\nwhether a human being who has attained Enlightenment as an Arahant “after death\nexists, does not exist, both exists and does not exist, neither exists nor does not exist”.\nJust like all clinging and attachments, if we cling and crave the answer to these\nquestions, it will cause the mind to be discontent. Knowing the answer to any of these\nquestions will not lead to an individual’s own Enlightenment and therefore Gotama\nBuddha never taught or “declared” these Teachings. They are “undeclared”.\nThere were many Teachings Gotama Buddha did not share, as his main focus was to help\npeople understand that they needed to work towards their own salvation through the\nprocess of attaining Enlightenment.\nGotama Buddha focused everyone’s attention, the mind, and their development on The\nTeachings that lead to Enlightenment - the cessation of discontentedness and the\nsuffering it causes rather than ceremonies and worship. He taught people to practice The\nTeachings of being a good moral person that eliminates all unwholesome Kamma\nproduction, producing only wholesome Kamma.\nGotama Buddha’s Teachings are about non-attachment. He was not even interested in\npeople attaching to him nor the existence of God, as Gotama Buddha knew\nEnlightenment is 100% determined by our own intentions, speech, and actions.\nRebirth, or The Cycle of Rebirth, is the process in which all beings who have not attained\nEnlightenment during this life or at death will be reborn into a new form or formless realm\nof existence, hell, afflicted spirits, animal, human, or heaven.\n165", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "In This Fathom-Long Body", "sutta_refs": ["AN"], "page": null, "page_start": 164, "page_end": 166, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1fb8a8e5-c817-4c67-a9ef-c740b27882c7", "parent_id": "book-vol2:ch43:commentary:2", "content_type": "commentary", "text": "An “afterlife”, which Gotama Buddha left as an “undeclared” Teaching, is what happens\nwhen one has attained Enlightenment in this life or at death - what happens next? That is\nthe afterlife.\nYou need to be comfortable with not knowing the answer, in other words, not being\nattached to what is or is not going to happen in an afterlife as being attached to needing\nto know this outcome could inhibit you from attaining Enlightenment and will cause\nrebirth. The goal is to extinguish all craving for a “Personal existence view”, “Desire for\nform”, and “Desire for the formless”. These are just three (3) aspects of The Ten Fetters\nrequired for Enlightenment as it relates to the discussion in this Chapter.\nIf you attain Enlightenment in this human existence, life will be so peaceful, calm, serene,\nand content with joy that you will have no need to know what comes next in the afterlife, if\nanything at all. You will be experiencing complete and total peace of mind and will know\nthat if there is something after death having attained Enlightenment, it must be good.\nThe goal is to attain Enlightenment in this very life so that you will not be reborn through\nThe Cycle of Rebirth into another realm of existence. You can attain Enlightenment during\nyour existing life to experience ever lasting peace or at death.\n166", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "In This Fathom-Long Body", "sutta_refs": ["AN"], "page": null, "page_start": 164, "page_end": 166, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "99715a32-9bc4-42dd-b578-3a0b5a83ff0e", "parent_id": "book-vol2:ch44:scripture", "content_type": "scripture", "text": "Chapter 44\nThe Perfectly Enlightened One’s Complexion is\nNo Longer Pure and Bright\nThe Limbs Are All Flaccid and Wrinkled\n(Then the Venerable Ānanda approached The Perfectly Enlightened One.\nHaving approached and paid homage (respect), while massaging The\nPerfectly Enlightened One’s limbs, he said to him:)\n‘It is wonderful, Venerable Sir! It is amazing, Venerable Sir! The Perfectly\nEnlightened One’s complexion is no longer pure and bright, his limbs are all\nflaccid (soft and hanging loosely) and wrinkled, his body is stooped, and\nsome alteration is seen in his sense bases-in the eye sense base, the ear\nsense base, the nose sense base, the tongue sense base, the body sense\nbase.’\nSo it is, Ānanda! In youth one is subject to aging; In health one is subject to\nillness; while alive one is subject to death. The complexion is no longer pure\nand bright, the limbs are all flaccid and wrinkled, the body is stooped, and\nsome alteration is seen in the sense bases — in the eye sense base, the ear\nsense base, the nose sense base, the tongue sense base, the body sense\nbase.\nThis is what The Perfectly Enlightened One said. Having said this, The\nFortunate One, The Teacher, further said this:\nFie on you, wretched aging,\nAging which makes beauty fade!\nSo much has the charming puppet,\nBeen crushed beneath advancing age.\nOne who might live a hundred years\nAlso has death as destination.\nDeath spares none along the way\nBut comes crushing everything.\n(Reference: SN 48.41)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "The Perfectly Enlightened One’s Complexion is", "sutta_refs": ["SN"], "page": null, "page_start": 167, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b49dea39-0c5e-47da-b568-8678c4c5144d", "parent_id": "book-vol2:ch44:commentary:0", "content_type": "commentary", "text": "167", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "The Perfectly Enlightened One’s Complexion is", "sutta_refs": ["SN"], "page": null, "page_start": 167, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ae8b78be-0112-4e62-92cc-9de79430340e", "parent_id": "book-vol2:ch44:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the dissatisfaction that one might\nexpress regarding the aging process. One who is unaware and unaccepting of\nimpermanence might think negatively of the aging process rather than just see it for what\nit is - impermanence.\nOftentimes beings might attempt to “hold on” to youth and their youthful appearance.\nThis can cause much discontentedness in one’s own mind through constant attempts at\nbeautification of the body craving youthfulness.\nThere have been many people who have failed to resist the pressure and temptation of\ncraving/desiring a youthful appearance to only meet with complicated surgeries and\nprocedures that later result in devastation and despair.\nIt is only when the mind understands and accepts impermanence that one gains comfort\nin allowing the mind to be content with the aging of the physical body. While one needs to\nmaintain the physical body’s health, maintaining a youthful appearance is subject to\nimpermanence and a craving for youthfulness will only result in discontentedness of mind.\nSickness, aging, and death “spares none along the way”. It will come “crushing\neverything” and if the mind is unknowing of this reality, it will become discontent as the\nbody ages and experiences decline.\nGotama Buddha is not discontent in his sharing of this Teaching but instead, reflecting\nand sharing words that one might understand to know that even him a Fully Perfectly\nEnlightened Buddha is subject to sickness, aging, and death. As long as we are in the\nhuman condition, we will experience sickness, aging, and death.\nDiscontentedness is optional and we can choose to eliminate sorrow, grief, pain,\ndispleasure, and despair. Through eliminating discontentedness to attain Enlightenment\nwe also eliminate sickness, aging, and death.\nObserve how in this Teaching from The Buddha that he describes the aging body and the\n“alteration is seen in the sense bases”. He describes the fading away of highly developed\nor a sharp use of the eyes, ears, nose, tongue, and body. Meaning these sense bases are\nin decline as he aged.\nHowever, notice that he did not mention the decline of the mind. His mind was highly\ndeveloped and sharp as having attained Enlightenment there is focus, concentration,\ndeep memory, and clarity of thought. While an unEnlightened being ages, they will\nexperience the same decline of the eyes, ears, nose, tongue, and body. They will also\nexperience the decline of the mind.\nBut having attained Enlightenment, an Enlightened being does not experience the decline\nof the mind as the physical body ages. The body and the mind are two separate entities\nand the declining of one does not necessarily require the declining of another.\n168", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "The Perfectly Enlightened One’s Complexion is", "sutta_refs": ["SN"], "page": null, "page_start": 167, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "59618c01-401c-4dc2-b9a6-70e9c8b9e034", "parent_id": "book-vol2:ch44:commentary:2", "content_type": "commentary", "text": "So, with the common knowledge of decline of the mind often associated with aging, you\ncan understand the wisdom that this only applies to the unEnlightened mind. Through\ncultivation of the mind to Enlightenment as one’s body ages, the mind remains highly\ndeveloped and sharp with peacefulness, calmness, serenity, and contentedness with joy\npermanently. The focus, concentration, memory, and clarity of thought of the Enlightened\nmind does not decline with age. This is yet another reason and beneficial outcome of\npursuing and attaining Enlightenment in this very life.\n169", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "The Perfectly Enlightened One’s Complexion is", "sutta_refs": ["SN"], "page": null, "page_start": 167, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4651baf7-15dc-47b9-bdc8-17a954cdc009", "parent_id": "book-vol2:ch45:scripture", "content_type": "scripture", "text": "Chapter 45\nThe Tathāgata’s Final Passing\nMonks, for this reason those matters which I have discovered and\nproclaimed should be thoroughly learnt by you, practiced, developed and\ncultivated, so that this holy life may endure for a long time, that it may be for\nthe benefit and peacefulness of the multitude (many people), out of\ncompassion for the world, for the benefit and peacefulness of heavenly\nbeings and humans.\nAnd what are those matters…?\nThey are: The Four Foundations of Mindfulness, the four Right Efforts, the\nfour bases of mental power, the five spiritual faculties, the five mental\npowers, The Seven Factors of Enlightenment, The Noble Eight Fold Path.\nAnd now, Monks, I declare to you - all conditioned things are of a nature to\ndecay, strive on untiringly. The Tathāgata’s final passing will not be long\ndelayed. Three months from now The Tathāgata will take his Final Nibbāna\n(Final Enlightenment).\nRipe I am in years. My life-span’s determined\nNow I go from you, having made myself my refuge.\nMonks, be untiring, mindful, disciplined,\nGuarding your minds with well-collected thought.\nHe who, tirelessly, keeps to the guidance and Teachings,\nLeaving birth behind, will put an end to sorrow and despair.\n(Reference: DN 16)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c21ff786-7da0-46e4-a9c2-5a4ffc7ce4b7", "parent_id": "book-vol2:ch45:commentary:0", "content_type": "commentary", "text": "170", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d1bf626-14aa-42a5-bd06-cc4da1f4bf3d", "parent_id": "book-vol2:ch45:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he prepares his Students for his own death. As a\nFully Perfectly Enlightened Buddha, he was well aware of his pending death and knew\nwhen it would occur.\nThree months prior to his death, in this Teaching he notifies his Students that “The\nTathāgata’s final passing will not be long delayed. Three months from now The Tathāgata\nwill take his Final Nibbāna (Final Enlightenment)”. Final Nibbāna or Final Enlightenment is\nwhen someone has attained Enlightenment during their life and then there is death of the\nphysical body, the separation of the body and the mind, the breakup of the physical body\nand, thus, the mind is no longer attached to the physical body.\nThe Buddha encourages his Students to “strive on untiringly” being determined,\ndedicated, and diligent in their continuous pursuit to Enlightenment. Through “guarding\nyour minds with well-collected thought” “he who, tirelessly, keeps to the guidance and\nTeachings” will “leave birth behind will put an end to sorrow and despair” no longer\nexperiencing any discontentedness and eliminating The Cycle of Rebirth.\nOld and “ripe I am in years. My life-span’s determined. Now I go from you, having made\nmyself my refuge” The Buddha’s mind is fully protected and will no longer experience any\nmore existence in The Cycle of Rebirth.\nHe delivers what he feels to be the core Teachings that one needs to actively learn to\nensure his Teachings continue long into the future “for the benefit and peacefulness of\nheavenly beings and humans”. The Teachings he declares as essential are “The Four\nFoundations of Mindfulness, the four Right Efforts, the four bases of mental power, the\nfive spiritual faculties, the five mental powers, The Seven Factors of Enlightenment, The\nNoble Eight Fold Path”.\nAll of these Teachings are deeply explained and shared in the book “Developing a Life\nPractice: The Path That Leads to Enlightenment” (Volume 1) and through the remaining\nbooks in this book series. With guidance from a Teacher, you can learn and progress on\nThe Path to Enlightenment.\nThe Teachings of “the four bases of mental power, the five spiritual faculties, and the five\nmental powers” are not shared in great detail within this book series as these are\ncultivated automatically as part of practice of the other Teachings. With The Buddha’s\nlayering of Teachings and overlapping discourses that ensure one develops the mind on\nThe Path to Enlightenment, there is nothing additional one needs to learn, reflect, and\npractice to develop these aspects of the mind.\nInstead, focusing on the core and central Teachings of The Path to Enlightenment will\nensure one is cultivating “the four bases of mental power, the five spiritual faculties, and\nthe five mental powers”.\nI suggest one focuses on The Three Universal Truths, The Four Noble Truths, The Eight\nFold Path with a well developed meditation practice, and The Five Precepts with the\nadditional Teachings interconnected to these as detailed in the book “Developing a Life\nPractice: The Path That Leads to Enlightenment” (Volume 1) and through the remaining\nbooks in this book series.\n171", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fd251114-f0e6-4dee-88f1-a8a46a6df4f9", "parent_id": "book-vol2:ch45:commentary:2", "content_type": "commentary", "text": "As a Prince named Siddhartha Gotama who eventually becomes Gotama Buddha upon\nhis Enlightenment and lifetime of work, he left the royal riches of being the next in line for\nthe throne as the King of his father’s Kingdom. Though having wealth and every material\npossession he might desire available to him, none of that led to his peacefulness of mind\nand Enlightenment.\nOne might wonder why does a Buddha dedicate their life to sharing Teachings into the\nworld if there is no inherent benefit to a Buddha himself as he has already attained\nEnlightenment? Why not just go back to life as a member of the royal family living a life of\nluxury?\nHere in this Teaching, The Buddha briefly touches on his purpose for sharing The\nTeachings as he did for his entire life. A Buddha shares their Teachings into the world for\nonly one reason. Not fame or fortune but instead “out of compassion for the world”.\nCompassion is concern for the misfortunes of others.\nA Buddha has already made a complete end to their discontentedness and deeply\nunderstands exactly what it took to eliminate their own discontentedness through\nindependent discovery of The Teachings. They have penetrating wisdom that is profound\nand beyond that of the average human being. They want nothing, desire nothing, and\ncrave nothing. They “are freed from sorrow, grief, pain, displeasure, and despair” and\nhave only one goal.\nTo help the world.\nSeeing the sea of discontentedness among unEnlightened beings, a Buddha has the\nanswers to solve the discontentedness of the entire world. But, he is only one man and it\nis his last life. A Buddha is determined, dedicated, and diligent in his efforts to share The\nTeachings into the world that will rid it of all discontentedness - all sorrow, grief, pain,\ndispleasure, and despair can be entirely eliminated as each individual chooses to learn,\nreflect, and practice The Teachings.\nWhile the objective of a Buddha to share their Teachings into the world comes with\nextensive work and effort, they are tireless in their journey to help other beings while at\nthe same time doing so without craving/desire/attachment (mental longing with a strong\neagerness).\nSo, they work and apply effort to plant and grow trees so that the world will become a\nbetter place. But they will never, themselves, experience the enjoyment of the shade of\nthose trees as their work cannot be accomplished in just one lifetime. It is the entire\ncommunity of Practitioners that remain, to include all Enlightened beings, who continue to\n“strive on” sharing The Teachings of a Buddha into the world so that one day the entire\nworld is cooled, calm, and peaceful.\nSeeing the world’s misfortunes, a Buddha humbly does their work “out of compassion for\nthe world”.\n172", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7c99b21f-5110-4762-82b1-35407b407046", "parent_id": "book-vol2:ch45:commentary:3", "content_type": "commentary", "text": "To learn and practice The Teachings of a Buddha is to take part in improving the condition\nof your own mind and in doing so, you are improving the world. It is through your own\ndetermination, dedication, and diligence to developing your own mind that you will\nsignificantly reduce and eliminate any harm you are causing in the world. This is the most\ncompassionate thing you could ever do for others is to improve the condition of your own\nmind through developing your life practice to eliminate the unwholesome qualities and\ncultivate wholesome qualities.\nIn some respects, we are individually making efforts to improve our corner of the world\nand through each individual doing that, the world becomes a better place. But, one must\nfocus on improving their own mind without craving to “fix the world”. Each individual\nneeds to come to learn, reflect, and practice these Teachings on their own. It is not\npossible to force someone to attain Enlightenment. Nothing in these Teachings will work\nthrough force.\nSo, if you have “compassion for the world” you are encouraged to learn, reflect, and\npractice these wholesome Teachings to improve the condition of your mind and your life.\nIn doing so, you can make a complete end to discontentedness and experience the ease\nand enjoyment of no longer experiencing any discontent feelings ever again while no\nlonger experiencing existence through The Cycle of Rebirth.\nFinal Nibbāna\nFinal Nibbāna, or Final Enlightenment, is when someone attains Enlightenment and dies.\nThis is referred to as Final Enlightenment.\nDuring one’s life, the mind can be trained to attain Enlightenment. The mind will reside\npeaceful, calm, serene, and content with joy - permanently. The mind will no longer\nexperience any mental pain associated with unwelcomed emotions, thoughts, ideas, or\nany sort of discontentedness of mind. All discontentedness such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc., will be completely eliminated from the mind.\nHowever, a being is unable to completely transcend physical pain while in the human\nform. This is impossible. While the mind can be developed to not react with anger,\nsadness, hostility, aggression, or other discontent feelings upon experiencing physical\npain, nonetheless, physical pain will still be experienced by the mind.\nThe mind can eliminate all cravings/desires/attachments while in the human form and\nduring this life to experience Enlightenment. But while still alive, a being cannot eliminate\nthe connection between the body and the mind. The mind is still connected to the\nphysical body during life. Therefore, the mind will still experience physical pain but the\nmind will experience it differently in the Enlightened mental state versus in the\nunEnlightened mental state.\nIn the unEnlightened mental state, when the mind experiences physical pain, one can\nbecome angered, frustrated, irritated, annoyed, hostile, aggressive, resentful, fearful, and\nexperience other discontent feelings. This is due to the mind craving permanent health,\npermanent comfort, and permanent pleasant feelings from the body. It is impossible for\nthe body to experience permanent comfort due to The Universal Truth of Impermanence.\n173", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "768c489c-9fe1-4485-aaa1-8860cf7d6783", "parent_id": "book-vol2:ch45:commentary:4", "content_type": "commentary", "text": "The pain associated with the physical body is an important aspect of the mind that needs\nto exist in order for a being to function in the world. If a being did not experience physical\npain, they would be unable to remove the physical body from harm when too close to a\nheat source or if another problematic situation arose. The sensation of physical pain\nexperienced by the mind helps a being understand, potential damage will occur or has\noccurred and therefore, seek a remedy to the physical pain. This is why we choose to\nstep away from a heat source. The mind is alerted that the physical body is experiencing\npain and the being takes action to resolve the situation. This is beneficial and needed\nduring life.\nIn these situations, an unEnlightened mind will oftentimes experience discontentedness\nassociated with the craving for permanent comfort of the physical body. When there is\nphysical pain, the unEnlightened mind becomes discontent.\nAn Enlightened mind has been deeply trained to the point that it understands physical\npain is impermanent, and that allowing the mind to become discontent due to physical\npain, does not help to eliminate the physical pain.\nDiscontentedness at times of physical pain could actually make the situation worse.\nFor example, if one was bitten by a poisonous snake and became agitated, overactive,\nand uncalm, this would increase respirations of the lungs and heart functions creating\nconditions for the poison to more rapidly move through the body causing more significant\ninjury and damage with an increased risk of potential death. Through training the mind to\nreside unagitated and calm, an individual can decrease the harm to the body and improve\ntheir ability to survive an injury such as a snake bite because the poison will not permeate\nin the body as rapidly when the mind is calm. Through the mind remaining calm during\nphysical injuries, a being increases their ability to resolve the situation with a positive\noutcome.\nWhen an Enlightened mind experiences physical pain, the mind can continue to reside\npeaceful, calm, serene, and content with joy despite the physical injury, damage, or pain.\nThis is an added benefit experienced by an Enlightened mind producing improved\noutcomes in situations where physical pain is experienced.\nNonetheless, there is still physical pain for an Enlightened being but it is just that the mind\nwill not react to the pain and instead, respond to resolve the situation finding a solution.\nThe physical pain associated with existence will continue for the remaining time of\nexistence even for an Enlightened being. But, they will not experience mental anguish or\nany type of discontentedness associated with the physical pain. The Enlightened mind\ndoes not relate to the pain in the same way as the unEnlightened mind which will\noftentimes become discontent due to physical pain.\nIt is not until the physical body dies, described by Gotama Buddha as “the breakup of the\nbody”, that the body and mind completely separate. From that point, not only has one\ntranscended discontentedness their entire life due to the attainment of Enlightenment, but\nthe being will then experience the complete elimination of all pain including physical pain.\nThis is referred to as Final Enlightenment or Final Nibbāna.\nEnlightenment is experienced during life and the mind has transcended all emotional pain\nand suffering. But, the physical pain will remain, because it is needed to make wise\ndecisions concerning the physical body during times of injury. The Enlightened mind will\n174", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ab8e9203-6849-48cd-8a2a-8070a7255b9d", "parent_id": "book-vol2:ch45:commentary:5", "content_type": "commentary", "text": "have physical pain but will have acquired an improved way of responding to the physical\npain rather than reacting to it so there is no mental pain.\nOnce a being has attained Enlightenment and dies, there is no longer any physical pain\nbecause the separation of the body and mind has occurred, therefore one has attained\nFinal Enlightenment. All pain both mental and physical has been completely eliminated -\npermanently.\nIt is possible for an unEnlightened being to experience Enlightenment and Final\nEnlightenment at the time of death. The being would have experienced discontentedness\ntheir entire life but at the time of death, they would immediately experience Enlightenment\nand Final Enlightenment no longer experiencing rebirth through The Cycle of Rebirth.\nWhat happens once one attains Enlightenment and dies experiencing Final Enlightenment\nis an undeclared Teaching of Gotama Buddha. He did not teach what is next other than\nan Enlightened being will not experience any further existence in The Cycle of Rebirth.\nThere are other Teachings from Gotama Buddha in this book series related to how to\nensure The Teachings of a Buddha are sustained in the world. Chapters 33 and 34 in the\nbook “Foundation in The Teachings” (Volume 3) provides these Teachings and an\nexplanation of these Teachings.\nWhat Happens at Death?\nAfter we die does the body become soil to the earth or after death what remains?\nIsn’t there spirit or energy which exist inside our body? Isn’t there some sort of\nenergy?\nNo, at the time of death the body and mind separate and then there is \"break up of the\nbody\".\nThe body was described by Gotama Buddha through The Four Elements of Earth, Wind,\nFire, and Water.\nEssentially, the physical body is described and classified into these Four Elements.\nEarth: The solids of the body. (hair, teeth, nails, bones, etc.)\nWind: The movement of bodily functions. (Circulation, movement of bile, etc.)\nFire: The temperature of the body.\nWater: The liquids of the body. (urine, saliva, blood, pus, tears, etc.)\nThe physical body is nothing more than these four elements coming together with a mind\nor consciousness. The joining of the body and the mind creates a person.\nOnce the body and mind separate, the body will deteriorate remaining as these four\nelements but without a mind or consciousness.\n175", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "00c89f11-9f5e-439e-8092-1fb8f0dd1b64", "parent_id": "book-vol2:ch45:commentary:6", "content_type": "commentary", "text": "What you are looking at when you see the body is a unique collection of these four\nelements that is always in a state of change and upon death, the body will continue that\nchange and configuration but it will still be just these four elements.\nThe body will progressively deteriorate and depending whether there is burial or\ncremation, will determine how quickly the process of change occurs.\nThrough burial, the process is much slower. Cremation accelerates the process of change\nof these four elements.\nWhat happens to the mind upon death?\nIf the mind is not yet Enlightened, (i.e. the mind has not yet attained Enlightenment), then\nthere is rebirth into one of The Five Realms.\nHeavenly Realm\nHuman Realm\nAfflicted Spirits Realm\nAnimal Realm\nHell Realm\nHeavenly, Afflicted Spirits, and Hell realms are formless realms. (i.e. there is no physical\nform).\nHuman and Animal realms are form realms, (i.e. there is physical form).\nRebirth is not instantaneous and upon rebirth there is a completely new existence with a\nnew form or formless existence and a new consciousness, (i.e. a new mind).\nThe new mind will have residual memories of past lives and unextinguished craving/\ndesire/attachment from past lives. The residual memories of past lives may potentially be\nrecalled as the mind awakens towards Enlightenment more and more.\nIf someone attains Enlightenment what happens to the mind? Does it disappear?\nIf the mind has experienced Enlightenment during the human or heavenly existence or at\ndeath, (i.e. Enlightenment can be attained during an existence in the human or heavenly\nrealm or at death in those realms but not in the lower realms), the body and mind\nseparate and what happens next is an \"undeclared\" Teaching.\nTo attain Enlightenment, the mind needs to get to the point where there is no craving/\ndesire/attachment (i.e. mental longing with a strong eagerness) to know what is next.\nAn Enlightened mind is experiencing so much peace, calm, serenity, and contentedness\nwith joy that is permanent, the mind is not going to care what is next.\nAn Enlightened mind has already extinguished all fears including the fear of death,\ntherefore, the mind is so peaceful and does not fear death so what happens next, the\nEnlightened mind does not care.\n176", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "69d6390c-26cd-45d8-a505-49865cd8b942", "parent_id": "book-vol2:ch45:commentary:7", "content_type": "commentary", "text": "Having attained Enlightenment, you will know that you are already experiencing complete\nand utter peacefulness so if there is something next after death for an Enlightened being,\nit is either as good as you are currently experiencing or better.\nAnd, if there is nothing next, then, ok, you are \"done\".\nEither way, the mind needs to \"let go\" of wanting to know what is next and just focus on\nlearning and practicing The Teachings with guidance on The Path to Enlightenment to\nexperience Enlightenment in this life now that you are human.\nIs the mind or soul/spirit the same thing?\nNo they are not.\nThere is no Teaching from The Buddha that there is or is not a soul/spirit. This is not a\nTeaching he shared. He left The Teaching on a soul/spirit as “undeclared\".\nHow Did The Buddha Die?\nAuthor: Venerable Dr Mettanando Bhikkhu\nPublished: 15 May 2001 - Bangkok Post\n(This article was partially edited by the author of this book series to improve the formatting\nand readability, however, the primary content of the article was not edited. Dr Mettanando\nBhikkhu was a physician before becoming an Ordained Practitioner. He was based at Wat\nRatchaorasaram Ratchaworawihan, Thailand at the time that this article was published.)\nDuring Vesak Day, we are informed that it is also the day The Buddha attained Final\nEnlightenment. But not many know how The Buddha died. Ancient texts weave two\nstories about The Buddha's death. Was it planned and willed by The Buddha, or was it\nfood poisoning, or something else altogether?\nHere’s an account [to help you better understand how The Buddha died].\nThe Mahaparinibbana Sutta, (Reference: DN 16) from the Long Discourse of The Pāli\nCanon, is without doubt the most reliable source for details on the death of Siddhattha\nGotama (BCE 563-483), The Buddha. It is composed in a narrative style that allows\nreaders to follow the story of the last days of The Buddha, beginning a few months before\nhe died.\nTo understand what really happened to The Buddha is not a simple matter, though. The\nsutta, or discourse, paints two conflicting personalities of The Buddha, one overriding the\nother.\nThe first personality was that of a miracle worker who beamed himself and his entourage\nof Monks across the Ganges River (D II, 89), who had a divine vision of the settlement of\ngods on earth (D II, 87), who could live until the end of the world on condition that\nsomeone invite him to do so (D II, 103), who determined the time of his own death (D II,\n105), and whose death was glorified by the shower of heavenly flowers and sandal\npowder and divine music (D II, 138).\n177", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2aea38d1-6750-485f-ae43-d86eeb0be9de", "parent_id": "book-vol2:ch45:commentary:8", "content_type": "commentary", "text": "The other personality was that of an aged being who was failing in health (D II, 120), who\nalmost lost his life because of a severe pain during his last retreat at Vesali (D II, 100), and\nwho was forced to come to terms with his unexpected illness and death after consuming\na special cuisine offered by his generous host.\nThese two personalities take turns emerging in different parts of the narrative. Moreover,\nthere also appear to be two explanations of The Buddha's cause of death: One is that the\nBuddha died because his attendant, Ānanda, failed to invite him to live on to the age of\nthe world or even longer (D II, 117). The other is that he died by a sudden illness which\nbegan after he ate what is known as \"Sukaramaddava\" (D II, 127-157).\nThe former story was probably a legend, or the result of a political struggle within the\nBuddhist community during a stage of transition, whereas the latter sounds more realistic\nand accurate in describing a real life situation that happened in The Buddha’s last days.\nA number of studies have focused on the nature of the special cuisine that The Buddha\nate during his last meal as being the agent of his death. However, there is also another\napproach based on the description of the symptoms and signs given in the sutta, which\nmodern medical knowledge can shed light on.\nIn another mural painting at Wat Ratchasittharam, The Buddha is approaching death, but\nhe still takes time to answer questions put forth by the Ascetic Subhadda, his last convert\nwho, after being admitted to the Buddhist Order, became an Arahant (An Enlightened\nBeing).\nWhat We Know\nIn the Mahaparinibbana Sutta, we are told that The Buddha became ill suddenly after he\nate a special delicacy, Sukaramaddava, literally translated as \"soft pork\", which had been\nprepared by his generous host, Cunda Kammaraputta. The name of the cuisine has\nattracted the attention of many scholars, and it has been the focus of academic research\non the nature of the meal or ingredients used in the cooking of this special dish.\nThe sutta itself provides details concerning the signs and symptoms of his illness in\naddition to some reliable information about his circumstances over the previous four\nmonths, and these details are also medically significant.\nThe sutta begins with King Ajatasattus’ plot to conquer a rival state, Vajji. The Buddha\nhad journeyed to Vajji to enter his last rainy-season retreat. It was during this retreat that\nhe fell ill. The symptoms of the illness were sudden, severe pain.\nHowever, the sutta provides no description of the location and character of his pain. It\nmentions his illness briefly, and says that the pain was intense, and almost killed him.\nSubsequently, The Buddha was visited by Māra, the Evil One, who invited him to pass\naway. The Buddha did not accept the invitation right away. It was only after Ānanda, his\nattendant, failed to recognize his hint for an invitation to remain that he died. This piece of\nthe message, though tied up with myth and supernaturalism, gives us some medically\nsignificant information. When the sutta was composed, its author was under the\nimpression that The Buddha died, not because of the food he ate, but because he already\n178", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aab56f4a-b03e-485b-ab99-8715ea7f04c4", "parent_id": "book-vol2:ch45:commentary:9", "content_type": "commentary", "text": "had an underlying illness that was serious and acute-and had the same symptoms of the\ndisease that finally killed him.\nThe Timing\n[The] Theravada Buddhist tradition has adhered to the assumption that the historical\nBuddha passed away during the night of the full moon in the lunar month of Vesak (which\nfalls sometime in May to June). But the timing contradicts information given in the sutta,\nwhich states clearly that the Buddha died soon after the rainy-season retreat, most likely\nduring the autumn or mid-winter, that is, November to January.\nA description of the miracle of the unseasonal blooming of leaves and flowers on the sala\ntrees, when The Buddha was laid down between them, indicates the timeframe given in\nthe sutta.\nAutumn and winter, however, are seasons that are not favorable for the growth of\nmushrooms, which some scholars believe to be the source of the poison that The Buddha\nate during his last meal.\nDiagnosis\nThe sutta tells us that The Buddha felt ill immediately after eating the Sukaramaddava.\nSince we do not know anything about the nature of this food, it is difficult to name it as\nthe direct cause of The Buddha's illness. But from the descriptions given, the onset of the\nillness was quick.\nWhile eating, he felt there was something wrong with the food and he suggested his host\nhave the food buried. Soon afterward, he suffered severe stomach pain and passed blood\nfrom his rectum.\nWe can reasonably assume that the illness started while he was having his meal, making\nhim think there was something wrong with the unfamiliar delicacy. Out of his compassion\nfor others, he had it buried.\nWas food poisoning the cause of the illness? It seems unlikely. The symptoms described\ndo not indicate food poisoning, which can be very acute, but would hardly cause diarrhea\nwith blood. Usually, food poisoning caused by bacteria does not manifest itself\nimmediately, but takes an incubation period of two to 12 hours to manifest itself, normally\nwith acute diarrhea and vomiting, but not the passage of blood.\nAnother possibility is chemical poisoning, which also has an immediate effect, but it is\nunusual for chemical poisoning to cause severe intestinal bleeding. Food poisoning with\nimmediate intestinal bleeding could only have been caused by corrosive chemicals such\nas strong acids, which can easily lead to immediate illness. But corrosive chemicals\nshould have caused bleeding in the upper intestinal tract, leading to vomiting blood. None\nof these severe signs are mentioned in the text.\n(NOTE from author of this book series: Chemicals were not yet invented during the\nlifetime of The Buddha.)\n179", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8e636d5a-9899-4fd1-980e-ef824a021602", "parent_id": "book-vol2:ch45:commentary:10", "content_type": "commentary", "text": "Peptic ulcer diseases can be excluded from the list of possible illnesses as well. In spite\nof the fact that their onset is immediate, they are seldom accompanied by bloody stool. A\ngastric ulcer with intestinal bleeding produces black stool when the ulcer penetrates a\nblood vessel. An ulcer higher up in the digestive tract would be more likely to manifest\nitself as bloody vomiting, not a passage of blood through the rectum.\nOther evidence against this possibility is that a patient with a large gastric ulcer usually\ndoes not have an appetite. By accepting the invitation for lunch with the host, we can\nassume that The Buddha felt as healthy as any man in his early 80s would feel. Given his\nage we cannot rule out that The Buddha did not have a chronic disease, such as cancer\nor tuberculosis or a tropical infection such as dysentery or typhoid, which could have\nbeen quite common in The Buddha’s time.\nThese diseases could produce bleeding of the lower intestine, depending on their\nlocation. They also agree with the history of his earlier illness during the retreat. But they\ncan be ruled out, since they are usually accompanied by other symptoms, such as\nlethargy, loss of appetite, weight loss, growth or mass in the abdomen. None of these\nsymptoms were mentioned in the sutta.\nA large hemorrhoid can cause severe rectal bleeding, but it is unlikely that a hemorrhoid\ncould cause severe abdominal pain unless it is strangulated. But then it would have\ngreatly disturbed the walking of The Buddha to the house of his host, and rarely is\nhemorrhoid bleeding triggered by a meal.\nMesenteric Infarction\nA disease that matches the described symptoms-accompanied by acute abdominal pain\nand the passage of blood, commonly found among elderly people, and triggered by a\nmeal-is mesenteric infarction, caused by an obstruction of the blood vessels of the\nmesentery. It is lethal. Acute mesenteric ischemia (a reduction in the blood supply to the\nmesentery) is a grave condition with a high rate of mortality.\nThe mesentery is a part of the intestinal wall that binds the whole intestinal tract to the\nabdominal cavity. An infarction of the vessels of the mesentery normally causes the death\nof the tissue in a large section of the intestinal tract, which results in a laceration of the\nintestinal wall.\nThis normally produces severe pain in the abdomen and the passage of blood. The\npatient usually dies of acute blood loss. This condition matches the information given in\nthe sutta. It is also confirmed later when The Buddha asked Ānanda to fetch some water\nfor him to drink, indicating intense thirst.\nAs the story goes, Ānanda refused, as he saw no source for clean water. He argued with\nThe Buddha that the nearby stream had been muddied by a large caravan of carts. But\nThe Buddha insisted he fetch water anyway.\nA question arises at this point: Why did The Buddha not go to the water himself, instead\nof pressing his unwilling attendant to do so? The answer is simple. The Buddha was\nsuffering from shock caused by severe blood loss. He could no longer walk, and from\nthen to his death bed he was most likely carried on a stretcher.\n180", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4b64b987-229e-4e03-a8f5-0f3cb715f76d", "parent_id": "book-vol2:ch45:commentary:11", "content_type": "commentary", "text": "If this was indeed the situation, the sutta remains silent about The Buddha’s traveling to\nhis deathbed, possibly because the author felt that it would be an embarrassment for The\nBuddha. Geographically, we know that the distance between the place believed to be the\nhouse of Cunda and the place where The Buddha died was about 15 to 20 kilometers. It\nis not possible for a patient with such a grave illness to walk such a distance.\nMore likely, what happened was that The Buddha was carried on a stretcher by a group of\nMonks to Kusinara (Kushinagara).\nIt remains a point of debate whether The Buddha really determined to pass away at this\ncity, presumably not much larger than a town. From the direction of The Buddha's\njourney, given in the sutta, he was moving north from Rajagaha. It is possible that he did\nnot intend to die there, but in the town where he was born, which would have taken a\nperiod of three months to reach.\nFrom the sutta, it is clear that The Buddha was not anticipating his sudden illness, or else\nhe would not have accepted the invitation of his host.\nKusinara was probably the nearest town where he could find a doctor to take care of him.\nIt is not difficult to see a group of Monks hurriedly carrying The Buddha on a stretcher to\nthe nearest town to save his life.\nBefore passing away, The Buddha told Ānanda that Cunda was not to be blamed and that\nhis death was not caused by eating Sukaramaddava. The statement is significant. The\nmeal was not the direct cause of his death. The Buddha knew that the symptom was a\nrepeat of an experience he’d had a few months earlier, the one which had almost killed\nhim.\nSukaramaddava, no matter the ingredients or how it was cooked, was not the direct\ncause of his sudden illness.\nProgression of the Disease\nMesenteric infarction is a disease commonly found among elderly people, caused by the\nobstruction of the main artery that supplies the middle section of the bowel-the small\nintestine-with blood. The most common cause of the obstruction is the degeneration of\nthe wall of the blood vessel, the superior mesenteric artery, causing severe abdominal\npain, also known as abdominal angina.\nNormally, the pain is triggered by a large meal, which requires a higher flow of blood to\nthe digestive tract. As the obstruction persists, the bowel is deprived of its blood supply,\nwhich subsequently leads to an infarction, or gangrene, of a section of the intestinal tract.\nThis in turn results in a laceration of the intestinal wall, profuse bleeding into the intestinal\ntract, and then bloody diarrhea.\nThe disease gets worse as the liquid and content of the intestine oozes out into the\nperitoneal cavity, causing peritonitis or inflammation of the abdominal walls. This is\nalready a lethal condition for the patient, who often dies due to the loss of blood and\nother fluid. If it is not corrected by surgery, the disease often progresses to septic shock\ndue to bacterial toxins infiltrating the blood stream.\n181", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fc6b8ad1-6183-4b33-a142-a82c7997da4d", "parent_id": "book-vol2:ch45:commentary:12", "content_type": "commentary", "text": "Retrospective Analysis\nFrom the diagnosis given above, we can be rather certain that The Buddha suffered from\nmesenteric infarction caused by an occlusion of the superior mesenteric artery. This was\nthe cause of the pain that almost killed him a few months earlier during his last rainy-\nseason retreat.\nWith the progress of the illness, some of the mucosal lining of his intestine sloughed off,\nand this site became the origin of the bleeding.\nArteriosclerosis, the hardening of the vessel wall caused by aging, was the cause of the\narterial occlusion, a small blockage that did not result in bloody diarrhea, but is a\nsymptom, also known to us as abdominal angina.\nHe had his second attack while he was eating the Sukaramaddava. The pain was\nprobably not intense in the beginning, but made him feel that there was something wrong.\nSuspicious about the nature of the food, he asked his host to have it all buried, so that\nothers might not suffer from it.\nSoon, The Buddha realized that the illness was serious, with the passage of blood and\nmore severe pain in his abdomen. Due to the loss of blood, he went into shock. The\ndegree of dehydration was so severe that he could not maintain himself any longer and he\nhad to take shelter at a tree along the way.\nFeeling very thirsty and exhausted, he got Ānanda to collect water for him to drink, even\nthough he knew that the water was muddied. It was there that he collapsed until his\nentourage carried him to the nearest town, Kusinara, where there would have been a\nchance of finding a doctor or lodging for him to recover in.\nIt was probably true that The Buddha got better after drinking to replace his fluid loss,\nand resting on the stretcher. The experience with the symptoms told him that his sudden\nillness was the second attack of an existing disease. He told Ānanda that the meal was\nnot the cause of his illness, and that Cunda was not to blame.\nA patient with shock, dehydration and profuse blood loss usually feels very cold. This was\nthe reason why he told his attendant to prepare a bed using four sheets of ifsanghati nf.\nAccording to Buddhist monastic discipline, a ifsanghati nfis a cloak, or extra piece of\nrobe, very large, the size of a bed sheet, which The Buddha allowed Ordained\nPractitioners to wear in winter.\nThis information reflects how cold the Buddha felt because of his loss of blood. Clinically,\nit is not possible for a patient who is in a state of shock with severe abdominal pain, most\nlikely peritonitis, pale and shivering, to be ambulatory.\nThe Buddha was most likely put into a lodging, where he was nursed and warmed,\nlocated in the city of Kusinara. This view is also confirmed with the description of Ānanda\nwho, weeping, swoons and holds onto the door of his lodge after learning that The\nBuddha was about to pass away.\nNormally, a patient with mesenteric infarction could live 10 to 20 hours. From the sutta we\nlearn that The Buddha died about 15 to 18 hours after the attack. During that time, his\nattendants would have tried their best to comfort him, for example, by warming the room\n182", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7e9ee5b2-ecd1-4b20-99db-f49c20cf8090", "parent_id": "book-vol2:ch45:commentary:13", "content_type": "commentary", "text": "where he was resting, or by dripping some water into his mouth to quench his lingering\nthirst, or by giving him some herbal drinks. But it would be highly unlikely that a shivering\npatient would need someone to fan him as is described in the sutta.\nOff and on, he may have recovered from a state of exhaustion, allowing him to continue\nhis dialogues with a few people. Most of his last words could have been true, and they\nwere memorized by generations of Monks until they were transcribed. But finally, late into\nthe night, The Buddha died during a second wave of septic shock. His illness stemmed\nfrom natural causes coupled with his age, just as it would for anyone else.\nConclusion\nThe hypothesis outlined above explains several scenes in the narrative of the sutta,\nnamely, the pressuring of Ānanda to fetch water, The Buddha’s request for a fourfold\ncloak for his bed, the ordering of the meal to be buried, and so on.\nIt also reveals another possibility of the actual means of transportation of The Buddha to\nKusinara and the site of his death bed. Sukaramaddava, whatever its nature, was unlikely\nto have been the direct cause of his illness. The Buddha did not die by food poisoning.\nRather, it was the size of the meal, relatively too large for his already troubled digestive\ntract, that triggered the second attack of mesenteric infarction that brought an end to his\nlife.\nAuthor’s Thoughts\nDue to their importance, The Words of The Buddha book series have the last words of\nThe Buddha in multiple places throughout the book series.\nYou can investigate these chapters, which some of them are the same. There are basically\ntwo different chapters being repeated throughout the book series in all of these books\nand chapters.\nVolume 2 - Chapter 45\nVolume 3 - Chapter 97\nVolume 9 - Chapter 47\nVolume 10 - Chapter 46\nVolume 12 - Chapter 48\nIn all of these locations within the books series, I have inserted the last words of The\nBuddha and shared what one encounters upon death. This will help you to understand\nand gain the wisdom of, what transpires for a being as part of the process of dying and\ndeath itself.\nA Student who reads this article titled “How Did The Buddha Die?” and is unEnlightened\nmay perceive the depiction of how The Buddha died as being an extremely painful death.\nThat it was painful for The Buddha during his last moments of life. But, that is without the\nwisdom of what an Enlightened being experiences as a result of having attained\nEnlightenment and then having issues in the physical body to include death.\n183", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ee6e52e4-d92f-4cb9-9d18-1e561b9ed91e", "parent_id": "book-vol2:ch45:commentary:14", "content_type": "commentary", "text": "I suspect that the author of the article may not be aware of how an unEnlightened and\nEnlightened being experience pain differently. Therefore, when describing what The\nBuddha experienced, he described it in graphic terms of, his own frame of reference and\nlifetime experiences with physical and mental pain - as being severely painful.\nAn Enlightened being does not experience severe physical pain but instead, it is\nsignificantly diminished or muted. An Enlightened being does not experience any mental\nanguish whatsoever.\nWhen I read this article, I know that The Buddha, while experiencing a medical condition\nthat led to his ultimate death, had a peaceful mind during the entire time leading all the\nway up to and including death. He would not have been in agonizing pain as one might\nthink who has not experienced physical pain while at the same time experiencing the\nEnlightened mental state.\nAn Enlightened being will experience physical pain but, it would be very minimal\ncompared to what an unEnlightened being would experience in the same circumstances.\nAn Enlightened being would experience some physical pain but, they will not experience\nthe mental anguish associated with the physical pain. An Enlightened being’s mind will\ncontinue to reside peaceful, calm, serene, and content with joy, despite any and all\nphysical pain. In this way, the physical pain experienced by an Enlightened being is\ninsignificant and a mere fraction of that which would be experienced by an unEnlightened\nbeing given the same exact situation.\nFor further understanding of physical and mental pain in the unEnlightened and\nEnlightened mental state, you might choose to investigate The Teachings in Volume 8 -\nChapter 40 titled “Transcending Physical Pain by Avoiding Mental Pain”. This will help you\nto understand how an unEnlightened being experiences physical pain versus, an\nEnlightened being.\nDetailed explanation of Transcending Physical Pain by Avoiding Mental Pain is available in\nthis same book series found in Chapter 40 of the book “The Foremost Householder”\n(Volume 9).\nYou can also gain an appreciation and the wisdom of this topic through understanding\nThe Teachings of The Buddha when he shares “The Simile of The Saw” in the\nKakacūpamasutta Sutta (Reference: MN 21) available in Volume 3 - Chapter 84 of this\nsame book series.\nThe Buddha shares, “Monks, even if criminals were to sever you savagely limb by limb\nwith a two-handled saw, he who gave rise to a mind of hate towards them would not be\npracticing my Teachings”.\nThe Buddha shares this Teaching because his own mind, experiencing Enlightenment,\nwould not experience mental anguish in this exact scenario or any others. It would be\nimpossible for an Enlightened being to experience hatred towards anyone for any reason,\neven if being sawed “limb by limb”. Therefore, The Buddha was well aware that if a\nStudent’s mind experienced hatred in this situation or any other, the mind would be\nunEnlightened. He emphasizes this in this Teaching.\n184", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a7c5e6ec-a03d-4a13-a0a9-e77be986d6be", "parent_id": "book-vol2:ch45:commentary:15", "content_type": "commentary", "text": "This Teaching directly from The Buddha, and others, can provide you further insight to\nunderstand how an Enlightened being would not experience any “agonizing pain” during\nthe process of dying or at death.\nDetailed explanation of Training a Mind Filled with Loving-Kindness,\nwithout Hostility or Ill Will is available in this same book series found in Chapter 84 of the\nbook “Foundations in The Teachings” (Volume 3).\n185", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 170, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b0a76786-f41f-4926-acc2-e82312569b0e", "parent_id": "book-vol2:ch46:scripture", "content_type": "scripture", "text": "Chapter 46\nOne Who Sees The Teachings Sees Me\nEnough, Vakkali!\nWhy do you want to see this foul body?\nOne who sees The Teachings sees me;\none who sees me sees The Teachings.\nFor in seeing The Teachings, Vakkali,\none sees me; and in seeing me,\none sees The Teachings.\nMonks, even if a Monk, taking hold of my outer robe, were to follow right\nbehind me, placing his feet in my footsteps, yet if he were to be craving for\nsensual pleasures, strong in his passions, evil in mind, corrupt in his decision\nmaking, his mindfulness muddled, unalert, uncentered, his mind scattered,\nand his sense bases uncontrolled, then he would be far from me, and I from\nhim.\nWhy is that?\nBecause he does not see The Teachings. Not seeing The Teachings, he does\nnot see me.\nBut even if a Monk were to live one hundred leagues away, yet if he were to\nhave no craving for sensual objects, were not strong in his passions, not evil\nin mind, uncorrupt in his decision making, his mindfulness established, alert,\ncentered, his mind at singleness, and his sense bases well-restrained, then\nhe would be near to me, and I to him.\nWhy is that?\nBecause he sees The Teachings. Seeing The Teachings, he sees me.\n(Reference: SN 22.87)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "One Who Sees The Teachings Sees Me", "sutta_refs": ["SN"], "page": null, "page_start": 186, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "019f2c40-29dc-4102-9777-9ef2147f5285", "parent_id": "book-vol2:ch46:commentary:0", "content_type": "commentary", "text": "186", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "One Who Sees The Teachings Sees Me", "sutta_refs": ["SN"], "page": null, "page_start": 186, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d594293-c8b1-45ad-80ea-20bd23764d1d", "parent_id": "book-vol2:ch46:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how one who is learning, reflecting, and\npracticing The Teachings can “see him”.\nThis is a Teaching that was delivered upon people being saddened by The Buddha’s\npending death understanding that they would no longer see him, those who were not yet\nEnlightened with craving/desire/attachment would have been sorrowful of the news of his\npending death.\nThe Buddha attempts to calm his Students and delivers a Teaching to help them.\n“Why do you want to see this foul body?” because he had already spent 45 years sharing\nThe Teachings with countless people that they did not need his physical body to learn,\nreflect, and practice The Teachings to experience the results of an Enlightened mind. All\nthey needed, he had already given them - The Teachings.\nDuring The Buddha’s lifetime, he was not only sharing The Teachings but he was also\ndeeply practicing The Teachings. In order to provide guidance to others on The Path to\nEnlightenment, a Teacher needs to be a deep Practitioner of their Teachings - a role\nmodel. The Buddha makes that clear when he says “one who sees me sees The\nTeachings”.\nBeing a deep Practitioner of his own Teachings helps others to observe The Teachings\nbeing practiced in real life through another being’s well developed life practice and can\nassist Students in developing their own practice. Parents who practice these Teachings\nclosely can be a real life example and role model for their children to learn, reflect, and\npractice these Teachings creating a peaceful home and family environment. Employers,\ncommunity leaders, and others can create a wholesome environment for those close to\nthem to more readily practice these wholesome Teachings leading to a more peaceful\nenvironment. Those around you will look to you as a role model just by the nature of your\nposition and their relationship with you.\nHaving learned, reflected, and practiced The Teachings one will have deep wisdom to\nunderstand what are The Teachings that lead to Enlightenment. Having deeply\nunderstood The Teachings “one who sees The Teachings sees me”, thus, The Buddha\nshares “why do you want to see this foul body?”.\nThe Buddha’s physical body was not needed as if one deeply understood The Teachings\nthrough practicing The Teachings, they would be close to him observing him everywhere\naround them as these Natural Laws of Existence are observable in the world.\nIf one does not practice The Teachings there would “be craving for sensual pleasures,\nstrong in his passions, evil in mind, corrupt in his decision making, his mindfulness\nmuddled, unalert, uncentered, his mind scattered, and his sense bases uncontrolled, then\nhe would be far from me, and I from him”.\nBut for those who deeply understand and are practicing The Teachings, there would be\n“no craving for sensual objects, were not strong in his passions, not evil in mind,\nuncorrupt in his decision making, his mindfulness established, alert, centered, his mind at\nsingleness, and his sense bases well-restrained, then he would be near to me, and I to\nhim”.\n187", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "One Who Sees The Teachings Sees Me", "sutta_refs": ["SN"], "page": null, "page_start": 186, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ee3b4190-5097-4f90-8d9d-2be96ee60b2c", "parent_id": "book-vol2:ch46:commentary:2", "content_type": "commentary", "text": "You do not need to guess or just believe if this man, Master Teacher Gotama Buddha,\nlived and existed or not. As you learn, reflect, and practice The Teachings on The Path to\nEnlightenment improving the condition of the mind, more and more you will see The\nTeachings everywhere around you as they are observable through the natural world\naround us. As you observe discontentedness caused by craving/desire/attachment, a\nPractitioner practicing loving-kindness, compassion, sympathetic joy, equanimity,\ngenerosity, etc. and seeing the wholesome results experienced you will “see The\nTeachings. Seeing The Teachings, he sees me”.\nWe do not need The Buddha’s physical body to learn, reflect, and practice The Teachings.\nHaving spent 45 years to share The Teachings into the world, one only needs to seek\nguidance to discover the same truths as The Buddha acquiring wisdom to liberate the\nmind. Through the hard work with determination, dedication, and diligence of a Buddha,\nThe Buddha points the way towards Enlightenment and all others must strive.\nUpon death, a Buddha’s work is complete and it is up to the remaining Community to\ncontinue to share The Teachings into the world with all those who choose that they are\nfinished with discontentedness and The Cycle of Rebirth being interested in laying down\nthe burden to no longer experience the sorrow and displeasure of the unEnlightened\nmind.\n188", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "One Who Sees The Teachings Sees Me", "sutta_refs": ["SN"], "page": null, "page_start": 186, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7aed1d59-ba36-40dc-b07d-5b5517ef501e", "parent_id": "book-vol2:ch47:scripture", "content_type": "scripture", "text": "Chapter 47\nOne Who Resides in The Teachings\nHere, a Monk learns The Teachings - the discourses, mixed prose and verse,\nexplanations, verses, inspired spoken phrases, quotations, birth stories,\namazing accounts, and questions-and-answers - but he does not pass the\nday [solely] in learning The Teachings. He does not neglect seclusion but\ndevotes himself to internal serenity of mind. It is in this way that a Monk is\none who resides in The Teachings.\nThus, Monk, I have taught the one absorbed in learning, the one absorbed in\ncommunication, the one absorbed in recitation, the one absorbed in thought,\nand the one who resides in The Teachings.\nWhatever should be done, Monks, by a compassionate Teacher out of\ncompassion for his disciples, aspiring for their welfare, that I have done for\nyou.\nThese are the feet of trees, Monks these are empty huts.\nMeditate, Monks, do not be complacent, lest you regret it later.\nThis is my instruction to you.\n(Reference: AN 5.71)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "One Who Resides in The Teachings", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 189, "page_end": 192, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7dbd393f-083c-47c3-bbbe-7679d941b3d1", "parent_id": "book-vol2:ch47:commentary:0", "content_type": "commentary", "text": "189\n\nIn this Teaching from Gotama Buddha, he shares how one can learn The Teachings but to\nfully and deeply understand a Practitioner needs to spend time alone “devoted to internal\nserenity of mind”.\nAll too often, the discontent unEnlightened mind wants to fill its time with people,\nactivities, and things to occupy it ensuring there is no boredom or loneliness setting in.\nInstead, The Buddha is suggesting that one spends time alone reflecting and developing\n“serenity of mind” including meditation.\nIf one only ever learned The Teachings intellectually but failed to reflect and implement\nThe Teachings into a life practice, they would not be “residing in The Teachings”. A\nPractitioner needs to step away from time-to-time allowing what they learned to deeply\nsoak into the mind, while using the acquired wisdom to practice The Teachings to acquire\nmore wisdom, in the application of these Teachings in daily life.\nGotama Buddha encourages Students to “not be complacent” as in doing so, one would\n“regret it later”.\nGotama Buddha never used guilt, shame, or fear to encourage people to learn and\npractice his Teachings. His Teachings are to eliminate guilt, shame, and fear among other\ndiscontent feelings, so he would not be interested to produce guilt, shame, and fear in the\nmind of his Students.\nHe humbly accepted invitations to teach based on people’s interest to host him in their\nvillage or home. He held regular talks people could attend at Temples to learn and then\napply The Teachings in their daily life.\nHe explains that he shared these Teachings “out of compassion for his disciples, aspiring\nfor their welfare”.\nWhat I feel he might be pointing to here as “regret it later” is that if one lacks the\ndetermination, dedication, and diligence to learn, reflect, and practice The Teachings to\ninclude meditation, a Practitioner could surely “regret this later” through continuing to\nexperience discontentedness and being reborn.\nHere he is providing clear guidance that one needs to meditate in order to attain\nEnlightenment. One would not be able to attain Enlightenment without meditation. But,\none would not be able to attain Enlightenment with only meditation either. A Practitioner\nwill need to learn, reflect, and practice The Teachings in daily life to be able to “reside in\nThe Teachings”.\nIt is when the mind is fully soaked into The Teachings that a Practitioner can readily apply\nThe Teachings in daily life and experience the results.\n190", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "One Who Resides in The Teachings", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 189, "page_end": 192, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "05baf664-6c52-4c84-a02c-d5a66e83a202", "parent_id": "book-vol2:ch47:commentary:1", "content_type": "commentary", "text": "Can you explain complacency and how to eliminate it from the mind?\nComplacency is a hindrance to Enlightenment and will obstruct an individual from\nattaining this mental state.\nComplacency is experienced in the mind where it is dull, lethargic, and unmotivated, it will\nhinder a Practitioner from the attainment of Enlightenment.\nComplacency includes: being disinterested to learn and practice The Teachings of The\nBuddha. This can be experienced as a disinterest to read books, come to classes, seek\nguidance from a Teacher, meditate, etc. The Buddha describes complacency to the point\nwhere, if the mind experiences an unwholesome thought/idea/feeling and the Practitioner\ndoes nothing about it, then the mind is complacent. What a Practitioner is taught to do on\nThe Path to Enlightenment is to “cut off and let go” of all unwholesome thoughts/ideas/\nfeelings, therefore, if one does nothing about an unwholesome thought/idea/feelings, the\nmind is complacent.\nAgain, this will hinder an individual from the attainment of Enlightenment, which is a\npurification of the mind.\nIf the mind is unEnlightened, then there is the fetter/taint/pollution of mind described as\nignorance (unknowing of true reality) still in the mind. A Practitioner does not understand\nthings as they truly are, the mind lacks wisdom of The Natural Laws of Existence. This is\nan all encompassing pollution of mind and is the last one that will be eliminated from the\nmind prior to Enlightenment.\nAs long as one’s mind is unEnlightened, it does not have the needed wisdom to attain\nEnlightenment because it is not yet practicing The Teachings (i.e. The Natural Laws of\nExistence), thus, there is ignorance, confusion, misunderstanding, misperception, a lack\nof wisdom, or “the unknowing of true reality” still in the mind. Ignorance is eliminated\nthrough learning, reflecting (i.e. independently verifying), and practicing The Teachings of\nThe Buddha to acquire wisdom. Wisdom is just the opposite of “the unknowing of true\nreality” and will eradicate the mind’s fetter/taint/pollution of mind described as ignorance.\nWhile ignorance is involved in all the fetters/taints/pollutions, the fetters that are directly\ninvolved in complacency are “Doubt” and “Sensual Desire”.\nThe mind doubts The Teachings of The Buddha and their ability to guide an individual to\nEnlightenment. And, the mind is having sensual desire, in that, it is holding on to certain\nthings with craving/desire/attachment being unmotivated to learn and practice The\nTeachings while also indulging in unwholesome thoughts/ideas/feelings.\nDoubt (Elimination of doubts about The Teachings and the ability of them to attain\nEnlightenment. Confidence in The Buddha, The Teachings, The\nCommunity, your Teacher, and your own ability to attain Enlightenment.)\nSensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes,\nears, nose, tongue, body, and the mind.)\nThere is a remedy, or solution to eliminate complacency, that can be implemented to\nensure the mind is able to overcome this obstacle and continue its journey to\nEnlightenment.\n191", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "One Who Resides in The Teachings", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 189, "page_end": 192, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "08f0eee0-50a5-4708-bb16-0203a6a06b4f", "parent_id": "book-vol2:ch47:commentary:2", "content_type": "commentary", "text": "The solution is to practice The Eight Fold Path to include, the Enlightenment factors of\ninvestigation, energy, and joy from The Seven Factors of Enlightenment. The\nEnlightenment factors of investigation, energy, and joy are just the opposites of the\ndullness, lethargy, and lack of motivation that exists in the mind during the time of\ncomplacency. Some older texts use the phrase “sloth and torpor” for complacency but,\n“complacency” is a much better way to understand this aspect of the unEnlightened mind\nwith language we use today.\nInvestigation: (Dedicated examination, exploration, research, study, and questioning to\nlearn The Teachings.)\nEnergy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\nJoy: (Pleased and delighted not associated with any specific object; unconditioned\ngladness; the Practitioner is not attaining it by craving/desire/attachment.)\nMeditate, Monks, do not be complacent, lest you will regret it later. This is my instruction\nto you. (Reference: SN 43.1)\nYou can learn more about complacency and its remedy using these resources.\nVolume 1 - Chapter 3 and the recorded classes where I teach The Five Hindrances, this is\none of those.\nFree Books - The Words of The Buddha\nhttps://www.buddhadailywisdom.com/freebuddhabooks\nThe Five Hindrances & The Seven Factors of Enlightenment\nhttps://www.youtube.com/watch?v=7t6VKPshUn0\n192", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "One Who Resides in The Teachings", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 189, "page_end": 192, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "34b266d3-9ce3-4d1f-9854-a7b48fddb08c", "parent_id": "book-vol2:ch48:scripture", "content_type": "scripture", "text": "Chapter 48\nOne Who Has Attained Nibbāna in This Very Life\nMonk, if one teaches The Teachings for the purpose of fading away of strong\nfeelings towards aging-and-death, for its fading away and elimination, one is\nfit to be called a Monk who is a speaker on The Teachings.\nIf one is practicing for the purpose of fading away of strong feelings towards\naging-and-death, for its fading away and elimination, one is fit to be called a\nMonk who is practicing in accordance with The Teachings.\nIf, through fading away of strong feelings towards aging-and-death, through\nits fading away and elimination, one is liberated by non-clinging, one is fit to\nbe called a Monk who has attained Nibbāna (Enlightenment) in this very life.\n(In the case of birth, existence, clinging, craving, feeling, contact, The Six\nSense Bases, name-and-form, consciousness, volitional formations (choices/\ndecisions), and ignorance (unknowing of true reality), the discourses are\nidentical except for the reference to each of the conditions of Dependent\nOrigination.)\n(Reference: SN 12.16)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "One Who Has Attained Nibbāna in This Very Life", "sutta_refs": ["SN"], "page": null, "page_start": 193, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "de6d890d-5774-40ee-9439-3b3b6113c7fa", "parent_id": "book-vol2:ch48:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that one practicing with the purpose of\n“fading away of strong feelings” towards each of the conditions of Dependent Origination\nwhich explains the sequence of events that lead to birth, aging-and-death, sorrow, grief,\npain, displeasure, and despair - essentially discontentedness - will be liberated by non-\nclinging.\nThrough training in these Teachings one unravels the chain of events that leads to birth,\nsickness, aging, and death. Not only has one eliminated discontentedness from the mind\nbut they have also escaped The Cycle of Rebirth.\nIf one practices these Teachings and attains Enlightenment, “one is liberated by non-\nclinging” - essentially the elimination of craving/desire/attachment leads to the elimination\nof discontentedness. All mental longing with a strong eagerness is eliminated from the\nmind through training the mind. The unraveling of Dependent Origination has been\nsuccessful and there is no longer any discontentedness or rebirth.\nOne who is “liberated by non-clinging” is one “who has attained Nibbāna” or\nEnlightenment.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n193", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "One Who Has Attained Nibbāna in This Very Life", "sutta_refs": ["SN"], "page": null, "page_start": 193, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7a9a9ff0-2d56-4632-a67f-26bba79d0c63", "parent_id": "book-vol2:ch49:scripture", "content_type": "scripture", "text": "Chapter 49\nThree Urgent Tasks\nMonks, there are these three urgent tasks of a farmer.\nWhat three?\nFirst, the farmer swiftly yet thoroughly plows the field and swiftly yet\nthoroughly harrows it. Next, he swiftly sows seeds. And then he swiftly\nirrigates and drains the field. These are the three urgent tasks of a farmer.\nThis farmer has no psychic potency or spiritual might [by which he could\ncommand]: Let my crops start growing today! Let them mature tomorrow!\nLet them bear grain the day after tomorrow! But, with the change of seasons,\nthere comes a time when the crops grow, mature, and bear grain.\nSo too, Monks, there are these three urgent tasks of a Monk.\nWhat three?\nThe undertaking of the training in the higher virtuous behavior (moral\nconduct), the undertaking of the training in the higher mind (mental\ndiscipline), and the undertaking of the training in the higher wisdom. These\nare the three urgent tasks of a Monk.\nThis Monk has no psychic potency or spiritual might [by which he could\ncommand]: Let my mind be liberated from the taints by non-clinging today,\nor tomorrow, or the day after tomorrow! Rather, as this Monk trains in the\nhigher virtuous behavior (moral conduct), the higher mind (mental discipline),\nand the higher wisdom, there comes an occasion when his mind is liberated\nfrom the taints by non-clinging.\n(Reference: AN 3.92)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "Three Urgent Tasks", "sutta_refs": ["AN"], "page": null, "page_start": 194, "page_end": 195, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "913f10d9-f667-48b7-970c-001fb6770f18", "parent_id": "book-vol2:ch49:commentary:0", "content_type": "commentary", "text": "During Gotama Buddha’s lifetime, many of his Students were very familiar with farming so\nwe see many analogies he shares in The Teachings that can relate to a common person\nduring that time in history. Not only does he use stories from the farming life but also\ntraining a horse and various stories related to animal life.\nThese are relatable references that his Students would easily understand and help them in\nlearning and retaining The Teachings, so they could apply The Teachings in their daily life.\nIn this Teaching from Gotama Buddha, he shares the development of the mind related to\nthe development of crops on a farm. A farmer would plow the field creating trenches or\n194", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "Three Urgent Tasks", "sutta_refs": ["AN"], "page": null, "page_start": 194, "page_end": 195, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bdc161d4-7636-4c72-84f9-0f3efa414064", "parent_id": "book-vol2:ch49:commentary:1", "content_type": "commentary", "text": "“harrows” that would receive the seeds. Next, the farmer would “sow seeds” or plant the\nseeds. Lastly, a farmer would “irrigate” or water the field helping the crop to grow.\nThe Eight Fold Path, which is The Path to Enlightenment, is categorized into three (3)\nunique sections. While there are eight (8) individual steps to learn, reflect, practice and\nmaster to attain Enlightenment, these can be categorized into three (3) distinct sections.\nThe Eight Fold Path\nGotama Buddha refers to these three (3) categories of wisdom, moral conduct, and\nmental discipline as the “three urgent tasks”. “Training in the higher virtuous behavior\n(moral conduct), the undertaking of the training in the higher mind (mental discipline), and\nthe undertaking of the training in the higher wisdom” is The Buddha referencing The Eight\nFold Path.\nJust like a farmer will develop and cultivate their fields, a Practitioner of these Teachings\nwill need to develop and cultivate the mind in these three categories of The Eight Fold\nPath - The Buddha’s core and central Teaching.\nHe explains just like a farmer cannot instantly grow a crop to bring results “today, or\ntomorrow, or the day after tomorrow”, a Practitioner will need to dedicate time, effort,\nenergy, and resources to gradual training, gradual practice, and gradual progress.\nWhile the translation of this Teaching uses the word “urgent” there is no such thing as\n“hurry up and get to Enlightenment”. It is not running The Path with The Buddha nor\ncrawling The Path with The Buddha, but instead, walking The Path with The Buddha.\nA sluggish approach to learning, reflecting, and practicing these Teachings would not\nproduce the results of an Enlightened mind. But also, approaching and pursuing The Path\nto Enlightenment with craving/desire/attachment with the expectation or wanting\nimmediate results would cause the mind to be discontent.\nSo, the solution is to train the mind towards Enlightenment by practicing “the middle way”\nwhere there is no sluggish complacency and no longing with a strong eagerness but\ninstead motivation, determination, diligence, and enthusiasm with Enlightenment as a\ngoal, interest or objective. Progressing in this way will produce results.\n195", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "Three Urgent Tasks", "sutta_refs": ["AN"], "page": null, "page_start": 194, "page_end": 195, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c46cc5f6-88f0-41c9-80d9-65ae779c40d6", "parent_id": "book-vol2:ch50:scripture:0", "content_type": "scripture", "text": "Chapter 50\nThe Tathāgata Resides Compassionate Towards\nAll Living Beings\n‘Venerable Sir, doesn’t The Perfectly Enlightened One resides compassionate\ntowards all living beings?’\nYes, Headman, The Tathāgata resides compassionate towards all living\nbeings.\n‘Then why is it, Venerable Sir, that The Perfectly Enlightened One teaches\nThe Teachings thoroughly to some, yet not so thoroughly to others?’\nWell then, Headman, I will question you about this. Answer as you see fit.\nWhat do you think, Headman? Suppose a farmer here had three fields: one\nexcellent, one of middling quality, and one inferior-rough, salty, with bad\nground. What do you think, Headman? If that farmer aspires to sow seed,\nwhere would he sow it first: in the excellent field, in the field of middling\nquality, or in the field that was inferior, the one that was rough, salty, with bad\nground?\n‘If Venerable Sir, that farmer aspires to sow seed, he would sow it in the\nexcellent field. Having sown seed there, he would next sow seed in the field\nof middling quality. Having sown seed there he might or might not sow seed\nin the field that was inferior, the one that was rough, salty, with bad ground.\nFor what reason? Because at least it can be used as fodder for the cattle.’\nHeadman, just like the field that is excellent are the male and female\nOrdained Practitioners to me, I teach them The Teachings that are good in\nthe beginning, good in the middle, and good in the end, with the right\nmeaning and phrasing; I reveal the holy life that is perfectly complete and\npure.\nFor what reason?\nBecause they reside with me as their island, with me as their shelter, with me\nas their protector, with me as their refuge.\nThen, Headman, just like the field of middling quality are the male and female\nHousehold Practitioners to me.\n196", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "The Tathāgata Resides Compassionate Towards", "sutta_refs": ["SN"], "page": null, "page_start": 196, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f635e45d-ffcf-4abf-810b-c8896f62f61a", "parent_id": "book-vol2:ch50:scripture:1", "content_type": "scripture", "text": "To them too I teach The Teachings that are good in the beginning, good in\nthe middle, and good in the end, with the right meaning and phrasing: I\nreveal the holy life that is perfectly complete and pure.\nFor what reason?\nBecause they reside with me as their island, as their shelter, with me as their\nprotector, with me as their refuge.\nThen, Headman, just like that field that is inferior, rough, salty, with bad\nground are the Ascetics, Brāhmins, and wanderers of other communities to\nme. Yet to them too I teach The Teachings that are good in the beginning,\ngood in the middle, and good in the end, with the right meaning and\nphrasing; I reveal the holy life that is perfectly complete and pure.\nFor what reason?\nBecause if they understand even a single sentence, that will lead to their\nwelfare and peacefulness for a long time.\n(Reference: SN 42.7)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "The Tathāgata Resides Compassionate Towards", "sutta_refs": ["SN"], "page": null, "page_start": 196, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9561fb26-b5b6-4fb7-8825-fa91f50f34a3", "parent_id": "book-vol2:ch50:commentary:0", "content_type": "commentary", "text": "Here again, we have another story connected to The Buddha’s Teachings from the life of\na farmer that the average person would understand during the lifetime of The Buddha. He\nis asked a question from a “Headman” or leader of a village, town, city, or community.\nThe Headman is curious why The Buddha shares Teachings with different groups of\npeople in different ways. Rather than just give him an answer, The Buddha uses questions\nto help the Headman see the approach he uses is the same as him tapping into the\nHeadman’s existing wisdom so the Headman could essentially teach himself.\nIn this Teaching from Gotama Buddha, he shares how he is compassionate towards all\nbeings Teaching all those who are interested to learn, reflect, and practice The Teachings.\nBut he does see a distinction in the groups of people and how thoroughly he chooses to\nshare The Teachings.\nA Buddha would be interested in the objective of ensuring his Teachings continue in the\nworld, upon his death, with the guidance of well learned and knowledgeable individuals\nwho are dedicated to see The Teachings continue. He viewed the Ordained Practitioners\nas the most dedicated to this goal. After all, they have made the biggest commitment to\nlearning, reflecting, and practicing The Teachings through leaving the household life and\nentering the lowest livelihood to be a roaming and wandering Ascetic. This was a clear\nsign to Gotama Buddha that they were committed to progress on The Path to\nEnlightenment.\nNext, he viewed the Household Practitioners as the “middling quality” or middle quality.\n197", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "The Tathāgata Resides Compassionate Towards", "sutta_refs": ["SN"], "page": null, "page_start": 196, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ba46a7ba-02ba-4108-9571-3f45ef12df1e", "parent_id": "book-vol2:ch50:commentary:1", "content_type": "commentary", "text": "While Household Practitioners did attain Enlightenment during the lifetime of The Buddha\nand after his death, Household Practitioners have many obstacles to overcome. During\nthe lifetime of Gotama Buddha, Household Practitioners were very occupied with\ncountless tasks just to sustain life. To acquire the needed food, water, clothing, shelter,\nand medical care required much effort which left little time for learning, reflecting, and\npracticing The Teachings.\nToday, we exist during a time where modern conveniences have made it easier for us to\nacquire the needed supplies to sustain life. While Household Practitioners still have\nobstacles to overcome, so do Ordained Practitioners. While there is one set of benefits\nand challenges to the ordained lifestyle, there is another set of benefits and challenges\nassociated with the household lifestyle. Today, in my opinion, it is much more likely for a\nHousehold Practitioners to attain Enlightenment than even during the lifetime of Gotama\nBuddha due to our ability to more readily acquire the needed supplies to sustain life, thus,\nproviding more time to learn, reflect, and practice these Teachings.\nLastly, The Buddha viewed “the Ascetics, Brāhmins, and wanderers of other\ncommunities” as the lowest quality Students as their dedication and commitment was not\nto attaining Enlightenment through The Teachings he shared but instead to other\ncommunities outside of The Buddha’s Community that he was cultivating with these\nTeachings.\nThere were others during his lifetime that felt it was their Teachings that would lead to\nEnlightenment. As we know, it was The Buddha’s Teachings that have stood the test of\ntime and now 2,500 years later we are still preserving his Teachings for the world.\nGotama Buddha also shared that if one were to “understand even a single sentence, that\nwill lead to their welfare and peacefulness for a long time” as he knew his Teachings are\nthose that lead to complete liberation of mind, to Enlightenment, because he was\nexperiencing the results of an Enlightened mind clearly understanding exactly what it took\nto attain the same mental state.\nHe shared these Teachings with countless people and left them with individuals who took\ncare to ensure these Teachings were preserved, in such a way, that they are now reaching\nyou.\nWhy did he dedicate his lifetime to such an ambitious goal?\nHe shares that with us as he opened the conversation with the Headman, “The Tathāgata\nresides compassionate towards all living beings”. As a wise Practitioner interested to\nattain Enlightenment, you should also reside compassionate towards all living beings.\n198", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "The Tathāgata Resides Compassionate Towards", "sutta_refs": ["SN"], "page": null, "page_start": 196, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5a86d716-4a7b-4713-aa79-c8e4ebcd9e4c", "parent_id": "book-vol2:ch51:scripture:0", "content_type": "scripture", "text": "Chapter 51\nFour Observable Benefits for One Who\nLearned The Teachings by Ear\nMonks, when one has learned The Teachings by ear, recited them verbally,\nexamined them with the mind, and penetrated them well by view, four\nbenefits are to be observed.\nWhat four?\nHere, a Monk masters The Teachings: discourses, mixed prose and verse,\nexpositions, verses, inspired spoken phrases, quotations, birth stories,\namazing accounts, and questions-and-answers. He has learned those\nTeachings by ear, recited them verbally, examined them with the mind, and\npenetrated them well by view. He passes away muddled in mind and is\nreborn into a certain group of heavenly beings. There, the happy ones recite\npassages of The Teachings to him. The arising of his memory is sluggish, but\nthen that being quickly reaches distinction.\nThis is the first benefit to be observed when one has learned The Teachings\nby ear, recited them verbally, examined them with the mind, and penetrated\nthem well by view.\nAgain, a Monk masters The Teachings: discourses, mixed prose and verse,\nexpositions, verse inspired spoken phrases, quotations, birth stories,\namazing accounts, and questions-and-answers. He has practiced those\nTeachings by ear, recited them verbally, examined them with the mind, and\npenetrated them well by view. He passes away muddled in mind and is\nreborn into a certain group of heavenly beings. There, the happy ones do not\nrecite passages of The Teachings to him, but a Monk with psychic potency\nwho has attained mastery of mind teaches The Teachings to an assembly of\nheavenly beings. It occurs to him: This is The Teachings and discipline in\nwhich I formerly lived the spiritual life. The arising of his memory is sluggish,\nbut then that being quickly reaches distinction.\nSuppose a man were skilled in the sound of a kettledrum. While traveling\nalong a highway, he might hear the sound of a kettledrum and would not be\nat all confused or uncertain about the sound; rather, he would conclude: That\nis the sound of a kettledrum. So too, a Monk masters The Teachings … The\narising of his memory is sluggish, but then that being quickly reaches\ndistinction.\n199", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d95f9713-523f-4488-838d-6f18f47f6ccd", "parent_id": "book-vol2:ch51:scripture:1", "content_type": "scripture", "text": "This is the second benefit to be observed when one has followed The\nTeachings by ear, recited them verbally, examined them with the mind, and\npenetrated them well by view.\nAgain, a Monk masters The Teachings: discourses, mixed prose and verse,\nexpositions, verses, inspired spoken phrases, quotations, birth stories,\namazing accounts, and questions-and-answers. He has learned those\nTeachings by ear, recited them verbally, examined them with the mind, and\npenetrated them well by view. He passes away muddled in mind and is\nreborn into a certain group of heavenly beings. There, the happy ones do not\nrecite passages of The Teachings to him, nor does a Monk with psychic\npotency who has attained mastery of mind teach The Teachings to an\nassembly of heavenly beings. However, a young heavenly being teaches The\nTeachings to an assembly of heavenly beings. It occurs to him: These are\nThe Teachings and discipline in which I formerly lived the spiritual life. The\narising of his memory is sluggish, but then that being quickly reaches\ndistinction.\nSuppose a man were skilled in the sound of a conch. While traveling along a\nhighway, he might hear the sound of a conch and he would not be at all\nconfused or uncertain about the sound; rather, he would conclude: That is\nthe sound of a conch. So too, a Monk masters The Teachings ... The arising\nof his memory is sluggish, but then that being quickly reaches distinction.\nThis is the third benefit to be observed when one has learned The Teachings\nby ear, recited them verbally, examined them with the mind, and penetrated\nthem well by view.\nAgain, a Monk masters The Teachings: discourses, mixed prose and verse,\nexpositions, verses, inspired spoken phrases, quotations, birth stories,\namazing accounts, and questions-and-answers. He has practiced those\nTeachings by ear, recited them verbally, examined them with the mind, and\npenetrated them well by view. He passes away muddled in mind and is\nreborn into a certain group of heavenly beings. There, the happy ones do not\nrecite passages of The Teachings to him, nor does a Monk with psychic\npotency who has attained mastery of mind teach The Teachings to an\nassembly of heavenly beings, nor does a young heavenly being teach The\nTeachings to an assembly of heavenly beings. However, one being who has\nbeen spontaneously reborn reminds another who has been spontaneously\nreborn: Do you remember, dear sir? Do you remember where we formerly\nlived the spiritual life? The other says: I remember, dear sir. I remember…\nThe arising of his memory is sluggish, but then that being quickly reaches\ndistinction.\n200", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aea70d9c-fe9b-47f7-9293-ca789f9a8e5e", "parent_id": "book-vol2:ch51:scripture:2", "content_type": "scripture", "text": "Suppose there were two friends who had played together in the mud. By\nchance they would meet one another later in life. Then one friend would say\nto the other: Do you remember this, friend? Do you remember that, friend?\nAnd the other would say: I remember, friend. I remember. So too, a Monk\nmasters The Teachings… The arising of his memory is sluggish, but then that\nbeing quickly reaches distinction.\nThis is the fourth benefit to be observed when one has learned The\nTeachings by ear, recited them verbally, examined them with the mind, and\npenetrated them well by view.\nThese are the four benefits to be observed when one has learned The\nTeachings by ear, recited them verbally, examined them with the mind, and\npenetrated them well by view.\n(Reference: AN 4.191)", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "330a9eab-a2f4-4b4b-afe4-853459b28d04", "parent_id": "book-vol2:ch51:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, we can observe the method of learning during The\nBuddha’s lifetime. “When one has learned The Teachings by ear, recited them verbally,\nexamined them with the mind, and penetrated them well by view” is how Students would\nlearn with him over 2,500 years ago.\nGotama Buddha shared The Teachings orally and nothing was written down during his\nlifetime. It was not until later, after his death, that it was decided to capture The Teachings\nin written format.\nAn Enlightened mind has such a high degree of memory that all the Enlightened beings\nwho had attained Enlightenment during Gotama Buddha’s lifetime were committed to\nrecite what they remembered and to document The Teachings for future generations.\nThe spoken words of The Buddha were recited by his more developed Students and\ncaptured for the ultimate development of what we refer to as The Pāli Canon or The Pāli\nText.\n“The Words of The Buddha” book series is comprised of those spoken words that came\nfrom the mind of Gotama Buddha, into the minds of his Students, produced countless\nEnlightened minds, remembered for the duration of The Buddha’s lifetime, then recited\nand captured to eventually end up in The Pāli Canon and into your hands at this moment.\nThese Teachings have been preserved throughout history because they work. These\nTeachings in the format of this book series provides a method of learning that was not\navailable during the lifetime of The Buddha. Today, you have access and we can distribute\nthese Teachings worldwide in an instant with the ability to reference these Teachings\nthroughout your life as you develop your life practice.\nToday, recitation of The Teachings “word for word” is not needed. Instead, one needs to\nlearn, reflect, and practice The Teachings for deep understanding.\n201", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6a0a8a3f-f03b-4421-b4c1-b04b53b2cbc6", "parent_id": "book-vol2:ch51:commentary:1", "content_type": "commentary", "text": "Gotama Buddha shared this same method of learning during his lifetime.\n1.) Learn: “when one has learned The Teachings by ear, recited them verbally”.\n2.) Reflect: “examined them with the mind”.\n3.) Practice: “penetrated them well by view”.\nWhile today we have books, videos, podcasts, and other methods of sharing The\nTeachings, it is important to also learn directly with a Teacher in an environment where a\nTeacher can verbally explain The Teachings and you have the opportunity to ask\nquestions for clarification.\nIt would be impossible for someone to read a book, watch videos, listen to a podcast,\nand/or use other resources in a way that would produce an Enlightened mind without any\ninteraction with The Community to include a Teacher.\nThere are many questions and points of clarification that are needed along The Path to\nEnlightenment. There are many challenges and having a relationship with a Teacher will\nallow you to gain insight through seeking guidance.\nAs one does, they come to develop the mind in this life and have an improved ability to\nattain Enlightenment experiencing the life changing results of developing one’s life\npractice with guidance from a Teacher.\nIf one applies effort towards learning and does not attain Enlightenment, like those\ndescribed in this Teaching, then there is an improved rebirth for one’s next existence.\nThe goal is to attain Enlightenment as an Arahant and to no longer experience rebirth into\na new existence. But, should that not occur, one will have gained the benefits of learning,\nreflecting, and practicing in this life. In fact, you may have learned, reflected, and\npracticed in a previous life and this is now part of your continuation of The Path to\nEnlightenment in this current life.\nIn this Teaching, The Buddha is describing four unique situations where one who has\nbeen learning, reflecting, and practicing yet the mind is still “muddled” having not\nattained Enlightenment, died, and was reborn into the heavenly realm. But the heavenly\nrealm is not the goal of this path as Enlightenment is the goal where one has escaped The\nCycle of Rebirth. If one is reborn into the heavenly realm, there is still existence and one\nhas the potential to then fall down into another realm from the heavenly realm.\nEach of the situations described in this Teaching involves a being who learns, reflects,\nand practices The Teachings during a human birth, is reborn into the heavenly realm,\ncontinues their learning in the heavenly realm, and then with “the arising of his memory\n[being] is sluggish, but then that being quickly reaches distinction” or in other words,\nquickly reaches Enlightenment from the heavenly realm.\n202", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6306a18a-b4a7-430b-a535-a8c69703cf80", "parent_id": "book-vol2:ch51:commentary:2", "content_type": "commentary", "text": "Now that you have completed reading (Volume 2) of this book series and may decide to\nread this book multiple times, I would like to take a moment to personally “thank you” for\nyour determination, dedication, and diligence to learn, reflect, and practice The Teachings\nof The Buddha on The Path to Enlightenment.\nThe time, effort, energy, and resources that you devote to this path are serving to help you\nand countless other beings. As you choose to learn and practice these Teachings, you will\nsignificantly reduce then eliminate any harm that you are putting into the world through\nyour unknowing of true reality. The unEnlightened mind does not understand what it does\nnot understand.\nYou are now applying time, effort, energy, and resources to improving the condition of the\nmind, the condition of your life, and, thus, the condition of the world through investigating\nThe Teachings to acquire wisdom. The world becomes a better place when we each\nindividually choose to improve our own life practice taking responsibility for our own\nintentions, speech, actions, and livelihood while improving our wisdom and mental\ndiscipline.\nI admire individuals who choose to walk towards harmlessness. I admire individuals who\nchoose to realize there is a better way of life and create that better way of life for\nthemselves through seeking guidance. And, I admire individuals who do not shrink back\nfrom the struggle to move the mind towards Enlightenment when the natural tendency\nmight be to remain complacent.\nWhy have I chosen to share these Teachings with you?\n“That it may be for the benefit and peacefulness of the multitude (many people), out of\ncompassion for the world, for the benefit and peacefulness of heavenly beings and\nhumans”. (Gotama Buddha)\n“Because if they understand even a single sentence, that will lead to their welfare and\npeacefulness for a long time”. (Gotama Buddha)\nMay you discover the freedom associated with a mind that is peaceful, calm,\nserene, and content with joy permanently - the Enlightened mind.\nAs you need help to learn, reflect, and practice these Teachings, you are welcome to\nseek guidance which is available openly and freely to “all beings”.\n204", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a6e9dbfd-28b8-41d3-82d9-4f5020a4bce0", "parent_id": "book-vol2:ch51:commentary:3", "content_type": "commentary", "text": "Author\nDavid Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s\nTeachings who has been part of the Thai community since 2001. He visited\nThailand for the first time in 2002 and brought the Traditional Thai Healing\nArts back to the United States of America to share with people in the\nWestern World.\nHis Traditional Thai Healing Arts centers, located in the Washington DC area,\nprovided traditional Thai healing arts to clients and educational opportunities\nto Students to explore the Thai healing arts, Thai culture, and The Teachings\nof Gotama Buddha. David is a published author with books on the topics of\nTraditional Thai Healing Arts and The Path That Leads to Enlightenment.\nDavid has taught Gotama Buddha’s Teachings since 2005 in the United\nStates of America. In 2015, he closed his businesses and relocated to\nChiang Mai, Thailand to be closer to the Thai culture and the Thai\nCommunity of Buddhist Practitioners.\nDavid shares Gotama Buddha’s Teachings with Household Practitioners and\nOrdained Practitioners in Chiang Mai, Thailand and around the world through\ncourses, retreats, and special events providing guidance to help people\nattain Enlightenment - a peaceful, calm, serene, and content mind with joy.\nFor more information on participating in courses, retreats, special events or\nto invite these Teachings to your learning venue, use the contact information\nbelow:\nTeacher - David Roylance\nhello@buddhadailywisdom.com\nwww.BuddhaDailyWisdom.com\n205", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8079a9f3-2c93-4d65-9730-e1c9b451a745", "parent_id": "book-vol2:ch51:commentary:4", "content_type": "commentary", "text": "Restoration of The Buddha’s Teachings\nThe Path to Enlightenment\nThe Buddha taught over 2,500 years ago. He taught The Path to\nEnlightenment guiding countless beings to a mental state that is peaceful,\ncalm, serene, and content with joy that is permanent, where the mind has\neliminated 100% of all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc.\nImmediately following the death of The Buddha (i.e. Gotama Buddha), The\nTeachings were shining in the world continuing to guide countless people to\nEnlightenment. But, over the course of many generations, just as Gotama\nBuddha predicted, people’s understanding of his Teachings gradually\ndiminished due to modifications and adjustments made by people after him.\nThe modifications made to his Teachings, handed down through oral\ntransmission, have made it increasingly difficult for human beings to attain\nEnlightenment.\nThe goal of David’s Teachings is to root the learning and practice he\nshares in “The Words of The Buddha” based on The Teachings that\nexisted during the lifetime of Gotama Buddha, so that countless beings\ncan now attain Enlightenment based on the original Path to\nEnlightenment discovered and declared by Gotama Buddha.\nDavid does this through connecting what he teaches to the largest most\ncomplete source of Teachings from Gotama Buddha - The Pāli Canon. The\nPāli Canon is the original source text of The Teachings from Gotama Buddha\nas spoken by him during his lifetime.\nDavid has spent countless hours dedicated to restoring The Words of The\nBuddha by updating a significant portion of the translations of Gotama\nBuddha’s Teachings from The Pāli Canon. He now offers several resources\nfor Students to learn, reflect, and practice The Path to Enlightenment to\nexperience the results of an Enlightened mind.\nDavid offers books, audiobooks, videos, podcasts, online learning programs,\npersonal guidance, and retreats without any requirement for financial\nsupport. All the work that is being done is offered openly and freely for all\nbeings without any requirement to provide any financial support. David\naccepts donations but Students are not required to provide donations for\nany work that he does in supporting them on The Path to Enlightenment.\n206", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "888ae8ed-3993-4cfa-997f-429847716009", "parent_id": "book-vol2:ch51:commentary:5", "content_type": "commentary", "text": "David does not request donations and instead, just accepts whatever is\noffered to him, if anything at all.\nHis dedication to sharing these Teachings is not motivated by finances. He\nshares openly and freely with everyone who has a sincere interest in learning\nand practicing The Path to Enlightenment.\nUltimately, David plans to preserve The Teachings of The Buddha in a format\nthat is easily, readily, and openly accessible to anyone in the world while\noffering support to learn, reflect, and practice to experience the results of the\nEnlightened mind.\nHis plan is to guide countless people to Enlightenment during his lifetime\nand leave a Community of Enlightened beings who can continue to share\nThe Teachings long after his death. Through developing a Community of\nEnlightened beings and preserving The Path to Enlightenment in resources\nthat are easily, readily, and openly accessible to anyone in the world, David is\nrevealing the hidden Teachings of Gotama Buddha and doing the best he\ncan to remove any obstacles one might have to learn, reflect, and practice\nthese Teachings, allowing countless people to experience the results of an\nEnlightened mind.\nUpon his death, David predicts that his closest Student, his son and a\ncontinued lineage of Teachers, will share these same Teachings continuing to\nsupport and grow The Community of Enlightened beings long into the future\n- for the next 1,000 years.\nThese efforts will culminate into restoring The Path to Enlightenment back\ninto the world so that all of humanity can experience Enlightenment evolving\nthe human species to one where every being has the opportunity to attain\nEnlightenment creating “heaven on earth”.\n207", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cc39f7cb-2c8f-4e19-a7ab-4e4c3b5410c6", "parent_id": "book-vol2:ch51:commentary:6", "content_type": "commentary", "text": "The Goal\nAn Entire Species of Enlightened Beings\nHaving experienced Enlightenment and knowing the peace, calm, serenity,\nand contentedness with joy that comes with having attained Enlightenment,\na Buddha’s goal is to share his Teachings worldwide so that “all beings” can\nexperience Enlightenment.\nThe Enlightened mind no longer experiences any discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.\nAll discontent feelings have been eliminated 100% from the Enlightened\nmind (i.e. all suffering is eliminated).\nAn Enlightened mind will have loving-kindness, compassion, sympathetic\njoy, equanimity, and generosity among many other wholesome qualities.\nCan you imagine an entire world where all human beings have liberated\ntheir mind to no longer experience these discontent feelings and are\npracticing wholesome qualities of mind at all times?\nWith “The Buddha” (Gotama Buddha) having attained this permanent mental\nstate of Enlightenment on his own as The Perfectly Enlightened Buddha, he\nwould have known that through his dedicated and persistent pursuit to\nEnlightenment, he had acquired the wisdom needed to guide “all beings” to\nthis same mental state.\nHowever, his teaching career of 45 years would not be enough time to share\nhis Teachings worldwide. He knew, that it would require many centuries for\nhis Teachings to reach all parts of the world. During his lifetime, travel of\npeople and information was limited based on several constraints.\nToday, we are in a unique time in history where these same constraints have\nbeen eliminated. A time when people and information are able to travel\naround the world in an instant.\nNot only can information travel quickly but all of humanity is slowly coming\nto the point where there is a common language spoken around the world -\nthe English language.\nCriteria exist today that did not exist during Gotama Buddha’s lifetime that\nmake now the perfect time for all of humanity to gradually attain\nEnlightenment realizing a better existence.\n208", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8a341595-f35e-491b-ab42-0036871c84ca", "parent_id": "book-vol2:ch51:commentary:7", "content_type": "commentary", "text": "- People can travel worldwide.\n- Information can be shared worldwide in an instant.\n- Commonly spoken language among a large percentage of the worldwide\npopulation and this is only growing.\nThese criteria did not exist during the lifetime of Gotama Buddha and it is\nonly now that the world has come into an age where his original goal is\nrealistically possible.\nBut, during Gotama Buddha’s lifetime it seems they had something that we\nmay not have….\nThe people during Gotama Buddha’s lifetime had perseverance and\ndedication to learning, reflecting, and practicing The Teachings to realize the\nresults of experiencing the Enlightened mind. They were not afraid of hard\nwork.\nWith our modern day conveniences, I am unsure how many people are\nwilling to apply their determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience the Enlightened mind.\nWhen a being decides they are finished with the sadness, anger, frustration,\nirritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,\njealousy, resentment, etc., that is the time when one can turn towards The\nTeachings and goal of experiencing Enlightenment.\nThrough each individual deciding to learn and practice The Teachings of\nGotama Buddha, as a collective world, our species will gradually evolve. We\nevolve to a higher consciousness where we train the mind to not harm others\nthrough our intentions, speech, nor actions.\nThrough each individual deciding to learn, reflect, and practice The\nTeachings of Gotama Buddha, each person benefits and we all benefit as\nthere will be less and less harm in the world.\nThrough individuals deciding to focus on developing a comprehensive\napproach to learning and practicing The Teachings of Gotama Buddha with\nguidance from a Teacher, your life drastically improves and the entire world\nimproves essentially creating “heaven on earth”.\nWe do not need to “fix” the world. That is not the problem. The problem is\nthe unEnlightened mind does not understand The Natural Laws of Existence\nand it is quite a struggle to live in a world that one does not understand.\n209", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d6f673fd-6ca2-4dee-9cbc-1abd4e7c4265", "parent_id": "book-vol2:ch51:commentary:8", "content_type": "commentary", "text": "Through learning and practicing The Teachings of Gotama Buddha, a\nPractitioner comes to deeply understand The Natural Laws of Existence to\nacquire wisdom that will end the struggles and misery one may face on a\nregular basis.\nAre you ready to apply determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience Enlightenment?\nIf one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is\nnothing to do.\nBut, if you are interested to eliminate these unwelcomed feelings from the\nmind, then I suggest you turn towards The Path to Enlightenment and apply\nyour dedication and diligence to learning, reflecting, and practicing The\nTeachings of Gotama Buddha.\nAnd then, as all of humanity gradually experiences Enlightenment we will\nhave accomplished “the goal”.\n“An entire species of Enlightened beings”.\n210", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "38daaaed-5588-4456-9853-370e0ce2dc8f", "parent_id": "book-vol2:ch51:commentary:9", "content_type": "commentary", "text": "Why Have I Decided to Teach The Path to\nEnlightenment as Taught by Gotama Buddha?\nI have chosen to share these Teachings out of compassion for the world.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nAnd due to this compassion, it is important to share Teachings that are\nbased in wisdom, not belief.\nThere are countless traditions and ways of sharing those traditions\nthroughout the world. All of these, in one form or another, are essentially\nsharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No\nHarm and 3.) Be a Good Moral Person.\nHowever, the way each tradition is shared and the clarity of those teachings\nis unique to each tradition.\nThe Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)\nover 2,500 years ago as documented in The Pāli Canon, is the most clear,\nconcise, and precise Teachings I have ever encountered that leads exactly\nwhere he said they do, to Enlightenment.\nThe Enlightened mind is peaceful, calm, serene, and content with joy -\npermanently. The Enlightened mind will no longer experience any discontent\nfeelings such as sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,\nanxiety, etc.\nThis is accomplished through not believing The Teachings of The Buddha but\ninstead, through learning, reflecting, and practicing to discover the truth. The\nmind can be trained to eliminate all the conditions that are causing it to be\nstuck in the unEnlightened state. Through eliminating the pollution of mind\nby training the mind, one can experience liberation of mind, freedom from\nstrong feelings, peace, Enlightenment.\nThe Buddha’s Teachings are the only Teachings that I have encountered that\ndo not rely on belief. With belief, one does not know what is true or false\nbecause they are just believing. Instead, Gotama Buddha’s Teachings are\nshared in such a way that, a Practitioner can investigate and examine them\nto determine the truth which leads to wisdom and thus, Enlightenment. If one\nwas to only believe The Teachings of The Buddha, they could not acquire\nwisdom nor attain Enlightenment.\n211", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "16e5f1e3-4122-4170-b0c6-f14b2eb0a0ec", "parent_id": "book-vol2:ch51:commentary:10", "content_type": "commentary", "text": "These Teachings are perfectly suited for today’s society where there is a\nproliferation of misinformation and untruths. These Teachings, with guidance\nfrom a Teacher, guide a Practitioner to independently discover the truth\nthrough deeply investigating The Natural Laws of Existence (i.e. The\nTeachings of The Buddha). Through doing this inner work on The Path to\nEnlightenment, one can discover that these Teachings are the solution to the\nchallenges we experience in the world and the solutions of how to heal from\nwhat hurt us so that we never need to hurt again. The mind can completely\nand entirely eliminate 100% of all discontent feelings once it is Enlightened.\nThis cannot be accomplished through belief.\nInstead, a Practitioner needs to be determined, dedicated, and diligent to\ndoing the inner work to develop the mind and progress towards the\nEnlightened mental state by acquiring wisdom.\nAs far as I have discovered, there are no other teachings on the planet that\ncan guide an individual to the complete elimination of discontent feelings\nthrough independently verifying the teachings to acquire wisdom. The\nBuddha did something very unique during his lifetime that no other person or\nTeacher has accomplished.\nHe independently attained Enlightenment, dedicated the rest of his life to\nsharing his independently discovered Teachings guiding countless people to\nEnlightenment, and he left his Teachings in such a condition that countless\nmore people have attained Enlightenment after his death. He meets all the\ncriteria of a true Buddha. Gotama Buddha was a true Buddha.\nMy work during this life has been to rediscover these Teachings, in such a\nway, that they can now be shared worldwide in the international language of\nEnglish so that countless people all throughout the world can attain\nEnlightenment during this lifetime and after my death.\nThe only way to accomplish this goal is to share Teachings that are not\nbased in belief but instead, are based in independently verifiable truth so that\na Practitioner can acquire wisdom.\nThese Teachings are clear, concise, and precise. They invite investigation\nand examination. Through doing this work, one can gradually train the mind\nto gradually practice these Teachings and gradually progress to\nEnlightenment. As discontentedness is gradually diminished and then\neliminated from the mind, one can see the truth for themselves that these\nTeachings work to guide one to Enlightenment.\n212", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b87c5060-7363-4046-a4b0-a4698ef6b67b", "parent_id": "book-vol2:ch51:commentary:11", "content_type": "commentary", "text": "These Teachings lead exactly where Gotama Buddha said they do, to\nEnlightenment, and through each individual choosing to attain\nEnlightenment, humanity will evolve the human species and at the same time\ncreate “heaven on earth”.\n213\n\nWhy Have I Decided to Reside and Teach in\nThailand in Order to Restore The Teachings of The\nBuddha Back into Humanity and Create “Heaven\non Earth”?\n1.) Largest Population of Theravada Buddhist Practitioners Anywhere in\nthe World: Thailand is the largest population of Theravada Buddhist\nPractitioners and Teachers anywhere in the world. Theravada Buddhism\nconsiders The Pāli Canon to be the original source Teachings of The Buddha\nin The Words of The Buddha. Theravada Buddhism teaches the importance\nof not changing The Teachings of The Buddha and practicing The Path to\nEnlightenment as a Buddha has taught, without any modifications.\nThe Pāli Canon is an important text that should not be believed to be the true\nTeachings of The Buddha but instead, one can learn, reflect, and practice to\nindependently verify The Teachings to acquire wisdom observing the truth in\nThe Teachings as the mind awakens and discontent feelings are gradually\ndiminished and ultimately eliminated.\nOnce I dedicate the remaining time of this life sharing these Teachings to\nrestore them back into the world, the Thai people and all other diligent\nStudents who choose to learn with me will not ever allow these Teachings to\nbe changed, modified, degraded, or lost over time. The Thai people and\ndiligent Students are well aware that since the lifetime of Gotama Buddha,\nthat is what has occurred and, through having these Teachings restored\nduring the remaining time of this life, the Thai people and diligent Students\nwill not allow this to occur again.\nThe Thai people will support these Teachings and ensure they continue to be\noffered in the world for the benefit of “all beings” while being hosted in\nThailand and supported by dedicated Students from many international\nlocations.\nThese Teachings have existed in Thailand for 800-1200 years and they have\nreceived significant support from countless people over many generations.\nThe Thai people understand just how impactful The Teachings of The\nBuddha are to their society and for all of humanity. The Thai people can\nobserve my dedication and commitment to sharing these Teachings, and\nwhere possible, they will support me in sharing these Teachings throughout\nThailand and throughout the world.\n214", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bcc9df5c-db50-464c-8e56-3aa0dc55aa96", "parent_id": "book-vol2:ch51:commentary:12", "content_type": "commentary", "text": "Due to these Teachings existing in Thailand for approximately 800-1200\nyears, there is a significant amount of infrastructure already created through\nover 30,000-40,000 Temples where local Thai people and visitors to Thailand\ncan actively learn, reflect, and practice these Teachings to acquire wisdom\nand then integrate them into their lives. The Temple and Ordained\nPractitioner infrastructure is not isolated to only Thailand but extends\nthroughout the world and is readily accessible to the benefit of “all beings”.\nThe Thai people have laid the groundwork for these Teachings to now be\nshared worldwide through the Temple and Ordained Practitioner foundation\nand infrastructure that has been created over multiple generations.\nThailand is a favorite destination for international travelers with many people\nvisiting Thailand to gain exposure and understanding of these Teachings\nallowing them to be learned and then practiced “worldwide”. There is an\ninternational audience that regularly visits Thailand who can learn these\nTeachings to then return back to their home country where these Teachings\nwill be able to take root within all international societies. As these Teachings\nflourish around the world, Thailand has the knowledge and resources to\nsupport all of humanity to develop a Temple and Ordained Practitioner\ninfrastructure that can be created within each individual country based on\nthe interest of each country to more deeply integrate these Teachings into\ntheir local communities.\n2.) Students Have the Ability to Learn and Practice Among Millions of\nPractitioners: One aspect of learning and practicing The Teachings of The\nBuddha that will aid one’s development and progress towards the attainment\nof Enlightenment is, to be part of a Community of Practitioners and Teachers\nthat can provide guidance for gradual training and gradual practice to\nexperience gradual progress on The Path to Enlightenment.\nThrough me residing and teaching in Thailand, Students have the\nopportunity to live in a Community of Practitioners and Teachers who are\ndeeply committed to these Teachings and can serve as a role model for\nStudents to gain deeper understanding of how to practice these Teachings in\neveryday life - even if on a semi-temporary basis during short visits to learn.\nThrough Students traveling to Thailand to learn while being surrounded by\nmillions of Practitioners, they can more readily absorb how one might\nchoose to integrate these Teachings into their daily life through observing\nhow the people of Thailand live with countless nationalities residing\npeacefully and harmoniously with each other throughout the Kingdom of\nThailand. Students will not only be able to learn these Teachings in a\nclassroom setting at a Temple but, they will also experience day-to-day\ninteractions with people who are choosing to deeply practice these\nTeachings creating “real life lessons” in a “classroom without walls”.\n215", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dc2a8912-f390-4978-9e0f-2ecbfca41979", "parent_id": "book-vol2:ch51:commentary:13", "content_type": "commentary", "text": "The entire Kingdom of Thailand can serve as a real life classroom\nenvironment where these Teachings are readily practiced and observable by\nthose who choose to visit this Kingdom. I often refer to Thailand as “heaven\non earth”.\n3.) Can Live With Minimal Expenses: To be able to offer these Teachings at\n“no cost” I needed to find a location where I could reside with minimal\nexpenses. This allows me to live based on donations rather than charging\nStudents a price for the time, effort, energy, and resources that I expend to\nshare these Teachings worldwide. This allows me to serve the widest\naudience possible without a need to require payment for my services and\nThe Teachings that are shared.\nThe basic necessities to live life are readily available and are offered at a\nminimal cost in Thailand. This provides me the ability to live a basic lifestyle\nfrom donations shared by Students. I am able to purchase food, water,\nclothing, shelter, and medical care at a relatively nominal cost. And, services\nthat I might need to support the development of learning resources are also\nreadily available at a nominal cost.\nWhether it be an audio studio to record an audiobook, printing services,\ntechnology, classroom supplies, or a full range of other needs to support the\ncontinued sharing of these Teachings, Thailand offers these at a nominal\nprice so that there is the best utilization of any and all donations received.\nAs a result, I am able to help any and all beings regardless of their financial\nsituation through creating a lifestyle where I only need basic necessities to\nsurvive and those are provided at a nominal cost while being supported by\ndonations that are fully utilized by purchasing goods and services that are\nmade available at a reasonable price.\n4.) Healthy Environment to Live Life and Work: A wise choice for a place\nto live and teach would need to include a healthy food supply, weather,\nenvironment, and lifestyle. All of these are readily available in Thailand which\nis able to support me in leading as healthy of a lifestyle as possible.\nThe food in Thailand is healthy and readily available. There are many fresh\nfruits, vegetables, herbs, nuts, seeds, and other foods that are a regular part\nof the Thai food offerings and readily accessible among countless fresh food\nmarkets. This allows me to ingest quality food that is supportive to a long\nand healthy life, thus, being able to support the learning of many Students\nfor as long as possible due to an elongated duration of life.\n216", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eaf81acc-cbe7-4b38-8f8b-1f0d5d334842", "parent_id": "book-vol2:ch51:commentary:14", "content_type": "commentary", "text": "Thailand’s weather and environment provides the least impact to the\nphysical body without significant weather changes or weather events that\ncan be taxing to one’s physical health.\nThe Thai economy is conducive to living a balanced lifestyle that supports a\nsignificant amount of time with family and friends. A work-life balance is\nhighly understood, appreciated, supported, and straight forward to create\nwhile living in Thailand. I am able to remain dedicated and determined in my\nwork life while also being dedicated to quality time within our immediate\nfamily. This creates the very best environment to ensure consistent health\nand longevity of life while enjoying a fulfilling life.\n5.) Can Share Teachings Within Thailand Throughout the Day and Can\nShare Teachings with the Rest of The World in the Mornings and\nEvenings: Through living and sharing these Teachings from Thailand and\nneeding minimal sleep, I am able to help countless people throughout the\nday based on the Thai timezone, while helping countless people in other\ntimezones during the early morning hours and evenings. This allows me to\nbe effective at sharing these Teachings around the clock and throughout the\nworld without any limitations based on restrictive timezones.\nThe timezone in Thailand is favorable to allowing me to share these\nTeachings worldwide without limitations based on the time of day. I can be\nhelpful from morning, afternoon, and evening where there are Students who\nare readily interested to learn - whether in-person or online.\n6.) Students Have Easy Access to Visas to Gain Access to Classes,\nCourses, and Retreats: To be successful at sharing these Teachings\nworldwide, in-person learning is ideal. While there is much that can be\nlearned online and that is one way to be able to share these Teachings, there\nis no better way to develop your life practice than to learn through in-person\naccess to a Teacher.\nThrough residing and teaching in Thailand, Students from all over the world\nhave easy access to classes, courses, and retreats from within Thailand due\nto easy access to visas and as a result, me as their Teacher. Thailand does\nnot have restrictive visa requirements that would bar people from certain\ncountries which would inhibit “all beings” from gaining access to these\nTeachings.\nInstead, Thailand is open and accessible to a wide majority of the world and\nwhere needed, I am able to travel.\n217", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "14c56362-cbcb-4bb3-9eaf-afea1a29fb26", "parent_id": "book-vol2:ch51:commentary:15", "content_type": "commentary", "text": "I live in Chiang Mai, Thailand which is an international destination for\ncountless people around the world. I live within a 4000 km distance to fifty\npercent (50%) of the world’s population. This means that half of the world’s\npopulation is a short drive or plane ride away. This creates the ability for a\nlarge majority of humanity to more easily gain access to these Teachings.\nAnd, where needed, I am able to easily travel to all other parts of the world\nand teach online.\nPeople often travel to Thailand for the sole purpose of learning The\nTeachings of The Buddha on The Path to Enlightenment. So, by sharing\nthese Teachings from within Thailand, there are countless people who are\ncoming here specifically to learn and practice in the exact location where I\nreside and teach.\nIn conclusion, through residing and teaching in Thailand as a “home-base”, I\nam able to readily share these Teachings worldwide and work towards the\nrestoration of The Teachings of The Buddha back into humanity so that\ncountless people can attain Enlightenment during this lifetime and after my\ndeath.\nThailand is the perfect location for these Teachings to be shared and to serve\nas a “home-base” or “headquarters” for the international community to be\ninvited and welcomed with “open arms”. There is no other location on earth\nthat could provide for a better location to share these important Teachings\nand to then be preserved for future generations.\nThe Kingdom is here in Thailand and ready to support you in the\ndevelopment of your life practice towards the attainment of Enlightenment so\nthat we can all create “heaven on earth”.\nThe Teachings are hosted in the east and visible in the west.\nThey are readily available to you and there will be a period of 1,000 years\nthat they will “shine in the world” for all those who choose to learn, reflect,\nand practice to experience the peace and joy of the Enlightened mind. Then,\nwith all of us doing the work towards developing our own individual practice\nof these Teachings, they will never again diminish, be degraded, or lost.\nOnce restored, these Teachings can continue to support humanity for the\nrest of time.\nMay you discover the peace and joy of the Enlightened mind in this lifetime.\nMay you be peaceful, may you be safe, may you be well, and may you be\nfree of all discontentedness and the suffering it causes.\n218", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a4ef7876-6ba6-44aa-a34a-fbce3d19d7f1", "parent_id": "book-vol2:ch51:commentary:16", "content_type": "commentary", "text": "Invitation to Learn\nI would like to invite you to a kind, compassionate and loving community\nof Practitioners to learn and grow with these Teachings.\nI would like to invite you to join this online group.\nYou will find it to be an online learning center for these Teachings and there\nis a Teacher there to help provide guidance as you have questions.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful\nmind. A more peaceful and loving world where all beings have care and compassion\nfor each other.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\n219\n\nCreated by:\nDaily Wisdom - Walking The Path with The Buddha\nBuddhaDailyWisdom.com\nFacebook:\nhttps://bit.ly/DailyWisdom-Facebook\nYouTube:\nhttps://bit.ly/DailyWisdom-Youtube\nPodcast:\nhttps://bit.ly/DailyWisdom-Podcast\nI would like to express my appreciation and gratitude for the community of\nOrdained and Household Practitioners benefiting from the leadership of\nVenerable Bhikkhu Kukrit Sotthibalo at Wat Na Pah Pong in Krung Thep,\nThailand for their dedication and diligence in sharing The Teachings of\nGotama Buddha. Their work was the inspiration for\n“The Words of The Buddha” book series.\nWat Na Pah Pong\nhttp://watnapp.com\n220", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fa1d7d64-3748-4964-a5d7-3ca4d0e779a5", "parent_id": "book-vol2:ch51:commentary:17", "content_type": "commentary", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n221", "source_file": "data/books/Vol2-Walking-The-Path-with-The-Buddha.pdf", "volume_number": 2, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1d57e346-931d-4897-91b5-f850e43dab23", "parent_id": "book-vol3:front", "content_type": "book_front_matter", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nFoundation in\nThe Teachings\nVolume 3\n1\n\nNote from Author 13\nPreface 19\nFoundation in The Teachings 19\nChapter 1 24\nOne Who Points Out Treasure 24\nChapter 2 29\nRare That One Obtains the Human State 29\nChapter 3 31\nConsciousness Conditions Name-and-Form 31\nChapter 4 33\nPaying Homage to the Six Directions 33\nChapter 5 39\nFour Worthy Deeds to Be Undertaken with Wealth 39\nChapter 6 44\nRepaying One’s Mother and Father 44\nChapter 7 46\nAffection and Hatred are Born 46\nChapter 8 49\nThe Foremost, the Best, the Distinguished, the Supreme, and the Finest Householder 49\nChapter 9 54\nWelfare and Peacefulness in This Present Life 54\nChapter 10 60\nFour Things Leading to the Welfare and Peacefulness in Future Lives 60\nChapter 11 65\nFour Sources of Depletion and Accumulation of the Wealth 65\nChapter 12 70\nSix Ways of Wasting One’s Substance 70\nChapter 13 76\nFive Cords of Sensual Pleasure 76\nChapter 14 81\nFive Factors of Well Spoken Speech 81\nChapter 15 87\nThe Tathāgata’s Speech 87\n2\n\nChapter 16 100\nFour Qualities of a Wholesome Person 100\nChapter 17 103\nFour Qualities of an Unwholesome Person 103\nChapter 18 111\nDo Not Go by Oral Tradition 111\nChapter 19 115\nTo Understand Even a Single Sentence 115\nChapter 20 116\nDevelop Meditation That is Like the Earth, Water, Fire, Wind, and Space 116\nChapter 21 120\nGain, Honor, and Praise, Are an Obstacle Even For an Arahant 120\nChapter 22 122\nHow Is a Monk Mindful and Exercising Clear Comprehension? 122\nChapter 23 125\nWonderful and Marvelous Quality of The Tathāgata 125\nChapter 24 127\nThe Six Subjects of Conscious Awareness 127\nChapter 25 129\nHaving Full Awareness When Lying Down 129\nChapter 26 130\nFrom Darkness to Light - From Light to Light 130\nChapter 27 132\nHarmoniously Without Disputes 132\nChapter 28 134\nDisputes Arise from Craving 134\nChapter 29 135\nDependent Origination 135\nChapter 30 136\nCause of Ill Will 136\nChapter 31 138\nCraving/Desire is the Root of Discontentedness 138\nChapter 32 139\n3\n\nSeven Principles to Prosper and Not Decline 139\nChapter 33 141\nFour Things that Lead to the Continuation of the Wholesome Teachings 141\nChapter 34 146\nFour Things that Lead to the Decline and Disappearance of the Wholesome Teachings 146\nChapter 35 148\nConditioned Objects Are Impermanent 148\nChapter 36 153\nBecome Unrighteous 153\nChapter 37 155\nCauses of a Decrease in People’s Lifespan 155\nChapter 38 162\nCraving, Anger, and Ignorance 162\nChapter 39 166\nEight Qualities Are Fit to Share This Message 166\nChapter 40 170\nI Will Not Speak a Falsehood Even as a Joke 170\nChapter 41 173\nA Snake Has Passed Through Feces 173\nChapter 42 176\nSix Aspects of Kamma to Be Understood 176\nChapter 43 179\nThis Body is Old Kamma 179\nChapter 44 182\nThe Five Precepts 182\nChapter 45 189\nA Great Gift 189\nChapter 46 191\nThe Eight Precepts The Uposatha Precepts 191\nChapter 47 203\nTen Courses of Unwholesome Kamma 203\nChapter 48 206\nTen Courses of Wholesome Kamma 206\n4\n\nChapter 49 209\nThe Benefits from Residing Possessed of Virtue 209\nChapter 50 212\nTo Obtain a Straight Destination and Rebirth 212\nChapter 51 217\nLeading to Hell, to the Animal Realm, and to the Realm of Afflicted Spirits 217\nChapter 52 220\nReappear in a Happy Destination 220\nChapter 53 223\nEight Worldly Conditions 223\nChapter 54 226\nDeeds with Fruit That Result in Great Accomplishment and Power 226\nChapter 55 228\nAn Unsurpassed Field of Merit for the World 228\nChapter 56 230\nPeople Who Generate Much Merit (Wholesome Kamma) 230\nChapter 57 233\nAdjusted to a Balanced Pitch 233\nChapter 58 234\nThe Pleasure of Sleep 234\nChapter 59 236\nOne Who Is Constantly Dedicated 236\nChapter 60 238\nOne Who Is Constantly Complacent 238\nChapter 61 241\nThe Preservation of Truth 241\nChapter 62 243\nThe Discovery of Truth 243\nChapter 63 247\nThe Final Arrival at Truth 247\nChapter 64 248\nFive Future Dangers in the Way for Consideration 248\nChapter 65 252\n5\n\nWhen the Mind Becomes Sluggish 252\nChapter 66 254\nWhen the Mind Becomes Excited 254\nChapter 67 256\nFour Developments of Concentration 256\nChapter 68 262\nDevelop Concentration (First Discourse) 262\nChapter 69 264\nDevelop Concentration (Second Discourse) 264\nChapter 70 268\nThe First Jhāna Is Secure from Danger and Māra 268\nChapter 71 269\nCraving and Anger Does Not Exist 269\nChapter 72 272\nCalm and Reflection Have Part in True Wisdom 272\nChapter 73 275\nOne Who Inclines Towards Nibbāna (Enlightenment) 275\nChapter 74 277\nGreat Fruit and Benefit of Breathing Mindfulness Meditation (Anāpānasati) 277\nChapter 75 280\nBreathing Mindfulness Meditation An Excellent and Peaceful Dwelling 280\nChapter 76 282\nA Monk Who Is Not Lacking of Jhāna 282\nChapter 77 283\nBreathing In and Breathing Out Is a Certain Kind of Body 283\nChapter 78 285\nMindfulness of the Body 285\nChapter 79 287\nOne Who Has Developed and Cultivated Mindfulness of the Body 287\nChapter 80 289\nMindfulness Directed to the Body “A Strong Post for Mind” 289\nChapter 81 293\nThe Simile of The Tortoise 293\n6\n\nChapter 82 295\nThe Simile of the Bowl of Oil 295\nChapter 83 297\nGreat Good of Mindfulness Directed to the Body 297\nChapter 84 299\nTraining a Mind Filled with Loving-Kindness, without Hostility or Ill Will 299\nChapter 85 302\nBenefits of Developing Various Kinds of Meditation 302\nChapter 86 305\nOne Who Is Capable of Entering and Residing in Right Concentration 305\nChapter 87 306\nDo Concentration in the Morning, in the Middle of the Day, and in the Evening 306\nChapter 88 307\nRemote Lodgings in Forests and Jungle Groves Are Hard to Endure 307\nChapter 89 309\nFour Times, Rightly Developed and Coordinated, Gradually Culminate in the Destruction\nof the Taints 309\nChapter 90 312\nOne Should Be Mindful and Clearly Aware 312\nChapter 91 315\nWhy Every Practitioner Should Study The Tathāgata’s Words 315\nChapter 92 319\nThe Noble Eight Fold Path is The Wholesome Practice Instituted 319\nChapter 93 321\nThe Buddha’s Last Days 321\nChapter 94 325\nReside with The Teachings as Your Refuge 325\nChapter 95 327\nFour Criteria that Assure The Words of The Buddha 327\nChapter 96 329\nThe Supreme Honor and Respect 329\nChapter 97 330\nTeachings and Discipline Will Be Your Teacher 330\n7\n\nChapter 98 343\nFour Places Which Should Arouse Confidence in the Dedicated 343\nChapter 99 345\nThree Places that Should Be Remembered 345\nChapter 100 347\nBirth is the Origin of Discontentedness 347\nThe Union of Three Things 347\nChapter 101 351\nDiscontentedness is Dependently Arisen 351\nChapter 102 353\nWith the Destruction of Craving Comes the Destruction of Unwholesome Kamma 353\nChapter 103 355\nThe Destruction of Excitement 355\nChapter 104 356\nThe Destruction of Craving is Nibbāna (Enlightenment) 356\nChapter 105 358\nExcitement is Discontentedness 358\nChapter 106 359\nA Stream-Enterer is Worth More Than Being a Wheel-Turning Monarch 359\nChapter 107 362\nA Confident Practitioner 362\nChapter 108 365\nA Teachings Practitioner 365\nChapter 109 368\nSix Cases of Incapability by One Accomplished in View 368\nChapter 110 370\nFinal Knowledge is Achieved by Gradual Training 370\nChapter 111 376\nThe Noble Eight Fold Path The Way of Practice Leading to the Elimination of\nDiscontentedness 376\nChapter 112 384\nWhere Earth, Water, Fire, and Wind Find No Footing 384\nChapter 113 387\n8\n\nWhere Consciousness is Quieted 387\nChapter 114 389\nThe Conditioned 389\nChapter 115 391\nThe Unconditioned 391\nChapter 116 393\nSeeing Non-self with Correct Wisdom 393\nChapter 117 395\nNo Desire for the Nutriment One Attains Enlightenment 395\nChapter 118 397\nHow Should the Nutriment Edible Food Be Seen? 397\nChapter 119 399\nThe End of Stress 399\nChapter 120 400\nThe Mind Has Attained to the End of Craving 400\nChapter 121 404\nThis is My Instruction to You 404\nChapter 122 407\nMonk Who is Perfected in Morality (First Discourse) 407\nChapter 123 408\nMonk Who is Perfected in Morality (Second Discourse) 408\nChapter 124 409\nMonk Who is Perfected in Morality (Third Discourse) 409\nAuthor 415\nRestoration of The Buddha’s Teachings 416\nThe Path to Enlightenment 416\nThe Goal 418\nAn Entire Species of Enlightened Beings 418\nWhy Have I Decided to Teach The Path to Enlightenment as Taught by Gotama Buddha?\n421\nWhy Have I Decided to Reside and Teach in Thailand in Order to Restore The Teachings\nof The Buddha Back into Humanity and Create “Heaven on Earth”? 424\n9\n\nThe author is donating 100% of all his proceeds from\nthis book to charitable work to share The Teachings\nof Gotama Buddha.\nYou are welcome to freely distribute this book.\nPlease consider providing a donation to support the\ncontinued sharing of these Teachings.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\n10\n\nTHE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n11\n\nFoundation in The Teachings (Volume 3)\nJourney through The Words of The Buddha from the beginning of his first\nTeaching until his “last words” prior to death.\nThe book, “Foundation in The Teachings” is select Teachings from The\nBuddha organized from the largest and most complete collection of The\nBuddha’s Teachings on The Path to Enlightenment - The Pāli Canon.\nThe Pāli Canon, or The Pāli Text, comprises forty-five (45) large volumes of\nbooks where Students from the lifetime of The Buddha captured his\nTeachings. The discourses of The Buddha in The Pāli Canon represent the\nlargest and most complete collection we have of The Buddha’s Teachings in\nhis own words. The Buddha’s Teachings are scattered over multiple volumes\nof books in The Pāli Canon making it challenging for the average Practitioner\nto glean the benefit of his Teachings.\nThe Words of The Buddha book series, has consolidated and organized his\nTeachings into a series of books, based on specific topics, with explanations\nof The Teachings from a dedicated Practitioner and Teacher.\nYou will find books such as Breathing Mindfulness Meditation (Volume 7) that\nare the consolidated Teachings in The Words of The Buddha related to\nmeditation. The Natural Law of Kamma (Volume 6) provides Teachings\ndirectly from The Buddha related to the important topic of Kamma. The\nForemost Householders (Volume 8) shares Teachings specifically for\nHousehold Practitioners who are pursuing The Path to Enlightenment where\nthe mind is peaceful, calm, serene, and content with joy - permanently.\nThe Words of The Buddha book series will provide a beginning, middle, and\nend with detailed Teachings to develop your life practice and the ability to\nseek guidance with the author of the book series. Learn, reflect, and practice\nThe Teachings of The Buddha, in his own words, with guidance from a\nTeacher - offered openly and freely to “all beings”.\nBuddhaDailyWisdom.com\n12\n\nNote from Author\nThis book shares Teachings from Gotama Buddha to guide Practitioners on\nThe Path to Enlightenment.\nIn various settings, Gotama Buddha is sharing Teachings with either a male\nor a female - a husband or a wife.\nAs you learn, reflect, and practice these Teachings from Gotama Buddha,\nyou should consider The Teachings shared as multi-gendered. So while\nGotama Buddha may be using a specific gender of he/she, male/female, or a\nspecific title of husband/wife, son/daughter you can apply these same\nTeachings to all genders and roles of the opposite of which he was\naddressing his Teachings to in the setting in which The Teachings were\noriginally shared, or use a gender-neutral pronoun.\nIf Gotama Buddha is sharing Teachings with a man of how to be a\nwholesome husband, you can relate this same Teaching for a female of how\nto be a wholesome wife. If he is sharing a Teaching with a male of how to be\na wholesome son, you can relate this same Teaching for a female of how to\nbe a wholesome daughter. You have the freedom to apply these Teachings\nusing all genders and titles in use today.\nAdditionally, Gotama Buddha never used rebirth in the heavenly realm nor\nrebirth in the lower realms of hell, animal, or afflicted spirits as a way to guilt,\nshame, fear, or otherwise motivate people to learn and practice his\nTeachings.\nWhen you come to understand Teachings shared by Gotama Buddha related\nto these potential future destinations upon rebirth, he is sharing the truth of\nwhat will or will not occur based on specific Teachings based on The Natural\nLaws of Existence. The truth he discovered, observed, and experienced as\nThe Perfectly Enlightened One.\nOne should in no way consider these Teachings he shared as a way to guilt,\nshame, or fear one into learning and practicing his Teachings but instead,\nconsider that he is sharing the truth of what will or will not occur ensuring\nthat Practitioners understand the truth related to The Natural Laws of\nExistence. Gotama Buddha’s Teachings on The Path to Enlightenment\ninvolve, among other things, the elimination of guilt, shame, and fear. He\nwould not use guilt, shame, or fear to motivate someone to learn and\npractice his Teachings because his most core and central Teaching of The\nFour Noble Truths, and everything else he taught, makes it clear that the\nobjective is to eliminate discontent feelings such as guilt, shame, and fear.\n13\n\nGotama Buddha shared The Teachings as guidance for anyone who chooses\nto learn and practice without forceful influence. Through learning, reflecting,\nand practicing his Teachings, one comes to understand the truth as the\ncondition of the mind and the condition of one’s life gradually improve.\nIt is not possible to forcefully influence one to attain Enlightenment and that\napproach was never employed by The Perfectly Enlightened One, and\nshould never be employed by anyone else. Learning and practicing these\nTeachings is through personal free will choice.\nA Buddha only points the way, everyone else must strive.\nWhile this book series contains “The Words of The Buddha” as the\nfoundation and focus of study, the author has provided you content in which\nto understand and reflect on his thoughts related to The Teachings shared by\nThe Buddha.\nA reader and, thus, Practitioner should not rely solely on the author’s content\nin their reflection on The Teachings from Gotama Buddha. The author’s\ncontent is to provide you guidance towards understanding but it is you, the\nPractitioner, who needs to deeply investigate “The Words of The Buddha” to\ndetermine the truth for yourself. You should not be limited to only what the\nauthor has provided by way of meaning and understanding of “The Words of\nThe Buddha”. Instead, learn, reflect, practice, and seek guidance from a\nTeacher to support you in gaining wisdom. The mind is liberated through\nwisdom.\nTo gain the most benefit from “The Words of The Buddha” book series,\nit is suggested that you start with (Volume 1), “Developing a Life\nPractice: The Path That Leads to Enlightenment”. That book will provide\na framework to understand all of Gotama Buddha’s Teachings in the\nentire book series. Without reading that book first, a Practitioner will\nfind it very challenging to start with learning from “The Words of The\nBuddha”.\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n14\n\nThe Problem - The Wisdom of Enlightenment Has Been Lost\nGotama Buddha lived over 2,500 years ago sharing The Teachings that lead\nto Enlightenment.\nDuring his lifetime, it was well known to people who were learning, reflecting,\nand practicing with him as their Teacher, exactly what Enlightenment is and\nhow to attain it.\nThis wisdom remained for 500 years after the death of The Buddha. But\nthereafter, this wisdom has gradually declined and diminished to the point\nwhere we are today, 2,500 years later. Gotama Buddha predicted this would\noccur.\nThe vast majority of the world does not understand what Enlightenment is\nand how to attain it. The Path to Enlightenment, while once was strong and\nvibrant during the lifetime of The Buddha, has now practically disappeared.\nThere are very few beings in existence today who understand what\nEnlightenment is and how to attain it.\nThe Universal Truth of Impermanence has drastically affected humanity’s\nunderstanding of The Path to Enlightenment.\nThis occurred through the lack of focus and diligence to maintain The\nTeachings of The Buddha as vibrantly as existed during his lifetime. People\ngradually and slowly mixed and blended various traditions and thoughts into\nThe Buddha’s Teachings which, while perhaps well intended, have only\nserved to dilute humanity’s understanding of The Path to Enlightenment and,\nthus, have made it extremely difficult for countless beings to experience\nEnlightenment.\nEnlightenment is a peaceful, calm, serene, and content mind with joy that is\npermanent. The Enlightened mind no longer experiences any discontent\nfeelings. All discontentedness such as sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,\nresentment, stress, anxiety, etc., has been completely eliminated from the\nEnlightened mind.\nGotama Buddha’s objective is for his Teachings to be shared worldwide so\nthat all beings can experience the Enlightened mental state. However, during\nhis lifetime, it was impossible to share his Teachings worldwide. It has now\ncome to us to be able to actively learn, reflect, and practice his Teachings, in\nsuch a way, that they are restored and shining in the world so that countless\n15\n\nindividuals can attain Enlightenment today and in multiple generations to\ncome.\nBut, in order to accomplish this goal, we will need to stay determined,\ndedicated, and diligent to learning, reflecting, and practicing The Teachings\nof The Buddha that he shared over 2,500 years ago. We will need to be\ndiligent to ensure that we are not diluting his Teachings through mixing\nvarious traditions and practices that are not part of The Path to\nEnlightenment.\nEvery Practitioner will need to decide, are they interested in being part of the\nproblem or part of the solution.\nThe solution takes time, effort, energy, and resources to be committed\nenough to restoring The Buddha’s Teachings back into humanity, in such a\nway, that is highly beneficial to countless individuals today and long into the\nfuture.\nRemaining part of the problem requires no time, effort, energy, or resources.\nIt just requires continued complacency and lack of attention to the active\nlearning, reflecting, and practicing of “The Words of The Buddha”. I suggest\nit would be unwise to remain part of the problem as one will continue to\nexperience discontentedness and the suffering it causes.\nThe Solution - Restoring The Buddha’s Teachings Back into Humanity\nIf you would like to be part of the solution, I would like to encourage you to\nactively learn, reflect, and practice The Teachings of The Buddha, in such a\nway, that does not include the diluting or mixing of his Teachings with other\ntraditions. It is The Teachings of The Buddha that lead to Enlightenment, not\nthose that are blended and mixed that only serve to dilute The Path to\nEnlightenment for all those who aspire to experience Enlightenment.\nThe primary obstacle or obstruction that hinders Practitioners from the\nattainment of Enlightenment is ignorance (unknowing of true reality). This is a\ntaint/pollution of mind where the Practitioner lacks wisdom to understand the\ntrue Path to Enlightenment. This unknowing of true reality creates an\nobstacle or obstruction that keeps the mind trapped in the unEnlightened\nstate continuing to experience continued discontentedness and the suffering\nit causes. The only way to remove this hindrance is to seek guidance with a\nTeacher in the true Teachings of The Buddha using The Words of The\nBuddha. It is The Teachings of The Buddha that will awaken the mind to\nEnlightenment through independent verification of his Teachings to acquire\nwisdom, thus, removing this obstruction to Enlightenment.\n16\n\nThrough dedication to restoring The Teachings of The Buddha within your\nown life practice by acquiring wisdom using The Words of The Buddha, you\nare doing your part to contribute to restoring his Teachings back into\nhumanity for the benefit of countless beings that exist now and long into the\nfuture. All of humanity can evolve so that everyone can attain Enlightenment\ncreating the most peaceful world we have ever imagined. It will be like\n“heaven on earth”.\nYou are invited to join this Community to only learn and practice “The Words\nof The Buddha”, in such a way, that leads to your Enlightenment and the\nrestoration of The Buddha’s Teachings so that you and countless beings can\nexperience the peacefulness, liberation of mind, and complete elimination of\ndiscontentedness and the suffering it causes, known as Enlightenment.\nThe Words of The Buddha Book Series\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n“Thank you” for choosing to learn and\npractice Gotama Buddha’s Teachings.\nYou are making the world a better place\nthrough developing your life practice based\non “The Words of The Buddha”.\n17\n\nContinue to read and understand “The Words of The Buddha - The Path to\nEnlightenment - Revealing The Hidden” book series that has been laid out\nfor all of us to achieve a better way of life.\nYou can connect to a group of people in a supportive environment for\ndiscussion, sharing, and learning through the Facebook group.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAll members are accepted without judgment. It is a healthy place to talk,\ndiscuss, learn, and grow. There are resources to help you further on this\nPath to Enlightenment accessible online through a Group Learning\nProgram.\nGroup Learning Program: LIVE Interactive Online Classes, Books,\nAudiobooks, Videos, Podcast and Personal Guidance are available for you.\n18\n\nPreface\nFoundation in The Teachings\nThis book is dedicated to “you” and the complete elimination, destruction,\nand cessation of suffering or “discontentedness” of the mind. Thus, this\nbook is dedicated to the elimination of discontentedness and the suffering\nthat it causes in the entire world.\nThe Teachings in this book series, with some effort on your part, will lead you\nto everlasting peace - a peaceful mind and a peaceful life. It’s your personal\nchoices, with these Teachings serving as a guide, that will bring you these\nresults.\nWe are all walking towards the darkness or towards the light. Which\ndirection you walk is completely your choice.\nThis book and Teachings are meant to guide you in learning, reflecting, and\npracticing The Teachings of The Perfectly Enlightened Buddha who lived\nover 2,500 years ago.\nThe Teachings of The Buddha are timeless, meaning they are just as\napplicable today as they were 2,500 years ago.\nGotama Buddha’s Teachings are not a religion but instead, a “better way of\nlife”. Through learning, reflecting, and practicing these Teachings to\nindependently verify the truth, the mind will acquire wisdom awakening to\nEnlightenment.\nIt is suggested that you first read “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1) of this same book series while seeking\nguidance from a Teacher. It is that book that provides a Practitioner with a\nsolid foundation in developing a life practice that will lead to the Enlightened\nmind.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a\nTeacher to receive guidance. One would not be able to only read a book and\nattain the results of an Enlightened mind.\nNothing in Gotama Buddha’s Teachings is based on belief. A Buddha has\nalready done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the\nmind and your life.\n19\n\nAll his Teachings can be learned and practiced to independently observe the\ntruth as the mind “gradually” acquires wisdom through independent\nverification of his Teachings and through practice of his Teachings.\nThis new found wisdom “gradually” improves the way the mind functions in\nthe world through eliminating discontentedness of mind. The mind can\ncompletely eliminate all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc. on The Path to\nEnlightenment.\nThrough learning and practicing Gotama Buddha’s Teachings with guidance,\nthe mind becomes Enlightened in that you can observe the improvement in\nthe condition of the mind as you eliminate all discontent feelings where the\nmind can reside peaceful, calm, serene, and content with joy - permanently.\nYou are not believing The Teachings wishing for a positive outcome at some\npoint in the future or after death. Instead, you are observing the\nimprovements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without\nTeachers. These are some of the criteria that make a Buddha a Buddha is\nthat they discover The Teachings on their own attaining Enlightenment\nwithout help from a Teacher, shares their independently discovered\nTeachings to guide countless others to Enlightenment during the remaining\ntime of their life, and they leave their Teachings in a condition that they guide\ncountless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\nThat means you and everyone else will need Teachers on this Path to\nEnlightenment.\nYour journey to learn, reflect, and practice these Teachings is significantly\nimproved through making the choice to learn directly with “The Words of The\nBuddha”.\nToday, there are many resources for Teachings described as Buddhist or\noriginating with The Buddha. But, it is only when a Practitioner chooses to\ninvestigate “The Words of The Buddha” being sourced directly from the\noriginal source, The Pāli Canon, that a Practitioner will come to understand\nthe truth of what The Buddha actually taught and be able to implement these\nTeachings into your daily life to experience the results of Enlightenment.\n20\n\nThrough learning and practicing Gotama Buddha’s Teachings, in his own\nwords, The Perfectly Enlightened One’s wisdom can penetrate the mind and\nyou can experience the breakthrough to realizing the Enlightened mind.\nI have significant gratitude, appreciation, admiration, and respect for Master\nTeacher Gotama Buddha as his Teachings lead exactly where he said they\nwould. To a steady, calm, stable, and unshakable mind, known as\nEnlightenment.\nThere are countless unknown and unnamed individuals who are responsible\nfor these Teachings reaching you in this book series. These Teachings have\nbeen preserved throughout history over the last 2,500 years through the\ntireless efforts of Ordained and Household Practitioners. These Teachings\nhave been preserved and shared from one generation to the next because\nthey work.\nIt is now up to us to learn, reflect, and practice these Teachings to\nexperience the Enlightened mind, so that we may benefit from an improved\nexistence while also preserving these Teachings for future generations in our\nhearts and minds.\nWhile books are an outstanding tool to capture The Teachings and share\nthem worldwide, there is nothing more significant than having massive\nnumbers of Enlightened beings in the world who can directly share these\nTeachings with those who choose to seek guidance in developing their life\npractice on The Path to Enlightenment. Each of us individually and\ncollectively, are just one link in a long chain of Practitioners and Teachers\nspanning over 2,500 years.\nWhat we choose to do in this time and place will determine how vibrant and\nsustaining these Teachings are for future generations. It is our work and\neffort to seek our own Enlightenment that we will experience results for our\nown mind and lay the groundwork for countless more beings after us to\nexperience the same freedom of mind that you are now choosing to pursue.\nMany people are interested in improving the world, but do not know how. It\nis only when we are dedicated to improving our own wisdom, moral conduct,\nand mental discipline that we will improve the world. Through improving our\nown life practice through learning “The Words of The Buddha” then, we will\nhave collectively improved the world.\nThe problem that the unEnlightened mind is experiencing is not the outside\nworld, but the inner world. Training the mind, the inner world, is what\nproduces a peaceful existence. You can’t control other people and what they\n21\n\ndo. You can only decide to train your own mind to be unaffected by what\nothers do.\nIt is a real struggle to exist in a world that the mind does not understand. It is\n“The Words of The Buddha” that explains The Natural Laws of Existence\nguiding the mind to acquire deep wisdom to make better free will decisions\nthrough a purified mind.\nMaster Teacher Gotama Buddha\n(The Tathāgata)\n22\n\nTeachings for Daily Life\n23", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": null, "chapter_title": null, "sutta_refs": [], "page": null, "page_start": 1, "page_end": 23, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "05ed4be4-6dab-4c57-a0ef-6800cd91755b", "parent_id": "book-vol3:ch1:commentary:0", "content_type": "commentary", "text": "Chapter 1\nOne Who Points Out Treasure\nĀnanda, I shall not treat you as the potter treats the raw damp clay.\nRepeatedly restraining you, I shall speak to you, Ānanda. Repeatedly guiding\nyou of what to avoid, I shall speak to you, Ānanda. The truly dedicated will\nstand [the test].\nRegard him as one who points out treasure, the wise one who seeing your\nfaults guides you of what to avoid. Stay with this sort of Teacher.\nFor the one who stays with a Teacher of this sort, things get better, not\nworse.\n(Reference: MN 122 & DHP 76-77)\nIn order to share The Teachings that lead to Enlightenment, a Buddha or any Teacher,\nwould need to help Students uncover unwholesome qualities in the mind and in their life\npractice while pointing out the cultivation of wholesome qualities. A Student will need to\nput their trust in the Teacher while investigating the areas of improvement the Teacher\nidentifies and shares with the Student.\nIn this Teaching from Gotama Buddha, he shares with one of his closest Students Ānanda\nthat he will not “repeatedly restrain” him, but instead he will guide him in what to avoid in\nregards to unwholesome mental, verbal, and bodily conduct along with all the other\nTeachings that are needed to experience Enlightenment.\nThe Buddha shares that “I shall not treat you as the potter treats the raw damp clay”.\n“Raw damp clay” would need to be constantly shaped and molded by “the potter” (i.e.\nTeacher). The potter would need to form the clay into the ideal object. So The Buddha is\nsharing that he is not going to \"repeatedly restrain Ānanda” attempting to shape him into\nthe ideal person. Instead, he will speak to him and guide him letting him make his own\ndecisions rather than being constantly shaped by The Teacher.\nIt is a real “test” of the Student’s mind to understand, acknowledge, and improve their life\npractice based on a Teacher’s guidance pointing out areas of improvement. The\nunEnlightened mind typically is only interested in hearing pleasing and agreeable words\nand the ego does not typically enjoy understanding unpleasing and disagreeable words\nfrom others. So, hearing a Teacher’s guidance to improve one’s life practice needs to be\nopenly understood by the Student rather than allowing the ego of the unEnlightened mind\nto feel rejected or disheartened by a Teacher “who points out treasure”. The “treasure”\nthat a Teacher points out are those areas they see for a Student to improve and further\nprogress towards the attainment of Enlightenment.\nThe “test” is that the Student will need to develop the determination, dedication, and\ndiligence to actively seek guidance for improvement of their life practice. Without\n24", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "One Who Points Out Treasure", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f05ea9c2-c8b4-45bb-a836-7ca45ff7c9f8", "parent_id": "book-vol3:ch1:commentary:1", "content_type": "commentary", "text": "conscious choices to learn, reflect, and practice The Teachings while seeking guidance, a\nStudent would have no ability to attain Enlightenment. Without understanding the\nunwholesome qualities that exist in the Student’s mind to eliminate and the wholesome\nqualities to cultivate through a Teacher’s guidance, a Student would have no ability to\nprogress in their practice to the ultimate attainment of a liberated mind.\nA Student will need to be inviting and accepting of a Teacher’s guidance in order to\nidentify areas of improvement and then learn, reflect, and practice Teachings to improve\ntheir life practice. If a Student allows the ego to block the guidance from the Teacher\nwhile feeling displeasure in the Teacher “pointing out treasure”, they will not “stand the\ntest” of receiving guidance from the Teacher to progress towards Enlightenment.\nA Teacher would need to exert a significant amount of time, effort, energy, and resources\nto guide a Student to Enlightenment. A Teacher should not ask for any benefits from their\nStudents, but instead, await what is given as offerings. A Teacher’s only goal should be to\nguide a Student to Enlightenment without any personal gain for themselves whatsoever.\nSo, a Teacher who takes their time, effort, energy, and resources to “point out treasure”\nshould be regarded as a “wise one who seeing your faults” will help you to learn, reflect,\nand practice The Teachings to attain Enlightenment.\nThe Buddha’s advice is to “stay with this sort of Teacher” as things only “get better, not\nworse”. As the condition of the mind and one’s life, ”only gets better, not worse” when a\nStudent is open to understanding guidance from a wise Teacher who kindly and patiently\nshares areas for improvement while not seeking any benefit from you - their only goal is to\nhelp you. In this type of relationship with a wise Teacher pointing out areas of\nimprovement as “treasure” to be appreciated based on the goal of helping you, you\nshould “stay with this sort of Teacher” as things only “get better, not worse”.\nHearing The Hard Truth - Can Trigger Aversion in One’s Own Mind\nWhen sharing these Teachings with Students, there are times when a Student either asks\na question or makes a statement that a Teacher needs to then respond to, in order to help\nthem, and all individuals, better understand The Path to Enlightenment.\nThe response, needs to be honest, straight forward, easy to understand, and “the truth”,\nwhile all being wrapped in loving-kindness and compassion.\nEven in doing so, hearing the “hard” truth is oftentimes challenging for a Student and can\nleave an individual forming a judgment about the Teacher that is untrue and a\nmisperception.\nFor example, recently, I was teaching at the Temple and when explaining that it is unwise\nto lie, to tell any type of falsehood, a Student asked me to expound upon this Teaching by\nproviding an example and asking what I might choose to do in that situation.\nWhen explaining how to handle this situation through The Natural Law of Kamma, based\nin The Teachings of The Buddha, a different Student hastily commented “I will never do\nthat”.\n25", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "One Who Points Out Treasure", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5943a000-2061-4375-b774-a682a15a1a94", "parent_id": "book-vol3:ch1:commentary:2", "content_type": "commentary", "text": "My response was along the following:\nI shared that each person should feel comfortable to do as they please. That I am not\nhere to convince them of what they should or should not do. Instead, I am sharing what\nwould lead to the elimination of craving/desire/attachment, and produce the Enlightened\nmental state, where the mind is peaceful, calm, serene, and content with joy. A permanent\nmental state.\nI mentioned, as part of my answer, that while I understand the Student currently thinks in\nthe way that they currently do, “that they would never do what I suggested”, I explained\nthat with deeper thought, reflection, and consideration, they might change their decision\non whether or not they might implement what was suggested.\nI also shared, that the reason why their mind is currently experiencing discontentedness\nand not experiencing permanent peace and joy, is due to the mind not currently\nunderstanding these Teachings and how an individual would need to eliminate its craving/\ndesire/attachment to get to that peace and joy. That lying, would never produce a\nwholesome result (i.e. wholesome Kamma) as it is based in craving/desire/attachment.\nThe Student appeared to not like to hear this “hard truth” about their own mind and highly\ndisagreed with what was being shared.\nThe unEnlightened mind does not know what it does not know, and it is oftentimes\ndisinterested in “letting go” of its false beliefs, opinions, views, and unwholesomeness.\nThis is why the “intention of renunciation” is such an important component of The Path to\nEnlightenment and the second factor of The Eight Fold Path, a core and central Teaching\nof The Buddha.\nSo, while a person may be interested in the peacefulness and joy of the Enlightened\nmental state, the unEnlightened mind is oftentimes truly complacent and disinterested in\nimplementing change to improve, walking The Path to Enlightenment, developing this\n“better way of life”.\nIt is very challenging to look inward, realize that one is imperfect, and that there is real\nwork to be done to improve.\nTherefore, when hearing the “hard truth”, an individual could potentially decide to push\naway the very Teachings that are going to help them to experience the peace and joy they\naspire to experience. The mind’s craving/desiring to continue to do things the way it\ncurrently does, being disinterested to implement change, can produce painful feelings\nwithin the mind, then as part of “wrong view” one could see the Teacher as the problem,\nand choose to exercise aversion, pushing away the very thing that would help them - the\nTeacher and The Teachings of The Buddha. Oftentimes, this comes with judgment,\nlooking down on the Teacher thinking, that somehow, they are rude, impolite, unkind,\nunfriendly, or disrespectful. They may even judge them as being egotistical and full of\nconceit.\nWhen in reality, what a Teacher is doing, is helping the mind of the Student “awaken” to\nthe very wisdom that it needs to hear to make progress on The Path to Enlightenment.\nBut, that wisdom is oftentimes a “hard truth” that the unEnlightened is truly not interested\nto hear, and due to the mind’s craving/desire and conceit, the mind experiences painful\n26", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "One Who Points Out Treasure", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "33290faf-36f8-4c7e-93ac-79e0ceabdd84", "parent_id": "book-vol3:ch1:commentary:3", "content_type": "commentary", "text": "feelings attributing those to The Teacher, when in reality, they are coming from one’s own\nmind.\nTherefore, it is much easier for the unEnlightened mind to blame the Teacher for the\narising painful feelings, and judge the Teacher, thinking the Teacher has done something\nwrong, bad, unwise, or out of their own conceit.\nWhen in reality, the Teacher did the most loving, kind, and compassionate thing they\ncould ever do. They shared Teachings with the Student, without any expectation of\nanything in return, that are going to help them move beyond what they are currently\nthinking and closer to this “better way of life” as taught by The Buddha, a peaceful and\njoyful mental state that is permanent. It is just that the Student is not understanding that\n“better way of life” and thinking that by the Teacher sharing a “hard truth”, and their mind\nbeing uncomfortable with that truth, that somehow the Teacher has done something\nunwise or out of conceit.\nIt is important to understand, the same things that brought someone to The Path to\nEnlightenment, oftentimes, are the same things that will turn an individual away from The\nPath to Enlightenment.\nWhat I mean by this is, it is the mind’s cravings/desires/attachments/wants/expectations\nthat have led to all of one’s own discontentedness, difficulties, struggles, and broken\nrelationships. The mind’s conceit and lack of wisdom, has led to relationships that are not\nharmonious. The mind’s aversion has repeatedly pushed people and situations out of\none’s life without actually addressing the core and central problem rooted deep within the\nunEnlightened mind, craving/desire/attachment/wants/expectations, and all the other\npollutions of mind - The Ten Fetters.\nTherefore, in a situation where the mind is craving/desiring/wanting/expecting the Teacher\nto be a certain way, and they do not meet those expectations, the individual’s mind will\nbecome discontent, attribute those feelings to the Teacher, judge the Teacher, and then\npush away the Teacher and The Path to Enlightenment.\nThis is all unfortunate for the Student, because the very Teachings they need to overcome\nthe pollutions of mind, are no longer accessible to them based on their unwise choice to\npush away The Teachings and a Teacher.\nSo, I recommend understanding that a Teacher is going to “point out treasure” for their\nStudents. Value that dedication, time, energy, effort, and commitment that the Teacher is\napplying to help you, without any expectation of anything in return. Realize, that no matter\nhow polite, kind, friendly, and respectful the Teacher is being, when a craving/desire/\nattachment is triggered within one’s own mind, those painful feelings are not being\ncaused by the Teacher but instead, one’s own mind.\nPracticing aversion, pushing away the Teacher and The Teachings of The Buddha, is not\ngoing to solve the painful feelings. Instead, it will just ensure they continue.\nHearing the hard truth can trigger aversion in one’s own mind because it is trigging\na craving/desire/attachment to appear perfect, smart, intelligent, or to be talked to\nin a specific way.\n27", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "One Who Points Out Treasure", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a48d2bb1-f3c9-440e-bb6b-ca50da0354e9", "parent_id": "book-vol3:ch1:commentary:4", "content_type": "commentary", "text": "But, the most loving, kind, and compassionate thing a Teacher can do, is give you that\n“hard truth” so that you know what is “true reality” and have the opportunity to remedy it,\nsolve it, eradicate it, and get closer to Enlightenment. And, if an individual chooses that\ntruth is too hard to bear, due to the painful feelings arising in the mind all caused by the\nmind itself, and then one negatively judges the Teacher, due to not being perceived by the\nTeacher and other members of The Community in a certain way, ultimately choosing to\nwalk away from the very help that is going to allow the mind to overcome its challenges,\nthen at least as a Teacher, they will know, “I did the very best thing I could do for this\nindividual”.\n“I told them the truth”, no matter how hard that was for them to hear, and perhaps,\nsomeday, they might consider what was shared and decide to learn, grow, and\nevolve based on that “hard truth\".\n“I told them the truth” and at least now they can choose whether to walk forward towards\nan improved way of life or, they can run away from that challenge and “hard truth”,\ndeciding to remain in the “unknowing of true reality” with a lack of wisdom, choosing to\nstay in the darkness.\nThe Buddha taught, do \"not to shrink back from the struggle”. Because, running away\nfrom a “hard truth” will never lead to Enlightenment, or any kind of improvement in one’s\nown life.\nSomeday, you might hear a “hard truth” from your Teacher. I would like you to\nunderstand, that is being shared with the utmost care, politeness, kindness, friendliness,\nand respect. It is being delivered with the utmost love and compassion for you.\nAs The Buddha shares…\nOne Who Points Out Treasure\nĀnanda, I shall not treat you as the potter treats the raw damp clay. Repeatedly\nrestraining you, I shall speak to you, Ānanda. Repeatedly guiding you of what to avoid, I\nshall speak to you, Ānanda. The truly dedicated will stand [the test].\nRegard him as one who points out treasure, the wise one who seeing your faults guides\nyou of what to avoid. Stay with this sort of Teacher.\nFor the one who stays with a Teacher of this sort, things get better, not worse.\n(Reference: MN 122 & DHP 76-77)\n28", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "One Who Points Out Treasure", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "051492fd-1b51-4906-895f-d670f90bbd68", "parent_id": "book-vol3:ch2:commentary:0", "content_type": "commentary", "text": "Chapter 2\nRare That One Obtains the Human State\nMonks, suppose that this great earth had become one mass of water, and a\nman would throw a ring with a single hole upon it. An easterly wind would\ndrive it westward; a westerly wind would drive it eastward; a northerly wind\nwould drive it southward; a southerly wind would drive it northward. There\nwas a blind turtle which would come to the surface once every hundred\nyears. What do you think, Monks, would that blind turtle, coming to the\nsurface once every hundred years, insert its neck into that ring with a single\nhole?\n‘It would be rare, Venerable Sir, that that blind turtle coming to surface once\nevery hundred years, would insert its neck into that ring with a single hole.’\nSo too, Monks, it is rare that one obtains the human state; rare that a\nTathāgata, an Arahant, a Perfectly Enlightened One arises in the world; rare\nthat The Teachings and Discipline proclaimed by The Tathāgata shines in the\nworld.\nYou have obtained that human state, Monks; a Tathāgata, an Arahant, a\nPerfectly Enlightened One has arisen in the world; The Teachings and\nDiscipline proclaimed by The Tathāgata shines in the world.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the\ncause of discontentedness’; an effort should be made to understand: ‘This is\nthe elimination of discontentedness’; an effort should be made to\nunderstand: ‘This is the way leading to the elimination of discontentedness.’\n(Reference: SN 56.48)\n29", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Rare That One Obtains the Human State", "sutta_refs": ["SN"], "page": null, "page_start": 29, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "efc8d0a1-f32f-4cbc-a948-19bf1ad77764", "parent_id": "book-vol3:ch2:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that the arising of a Fully Perfectly\nEnlightened Buddha, a Tathāgata, is extremely rare.\nIt is extremely rare and unique for a Buddha to have arisen in the world, for one to have\nobtained the human state during the lifetime of an actual Buddha, and for The Teachings\nof a Buddha that lead to Enlightenment to “shine in the world”.\nDue to the rare and unique circumstances individuals found themselves in, during the\nlifetime of Gotama Buddha, he encouraged them to make an effort to understand The\nFour Noble Truths. A Practitioner making the break through to learn, reflect, and practice\nThe Four Noble Truths will have established “Right View” and be clearly headed in the\ndirection of Enlightenment, and due to the rare and unique circumstances of having a\nBuddha rise, obtaining the human state, and The Teachings shining in the world this\nwould be the ideal time for a human being to attain Enlightenment as studying with a Fully\nPerfectly Enlightened Buddha would be a significant advantage in one’s own ability to\nattain Enlightenment.\n30", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Rare That One Obtains the Human State", "sutta_refs": ["SN"], "page": null, "page_start": 29, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "57f6c5a1-fe73-4ae2-b8cd-3c664cd0022f", "parent_id": "book-vol3:ch3:commentary:0", "content_type": "commentary", "text": "Chapter 3\nConsciousness Conditions Name-and-Form\nI have said: “Consciousness conditions name-and-form” and this is the way\nthat should be understood, Ānanda.\n...If consciousness were not to come into the mother’s womb, would name-\nand-form develop there?\n‘No, Venerable Sir.’\nOr if consciousness, having entered the mother’s womb, were to be\ndeflected, would name-and-form come to birth in this life?\n‘No, Venerable Sir.’\nAnd if the consciousness of such a tender young being, boy or girl, were\nthus cut off, would name-and-form grow, develop, and mature?\n‘No, Venerable Sir.’\nTherefore, Ānanda, just this, namely consciousness, is the root, the cause,\nthe origin, the condition of name-and-form.\nI have said: “Name-and-form conditions consciousness” and this is the way\nthat should be understood, Ānanda.\nIf consciousness did not find a resting-place in name-and-form, would there\nsubsequently be an arising and coming-to-be of birth, aging, death, and\ndiscontentedness?\n‘No, Venerable Sir.’\nTherefore, Ānanda, just this, namely name-and-form, is the root, the cause,\nthe origin, the condition of consciousness.\nThus far then, Ānanda, we can trace birth and decay, death and falling into\nother states and being reborn.\n31", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Consciousness Conditions Name-and-Form", "sutta_refs": ["DN"], "page": null, "page_start": 31, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "52ac20db-2806-4618-b7fe-255f2bbd326b", "parent_id": "book-vol3:ch3:commentary:1", "content_type": "commentary", "text": "Thus far extends the way of designation,\nThus far extends the way of concepts,\nThus far is the sphere of understanding,\nThus far the round goes as far as can be discerned in this life.\nNamely to name-and-form together with consciousness.\n(Reference: DN 15)\nIn this Teaching from Gotama Buddha, he shares how it is the consciousness “having\nentered the mother’s womb” that a “name-and-form” is created. Through existence, a\nbeing will experience \"birth, aging, death, and discontentedness”.\nThis means, that if there is no birth, then there is no aging, death, or discontentedness.\nIt is because we are constantly reborn taking an existence that beings continually\nexperience discontentedness. It is not until one trains the mind to attain Enlightenment\nthat they have eliminated 100% of all discontentedness. In doing so, the mind will be\npeaceful, calm, serene, and content with joy - permanently. And, there will be no further\nexistence because the consciousness has been fully purified through training to attain\nEnlightenment.\nIt is only when there is craving/desire/attachment in the mind that consciousness remains\nand continues to experience rebirth. Craving is the fuel that causes rebirth.\nIf we are not born, then there will be no aging, death, or discontentedness.\n32", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Consciousness Conditions Name-and-Form", "sutta_refs": ["DN"], "page": null, "page_start": 31, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2f3958b7-1b4e-4720-aca7-bafe249df6a7", "parent_id": "book-vol3:ch4:commentary:0", "content_type": "commentary", "text": "Chapter 4\nPaying Homage to the Six Directions\n‘Well, Venerable Sir, how should one pay homage (respect) to the six\ndirections according to the noble discipline? It would be good if The\nPerfectly Enlightened One were to teach me the proper way to pay homage\n(respect) to the six directions according to the noble discipline.’\nYoung Householder, it is by abandoning the four defilements of action, by\nnot doing evil from the four causes, by not following the six ways of wasting\none’s substance, through avoiding these fourteen evil ways that the Noble\nDisciple covers the six directions, and by such practice becomes a\nconqueror of both worlds, so that all will go well with him in this world and\nthe next, and at the breaking-up of the body after death, he will go to a good\ndestination, a heavenly world.\nWhat are the four defilements of action that are abandoned?\nTaking life is one, taking what is not given is one, sexual misconduct is one,\nfalse speech is one.\nThese are the four defilements of action that he abandons.\nWhat are the four causes of evil from which to refrain?\nEvil action springs from craving, it springs from anger (ill will), it springs from\nignorance (unknowing of true reality), it springs from fear.\nIf the Noble Disciple does not act out of craving, anger (ill will), ignorance\n(unknowing of true reality) or fear, he will not do evil from any one of the four\ncauses.\nAnd which are the six ways of wasting one’s substance that he does not\nfollow?\nAddiction to strong drink and sloth producing drugs (substances that cause\nheedlessness) is one way of wasting one’s substance,\n33", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Paying Homage to the Six Directions", "sutta_refs": ["DN"], "page": null, "page_start": 33, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d691d68b-c63f-45ba-b7cd-797b29c2e14d", "parent_id": "book-vol3:ch4:commentary:1", "content_type": "commentary", "text": "haunting the streets at unfitting times is one,\nattending fairs is one,\nbeing addicted to gambling is one,\nkeeping unwholesome company is one,\nhabitual idleness is one.\nAnd how, Householder’s son, does the Noble Disciple protect the six\ndirections?\nThese six things are to be regarded as the six directions.\nThe east denotes mother and father.\nThe south denotes Teachers.\nThe west denotes wife and children.\nThe north denotes friends and companions.\nThe nadir (down) denotes servants, workers, and helpers.\nThe zenith (up) denotes Ascetics and Brāhmins.\nDuties to Minister to the Eastern Direction\nThere are five ways in which a son should minister to his mother and father\nas the eastern direction.\n(He should think:)\n(1) Having been supported by them, I will support them.\n(2) I will perform their duties for them.\n(3) I will keep up the family tradition (craft/business).\n(4) I will be worthy of my heritage.\n(5) After my parents’ deaths, I will distribute gifts on their behalf.\nAnd there are five ways in which the parents, so ministered to by their son as\nthe eastern direction, will reciprocate:\n(1) they will restrain him from evil,\n(2) support him in doing good,\n(3) teach him some skill,\n(4) find him a suitable wife (life partner), and\n(5) in due time, hand over his inheritance to him.\nIn this way the eastern direction is covered, making it at peace and free from\nfear.\n34", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Paying Homage to the Six Directions", "sutta_refs": ["DN"], "page": null, "page_start": 33, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "855bafd8-b6bb-47cf-bc07-b0822335a703", "parent_id": "book-vol3:ch4:commentary:2", "content_type": "commentary", "text": "Duties to Minister to the Southern Direction\nThere are five ways in which pupils should minister to their Teachers as the\nsouthern direction:\n(1) by rising to greet them,\n(2) by waiting on them,\n(3) by being attentive,\n(4) by serving them,\n(5) by mastering the skills they teach.\nAnd there are five ways in which their Teachers, thus ministered to by their\npupils as the southern direction, will reciprocate:\n(1) they will give thorough instruction,\n(2) make sure they have learned what they should have duly learned,\n(3) give them a thorough grounding in all skills,\n(4) recommend them to their friends and colleagues, and\n(5) provide them with security in all directions.\nIn this way the southern direction is covered, making it at peace and free\nfrom fear.\nDuties to Minister to the Western Direction\nThere are five ways in which a husband should minister to his wife as the\nwestern direction:\n(1) by honoring her,\n(2) by not disparaging her,\n(3) by not being unfaithful to her,\n(4) by giving authority to her,\n(5) by providing her with adornments.\nAnd there are five ways in which a wife, thus ministered to by her husband as\nthe western direction, will reciprocate:\n(1) by properly organizing her work,\n(2) by being kind to the servants,\n(3) by not being unfaithful,\n(4) by protecting stores, and\n(5) by being skillful and diligent in all she has to do.\nIn this way the western direction is covered, making it at peace and free from\nfear.\n35", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Paying Homage to the Six Directions", "sutta_refs": ["DN"], "page": null, "page_start": 33, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b9bffe37-84c6-4785-a069-02a452190ff7", "parent_id": "book-vol3:ch4:commentary:3", "content_type": "commentary", "text": "Duties to Minister to the Northern Direction\nThere are five ways in which a man should minister to his friends and\ncompanions as the northern direction:\n(1) by gifts,\n(2) by kind words,\n(3) by looking after their welfare,\n(4) by treating them like himself, and\n(5) by keeping his word.\nAnd there are five ways in which friends and companions, thus ministered to\nby a man as the northern direction, will reciprocate:\n(1) by looking after him when he is inattentive,\n(2) by looking after his property when he is inattentive,\n(3) by being a refuge when he is afraid,\n(4) by not deserting him when he is in trouble, and\n(5) by showing concern for his children.\nIn this way the northern direction is covered, making it at peace and free\nfrom fear.\nDuties to Minister to the Nadir Direction\nThere are five ways in which a master should minister to his servants and\nworkpeople as the nadir (down):\n(1) by arranging their work according to their strength,\n(2) by supplying them with food and wages,\n(3) by looking after them when they are ill,\n(4) by sharing special delicacies with them, and\n(5) by letting them off work at the right time.\nAnd there are five ways in which servants and workpeople, thus ministered\nto by their master as the nadir, will reciprocate:\n(1) they will get up before him,\n(2) go to bed after him,\n(3) take only what they are given,\n(4) do their work properly, and\n(5) be bearers of his praise and good repute.\nIn this way the nadir is covered, making it at peace and free from fear.\n36", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Paying Homage to the Six Directions", "sutta_refs": ["DN"], "page": null, "page_start": 33, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f26b5b85-d3c9-4643-9f1b-a68ae4c2230a", "parent_id": "book-vol3:ch4:commentary:4", "content_type": "commentary", "text": "Duties to Minister to the Zenith Direction\nThere are five ways in which a man should minister to Ascetics and Brāhmins\nas the zenith (up):\n(1) by kindness in bodily deed (actions),\n(2) by kindness in speech,\n(3) by kindness in thought (intentions),\n(4) by keeping open house for them, and\n(5) by supplying their bodily needs.\nAnd the Ascetics and Brāhmins, thus ministered to by him as the zenith, will\nreciprocate in six ways:\n(1) they will restrain him from evil,\n(2) encourage him to do good,\n(3) be kind-hearted and compassionate towards him,\n(4) teach him what he has not heard,\n(5) clarify what he has already heard, and\n(6) point out to him the way to heaven.\nIn this way the zenith is covered, making it at peace and free from fear.\n(Reference: DN 31)\nIn this Teaching from Gotama Buddha, he explains a traditional ritual, through his own\nTeachings, that had been performed by the local people for many generations referred to\nas “Paying Homage to the Six Directions”. He essentially recasts this ritual to eliminate\nthe ritualistic aspects of “Paying Homage to the Six Directions” and instead, guides and\nencourages Students to practice Teachings that will produce wholesome benefits for their\nlife (i.e. wholesome Kamma).\nEach direction identifies a different group of people whom a Practitioner should honor and\nrespect.\nThe east identifies the parents or caregivers as these are individuals who bring us up and\nshow us the world providing countless necessities to sustain our life. It is not easy to\nrepay one’s caregivers for the tireless efforts they apply to help us come into the world\ngetting started in the right direction with guidance and wisdom to improve our life.\nThe south identifies Teachers who share their knowledge to help us improve our life.\nWhether it be a school Teacher, a Teacher who shared a unique skill, or even a Teacher\nwho is sharing these Teachings with you. Without Teachers who are willing to patiently\nshare their knowledge, humanity would quickly crumble. It is only when we are polite,\nkind, friendly, and respectful to Teachers that we are then able to continue to see\nindividuals willing to teach providing us with knowledge to improve our life.\n37", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Paying Homage to the Six Directions", "sutta_refs": ["DN"], "page": null, "page_start": 33, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bcc456de-adf6-4785-b8de-d45c29653778", "parent_id": "book-vol3:ch4:commentary:5", "content_type": "commentary", "text": "The west identifies wife (life partners) and children as these are individuals who help to\nsupport us in our life providing motivation and encouragement to do wholesome deeds in\nthe world.\nThe north identifies friends and companions as with good wholesome friends and\ncompanions, an individual can be influenced in wholesome ways to continue their journey\ntowards the Enlightened mental state.\nThe nadir (down) identifies servants, workers, helpers (employees) as these individuals\nhelp one to accomplish their goals and objectives. With wholesome relationships between\nan employer and employees, the team can be predicted to create success and continue\ntheir success as a team.\nThe zenith (up) identifies Ascetics (Ordained Practitioners) and Brāhmins (Priests) who are\nthe individuals that are taking the responsibility to lead a purified life then sharing The\nTeachings with Household Practitioners to be able to learn, reflect, and practice\nTeachings to improve their own life on The Path to Enlightenment. It is through having\npolite, kind, friendly, and respectful relationships with this group of individuals that a\nperson can be predicted to continue to learn and develop their life practice through a\nstrong foundation in these Teachings.\nGotama Buddha provides guidance for how we should practice virtuous behavior or\nwholesome moral conduct towards each of these groups of people and through doing so,\none would accomplish wholesome outcomes (i.e. wholesome Kamma).\nThrough being impolite, unkind, unfriendly, or disrespectful to our caregivers, Teachers,\nlife partners and children, friends and companions, employees, and those who share\nthese Teachings, an individual would find it impossible to attain Enlightenment. An\nindividual would struggle through life as they would not have the guidance needed to\ndevelop a solid foundation in these Teachings.\nThis Teaching from Gotama Buddha provides all of us basic virtuous moral conduct that\ncan be practiced to ensure the best possible wholesome outcomes with all of these\nimportant groups of people whom we need in our life and rely on for beneficial results (i.e.\nwholesome Kamma).\nDetailed explanation on practicing True Love: Love Without Attachment is available in\nChapter 15 of this same book series found in the book “Developing a Life Practice: The\nPath That Leads to Enlightenment” (Volume 1).\n38", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Paying Homage to the Six Directions", "sutta_refs": ["DN"], "page": null, "page_start": 33, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6fcfee81-574c-440a-96e4-ef97d7d62774", "parent_id": "book-vol3:ch5:scripture:0", "content_type": "scripture", "text": "Chapter 5\nFour Worthy Deeds to Be Undertaken with Wealth\nHouseholder, with wealth acquired by energetic striving, amassed by the\nstrength of his arms, earned by the sweat of his brow, righteous wealth\nrighteously gained, the Noble Disciple undertakes four worthy deeds.\nWhat four?\n(1) Here, Householder, with wealth acquired by energetic striving, amassed\nby the strength of his arms, earned by the sweat of his brow, righteous\nwealth righteously gained, the Noble Disciple makes himself content and\npleased and properly maintains himself in contentedness; he makes his\nparents content and pleased and properly maintains them in contentedness;\nhe makes his wife and children, his slaves, workers, and servants content\nand pleased and properly maintains them in contentedness; he makes his\nfriends and companions content and pleased and properly maintains them in\ncontentedness.\nThis is the first case of wealth that has gone to good use, that has been\nproperly utilized and used for a worthy cause.\n(2) Again, with wealth acquired by energetic striving, amassed by the\nstrength of his arms, earned by the sweat of his brow, righteous wealth\nrighteously gained, the Noble Disciple makes provisions against the losses\nthat might arise from fire, floods, Kings, thieves, or displeasing heirs; he\nmakes himself secure against them.\nThis is the second case of wealth that has gone to good use, that has been\nproperly employed and used for a worthy cause.\n(3) Again, with wealth acquired by energetic striving, amassed by the\nstrength of his arms, earned by the sweat of his brow, righteous wealth\nrighteously gained, the Noble Disciple makes the five offerings: to relatives,\nguests, ancestors, the King, and the deities.\nThis is the third case of wealth that has gone to good use, that has been\nproperly employed and used for a worthy cause.\n39", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Four Worthy Deeds to Be Undertaken with Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 39, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1c7d6601-2d44-4d8e-9f89-3020baaf5af0", "parent_id": "book-vol3:ch5:scripture:1", "content_type": "scripture", "text": "(4) Again, with wealth acquired by energetic striving, amassed by the\nstrength of his arms, earned by the sweat of his brow, righteous wealth\nrighteously gained, the Noble Disciple establishes an uplifting offering of\nalms (a donation) — an offering that is heavenly, resulting in contentedness,\nconducive to heaven — to those Ascetics and Brāhmins who refrain from\nintoxication and heedlessness, who are settled in patience and gentleness,\nwho tame the mind, calm the mind, and train the mind for Nibbāna\n(Enlightenment).\nThis is the fourth case of wealth that has gone to good use, that has been\nproperly employed and used for a worthy cause.\nThese, Householder, are the four worthy deeds that the Noble Disciple\nundertakes with wealth acquired by energetic striving, amassed by the\nstrength of his arms, earned by the sweat of his brow, righteous wealth\nrighteously gained.\nBut when anyone exhausts wealth on these four worthy deeds, that wealth is\nsaid to have gone to good use, to have been properly used, to have been\nutilized for a worthy cause.\n(Reference: AN 4.61)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Four Worthy Deeds to Be Undertaken with Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 39, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8e60788d-6dc1-436b-81ed-fe8aa82329df", "parent_id": "book-vol3:ch5:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Student who is practicing these\nTeachings closely (Noble Disciple) would use wealth for wholesome purposes rather than\nfor selfish desires.\nHe provides guidance in how one can ensure they are applying wealth towards\nwholesome activities that will produce wholesome results (i.e. wholesome Kamma).\nEach of the “four worthy deeds” would ensure a Practitioner is attending to their “needs”\nand not their “wants”. Through the mind chasing its wants, an individual can oftentimes\nbecome wasteful and irresponsible with the wealth they are acquiring. In doing so, one\nwould find it difficult to sustain their life and provide for those who need their support.\n(1) First, Gotama Buddha encourages us to ensure we have attended to our own needs.\nHe explains that a Practitioner should “make himself content and pleased and properly\nmaintains himself in contentedness”. An individual needs five (5) basic necessities to\nsustain life. Food, water, clothing, shelter, and medical care is what is needed to sustain\nhuman life. Having these five (5) necessities taken care of, a wise Practitioner would then\nlook to ensure they have taken care of their other responsibilities rather than use wealth\nunwisely through wasteful or irresponsible spending.\nParents, life partners, children, employees, friends, and companions are the next on the\nlist of individuals The Buddha suggests one should ensure are taken care of with the\nbasic necessities to sustain life. These are the individuals that are closest to you and\nensure your success and continued growth of your wealth. Without ensuring these\nindividuals are well cared for, one would find it extremely difficult to continue their\n40", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Four Worthy Deeds to Be Undertaken with Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 39, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c997f84e-ed55-4e1d-b793-57b8cbbd589d", "parent_id": "book-vol3:ch5:commentary:1", "content_type": "commentary", "text": "success in the world acquiring income to sustain your life. Ensuring one’s parents, life\npartners, children, employees, friends, and companions are all cared for and well\nestablished in contentedness through having the basic necessities to sustain life, a\nPractitioner can then continue to be met with success in their professional life.\n(2) Second, Gotama Buddha encourages us to ensure we have protected our wealth from\nevents that could significantly affect our wealth or growth of wealth. Disasters such as fire\nand floods could wipe away one’s wealth should they not have adequate protection. In\ntoday’s society, this might include properly allocating wealth towards institutions that are\ncapable of overseeing one’s wealth and helping it to grow. This might include a bank,\nfinancial institution, insurance, safety deposit vaults, or other ways to protect one’s\nwealth.\nProtecting one’s wealth from Kings could be looked upon as ensuring one has made\nproper decisions towards allocating money based on government laws to pay one’s fair\nshare of taxes. Should a Practitioner choose not to allocate wealth towards the support of\ngovernment services, the community would gradually crumble creating an environment\nthat is not supportive of continued growth for humanity.\nProtecting one’s wealth from thieves would be to ensure there are safeguards in place\nthat a thief would be unable to wipe out one’s wealth through stealing. During Gotama\nBuddha’s lifetime, life was very basic compared to today’s standards. It would not be\nuncommon for someone to store their money in their home and for a thief to potentially\ncause a family ruin through stealing their accumulated money stored in just one central\nlocation. Today, we have many ways to ensure that one is well protected from scams and\nthieves who are looking to steal from you and your family. When one has applied good\npractices to protect one’s wealth, the mind can reside peaceful knowing that a thief is\nunable to wipe out your family’s savings.\nProtecting one’s wealth from displeasing heirs might include ensuring one has a will that\ndocuments what should and should not happen to your wealth upon death while ensuring\nyour relatives are well aware of how you have allocated your wealth upon your death.\nThrough clear communication in a written will and communicating with relatives prior to\ndeath, there will be no surprises upon your death and your wealth will not meet with hotly\ncontested legal battles after your death. Through a properly formed will and thorough\ncommunication, a Practitioner can ensure a family is not divided and separated based on\nsurprises at the time of death.\n(3) Third, Gotama Buddha encourages us to ensure we have made offerings to relatives,\nguests, ancestors, the King (Government), and deities. This would help to further ensure\none has shared their wealth with individuals who have close proximity to you and your\nwealth would help to provide beneficial outcomes (i.e. wholesome Kamma). Relatives and\nguests are individuals who you will need to ensure are cared for while visiting your home.\nThis does not necessarily need to include the giving of money but might include offering\nfood and water to provide for comfort during a visit to your home.\nToday, we pay regular taxes to the government ensuring we are paying our fair share. I am\nunsure exactly how Gotama Buddha would have suggested one share wealth with deities\nas he did not teach any rites, rituals, ceremonies, or worship of deities. I suggest one\ncould disregard any interest to share one’s wealth with deities as there are many other\nwholesome uses that would provide more wholesome results.\n41", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Four Worthy Deeds to Be Undertaken with Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 39, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0d85a529-cfa7-41d8-a8f7-30fbd5e2c0aa", "parent_id": "book-vol3:ch5:commentary:2", "content_type": "commentary", "text": "(4) Fourth, Gotama Buddha encourages us to ensure we make offerings to Ascetics\n(Ordained Practitioners) and Brāhmins (Priests) as these are the individuals who are\nleading a purified holy life to the highest degree. Through sharing wealth with Ascetics\nand Brāhmins in the community, one is ensuring these wholesome Teachings make their\nway into your community for the benefit of you and others. It is only through the practice\nof generosity that these Teachings will continue to be supported throughout humanity and\ncontinue to have the ability to positively influence our lives through more and more people\nlearning, reflecting, and practicing these Teachings.\nNotice that while Gotama Buddha lived his life after the Royal Palace through the\ngenerosity and kindness of Household Practitioners making offerings, he placed himself\nas last who you should share your wealth. While it is important that these Teachings are\nsupported in the world, he shared three (3) other worthy deeds to allocate wealth, with his\nown cause to share these Teachings as being last.\nDuring Gotama Buddha’s lifetime, he guided Ordained Practitioners to not accept money\nas an offering. It was only food, water, clothing, shelter, and medical care that was offered\nto sustain his life and the life of those who were his closest Students - the Ordained\nPractitioners. This helped Ordained Practitioners to eliminate craving/desire/attachment\nto wealth.\nOfferings to Teachers who are sharing these Teachings does not need to be exclusively\nmonetary offerings. While financial support is needed to provide the freedom to produce\nresources for the continued sharing of these Teachings, a Student can also offer food,\nwater, clothing, shelter, medical care, books, and other supplies along with your time,\neffort, and energy to support the continued sharing of these Teachings.\nMany of us are interested in helping improve the world but lack the wisdom of how to\naccomplish that goal. It is the wisdom found in these Teachings that will help all of\nhumanity to create a kinder and more peaceful society. Through supporting Teachers who\nare sharing these Teachings, you can ensure that you and others will continue to learn\nand progress through developing a solid foundation in these Teachings. You are only\nreceiving these Teachings now due to the generosity and support provided by countless\nindividuals over the past 2,500 years. Any offerings you make to support these Teachings\nwill then ensure these Teachings are available for future generations just like they are\nbeing made available to you.\nIf regular and continued donations to Teachers that assist them in sustaining their life and\nto provide the needed resources to share these Teachings were not provided, all of\nhumanity would be lost and unable to develop their life practice to experience\nEnlightenment. The world would continue to become a darker place to exist. It is only\nwhen Practitioners choose to provide regular and consistent ongoing support that a\nTeacher is then able to sustain their life with the basic necessities of life and then direct\ntheir effort and energy towards sharing the wisdom of these Teachings with you.\n42", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Four Worthy Deeds to Be Undertaken with Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 39, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a14519e9-1cbf-41bc-a70b-1ec3c7863828", "parent_id": "book-vol3:ch5:commentary:3", "content_type": "commentary", "text": "Please support those who are sharing these Teachings into the world who you observe\nare doing so through virtuous moral conduct. Using discernment (wise decision making) a\nPractitioner can practice generosity to share their wealth with those “who refrain from\nintoxication and heedlessness, who are settled in patience and gentleness, who tame the\nmind, calm the mind, and train the mind for Nibbāna (Enlightenment)”.\nThrough supporting these individuals with your donations of time, effort, energy, and\nresources you will be helping all of humanity.\n43", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Four Worthy Deeds to Be Undertaken with Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 39, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "161217fc-50d8-4e9a-84e4-24736326cca2", "parent_id": "book-vol3:ch6:scripture", "content_type": "scripture", "text": "Chapter 6\nRepaying One’s Mother and Father\nMonks, there are two persons that cannot easily be repaid.\nWhat two?\nOne’s mother and father.\nEven if one should carry about one’s mother on one shoulder and one’s\nfather on the other, and (while doing so) should have a life span of a hundred\nyears, live for a hundred years; and if one should attend to them by anointing\nthem with balms, by massaging, bathing, and rubbing their limbs, and they\neven void their urine and excrement there, one still would not have done\nenough for one’s parents, nor would one have repaid them.\nEven if one were to establish one’s parents as the Supreme Lords and Rulers\nover this great earth abounding in the seven treasures, one still would not\nhave done enough for one’s parents, nor would one have repaid them.\nFor what reason?\nParents are of great help to their children; they bring them up, feed them,\nand show them the world.\nBut, Monks, if, when one’s parents lack confidence, one encourages, settles,\nand establishes them in confidence; if, when one’s parents are\nunwholesome, one encourages, settles, and establishes them in virtuous\nbehavior (moral conduct); if, when one’s parents are selfish, one encourages,\nsettles, and establishes them in generosity; if, when one’s parents are\nunwise, one encourages, settles, and establishes them in wisdom: in such a\nway, one has done enough for one’s parents, repaid them, and done more\nthan enough for them.\n(Reference: AN 2.33)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Repaying One’s Mother and Father", "sutta_refs": ["AN"], "page": null, "page_start": 44, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5d0a5ef2-ff1c-42c2-8ca2-82e5e848d61e", "parent_id": "book-vol3:ch6:commentary:0", "content_type": "commentary", "text": "44", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Repaying One’s Mother and Father", "sutta_refs": ["AN"], "page": null, "page_start": 44, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ca5396eb-e44a-4cd0-baa1-948fc5484b1a", "parent_id": "book-vol3:ch6:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a Teaching of how a Practitioner should\nhave only the deepest respect and gratitude for their parents.\nWe are born into the world to parents who provide us care or needs to sustain life. In\nsome situations, our parents may lack the understanding or ability to guide us in the way\nthat we expect. The expectations we have of our parents, what they should be and how\nthey should function as our parents, can cause us to be discontent and have a strained\nrelationship at best.\nIt is important to understand that our parents gave us life. They brought us into the world\nand provided the care needed to sustain our life. These actions alone require tireless\neffort. This same Teaching can be applied to grandparents, non-biological parents, and\nthe full range of caregivers who contributed to your up bringing and care from infancy to\nadulthood.\nWhat Gotama Buddha is sharing here is that parents provide great help to their children to\n“bring them up, feed them, and show them the world”. The amount of work and effort\ninvolved in just clothing, feeding, bathing, and guiding children in the world is exhaustive.\nOur parents do not always have the training or wisdom to guide us in the way that we\n“want” to be guided. Our obligations and expectations of our parents can leave us feeling\nabandoned, left out, or unloved. But these are just the feelings and emotions we have\nassigned to the lack of our parents meeting our own obligations and expectations we set\nfor them. This is most likely not how our parents actually feel towards us.\nIf a child can be appreciative of the fact that our parents went through extensive and\nexhaustive efforts to bring us into the world and sustain our life, the way we repay an\nunwise parent, is to, when we are ready, provide them encouragement in virtuous\nbehavior, generosity, and wisdom. In this way, then we have done enough for our parents.\nIf we have gained wisdom and understanding that can help our parents to realize a better\nlife, we need to find humble ways to share that wisdom with our parents and provide\nthem guidance in these Teachings that will improve their life as repayment for the\nguidance they gave us as a child, and do so without attachment to the outcome.\nOur parents are rarely going to meet the expectations we have of a “perfect parent”. If we\neliminate the expectations (i.e. the attachments), and understand we have the parents we\nhave and then be thankful for the life that they have given us, then perhaps we can\neliminate whatever expectations we have and provide them unconditional “true love” that\nguides them in virtuous behavior, generosity, and wisdom.\nThis requires that we are learning and practicing these Teachings so that we can more\nreadily provide the wisdom that our parents would need, to improve the quality of the\nmind based on our intimate understanding of The Teachings and how to practice them.\nWe need to lead by example through a well established practice of these Teachings.\nDetailed explanation on practicing True Love: Love Without Attachment is available in\nChapter 15 of this same book series found in the book “Developing a Life Practice: The\nPath That Leads to Enlightenment” (Volume 1).\n45", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Repaying One’s Mother and Father", "sutta_refs": ["AN"], "page": null, "page_start": 44, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "88c19026-5824-466f-a73e-e5e2d6fc2118", "parent_id": "book-vol3:ch7:scripture", "content_type": "scripture", "text": "Chapter 7\nAffection and Hatred are Born\n(1) Affection born from affection\nHere, Monks, one person is desirable, lovable, and agreeable to another.\nOthers treat that person in a way that is desirable, lovable, and agreeable. It\noccurs to the latter: Others treat that person who is desirable, lovable, and\nagreeable to me in a way that is desirable, lovable, and agreeable.\nHe thus feels affection for them. It is in this way that affection is born from\naffection.\n(2) Hatred born from affection\nHere, Monks, one person is desirable, lovable, and agreeable to another.\nOthers treat that person in a way that is undesirable, unlovable, and\ndisagreeable. It occurs to the latter: Others treat that person who is\ndesirable, lovable, and agreeable to me in a way that is undesirable,\nunlovable, and disagreeable.\nHe thus feels hatred for them. It is in this way that hatred is born from\naffection.\n(3) Affection born from hatred\nHere, Monks, one person is undesirable, unlovable, and disagreeable to\nanother. Others treat that person in a way that is undesirable, unlovable, and\ndisagreeable. It occurs to the latter: Others treat that person who is\nundesirable, unlovable, and disagreeable to me in a way that is undesirable,\nunlovable, and disagreeable.\nHe thus feels affection for them. It is in this way that affection is born from\nhatred.\n46\n\n(4) Hatred born from hatred\nHere, Monks, one person is undesirable. unlovable, and disagreeable to\nanother. Others treat that person in a way that is desirable, lovable, and\nagreeable. It occurs to the latter: Others treat that person who is undesirable,\nunlovable, and disagreeable to me in a way that is desirable, lovable, and\nagreeable.\nHe thus feels hatred for them. It is in this way that hatred is born from hatred.\n(Reference: AN 4.200)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Affection and Hatred are Born", "sutta_refs": ["AN"], "page": null, "page_start": 46, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6e37d85c-2c41-4b89-a92f-4bb8dd7086ef", "parent_id": "book-vol3:ch7:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a person can develop either\naffection or hatred for others based on how they treat someone that one has affection or\nhatred towards.\n(1) “Affection born from affection” is when you consider Person A to be “desirable,\nlovable, and agreeable” and others consider Person A to be “desirable, lovable, and\nagreeable”. Therefore, you feel affection for others because they and you both have\naffection for the same Person A. Your affection for others is born out of the affection you\nhave for Person A while others have affection for Person A.\n(2) “Hatred born from affection” is when you consider Person A to be “desirable, lovable,\nand agreeable” and others consider Person A to be “undesirable, unlovable, and\ndisagreeable”. Therefore, you feel hatred for others because they have hatred for Person\nA. Your hatred for others is born out of the affection you have for Person A while others\nhave hatred for Person A.\n(3) “Affection born from hatred” is when you consider Person A to be “undesirable,\nunlovable, and disagreeable” and others consider Person A to be “undesirable, unlovable,\nand disagreeable”. Therefore, you feel affection for others because they have hatred for\nPerson A. Your affection for others is born out of the hatred you have for Person A while\nothers have hatred for Person A.\n(4) “Hatred born from hatred” is when you consider Person A to be “undesirable,\nunlovable, and disagreeable” and others consider Person A to be “desirable, lovable, and\nagreeable”. Therefore, you feel hatred for others because they have affection for Person\nA. Your hatred for others is born out of the hatred you have for Person A while others\nhave affection for Person A.\nThis Teaching helps a Practitioner understand how you may form perceptions about\nothers based on how they feel about people close to you. The unEnlightened mind will\noftentimes form perceptions and opinions through judgment of others causing difficult\nrelationships based on how others feel about those close to you, especially if the mind is\nattached to Person A.\n47", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Affection and Hatred are Born", "sutta_refs": ["AN"], "page": null, "page_start": 46, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "16f91850-89a1-4b75-ae6e-3021a590edbb", "parent_id": "book-vol3:ch7:commentary:1", "content_type": "commentary", "text": "A wise Practitioner who is practicing Right Mindfulness (awareness of mind) can observe\nwhen feelings arise in the mind being influenced by how others feel about those close to\nyou. You should apply Right Effort to cut off any feelings of hatred and arise loving-\nkindness even when others have hatred towards people who are close to you.\nThere is no benefit in holding on to hatred towards others for any reason. Hatred is not\neliminated through hatred but instead, hatred is eliminated through loving-kindness.\nIt is important to ensure you have wholesome friends and associates both personally and\nprofessionally as you develop your life practice. Ensuring you are making wise decisions\nof who to involve in your life can significantly improve and influence the mind towards\nEnlightenment while creating wholesome outcomes in your life.\nAllowing yourself to accumulate unwholesome friends and associates would only result in\nunwholesome influences that would detract and distract you from The Path to\nEnlightenment. One can, without arrogance or judgment, decide to only involve\nthemselves with wholesome friends and associates both personally and professionally.\nTogether, with wise decision making, you will find more opportunities and better\noutcomes in your life through the collective wholesome decisions that wholesome friends\nand associates can create together.\nThis Teaching is helping Practitioners understand that there is no benefit in allowing the\nmind to be influenced by others opinions but instead, one should reside with loving-\nkindness and compassion for all beings.\nLoving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\n48", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Affection and Hatred are Born", "sutta_refs": ["AN"], "page": null, "page_start": 46, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1923ddc8-827d-4fc9-b0b0-dcbbd7f4dabf", "parent_id": "book-vol3:ch8:scripture", "content_type": "scripture", "text": "Chapter 8\nThe Foremost, the Best, the Distinguished, the\nSupreme, and the Finest Householder\nHouseholder, the one enjoying sensual pleasures who seeks wealth\nrighteously, without violence, and makes himself joyful and pleased, and\nshares it and does meritorious deeds, and uses that wealth without being\ntied to it, obsessed with it, and blindly absorbed in it, seeing the danger in it\nand understanding the escape - he may be praised on four grounds.\nThe first ground on which he may be praised is that he seeks wealth\nrighteously, without violence.\nThe second ground on which he may be praised is that he makes himself\njoyful and pleased.\nThe third ground on which he may be praised is that he shares the wealth\nand does meritorious deeds.\nThe fourth ground on which he may be praised is that he uses that wealth\nwithout being tied to it, obsessed with it, and blindly absorbed in it, seeing\nthe danger in it, and understanding the escape.\nThis person who enjoys sensual pleasures may be praised on these four\ngrounds.\nThis, Householder, is the foremost, the best, the distinguished, the supreme,\nand the finest kind of person who enjoys sensual pleasures.\nJust as from a cow comes milk, from milk curd, from curd butter, from butter\nghee, and from ghee comes cream-of-ghee, which is reckoned the foremost\nof all these, so too, this kind of person who enjoys sensual pleasures is the\nforemost, the best, the distinguished, the supreme, and the finest of all those\nwho seek wealth righteously, without violence, and having obtained it, makes\nhimself joyful and pleased; and shares the wealth and does meritorious\ndeeds; and uses that wealth without being tied to it, obsessed with it, and\nblindly absorbed in it, seeing the danger in it, and understanding the escape.\n(Reference: AN 10.91)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "The Foremost, the Best, the Distinguished, the", "sutta_refs": ["AN"], "page": null, "page_start": 49, "page_end": 53, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "96a569bc-18a1-49c8-a357-cac5883a9945", "parent_id": "book-vol3:ch8:commentary:0", "content_type": "commentary", "text": "49", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "The Foremost, the Best, the Distinguished, the", "sutta_refs": ["AN"], "page": null, "page_start": 49, "page_end": 53, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "08b2286c-a4e1-40d6-a6a6-24014ff8910d", "parent_id": "book-vol3:ch8:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares wholesome qualities of a Household\nPractitioner that are admired and considered to be praiseworthy.\nHe advises Household Practitioners to use wealth wisely “without being tied to it,\nobsessed with it, and blindly absorbed in it”. Craving/desire/attachment to wealth can be\na significant challenge to overcome on The Path to Enlightenment.\nWe are often taught that wealth will bring happiness and people are taught to chase after\nwealth. But, no matter how much wealth one acquires, if there is craving/desire/\nattachment to wealth, one will never have enough. Oftentimes, human beings accumulate\nwealth and are blindly tied to it, absorbed with the many pleasures one can acquire\nthrough money. A person can also be obsessed with acquiring more and more wealth\nwith the accumulation of wealth supporting the ego finding it challenging to practice\ngenerosity.\nTo experience Enlightenment, a Practitioner would need to “see the danger in it and\nunderstand the escape”. If a Practitioner can observe the danger by being obsessed with\nwealth and material gain, then they can more readily apply effort towards understanding\n“the escape” from this obsession. Any obsession is a craving/desire/attachment and\nwould inhibit a Practitioner from attaining Enlightenment.\nDuring Gotama Buddha’s lifetime, he did not allow Ordained Practitioners to come in\ncontact with silver or gold, essentially they were unable to acquire any currency or to\naccumulate wealth in any way. Today, Ordained Practitioners would find it extremely\ndifficult to function in our society without being able to use money for certain aspects of\ntheir life. Household Practitioners also require the use of money to conduct our life\nactivities. Due to the pleasures that money can bring, it is important to train the mind to\nnot seek pleasant feelings (happiness, excitement, elation, thrill, exhilaration, euphoria,\netc.) through chasing after money, acquiring money, or accumulating money.\nUnderstanding the escape from this craving/desire/attachment is to understand the\nremedy for craving/desire/attachment as Breathing Mindfulness Meditation, practicing\ngenerosity, identifying cravings through analysis of the mind, and a well developed\npractice of The Eight Fold Path.\nThe Eight Fold Path is “the escape” from all discontentedness and is the escape from the\nobsession formed in the mind towards wealth that would only inhibit a Practitioner from\nexperiencing liberation of mind.\nGotama Buddha provides four basic Teachings that a Household Practitioner can apply in\ntheir need to acquire wealth and use it for beneficial purposes. And, in doing so, a\nHousehold Practitioner practicing in this way could be admired for their dedication to\npracticing these Teachings in this way.\n(1) First, a Household Practitioner would seek wealth through righteous livelihoods that\ndoes not cause any harm or is “without violence”. Gotama Buddha’s Teachings on Right\nLivelihood as part of The Eight Fold Path provide guidance on how to practice Right\nLivelihood. (See the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) in Chapter 5 for detailed Teachings on The Eight Fold Path and\nRight Livelihood)\n50", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "The Foremost, the Best, the Distinguished, the", "sutta_refs": ["AN"], "page": null, "page_start": 49, "page_end": 53, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4727895f-94b3-4687-8ee1-589fafea4063", "parent_id": "book-vol3:ch8:commentary:2", "content_type": "commentary", "text": "Practicing Right Livelihood ensures a Practitioner is not causing harm through how they\nchoose to sustain their life and due to not causing harm through your livelihood, no harm\nwill be returned to you based on your livelihood.\n(2) Second, a Household Practitioner would apply Right Effort to develop a mind that is\n“joyful and pleased”. Complaining about life or complaining about others in the world\ndoes not create a conducive environment around you where individuals would be\ninterested to participate with you as a personal or professional associate.\nAn Enlightened being will understand the challenges of life and know of the misery that\nexists in the world but will see no benefit in constant discussions or random complaining\nabout the negative aspects of life. Instead, an Enlightened being will have concern for the\nworld but train the mind to have a positive outlook on life knowing that all beings attaining\nEnlightenment is the solution to the individual and world problems we all face.\nTo accomplish that goal, each individual will need to focus on their own growth and\nprogress towards Enlightenment. Through each individual focusing on training the mind to\neliminate the taints/pollution/fetters in the mind, they will experience the transformation\nfrom a negative and disgruntled outlook on life to a positive and uplifting demeanor that\nwill only serve to attract people towards you rather than repel them away from you.\nTraining the mind to be joyful and pleased at all times requires deep inner work that can\nonly be accomplished through your own individual efforts with guidance in these\nTeachings with a Teacher. With a mind that is joyful and pleased permanently, there are no\ngoals or objectives that are unattainable.\n(3) Third, a Household Practitioner can ensure they are not obsessed with wealth,\nacquiring wealth, and accumulating wealth through giving and sharing in a well developed\npractice of generosity through meritorious deeds.\nIt is through a regular practice of generosity, giving with your own hand, that the mind is\ntrained to “let go” of wealth and not hold it tightly allowing the mind to maintain its\nobsession through craving/desire/attachment. An Enlightened being is able to be wealthy\nas there is no harm in being wealthy. It is when the mind is obsessed with accumulation of\nwealth and fulfilling selfish desires that will inhibit a Practitioner from attaining\nEnlightenment.\nA Practitioner should consider how to acquire life sustaining resources (food, water,\nclothing, shelter, and medical care) through a righteous or proper livelihood that provides\nbenefit to the world rather than pursuing wealth just for the sake of pursuing wealth. A\nwealthy individual who is deeply practicing these Teachings can be of much benefit to\nhumanity through finding ways to share their wealth in beneficial projects and programs\nwhere they do not seek gain, but instead, are only interested in helping others.\nOnce a righteous livelihood is well established that is creating wealth, a loving, kind, and\ncompassionate Practitioner can choose to then find ways to benefit others through the\nwealth they acquire rather than only fulfilling selfish desires. Based on a Practitioner’s own\npersonal goals and ambitions to help others through a well developed practice of\ngenerosity, they can assist countless beings in uplifting their life.\n51", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "The Foremost, the Best, the Distinguished, the", "sutta_refs": ["AN"], "page": null, "page_start": 49, "page_end": 53, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f840414a-fd4d-4b76-8d71-d74fa38c0c1c", "parent_id": "book-vol3:ch8:commentary:3", "content_type": "commentary", "text": "(4) Fourth, a Household Practitioner who is well established experiencing successful\nwealth generation can easily become tied, obsessed, or blindly absorbed into continuous\naccumulation of wealth rather than staying focused on developing their life practice\ntowards liberation of mind from craving, anger, and ignorance (unknowing of true reality).\nA wise Practitioner will see the danger in allowing the mind to become obsessed with\nwealth forming craving/desire/attachment knowing this will only cause the mind\ndiscontentedness. They will need to deeply learn, reflect, and practice these Teachings to\nunderstand the escape, and implement the solutions provided through Gotama Buddha’s\nTeachings.\nA Household Practitioner can find “the middle way” of acquiring wealth but also find\ncreative ways to share their wealth ensuring the mind does not hold on with craving/\ndesire/attachment causing discontentedness of mind.\nLastly, The Buddha compares the finest or foremost Household Practitioners to the\nrefinement of cow’s milk, something that his Students would be very familiar with during\ntheir lifetime. He explains “just as from a cow comes milk, from milk curd, from curd\nbutter, from butter ghee, and from ghee comes cream-of-ghee” that the “foremost, the\nbest, the distinguished, the supreme, and the finest of all those” Household Practitioners\ncome from those “who seek wealth righteously, without violence, and having obtained it,\nmakes himself joyful and pleased; and shares the wealth and does meritorious deeds;\nand uses that wealth without being tied to it, obsessed with it, and blindly absorbed in it,\nseeing the danger in it, and understanding the escape”.\nAdditional Thoughts:\nWhile there are many different levels of income across all populations of people, anyone\nwho is experiencing moderate to high levels of wealth can consider themselves fortunate\nfor the decisions they have made that led to increased amounts of wealth. While all\nbeings are experiencing the results of their own decisions in all parts of life, a conscious\nPractitioner who has discovered methods of accumulating income beyond basic\nnecessities might consider using their time, effort, energy, resources, and knowledge to\nhelp those who are less fortunate.\nMany people across the world are affected by deep generational poverty. Many people do\nnot have the luxury to learn and practice these Teachings nor invest in life improving skills\nto elevate their life. In some cases, there are people who only have the ability to focus on\nacquiring their next meal which may or may not come to be. It is extremely difficult for\none who is only capable of focusing on acquiring their next meal to invest in life improving\nskills that could elevate their life to better results including learning these Teachings. One\nof the biggest myths in our society is that people in poverty are lazy or lacking education.\nIn many cases, they are only lacking opportunity and relationships with people who can\ncreate those opportunities.\nAs a global society, we can find ways to encourage, motivate, and support individuals\nwho are less fortunate to help them elevate their life to overcoming generational poverty.\nWe can find ways to share our time, effort, energy, resources, and knowledge so that\npeople are secure in their basic life sustaining resources to provide them needed support\nwhile they work towards developing their life practice and life skills to eliminate\ngenerational poverty.\n52", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "The Foremost, the Best, the Distinguished, the", "sutta_refs": ["AN"], "page": null, "page_start": 49, "page_end": 53, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "db45660e-dff4-45d1-870c-cd0e09dee221", "parent_id": "book-vol3:ch8:commentary:4", "content_type": "commentary", "text": "This would involve kind, caring, and compassionate individuals to be creative in exploring\nopportunities to share their time, effort, energy, resources, and knowledge with others\nwithout any interest in their own gain, but instead, decide to help others because it is the\nright thing to do to provide improved opportunities for others.\nThere are many people who quietly find ways to help others in the world without a need\nfor acknowledgement or publicity. There are many people who provide support and\ndonations in creative ways to help large numbers of people who are less fortunate. As you\nlearn and practice these Teachings as an independent life practice, a Practitioner cannot\nhelp but observe how these Teachings significantly improve one’s life and there are many\nbeings in the world who do not have the luxury of time to sit and read a book such as\nthis. Instead, they are busy figuring out how to acquire their next meal or drink of water to\nsustain them over the next few days which may be the only food and water they have\neaten for an extended period of time.\nAs we look for ways to practice generosity, while we need to support the continued\nsharing of these Teachings in the world, we also need to find ways to support less\nfortunate beings providing basic necessities to sustain life to afford the opportunity for\nthem to learn, reflect, and practice these Teachings.\nA global humanity that is well liberated and awakened to Enlightenment will ensure the\nsafety, security, and peace of all living beings. A global humanity that is well liberated and\nawakened to Enlightenment will ensure that poverty is eradicated through uplifting all\nmembers of society by providing opportunities for all individuals to succeed in life. This\nwould require those who are more fortunate to initiate efforts that support and encourage\nothers in life without any regard for their own personal gain.\nThrough eliminating one’s own selfish desires to accumulate wealth for the sake of\naccumulating wealth, we can put those resources to use providing opportunities for all\nbeings.\nHaving generated wealth, an individual can use their knowledge and wealth to provide\nlearning opportunities for massive numbers of people who can be uplifted through gaining\nopportunities to succeed in life. This would require those who are more fortunate to set\naside any interest in personal gain and instead, focus on practicing loving-kindness,\ncompassion, and generosity with only one singular goal - helping humanity.\n53", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "The Foremost, the Best, the Distinguished, the", "sutta_refs": ["AN"], "page": null, "page_start": 49, "page_end": 53, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b5805590-6a1e-493e-889c-be6a07f7e87b", "parent_id": "book-vol3:ch9:scripture:0", "content_type": "scripture", "text": "Chapter 9\nWelfare and Peacefulness in This Present Life\n‘Venerable Sir, we are Householders enjoying sensual pleasures, living at\nhome in a house full of children. We use sandalwood from Kāsi; we wear\ngarlands, scents, and ointments; we receive gold and silver. Let The Perfectly\nEnlightened One teach us The Teachings in a way that will lead to our welfare\nand peacefulness in this present life and in future lives.’\nThere are, Byagghapajja, these four things that lead to the welfare and\npeacefulness of a Householder in this present life.\nWhat four?\n(1) Accomplishment in initiative,\n(2) accomplishment in protection,\n(3) wholesome friendship,\n(4) and balanced living.\nAccomplishment in Initiative\nAnd what is accomplishment in initiative?\nHere, whatever may be the means by which a Householder earns his living\n— whether by farming, trade, raising cattle, archery, government service, or\nsome other craft — he is skillful and diligent; he possesses sound and wise\ndecision making about it in order to carry out and arrange it properly.\nThis is called accomplishment in initiative.\nAccomplishment in Protection\nAnd what is accomplishment in protection?\nHere, a Householder sets up protection and guard over the wealth he has\nacquired by initiative and energy, amassed by the strength of his arms,\nearned by the sweat of his brow, righteous wealth righteously gained,\nthinking: How can I prevent Kings and thieves from taking it, fire from\nburning it, floods from sweeping it off, and displeasing heirs from taking it?\nThis is called accomplishment in protection.\n54", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Welfare and Peacefulness in This Present Life", "sutta_refs": ["AN"], "page": null, "page_start": 54, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ddee5ca2-57b4-4766-a301-52a9b5a4b9e7", "parent_id": "book-vol3:ch9:scripture:1", "content_type": "scripture", "text": "Wholesome Friendship\nAnd what is wholesome friendship?\nHere, in whatever village or town a Householder lives, he associates with\nHouseholders or their sons — whether young but of mature virtue, or old and\nof mature virtue — who are accomplished in confidence, virtuous behavior\n(moral conduct), generosity, and wisdom; he converses with them and\nengages in discussions with them.\nTo the extent that they are accomplished in confidence, he emulates them\nwith respect to their accomplishment in confidence; to the extent that they\nare accomplished in virtuous behavior (moral conduct), he emulates them\nwith respect to their accomplishment in virtuous behavior; to the extent that\nthey are accomplished in generosity, he emulates them with their\naccomplishment in generosity; to the extent that they are accomplished in\nwisdom, he emulates them with respect to their accomplishment in wisdom.\nThis is called wholesome friendship.\nBalanced Living\nAnd what is balanced living?\nHere, a Householder knows his income and expenditures and leads a\nbalanced life, neither too extravagant nor too frugal, (aware): In this way my\nincome will exceed my expenditures rather than the reverse. Just as an\nappraiser or his apprentice, holding up a scale, knows:\nBy so much it has dipped down, by so much it has gone up so a\nHouseholder knows his income and expenditures and leads a balanced life,\nneither too extravagant nor too frugal, (aware): In this way my income will\nexceed my expenditures rather than the reverse.\nIf this Householder has a small income but lives luxuriously, others would say\nof him: This Householder eats his wealth just like an eater of figs.\nBut if he has a large income but lives sparingly, others would say of him: This\nHouseholder may even starve himself.\nBut it is called balanced living when a Householder knows his income and\nexpenditures and leads a balanced life, neither too extravagant nor too\nfrugal, (aware): In this way my income will exceed my expenditures rather\nthan the reverse.\n55\n\nThis is called balanced living.\nThese are the four things that lead to the welfare and peacefulness of a\nHouseholder in this very life.\n(Reference: AN 8.54)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Welfare and Peacefulness in This Present Life", "sutta_refs": ["AN"], "page": null, "page_start": 54, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eed32242-2c28-443d-bac0-5b4c0912867a", "parent_id": "book-vol3:ch9:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “four things that lead to the welfare and\npeacefulness of a Householder in this present life”.\nThe Buddha’s clear and direct Teaching here provides Household Practitioners four (4)\naspects of life that when understood and practiced will lead to a peaceful life.\n(1) First, “accomplishment in initiative” is The Buddha’s guidance in being proficient and\ncapable to perform our professional duties. Whatever profession we choose, The Buddha\nadvises that we should aspire to be “skillful and diligent; he possesses sound and wise\ndecision making about it in order to carry out and arrange it properly”. A Practitioner who\npractices in this way will develop a wholesome professional reputation leading to\nimproved results in their professional life with increased opportunities for advancement or\ngrowth of your business.\nIf we are complacent or lacking the knowledge needed to perform the profession of our\nchoice, we will find that life is much more difficult in that we will not be well suited to\nprovide valuable products or services that are beneficial to others. This can cause fear\nand uncertainty in the mind where a Practitioner will struggle to provide life sustaining\nresources of food, water, clothing, shelter, and medical care for themselves and their\nfamily.\nDeveloping and maintaining knowledge and wisdom of one’s profession and then\napplying dedication with energy and effort to perform quality work can help a Practitioner\nfeel a sense of purpose and goodness in their community. A Practitioner will know that\nthey are doing their work and doing it well resting easy knowing that their wise decision\nmaking at work will lead to stability and wholesome outcomes eliminating any fear of\nbeing unable to support their life and the life of those who rely on us for support.\n(2) Second, “accomplishment in protection” Gotama Buddha encourages us to ensure we\nhave protected our wealth from events that could significantly affect our wealth or growth\nof wealth. Disasters such as fire and floods could wipe away one’s wealth should they not\nhave adequate protection. In today’s society, this might include properly allocating wealth\ntowards institutions that are capable of overseeing one’s wealth and helping it to grow.\nThis might include a bank, financial institution, insurance, safety deposit vaults, or other\nways to protect one’s wealth.\nProtecting one’s wealth from Kings could be looked upon as ensuring one has made\nproper decisions towards allocating money based on government laws to pay one’s fair\nshare of taxes. Should a Practitioner choose not to allocate wealth towards the support of\ngovernment services, the community would gradually crumble creating an environment\nthat is not supportive of continued growth for humanity.\n56", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Welfare and Peacefulness in This Present Life", "sutta_refs": ["AN"], "page": null, "page_start": 54, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1bcbed8d-724c-4db3-897a-9967e1cd0e45", "parent_id": "book-vol3:ch9:commentary:1", "content_type": "commentary", "text": "Protecting one’s wealth from thieves would be to ensure there are safeguards in place\nthat a thief would be unable to wipe out one’s wealth through stealing. During Gotama\nBuddha’s lifetime, life was very basic compared to today’s standards. It would not be\nuncommon for someone to store their money in their home and for a thief to potentially\ncause a family ruin through stealing their accumulated money stored in just one central\nlocation. Today, we have many ways to ensure that one is well protected from scams and\nthieves who are looking to steal from you and your family. When one has applied good\npractices to protect one’s wealth, the mind can reside peaceful knowing that a thief is\nunable to wipe out your family’s savings.\nProtecting one’s wealth from displeasing heirs might include ensuring one has a will that\ndocuments what should and should not happen to your wealth upon death while ensuring\nyour relatives are well aware of how you have allocated your wealth upon your death.\nThrough clear communication in a written will and communicating with relatives prior to\ndeath, there will be no surprises upon your death and your wealth will not meet with hotly\ncontested legal battles after your death. Through a properly formed will and thorough\ncommunication, a Practitioner can ensure a family is not divided and separated based on\nsurprises at the time of death.\n(3) Third, The Buddha provides guidance throughout his Teachings to cultivate\n“wholesome friendships”. As you may have observed in life, when you are involved in\nwholesome activities with wholesome people, you will be influenced positively and have a\ntendency to make wiser and more wholesome decisions. To progress towards\nEnlightenment experiencing improved benefits to the condition of the mind and in your\nlife, cultivating relationships with wholesome friends and associates is highly beneficial.\nThrough having wholesome friends, a Practitioner will find life more smooth and easy as\nthere will be support, motivation, and encouragement along The Path to Enlightenment\nand in daily life.\nWhile Gotama Buddha focuses his Teachings at various times on helping you to\nunderstand that you will benefit from having wholesome friends, this Teaching focuses on\ncultivating wisdom from people in the community.\nIn modern society, all too often, the new generation may not appreciate the knowledge\nand insight accessible to us through observing elders in our communities and consulting\nthem during challenges we may face. A fast paced lifestyle may not take the time to sit\nand speak with elders or view them as having wisdom that could be beneficial to your life.\nIn this Teaching, The Buddha guides Practitioners to engage with young and old\nmembers of one’s community “who are accomplished in confidence, virtuous behavior,\ngenerosity, and wisdom”. Through this interaction and discussion, a Practitioner can learn\nbetter ways of life and develop wholesome relationships.\nGotama Buddha encourages us to emulate and respect others’ confidence in his\nTeachings. Being “accomplished in confidence” is to have well developed confidence that\nhe is a Perfectly Enlightened Buddha, confidence in his Teachings, and confidence in his\nCommunity of Practitioners. An individual who is accomplished in confidence will then\ndecide on their own to learn, reflect, and practice these Teachings to improve the\ncondition of the mind and their life through the attainment of Enlightenment. Lacking\nconfidence, one would have no interest in pursuing The Path to Enlightenment or have\nthe ability to progress to Enlightenment without well developed and accomplished\nconfidence in The Buddha, The Teachings, and The Community.\n57", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Welfare and Peacefulness in This Present Life", "sutta_refs": ["AN"], "page": null, "page_start": 54, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4c14a2e0-729e-4263-a03f-7b817e074d16", "parent_id": "book-vol3:ch9:commentary:2", "content_type": "commentary", "text": "Rather than choosing any friends that come your way, The Buddha encourages one to\nselect friends who are accomplished in confidence, virtuous behavior (moral conduct),\ngenerosity, and wisdom looking to emulate these qualities in one’s own life practice\nbecause these are the same qualities that will lead to wise wholesome decisions resulting\nin wholesome outcomes to extinguish all unwholesome Kamma leading to Enlightenment.\nIt is through our own wise decisions towards wholesome activities that one fully\nextinguishes all unwholesome Kamma production producing only wholesome results to\nattain Enlightenment. And, you will find that making wise decisions to cultivate\nrelationships with wholesome friends where you are influenced in wholesome ways and\nhave role models to emulate their “accomplishment in confidence, virtuous behavior\n(moral conduct), generosity, and wisdom” will lead to your welfare and peacefulness in\nthis present life.\n(4) Fourth, The Buddha provides guidance on “balanced living” helping Household\nPractitioners understand that “the middle way” for managing one’s income and expenses\nis to ensure that one’s expenses do not exceed their income.\nShould a Practitioner choose to live life in such a way that their expenses do exceed their\nincome, this would cause significant struggles and hardships in life as one would find\nthemselves continually sinking into debt due to the mind’s craving/desire/attachment to\nlive a life beyond their ability of what they can afford.\nThe Natural Law of Kamma teaches us that we are always experiencing the results of our\nown decisions through cause and effect or action and result. The result of living a\nbalanced life through well managed finances means that one can be comfortable\nexperiencing peace from choosing not to accumulate debt as there will be no pressure\nfrom financial burdens.\nShould a Practitioner currently be in debt or living life where their expenses exceed their\nincome, it would be wise to work towards eliminating all debt and lowering their expenses\nthrough living a balanced life as described by The Buddha.\nCraving/desire/attachment, attempting to fulfill endless “wants”, is very expensive.\nTraining the mind to eliminate the constant obsession to fulfill one’s desires, which never\nlead to lasting satisfaction, can drastically improve your ability to live a comfortable and\nstress free life. Through the elimination of craving/desire/attachment, a Practitioner can\nfocus on eliminating excessive expenditures while focusing on providing for your life\nsustaining needs such as food, water, clothing, shelter, and medical care.\nTo bring your expenses down and into balance, there may need to be an extended period\nof compromise and doing without while you gradually adjust the financial variables that\nwill bring more stability of mind knowing that there is not constant debt accumulation.\nIf a Practitioner’s financial obligations are exceeding their income, this will create undue\nstress and burden that is a result of our own decisions. But just like one’s own decisions\nlead to debt accumulation, it will require wise decision making to eliminate debt and\nchoose to live a balanced financial life. Doing so will result in the wholesome outcome of\nhaving eliminated stress and anxiety related to financial obligations bringing the mind\nmore stability and calmness.\n58", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Welfare and Peacefulness in This Present Life", "sutta_refs": ["AN"], "page": null, "page_start": 54, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b1aca11d-a3e4-4ebc-b007-ce1c5bbc42b4", "parent_id": "book-vol3:ch9:commentary:3", "content_type": "commentary", "text": "As a Practitioner observes their life practice is currently not developed in a way that is\nmost conducive to The Natural Law of Kamma described in this and countless other\nTeachings from The Buddha, you can gradually adjust your decisions to ensure more\nbeneficial outcomes.\nLearning these Teachings is to become aware of what leads to wholesome results in one’s\nlife. Reflecting on these Teachings from The Buddha, one can observe that his wisdom\nwas quite profound and would lead to wholesome results. Implementing his Teachings in\npractice, a Practitioner can observe the truth for themselves discovering and acquiring\nthe wisdom of these Teachings to support a wholesome life having eliminated 100% of all\ndiscontent feelings where the mind is peaceful, calm, serene, and content with joy -\npermanently.\nHow one chooses to manage their life and life choices directly affects the condition of\none’s own mind and their life. Making wise decisions is the cornerstone of The Path to\nEnlightenment and it is The Buddha’s Teachings that will guide you in how to make wiser\nand wiser decisions for your own life.\nWhen and if you choose to learn, reflect, and practice these Teachings is a personal\nchoice for each individual Practitioner. Through your own determination, dedication, and\ndiligence, you will see the truth for yourself.\n59", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Welfare and Peacefulness in This Present Life", "sutta_refs": ["AN"], "page": null, "page_start": 54, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bc5a97b9-be3d-4722-8b67-1608d5a9c56d", "parent_id": "book-vol3:ch10:scripture", "content_type": "scripture", "text": "Chapter 10\nFour Things Leading to the Welfare and\nPeacefulness in Future Lives\nThere are, Byagghapajja, these four (other) things that lead to a\nHouseholder’s welfare and peacefulness in future lives.\nWhat four?\n(1) Accomplishment in confidence,\n(2) accomplishment in virtuous behavior,\n(3) accomplishment in generosity, and\n(4) accomplishment in wisdom.\nAnd what is accomplishment in confidence?\nHere, a Householder is endowed with confidence. He places confidence in\nthe Enlightenment of The Tathāgata thus: The Perfectly Enlightened One is\nan Arahant, Perfectly Enlightened, accomplished in true wisdom and\nconduct, fortunate, knower of the world, unsurpassed leader of persons to\nbe tamed, Teacher of heavenly beings and humans, the Fortunate One, The\nPerfectly Enlightened One.\nThis is called accomplishment in confidence.\nAnd what is accomplishment in virtuous behavior (moral conduct)?\nHere, a Householder abstains from the destruction of life, from taking what is\nnot given, from sexual misconduct, from false speech, and from liquor, wine,\nand intoxicants (substances that cause heedlessness), the basis for\nheedlessness.\nThis is called accomplishment in virtuous behavior.\nAnd what is accomplishment in generosity?\nHere, a Householder resides at home with a mind free of the stain of\nselfishness, freely generous, open-handed, joyful in letting go, one devoted\nto charity, joyful in giving and sharing.\nThis is called accomplishment in generosity.\n60\n\nAnd what is accomplishment in wisdom?\nHere, a Householder is wise; he possesses the wisdom that discerns arising\nand passing away, which is noble and penetrative, and leads to the complete\ndestruction of discontentedness.\nThis is called accomplishment in wisdom.\nThese are the four (other) things that lead to the welfare and peacefulness of\na Householder in future lives.\n(Reference: AN 8.54)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Four Things Leading to the Welfare and", "sutta_refs": ["AN"], "page": null, "page_start": 60, "page_end": 63, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "65520e29-ad74-4fba-a0eb-529bf092e426", "parent_id": "book-vol3:ch10:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings that directly relate to the\nprevious Chapter where he guides us in developing “wholesome friendships” with\nindividuals “who are accomplished in confidence, virtuous behavior (moral conduct),\ngenerosity, and wisdom”.\nThis Chapter explains exactly what The Buddha taught regarding what is\n“accomplishment in confidence, virtuous behavior, generosity, and wisdom” so that we\ncan develop these for our own life practice while also selecting wholesome friends who\nare doing the same.\nThrough developing your own life practice to have “accomplishment in confidence,\nvirtuous behavior, generosity, and wisdom”, then, you will be better able to make wise\ndecisions within your own life and be able to make wise decisions of what friends to\ninclude in your life. Without a Practitioner understanding these Teachings and then\npracticing them closely, they would be lost and struggle to make wise decisions in their\nlife and to make wise decisions of which friends to include in their life.\n(1) First, “accomplishment in confidence”, is described in this Teaching as having\nconfidence in The Buddha as the Fully Perfectly Enlightened One. In multiple other places\nwithin his Teachings, he describes having confirmed confidence in The Buddha, The\nTeachings, and The Community. Doing so, a Practitioner will then be able to eliminate the\nfetter/taint/pollution of “doubt” helping them to move the mind into the first Stage of\nEnlightenment.\nConfidence in The Buddha, The Teachings, and The Community and elimination of the\nfetter of doubt is developed through learning, reflecting, and practicing these Teachings\nto observe the results as the condition of the mind improves. There is no blind faith nor\nbelief in these Teachings.\nInstead, a wise Practitioner will seek guidance with a Teacher to investigate The\nTeachings and then implement them in daily life to experience the results of the condition\nof the mind gradually improving. The gradual improvement in the condition of the mind is\nobservable by the Practitioner as they once experienced discontent feelings such as\nanger which then moves to slight annoyance and then eventually no discontent feelings\nare experienced whatsoever based on the same situation occurring in one’s life.\nObserving this gradual decrease in strong feelings to the complete elimination of\n61", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Four Things Leading to the Welfare and", "sutta_refs": ["AN"], "page": null, "page_start": 60, "page_end": 63, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "62c2ad60-d3af-47d9-959f-ad1720917be0", "parent_id": "book-vol3:ch10:commentary:1", "content_type": "commentary", "text": "discontentedness, a Practitioner’s confidence in The Buddha, The Teachings, and The\nCommunity increases and all doubts are eliminated.\nThe fetter/taint/pollution of mind described as “doubt” in The Ten Fetters is then\ncompletely eliminated and will no longer arise helping to further liberate the mind.\n(2) Second, “accomplishment in virtuous behavior (moral conduct)” is described through\nThe Five Precepts. Household Practitioners will typically learn and practice The Five\nPrecepts as basic moral conduct along with developing The Eight Fold Path in its entirety.\nThe Eight Fold Path is a central and core Teaching on The Path to Enlightenment as\nshared by Gotama Buddha. The Five Precepts are integrated into The Eight Fold Path\nproviding expanded content to describe Right Speech and Right Action.\nDetailed explanation of The Eight Fold Path and The Five Precepts is available in this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n(3) Third, “accomplishment in generosity” is an important Teaching on The Path to\nEnlightenment and a remedy to the unEnlightened mind to eliminate craving/desire/\nattachment.\nThe problem that is causing the discontent mind is craving/desire/attachment. This is the\ncause of all discontent feelings. To eliminate this, The Buddha shares exact remedies to\ntransform the unwholesome qualities of craving/desire/attachment using Breathing\nMindfulness Meditation and developing a practice of generosity.\nA mind that is unable to give and share time, effort, energy, and resources with others\nwould be unable to attain Enlightenment as the mind is selfish. A Practitioner would\ninstead need to train the mind to “reside at home with a mind free of the stain of\nselfishness, freely generous, open-handed, joyful in letting go, one devoted to charity,\njoyful in giving and sharing” so that it can let go of any accumulated selfishness\nrecognizing the interconnectivity of all beings.\nA Practitioner can accomplish this through daily sharing in some of the most simple or\nprofound ways based on your own personal choices. Sharing of food, water, clothing,\nshelter, or medical care with others can help improve the ability of others to sustain their\nlife while giving them the opportunity to learn and practice these Teachings. A Practitioner\ncan share their time, effort, energy, and resources to help others in the community\nsupporting the development of wholesome relationships with those around you. One\nmight even consider sharing a smile or a wave, with those who you come into contact\nwith, as a way of “letting go” and practicing loving-kindness and compassion.\nLoving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nDetailed explanation of practicing generosity is available in this same book series found in\nthe book “Generosity” (Volume 13).\n62", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Four Things Leading to the Welfare and", "sutta_refs": ["AN"], "page": null, "page_start": 60, "page_end": 63, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eaf9185d-f5e6-4965-9c85-0e6e6eebca72", "parent_id": "book-vol3:ch10:commentary:2", "content_type": "commentary", "text": "(4) Fourth, “accomplishment in wisdom” is the ultimate antidote or remedy to the\nunEnlightened mind. Through learning, reflecting and practicing these Teachings, a\nPractitioner gains more clarity and insight into the wisdom of these life changing\nTeachings.\nA Practitioner will need to focus on establishing a well developed practice to include the\ncore and central Teachings shared by The Buddha on The Path to Enlightenment.\nThose Teachings are:\nA.) The Three Universal Truths\nB.) The Four Noble Truths\nC.) The Eight Fold Path\nD.) The Five Precepts\nE.) The Brahma-viharas\nF.) The Ten Fetters\nG.) The Seven Factors of Enlightenment\nH.) Extensive Meditation Training\nThe Buddha specifically speaks of “the wisdom that discerns arising and passing away”\nwhich is The Universal Truth of Impermanence found in The Three Universal Truths. He\nthen goes on to explain that “accomplishment in wisdom” is the wisdom that “leads to\nthe complete destruction of discontentedness”. This requires deep and penetrative\nunderstanding through a determined, dedicated, and diligent practice of these Teachings.\n(A - H) mentioned in the above are the core and central Teachings that a Practitioner\nwould need to focus on to develop “penetrative wisdom” while seeking guidance from a\nTeacher. Then, once well established in these Teachings, a Practitioner can gradually\nmove into deepening and expanding their life practice into the full spectrum of Teachings\nshared by The Buddha. These core and central Teachings will guide a Practitioner in\nestablishing a foundation in these Teachings on The Path to Enlightenment to have\n“accomplishment in wisdom”.\nLastly, while Gotama Buddha shares that “these are the four (other) things that lead to the\nwelfare and peacefulness of a Householder in future lives”, it should be made clear that\nthe goal of all Practitioners should be to learn and practice these Teachings in such a way\nthat there are no future lives by attaining Enlightenment. While Gotama Buddha shared\nwhat would result in the welfare and peacefulness of a Practitioner in future lives, his\nultimate goal was to support Practitioners in the attainment of Enlightenment.\nWhile a Buddha is going to explain what would lead to a better and improved rebirth in\nfuture lives, their goal is to assist as many beings as possible to attain Enlightenment\neliminating The Cycle of Rebirth so that there are no longer any future rebirths. With that\ngoal in mind, a Buddha also understands that not every Practitioner will attain\nEnlightenment even in learning and practicing these Teachings directly with an actual\nBuddha. So, it is important to share Teachings on The Path to Enlightenment that lead to\nEnlightenment while also explaining what leads to an improved rebirth should a\nPractitioner not attain Enlightenment.\n63", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Four Things Leading to the Welfare and", "sutta_refs": ["AN"], "page": null, "page_start": 60, "page_end": 63, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a92f874b-d61b-422c-af71-24fd5e883b74", "parent_id": "book-vol3:ch11:scripture", "content_type": "scripture", "text": "Chapter 11\nFour Sources of Depletion and\nAccumulation of the Wealth\nThe Four Sources of Depletion of the Wealth\nByagghapajja, the wealth thus amassed has four sources of depletion:\n(1) womanizing,\n(2) drunkenness (heedlessness),\n(3) gambling,\n(4) unwholesome friendship, unwholesome companionship, unwholesome\ncomradeship.\nByagghapajja, just as if there were a large reservoir with four inlets and four\noutlets, and a man would close the inlets and open the outlets, and sufficient\nrain does not fall, one could predict the water in the reservoir to decrease\nrather than increase;\nByagghapajja, so the wealth thus amassed has four sources of depletion:\n(1) womanizing,\n(2) drunkenness (heedlessness),\n(3) gambling,\n(4) unwholesome friendship, unwholesome companionship, unwholesome\ncomradeship.\nThe Four Sources of Accumulation of the Wealth\nByagghapajja, the wealth thus amassed has four sources of accumulation:\n(1) one avoids womanizing,\n(2) one avoids drunkenness (heedlessness),\n(3) one avoids gambling,\n(4) one cultivates wholesome friendship, wholesome companionship,\nwholesome comradeship.\nByagghapajja, just as if there were a large reservoir with four inlets and four\noutlets, and a man would open the inlets and close the outlets, and sufficient\nrain falls; one could predict the water in the reservoir to increase rather than\ndecrease,\n65\n\nByagghapajja, so the wealth thus amassed has four sources of\naccumulation:\n(1) one avoids womanizing,\n(2) one avoids drunkenness (heedlessness),\n(3) one avoids gambling,\n(4) one cultivates wholesome friendship, wholesome companionship,\nwholesome comradeship.\nThese are the four things that lead to the welfare and peacefulness of a\nHouseholder in this very life.\n(Reference: AN 8.54)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Four Sources of Depletion and", "sutta_refs": ["AN"], "page": null, "page_start": 65, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c456c852-4d94-49ab-b980-1e996a1673a4", "parent_id": "book-vol3:ch11:commentary:0", "content_type": "commentary", "text": "66", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Four Sources of Depletion and", "sutta_refs": ["AN"], "page": null, "page_start": 65, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "50f75378-5b42-4b0a-a06b-13161cab537e", "parent_id": "book-vol3:ch11:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings of what would lead to the\ndepletion or accumulation of wealth.\nThe Teachings are exactly reversed in that which leads to the depletion of wealth, having\neliminated those in one’s life practice, will also lead to the accumulation of wealth.\nIt is womanizing, drunkenness (heedlessness), gambling, and having unwholesome\nfriendships that a Practitioner will experience loss of wealth. It is through eliminating these\nsame aspects of one’s life practice that they will experience the accumulation of wealth.\n(1) First, “womanizing” is defined as “engaging in numerous casual sexual affairs with\nwomen”. This relates to obsessing about and chasing after multiple partners for sexual\nencounters. Doing so, would result in a lack of focus and attention on one’s life practice\nand aspects of life that would produce wholesome benefits.\nThe desire to chase after and fulfill sexual desires would only serve to erode the condition\nof the mind and one’s life.\nKeep in mind, that Gotama Buddha was sharing this Teaching with a man who preferred a\nfemale sexual partner but any Practitioner who would decide to prioritize sexual\nencounters above wholesome activities that produce wholesome results would\nexperience lack of focus and concentration as the mind’s craving/desire/attachment\nwould obsess the mind. This Teaching can be applied to all people and all genders.\nInstead, a Practitioner who chooses to have sexual contact can do so while engaged in a\ncommitted relationship with one partner rather than experience the difficulties and\nunwholesome results of multiple partners and casual sexual encounters.\n(2) Second, “drunkenness” or “heedlessness” is pursuing substances that cause\nheedlessness. The meaning of “heedlessness” is: careless, thoughtless, inattentive, un-\ncalm, unaware, or unmindful.\nOftentimes, an individual can become addicted to substances that cause heedlessness\nunaware how the unEnlightened mind chases after pleasant feelings of happiness,\nexcitement, elation, thrill, exhilaration, euphoria, etc. Craving lasting satisfaction an\nunwise mind can turn to substances that cause heedlessness thinking they are going to\nprovide an escape from the struggles in life and an escape from the associated painful\nfeelings of sadness, anger, frustration, irritation, annoyance, guilt, shame, fear, stress,\nanxiety, etc. What one will discover is that these substances only lead to continued\nmisery and problems making life worse not better. But, the ignorance (unknowing of true\nreality) that exists in the unEnlightened mind oftentimes overpowers the mind taking an\nindividual deep into darkness through addiction to substances that cause heedlessness.\nIt is these Teachings which lead to an Enlightened mind that provide the escape from\ndiscontentedness, not substances that cause heedlessness.\nAn individual who chooses to use substances that cause heedlessness will find that\nEnlightenment is impossible until they choose to eliminate these substances from their life\nbecoming dedicated to improving their life practice. Further, as described in this\nTeaching, an individual who chooses to pursue heedlessness through any and all\nsubstances will find that depletion of wealth is one of the many unwholesome outcomes\nas a result of choosing to ingest substances that cause heedlessness. The mind will\ndevelop craving/desire/attachment to substances that cause heedlessness wasting time\n67", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Four Sources of Depletion and", "sutta_refs": ["AN"], "page": null, "page_start": 65, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e955bcac-5de6-411f-866f-5ccd665aeac3", "parent_id": "book-vol3:ch11:commentary:2", "content_type": "commentary", "text": "and money towards a temporary high that only ends in deep sorrows and despair with\nincreased difficulties and struggles in life.\nThe Buddha shares further Teachings on this topic in The Five Precepts.\nDetailed explanation of The Five Precepts is available in this same book series found in\nthe book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).\n(3) Third, “gambling” is defined as betting a sum of money on a game of chance. The\nBuddha shares that this would only lead to the depletion of wealth as the mind oftentimes\nbecomes so addicted to gambling that one finds themselves unable to support their basic\nneeds or they end up in significant debt.\nGames of chance are such things as playing cards, dice, roulette, slot machines, animal\nracing, sports betting, lotteries, and other similar type of games where one is placing a\nwager with the anticipation of a potential favorable outcome of acquiring an increase in\nthe wager. A wager is often placed through an item of value such as money or another\nvaluable desirable item.\nAn individual who is gambling has craving/desire/attachment to money and wealth but it\nis through the craving/desire/attachment for wealth that the individual will find themselves\ndepleted of wealth. The unwholesome decision to gamble will lead to the unwholesome\nresult of depletion of wealth along with other unwholesome outcomes shared in other\nTeachings by The Buddha.\nThe danger to one’s mind through the activity of gambling goes beyond “games of\nchance”.\nPractitioners need to deeply examine their life practice to determine if their decisions to\nparticipate in such things as day trading are being motivated by craving/desire/\nattachment to money. Due to the readily available access to stock markets and other\nonline services, an individual can find that they are experiencing craving/desire/\nattachment to money culminating in activities that can appear harmless but are actually\nleading to the depletion of wealth and taking one further from the ultimate goal of the\nEnlightened mind.\nIf one is performing constant trades through day trading activity with constant cravings to\ncheck the markets and increase their money with little to no education in how the financial\nmarkets function, these activities may not meet the definition of gambling but are\nencouraging the same unwholesome activity in the mind in the same way as an addiction\nto gambling. Gotama Buddha would not have had insight into the stock markets that exist\ntoday and the technology to access those markets, but his Teachings on how to train the\nmind to attain Enlightenment can be applied to what we are seeing available in modern\nsociety.\nIf a Practitioner is constantly checking financial markets expecting gains for the sake of\nimmediate monetary compensation, this up and down stimulus in the mind being fueled\nby craving/desire/attachment will inhibit a Practitioner from experiencing Enlightenment.\nInstead, an educated investor who is wisely applying dedicated research to analyzing the\nmarkets investing through well thought out decisions can experience Enlightenment.\n68", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Four Sources of Depletion and", "sutta_refs": ["AN"], "page": null, "page_start": 65, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "263c1645-abb1-4f78-ba93-de8db62e7d55", "parent_id": "book-vol3:ch11:commentary:3", "content_type": "commentary", "text": "Educated investors apply wise decision making in the profession of financial investments\ndoing so through years of applied study and ethical guidelines through well understood\nbest practices among professional investors. They are basing their career in researching\nand applying wise decisions to increase wealth through financial investments rather than\nlooking for an immediate or quick gain as a result of a “chance” to “win”.\nEach Practitioner will need to analyze for themselves, while seeking guidance with a\nTeacher, whether their decisions in various parts of their life amount to craving/desire/\nattachment to money that can oftentimes be executed much like a gambler or are their\ndecisions based on educated wise decision making as part of a career choice that leads\nto righteous wealth accumulation as part of Right Livelihood.\n(4) Fourth, “unwholesome friendship, unwholesome companionship, unwholesome\ncomradeship” would influence a Practitioner towards unwholesome decisions leading to\nunwholesome results (i.e. unwholesome Kamma).\nTo attain Enlightenment, a Practitioner will need to develop wholesome decision making\nthat leads to wholesome results. Through the new understanding a Practitioner is gaining\nin these Teachings, they will need to review their decisions in the past to determine if\nthose same past decisions are still considered to be wise as it relates to friendships.\nHolding on to relationships that are unwholesome can lead to further decline in one’s life\nand lead to depletion of wealth. Through having unwholesome friendships, a Practitioner\nwill constantly find themselves in situations where money is needing to be spent to\nresolve unwholesome decisions rather than being applied towards wholesome activities.\nAn individual may find themselves needing to pay money to individuals to resolve\npersonal disputes, governments for release from jail, legal fees, property damage or other\nunwholesome results that need to be rectified that ultimately lead to a depletion of wealth.\nThe Buddha encourages and guides Practitioners that they can accumulate wealth\nthrough avoiding casual sexual encounters through womanizing, drunkenness or\nheedlessness, gambling, and cultivating wholesome friendships.\nIf you have chosen to do any of these in the past, you can always make wise decisions to\nimprove your life practice by eliminating the choices to womanize, become heedless,\ngamble, or maintain unwholesome friendships. Through choosing to practice these\nTeachings, one can observe the results for themselves as the condition of the mind and\nyour life gradually improves “leading to the welfare and peacefulness of a Householder in\nthis very life”.\n69", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Four Sources of Depletion and", "sutta_refs": ["AN"], "page": null, "page_start": 65, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "34432462-8367-4605-9eec-8d3adf0d7212", "parent_id": "book-vol3:ch12:scripture", "content_type": "scripture", "text": "Chapter 12\nSix Ways of Wasting One’s Substance\nHouseholder’s son, and which are the six ways of wasting one’s substance\nthat the Noble Disciple does not follow?\n(1) Addiction to strong drink and sloth-producing drugs (substances that\ncause heedlessness) is one way of wasting one’s substance,\n(2) haunting the streets at unfitting times is one,\n(3) attending fairs is one,\n(4) being addicted to gambling is one,\n(5) keeping unwholesome company is one,\n(6) habitual idleness is one.\nHouseholder’s son, there are these six dangers attached to addiction to\nstrong drink and sloth-producing drugs (substances that cause\nheedlessness):\n(1) present waste of money,\n(2) increased arguments,\n(3) liability to sickness,\n(4) loss of good name,\n(5) indecent exposure of one’s person,\n(6) weakening of the intellect (wisdom).\nHouseholder’s son, there are these six dangers attached to haunting the\nstreets at unfitting times:\n(1) one is defenseless and without protection,\n(2) and so are one’s wife (life partner) and children,\n(3) and so is one’s property,\n(4) one is suspected of crimes,\n(5) false reports are pinned on one,\n(6) one encounters all sorts of unpleasantness.\n70\n\nHouseholder’s son, there are these six dangers attached to frequenting fairs:\n(One is always thinking)\n(1) Where is there dancing?\n(2) Where is there singing?\n(3) Where are they playing music?\n(4) Where are they reciting?\n(5) Where is there hand-clapping?\n(6) Where are the drums?\nHouseholder’s son, there are these six dangers attached to gambling:\n(1) the winner makes enemies,\n(2) the loser regrets his loss,\n(3) one wastes one’s present wealth,\n(4) one’s word is not trusted in the community,\n(5) one is despised by one’s friends and companions,\n(6) one is not in demand for marriage, because a gambler cannot afford to\nmaintain a wife (life partner).\nHouseholder’s son, there are these six dangers attached to keeping\nunwholesome company:\n(1) any gambler,\n(2) any glutton,\n(3) any drunkard,\n(4) any cheat,\n(5) any trickster,\n(6) any bully is his friend, his companion.\nThere are these six dangers attached to idleness:\n(1) thinking: “it’s too cold”, one does not work;\n(2) thinking: “it’s too hot”, one does not work;\n(3) thinking: “it’s too early”, one does not work;\n(4) thinking: “it’s too late”, one does not work;\n(5) thinking: “I’m too hungry”, one does not work;\n(6) thinking: “I’m too full”, one does not work.\n(Reference: DN 31)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Six Ways of Wasting One’s Substance", "sutta_refs": ["DN"], "page": null, "page_start": 70, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "60a8cff5-3b8d-4846-bd16-589e246beea5", "parent_id": "book-vol3:ch12:commentary:0", "content_type": "commentary", "text": "71", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Six Ways of Wasting One’s Substance", "sutta_refs": ["DN"], "page": null, "page_start": 70, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "165841bf-f3e9-4a83-9412-e021912953b0", "parent_id": "book-vol3:ch12:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares six ways that one can waste their\nsubstance and he guides Students to improve their life practice through avoiding these\n“dangers”.\nOne’s substance can be thought of as “the most vital or essential part of something”.\nSo, if one is “wasting their substance”, they are “weakening their vital energy and\ncapacity of the mind to function optimally”.\nWhen the mind is lacking energy and not functioning optimally, that is an ideal time for\none to lose mindfulness (awareness of mind), concentration, and, thus, lack the ability to\naccess wisdom to make wholesome decisions. In doing so, any unwholesome decisions\nare going to produce unwholesome results (i.e. unwholesome Kamma). So maintaining\none’s substance to ensure the mind has vital energy and the mind functions optimally is\nhighly important in cultivating the mind towards Enlightenment as part of The Path to\nEnlightenment.\nIn this Teaching, The Buddha provides the unwholesome outcomes to be experienced if\none were to participate in any of these six ways of wasting one’s substance. These are\ndescribed as “dangers” because these are potential outcomes for one who chooses to\n“waste their substance” and there is a real danger of causing harm to one’s own mind\nand life should a Practitioner choose to participate in these activities.\n(1) First, “addiction to strong drink and sloth-producing drugs (substances that cause\nheedlessness) is one way of wasting one's substance” in that through having a mind that\nis careless, thoughtless, inattentive, un-calm, unaware, or unmindful an individual will\nmake unwise decisions creating unwholesome results.\nIngesting substances that cause heedlessness would diminish their ability to practice\nmental calmness which weakens mindfulness (awareness of mind), concentration, and\none’s ability to access wisdom.\nLacking wisdom, an individual will make countless unwise decisions leading to\nunwholesome results (i.e. unwholesome Kamma) as it would be extremely difficult to\npractice these Teachings applying the wisdom, therein, while the mind is heedless.\nThrough unwise decision making one will be causing harm in the world, thus, harm will be\nreturned to an individual who is heedless through unbeneficial outcomes such as those\nmentioned by Gotama Buddha.\nDue to the unwholesome decision to ingest substances that cause heedlessness,\nGotama Buddha shares one would (1) waste money, (2) argue often, (3) experience\nsickness, (4) lose a good reputation, (5) show the unwholesome side of one’s character,\nand (6) weaken their ability to access wisdom in the mind.\n(2) Second, “haunting the streets at unfitting times” would mean that one is outside their\nhome late at night or in early morning involved in activities that are unwholesome.\nAs one is training the mind towards awakening to Enlightenment, they are choosing to\n“walk towards the light”. Doing so, one can come to understand that in most places in the\nworld there are not many wholesome things that happen on the streets in the late night or\nearly morning hours.\n72", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Six Ways of Wasting One’s Substance", "sutta_refs": ["DN"], "page": null, "page_start": 70, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fe04666a-6a9d-424b-b9f3-23a3bda69b2f", "parent_id": "book-vol3:ch12:commentary:2", "content_type": "commentary", "text": "While one does not need to be fearful of being out at night, a wise Practitioner who is\nchoosing to walk towards the light being involved in wholesome activities might decide to\nconduct their daily activities in the day light hours when wholesome activities are\nhappening in most cities and towns.\nDue to the unwholesome decision to haunt the streets at unfitting times, Gotama Buddha\nshares (1) one is defenseless and without protection, (2) a person’s family is defenseless\nand without protection as one is away from them during times when harm may come to\nthem, (3) a person’s property is defenseless and without protection as one is away from\nhome during times when harm may come to one’s property, (4) one is suspected of\ncrimes due to the reputation of being out at unfitting times, (5) false reports are given to\nothers in the community or government authorities based on the tarnished reputation,\nand (6) one encounters all sorts of unpleasantness as what transpires in times of darkness\nis oftentimes unwholesome in nature.\nA city or town can oftentimes become a very different place during late night or early\nmorning hours when darkness arrives. Choosing to be out in the darkness can result in\nunwholesome outcomes as this is typically when unwholesome activities are taking place.\nIt is wise to plan activities that are wholesome and conduct those during daylight hours\nwhen wholesome outcomes can be accomplished.\n(3) Third, “attending fairs” is another way that Gotama Buddha shared that one would be\n“wasting their substance” resulting in “weakening their vital energy and capacity of the\nmind to function optimally”.\nDuring Gotama Buddha’s lifetime, the primary form of entertainment would have been\nthrough “attending fairs”. There was no television, internet, large sporting events, or other\nactivities that we experience today. Instead, it was (1) dancing, (2) singing, (3) playing\nmusic, (4) reciting, (5) hand-clapping, and (6) drums that the mind might have craving/\ndesire/attachment towards and cause the mind to lack mindfulness and concentration\nbased on the arising craving/desire/attachment to attend fairs or entertainment.\nThere is nothing about this Path to Enlightenment that would preclude one from attending\nentertainment venues or events. What a Practitioner needs to be aware of is how the\nmind can oftentimes long or yearn for entertainment as a way to coverup boredom or\nloneliness. A Practitioner who overlooks this discontentedness and instead fills their time\nwith entertainment, being unable to experience peacefulness or calmness, would need to\neliminate the craving/desire/attachment (mental longing with a strong eagerness) for\nentertainment to attain Enlightenment. Then, after the mind has eliminated this craving/\ndesire/attachment, if a Practitioner’s mind can reside unaffected just as peaceful and\ncalm whether they do or don’t attend entertainment venues or events, they might choose\nto participate in entertainment.\nOftentimes to observe if there is any craving/desire/attachment, a Practitioner will need to\neliminate something like entertainment for a period of time to observe if there is any\narising discontentedness associated with not taking part in something like entertainment.\nThen, after several months or years of not taking part in entertainment, knowing that the\nmind is peaceful and calm without boredom or loneliness, if a Practitioner chooses to\nparticipate in entertainment, that is possible as the Practitioner knows their mind has no\ncraving/desire/attachment to entertainment. But, a Practitioner would be unknowing of\nthis reality and find it difficult to see the truth until they have tested the mind through\n73", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Six Ways of Wasting One’s Substance", "sutta_refs": ["DN"], "page": null, "page_start": 70, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6708eb5c-3449-4f1a-b063-8661e4266932", "parent_id": "book-vol3:ch12:commentary:3", "content_type": "commentary", "text": "eliminating entertainment for a period of time to observe the effect, if any, that may be\nexperienced.\n(4) Fourth, “being addicted to gambling” is only going to cause one’s mind to experience\ndifficulties through craving/desire/attachment to money and wealth. There are six dangers\nthat The Buddha shares as a result of one being addicted to gambling. An individual can\nexperience that (1) the winner makes enemies, (2) the loser regrets his loss, (3) one\nwastes one's present wealth, (4) one's word is not trusted in the community, (5) one is\ndespised by one's friends and companions, and (6) one is not in demand for marriage,\nbecause a gambler cannot afford to maintain a wife (life partner).\nThese potential dangers will drastically affect one’s life and ability to reside with a\npeaceful, calm, serene, and content mind with joy finding it a struggle to have wholesome\nopportunities to cultivate wholesome relationships to improve one’s life.\n(5) Fifth, “keeping unwholesome company” is another way that The Buddha is\nencouraging a Practitioner to cultivate wholesome relationships ensuring one develops\nwholesome influences in their life. He provides specific examples of unwholesome\nqualities to help you understand the decisions to maintain relationships with individuals\nthat possess these qualities would be unwise and affect your life.\nFriends who are (1) a gambler, (2) a glutton, (3) a drunkard, (4) a cheat, (5) a trickster, and\n(6) a bully as a friend or companion would only serve to influence a Practitioner’s mind in\nunwholesome ways. Choosing to associate with unwholesome friends can affect one\nthrough the unwholesome decisions that others make and it would be wise to cultivate\nwholesome relationships avoiding individuals with these qualities.\nA gambler is one who has excessive craving/desire/attachment for money and wealth\nthrough betting sums of money on a game of chance. An individual with excessive\ncraving/desire/attachment for money or wealth, even without being a gambler, will make\ndecisions motivated by this craving with strained relationships.\nA glutton is an excessively greedy eater. One who is unwilling to share something as\nsimple as food is an indication of excessive craving/desire/attachment in the mind. One\nwould find it difficult to cultivate wholesome relationships with an individual who has\nextensive craving in the mind as their decisions are going to be motivated through\ncraving/desire/attachment producing unwholesome results that may affect you.\nA drunkard is a person who is habitually heedless through addiction to substances that\ncause heedlessness. A person who is addicted to substances will have significant\ncraving/desire/attachment in the mind making it difficult for them to cultivate wholesome\nrelationships.\nA cheat is a person who acts dishonestly or unfairly in order to gain an advantage.\nObserving this conduct, it would be wise to choose not to associate with an individual\nwho is considered a cheat as they will have the same conduct interacting with you\nresulting in unwholesome outcomes.\nA trickster is a person who deceives people and has fraudulent conduct. Again, the\ndecision to maintain relationships with someone with this type of conduct will affect you\nin unwholesome ways based on your decision to maintain a relationship with someone\nwho is deceitful.\n74", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Six Ways of Wasting One’s Substance", "sutta_refs": ["DN"], "page": null, "page_start": 70, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "762f983b-b5b0-4551-8e66-7c3ed156ca11", "parent_id": "book-vol3:ch12:commentary:4", "content_type": "commentary", "text": "A bully is a person who habitually seeks to harm, intimidate, or coerce those whom they\nperceive as vulnerable. They are oftentimes mentally, verbally, or physically abusive to\npeople and it is only a matter of time before you become the next target.\nA suggestion for selecting wholesome friends would include cultivating relationships with\nindividuals who are practicing The Five Precepts as a baseline minimum. A Practitioner\nmight also seek friends who are learning and practicing The Eight Fold Path as these\nindividuals will be applying effort to improve their life practice being aware to not cause\nharm through their decisions.\nWhile you may live in a region of the world where these Teachings are not widely known\nor practiced, many traditions in the world share Teachings that have some similarities to\nwhat The Buddha taught as The Five Precepts and the moral conduct found in The Eight\nFold Path. Knowing that any decisions made in contrast to these Teachings will produce\nunwholesome results, choosing to associate with wholesome friends who are making\ndecisions in their own life rooted in what you know to be wise decisions based on The\nNatural Law of Kamma will produce wholesome results for you.\n(6) Sixth, “habitual idleness” would not produce wholesome outcomes for one’s life.\nProcrastination, complacency, negligence, or habitual idleness would only result in your\ncontinued decline as you would not be making wise decisions to improve your life but\ninstead, be lacking motivation and enthusiasm towards building up your life.\nAn individual who is habitually idle would look for any and all excuses why they are\nunable to apply effort and energy towards work. The Buddha shares that one’s mind\nmight be thinking (1) it's too cold, (2) it's too hot, (3) it's too early, (4) it's too late, (5) I’m\ntoo hungry, or (6) I’m too full and, therefore, one does not work.\nIf the mind is experiencing or does experience habitual idleness, a Practitioner will need\nto train the mind to be active, attentive, alert, with interest and willingness to do\nsomething. The Seven Factors of Enlightenment provide guidance on arising qualities of\nmind to eliminate a sluggish or unmotivated mind.\nDetailed explanation of The Seven Factors of Enlightenment is available in this same book\nseries found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nDeveloping the mind to perform optimally would be to choose not to waste one’s\nsubstance and instead, direct time, effort, energy, and resources to improving one’s life.\nDeciding to eliminate these six ways of wasting one’s substance will result in focus and\nattention towards wholesome goals and objectives that support your continued growth in\nlife.\n75", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Six Ways of Wasting One’s Substance", "sutta_refs": ["DN"], "page": null, "page_start": 70, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4b98f9ee-b5f9-46ce-910a-1434ab0943ed", "parent_id": "book-vol3:ch13:scripture:0", "content_type": "scripture", "text": "Chapter 13\nFive Cords of Sensual Pleasure\nMonks, there are these five cords of sensual pleasure.\nWhat are the five?\n(1) Forms recognizable by the eye that are wished for, desired, agreeable\nand likeable, connected with sensual desire, and provocative of craving.\n(2) Sounds recognizable by the ear that are wished for, desired, agreeable\nand likeable, connected with sensual desire, and provocative of craving.\n(3) Odors recognizable by the nose that are wished for, desired, agreeable\nand likeable, connected with sensual desire, and provocative of craving.\n(4) Flavors recognizable by the tongue that are wished for, desired,\nagreeable and likeable, connected with sensual desire, and provocative\nof craving.\n(5) Physical objects recognizable by the body that are wished for, desired,\nagreeable and likeable, connected with sensual desire, and provocative\nof craving.\nThese are the five cords of sensual pleasure.\nAs to those Ascetics and Brāhmins who are tied to these five cords of\nsensual pleasure, obsessed with them and completely committed to them,\nand who use them without seeing the danger in them or understanding the\nescape from them, it may be understood of them: They have met with\ncalamity, met with disaster, the Evil One may do with them as he likes.\nSuppose a forest deer who was bound lay down on a heap of traps; it might\nbe understood of him: He has met with calamity, met with disaster, the\nhunter can do with him as he likes, and when the hunter comes he cannot go\nwhere he wants.\nAs to those Ascetics and Brāhmins who are not tied to these five cords of\nsensual pleasure, who are not obsessed with them or completely committed\nto them, and who use them seeing the danger in them and understanding\nthe escape from them, it may be understood of them: They have not met\n76", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Five Cords of Sensual Pleasure", "sutta_refs": ["MN"], "page": null, "page_start": 76, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5a49411d-8953-447c-9969-a397187ed07a", "parent_id": "book-vol3:ch13:scripture:1", "content_type": "scripture", "text": "with calamity, not met with disaster, the Evil One cannot do with them as he\nlikes.\nSuppose a forest deer who was unbound lay down on a heap of traps; it\nmight be understood of him: He has not met with calamity, not met with\ndisaster, the hunter cannot do with him as he likes, and when the hunter\ncomes, he can go where he wants.\nSuppose a forest deer is wandering in the forest wilds: he walks without fear,\nstands without fear, sits without fear, lies down without fear. Why is that?\nBecause he is out of the hunter’s range.\nSo too, quite distant from sense-desires, distant from unwholesome mental\nstates, he enters and resides in the first Jhāna, which is with thinking and\npondering, based in seclusion, filled with excitement and joy. This Monk is\nsaid to have blindfolded Māra, to have become invisible to the Evil One by\ndepriving Māra's eye of its opportunity.\n(This follows with the second Jhāna, the third Jhāna, the fourth Jhāna, the\nspace is infinite, the consciousness is infinite, the base of nothingness, the\nbase of neither-perception-nor-non-perception, the discourses are identical\nexcept for the reference to each attainment.)\nAgain, by completely surmounting the base of neither perception-nor-non\nperception, a Monk enters upon and resides in the elimination of perception\nand feeling. And his taints are destroyed by his seeing with wisdom.\nThis Monk is said to have blindfolded Māra, to have become invisible to the\nEvil One by depriving Māra’s eye of its opportunity, and to have crossed\nbeyond attachment to the world. He walks without fear, stands without fear,\nsits without fear, lies down without fear.\nWhy is that? Because he is out of the Evil One’s range.\n(Reference: MN 26)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Five Cords of Sensual Pleasure", "sutta_refs": ["MN"], "page": null, "page_start": 76, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "35fad2e8-1995-4e3f-b251-15ef1ebac878", "parent_id": "book-vol3:ch13:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Five Cords of Sensual Pleasure that\nthe mind experiences related to five (5) of The Six Sense Bases.\nDiscontentedness is experienced through The Six Sense Bases. The eyes, ears, nose,\ntongue, body, and the mind. These are the six internal sense bases or the six internal\nsense faculties. You will see different people using different language to describe Gotama\nBuddha’s Teachings because even how people describe these Teachings is impermanent.\nIt is not steady, fixed, or constant as different people choose to use different language.\n77", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Five Cords of Sensual Pleasure", "sutta_refs": ["MN"], "page": null, "page_start": 76, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0b4ea46c-daa4-4700-9f40-d5ee8662b3ad", "parent_id": "book-vol3:ch13:commentary:1", "content_type": "commentary", "text": "The six internal sense bases experience the six external sense bases of forms, sounds,\nodors, flavors, physical objects, and mental objects.\nThe mind longing for pleasant feelings through the six internal sense bases for the six\nexternal sense bases is one of the significant problems of the unEnlightened mind\ndescribed in The Ten Fetters as “sensual desire”. The mind is chasing after pleasant\nfeelings through The Six Sense Bases looking to fulfill the objects of its desires through\nimpermanent conditions.\nThe mind experiences discontentedness through longing for sensual pleasure through\nthese six (6) sense bases.\nThe Six Sense Bases\nInternal Sense Base External Sense Base\nEyes Forms\nEars Sounds\nNose Odors\nTongue Flavors\nBody Physical Objects\nMind Mental Objects\nWhen seeing an agreeable form through the eyes, one experiences pleasant feelings.\nWhen seeing a disagreeable form through the eyes, one experiences a painful feeling. The\nmind is discontent.\nWhen hearing an agreeable sound through the ears, one experiences pleasant feelings.\nWhen hearing a disagreeable sound through the ears, one experiences a painful feeling.\nThe mind is discontent.\nWhen smelling an agreeable odor through the nose, one experiences pleasant feelings.\nWhen smelling a disagreeable odor through the nose, one experiences a painful feeling.\nThe mind is discontent.\nWhen tasting an agreeable flavor through the tongue, one experiences pleasant feelings.\nWhen tasting a disagreeable flavor through the tongue, one experiences a painful feeling.\nThe mind is discontent.\nWhen touching an agreeable physical object through the body, one experiences pleasant\nfeelings. When touching a disagreeable physical object through the body, one\nexperiences a painful feeling. The mind is discontent.\nWhen recognizing an agreeable mental object through the mind, one experiences\npleasant feelings. When recognizing a disagreeable mental object through the mind, one\nexperiences a painful feeling. The mind is discontent.\nMental objects are objects such as thoughts, ideas, emotions, mental states, etc.\n78", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Five Cords of Sensual Pleasure", "sutta_refs": ["MN"], "page": null, "page_start": 76, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "867be5dc-d9f6-4f1c-9f00-67a904174166", "parent_id": "book-vol3:ch13:commentary:2", "content_type": "commentary", "text": "Through all six (6) sense bases or The Six Doorways to Discontentedness, the mind\nexperiences pleasant feelings, painful feelings, and feelings that are neither painful-nor-\npleasant. When pleasant feelings, painful feelings, and feelings that are neither painful-\nnor-pleasant are experienced, the mind is discontent. There are more detailed Teachings\non this topic in the book “The Six Sense Bases” (Volume 9) in this same book series.\nAs the mind chases pleasant feelings, due to the impermanent nature of these feelings,\nthe mind is then inviting in painful feelings and/or feelings that are neither painful-nor-\npleasant as the mind still has a longing with a strong eagerness for impermanent\nconditions to create pleasant feelings. If the mind is basing its inner pleasant feelings on\nimpermanent conditions, it is also going to experience painful feelings and feelings that\nare neither painful-nor-pleasant based on impermanent conditions. Instead, the mind can\nbe trained to be inwardly peaceful and calm no longer yearning for pleasant feelings\nthrough conditions which are all impermanent.\nTo attain Enlightenment, you will need to learn how to “guard” the doorways to\ndiscontentedness and “protect your own contentedness” through developing a life\npractice of non-craving, non-desire, non-attachment, or non-clinging. We are each\nresponsible to “protect or maintain our own contentedness of mind”, no one else\ncan do that for us.\nThe mind will have craving/desire/attachment (mental longing with a strong eagerness) for\npleasant feelings (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)\nassociated with contact with forms, sounds, odors, flavors, and physical objects through\nthe eyes, ears, nose, tongue, and body.\nThe craving/desire/attachment is the “cord” of sensual pleasure, not the actual object\nitself. The unEnlightened mind will chase after the objects of its affections seeking\npleasant feelings. Gotama Buddha explains this as objects “wished for, desired,\nagreeable and likeable, connected with sensual desire, and provocative of craving”.\nIt is the longing with a strong eagerness, craving/desire/attachment, that exists in the\nunEnlightened mind that causes it to be discontent. The discontentedness is experienced\nthrough pleasant feelings, painful feelings, and feelings that are neither painful-nor-\npleasant. This is explained in The Teachings of The Three Universal Truths and The Four\nNoble Truths.\nDetailed explanation of The Three Universal Truths and The Four Noble Truths is available\nin this same book series found in Chapter 4 of the book “Developing a Life Practice: The\nPath That Leads to Enlightenment” (Volume 1).\nAs a Practitioner develops their intellectual understanding of how the unEnlightened mind\nfunctions and the remedies, they are then able to better apply the solutions shared by\nGotama Buddha. Doing so, a Practitioner will understand “the escape” from The Five\nCords of Sensual Pleasure. Eventually, as a Practitioner has a well developed practice of\nThe Eight Fold Path, the mind will move into the Jhānas. These are preliminary phases the\nmind moves through prior to the first Stage of Enlightenment.\nWhen a Practitioner’s mind enters into the Jhānas, it is then protected from “Māra the Evil\nOne”.\n79", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Five Cords of Sensual Pleasure", "sutta_refs": ["MN"], "page": null, "page_start": 76, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "29565dd6-26a7-4937-aa5f-b84e7428ebdf", "parent_id": "book-vol3:ch13:commentary:3", "content_type": "commentary", "text": "Māra the Evil One is an unwholesome being who roams the world influencing unskillful,\nunbeneficial, and negative conduct. Māra, and beings acting on its behalf, look for ways\nto entice and lure an individual into conduct that would result in unwholesome results.\nOther traditions may refer to this entity as Satan, The Devil, or other names associated\nwith a devilish being who is associated with the Realm of Hell looking to cause calamity\nfor all beings here on earth attempting to influence human beings to create “hell on\nearth”.\nThrough training the mind in these Teachings, a Practitioner eventually gets to the Jhānas\nwhere the mind is protected and no longer influenced by Māra the Evil One. A mind that\nhas entered the Jhānas “is said to have blindfolded Māra”. Māra is no longer able to\ninfluence a Practitioner as their mind has become more stable and steady through well\ndeveloped wisdom, moral conduct, and mental discipline, yet, the mind is still not\nEnlightened. There is more work to do in order to fully protect the mind from\ndiscontentedness.\nHowever, the mind can “walk without fear, stand without fear, sit without fear, lie down\nwithout fear. Why is that? Because he is out of the hunter's range”.\n“Distant from sense-desires, distant from unwholesome mental states” through putting\ntogether a well developed life practice of The Eight Fold Path the mind “enters and\nresides in the first Jhāna” “out of the hunter’s range” and no longer susceptible to “Māra\nthe Evil One”.\nWith a Practitioner having distanced the mind from sensual desires and unwholesome\nmental states they are no longer “laying down on a heap of traps”. The sensual desires\nare the “traps”. The mind will continue to long with a strong eagerness through The Six\nSense Bases wanting pleasant feelings. But, those feelings are all temporary (i.e.\nimpermanent) because they are based on impermanent conditions. It is not until the mind\nis willing to let go of temporary happiness that it will experience permanent joy.\nTraining the mind to distantance itself then eliminate sensual desires through eliminating\nthe craving/desire/attachment (i.e. The Five Cords of Sensual Pleasures) the Practitioner’s\nmind is no longer “laying on traps” and has escaped from a significant amount of\ndiscontentedness.\nAs a Practitioner chooses to develop their life practice more deeply practicing The Eight\nFold Path, the mind will move through the Jhānas, and then eliminate clinging to\nperceptions. The mind will be able to see clearly having eliminated the taints (i.e. The Ten\nFetters) and “seeing with wisdom” the mind will move closer to Enlightenment.\nDetailed explanation of The Six Sense Bases is available in this same book series found in\nthe book “The Six Sense Bases” (Volume 9).\nDetailed explanation of the space is infinite, the consciousness is infinite, the base of\nnothingness, and the base of neither-perception-nor-non-perception is available in this\nsame book series found in Chapter 13 of the book “Breathing Mindfulness Meditation”\n(Volume 7).\n80", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Five Cords of Sensual Pleasure", "sutta_refs": ["MN"], "page": null, "page_start": 76, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eeee6203-2e3e-47b1-b357-e397d31ac699", "parent_id": "book-vol3:ch14:scripture", "content_type": "scripture", "text": "Chapter 14\nFive Factors of Well Spoken Speech\nMonks, possessing five factors, speech is well spoken, not badly spoken, it\nis blameless and beyond reproach (disapproval) by the wise.\nWhat five?\n(1) It is spoken at the proper time;\n(2) What is said is true;\n(3) It is spoken gently;\n(4) What is said is beneficial;\n(5) It is spoken with a mind of loving-kindness.\nPossessing these five factors, speech is well spoken, not badly spoken; it is\nblameless and beyond reproach (disapproval) by the wise.\n(Reference: AN 5.198)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Five Factors of Well Spoken Speech", "sutta_refs": ["AN"], "page": null, "page_start": 81, "page_end": 86, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9b486d8b-c1bc-4b42-b0c0-e4f5ab9dbf93", "parent_id": "book-vol3:ch14:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Five Factors of Well Spoken Speech\nas a detailed Teaching to further explain Right Speech as part of The Eight Fold Path.\nA Practitioner will need to train the mind to deeply understand and practice The Five\nFactors of Well Spoken Speech to attain Enlightenment.\nRight Speech: The Right Speech involves ensuring that we do not cause harm to other\nbeings through our communication. During the lifetime of Gotama Buddha all that existed\nwas “verbal speech”. Today, we communicate through verbal speech, text/chat\nmessages, emails, posts to social media, and many other forms of written\ncommunication. All communication can either be “harmless and wholesome” or “harmful\nand unwholesome”. But choosing to learn and practice harmless communication, or\nRight Speech, you are then ensuring how you interact with others does not cause harm\nso that harm is not returned to you.\nTo practice Right Speech, or Right Communication, a Practitioner would need to fully\ndevelop and practice The Five Factors of Well Spoken Speech in all conversations\nthrough gradual training of the mind. This includes polite, kind, friendly, respectful, and\nwholesome speech in all forms of communication.\nProper Time: A Practitioner needs to ensure they are choosing the right time to speak.\nThis includes not interrupting others when they are speaking, choosing to be patient and\nto speak at the appropriate time. This also includes ensuring that your mind is prepared to\nspeak and is choosing to speak at a time when the mind is clear and concentrated rather\nthan angered or otherwise confused about the topic to be discussed. If the mind is\nangered or unconcentrated, this will produce communication that is harmful to others\n81", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Five Factors of Well Spoken Speech", "sutta_refs": ["AN"], "page": null, "page_start": 81, "page_end": 86, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2d2e1c3f-a0b0-4d94-9a8b-ade933edaa34", "parent_id": "book-vol3:ch14:commentary:1", "content_type": "commentary", "text": "requiring them to sort through our own discontent feelings and unconcentrated or\nunorganized thoughts.\nIf the mind is discontent, that is the improper time to speak. Postponing conversations\ncan allow the mind time to regain its calmness, mindfulness, and concentration to then\nensure one is speaking at the proper time with wisdom. If the mind is lacking Right\nIntention, Right Mindfulness or Right Concentration, that is the improper time to\ncommunicate. Allow the mind to regain these qualities of mind and then communicate at\nthe proper time when you can practice harmlessness with full awareness of the mind and\nwith focus or singleness of mind.\nIt is also important that you observe and consider whether it is the proper time to talk with\nthe other person. If they are angered, frustrated, or irritated, it is most likely not the proper\ntime to have a discussion. You can consider the topic that you have to speak about and\nensure it is the appropriate time to have a discussion on that specific topic. When people\nfirst come home or have recently arrived to a certain destination, it is oftentimes best to\nallow their mind to adjust to the new environment where they have just arrived before\ndiscussing most topics especially topics that may be of a heavy nature. Topics that are\nsignificant, dramatic, or those that might involve major changes to one’s life would be\nbest discussed at a time when your mind, and the mind of others involved, is prepared to\ndiscuss that topic. It could be wise to ask the other individual if it would be a good time to\ndiscuss a certain topic before just opening up into an in-depth conversation that could\nhave significant impacts to one’s life. As a wise Practitioner, you may need to prepare the\nmind of the individual prior to choosing to have major conversations through asking\nquestions if it would be a good time to speak about a specific topic rather than opening\nup into a full scale conversation.\nKnowing the best time to speak with others will need to be developed through trial and\nerror, being best assessed in the present moment, based on the uniqueness of the topic,\nwhile considering the mental state of the individuals involved in the conversation.\nTrue: Having truthful communication helps to establish that you are a truth-speaker, one\nto be relied on, trustworthy, dependable, not a deceiver of the world. A Practitioner who\nonly speaks the truth develops the ability to be helpful and well received by others\nbecause people become accustomed to you only speaking the truth. It will be well known\nwithin your community that when you speak, you only speak the truth, therefore, you will\nfind it much easier to help others and encourage improvement in all the various projects\nand efforts you choose to participate.\nThrough speaking the truth, you become “one whom people listen to” well received in the\nworld instead of a deceiver of the world.\nYou will find that opportunities to progress in life with wholesome outcomes will come to\nyou more easily because in your personal and professional relationships people know that\nyou are not a lair but are trustworthy and dependable. If one speaks untruths, people\nworry what else you could be lying about and one’s reputation is significantly diminished\ncreating obstacles to your success in life.\nNot only is it wise to speak the truth, in terms of, not telling a deliberate lie but also, it is\nimportant to verify the accuracy so that all you share through communication is 100%\ntrue. Whether you are speaking, writing, or otherwise communicating in any way, ensuring\nthat you have independently verified what you share with others will ensure the best\n82", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Five Factors of Well Spoken Speech", "sutta_refs": ["AN"], "page": null, "page_start": 81, "page_end": 86, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1fa51d4d-e406-4fd7-aeff-ea9c42cbc4f6", "parent_id": "book-vol3:ch14:commentary:2", "content_type": "commentary", "text": "possible outcomes and the mind can be at ease knowing that what you share is accurate\nand the truth. Propagating untruths, conspiracy theories, or otherwise unfounded content\nwill only create harm in the world, therefore, it will produce unwholesome results for you.\nWhere you can talk through your own direct experience, this will ensure you are speaking\nthe truth, not only by not telling a deliberate lie, but also ensuring all that is communicated\nis accurate and based in wisdom.\nAlways speaking the truth makes it easy for the mind and unburdens the mind. If one\nalways speaks the truth, they do not need to sort through all the various conversations\nand statements they have made in the past to conduct conversations in the present\nmoment. A Practitioner can just always look to the truth, speak the truth, and the mind\ncan rest easy knowing that at all times you are only ever speaking the truth. This allows\ncommunication to happen easily, seamlessly, and with minimal effort unburdening the\nmind. The mind can rest and relax knowing that you are only ever speaking the truth.\nSpoken Gently: To speak gently, one needs to pay close attention to training and then\npracticing gentle tone, tempo, and word choice in their communication. Through\nobserving what is working and not working amongst individuals that you communicate\nwith, you can dramatically improve how you communicate and, thus, interact with others.\nYou can observe and become aware how calm and gentle words work to accomplish your\ngoals more readily than rushed and harsh words. You will need to practice, observe, and\nadjust your communication style until the mind is more finely tuned to practice speaking\neffortlessly and gently in all conversations paying close attention to tone, tempo, and\nword choice.\nWhen you do not practice speaking gently, notice how it causes harm to others and thus,\ncauses harm in your relationships. There are going to be challenges for you to bring your\ncommunication style closer to speaking gently in all conversations. As you are gradually\ndeveloping your life practice but still unable to practice speaking gently, you can\napologize, aim to improve, then move on applying effort to improve in each and every\nconversation.\nBeneficial: A Practitioner who is speaking beneficially would ensure their communication\nis clear, concise, and well delivered ensuring there is purposeful speech with an interest to\nhelp others. If one was to speak unclearly, lacking conciseness, and with poorly delivered\ncommunication then it would cause harm to others as they would need to sort through\nthe muddled conversation to determine what you are attempting to communicate.\nThrough a well concentrated mind that is uninterested in causing harm to others, you can\ndecide to train the mind to gather the thoughts and communicate in a clear, concise, and\nwell delivered method that ensures the receiver of your communication does not need to\napply extensive effort to understand what is being shared. Communication should be\npurposeful and to the point without frivolous speech or pointless rambling.\nIf you make people work hard to understand what you are attempting to share, people will\nbe less and less interested in communicating with you. People will just stop listening and\n“tune you out”. You will find this frustrating and challenging to accomplish your goals in\nlife.\nTo develop effectiveness in communication, your speech needs to be beneficial to others\nthrough purposeful dialogue that is not self satisfying or originating from selfish desires.\n83", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Five Factors of Well Spoken Speech", "sutta_refs": ["AN"], "page": null, "page_start": 81, "page_end": 86, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d244471c-3fed-4ea7-9d8b-479f078ebcd4", "parent_id": "book-vol3:ch14:commentary:3", "content_type": "commentary", "text": "Instead, look for ways to help others that focus on bringing people together in harmony\nrather than argumentative unbeneficial conversations through clear, concise, and well\ndelivered communication.\nA Mind of Loving-kindness: Through a well developed practice of Right Intention, a\nPractitioner should have loving-kindness for all beings. Loving-kindness is active goodwill\ntowards all beings without judgment. A genuine interest in seeing all beings be well.\nThrough Right Intention, or Right Thought and Right Thinking brought through into Right\nSpeech, the mind is well prepared to deliver words with goodwill and an interest in seeing\nall beings be well. If there is any ill will inserted into your communication, this will cause\nharm to others, therefore, cause harm to you.\nWhile on the surface sarcasm may seem humorous and harmless, but in reality the true\nintention behind sarcasm is oftentimes malicious and with ill intent. While it may be the\nright time, true, gentle, and perceived as beneficial, if there is ill intent with sarcasm\nthrough mocking or ridicule then the speech is not being spoken through a mind of\nloving-kindness.\nTherefore, any speech including sarcasm that has ill will is harmful and will only come\nback to harm you. People will speak to you in the same way that you speak to others. The\nill intended speech with sarcasm, mocking, and ridicule of others is only going to be\nreturned to you as this is the speech one is choosing to use with others. Conversely, if\nyou speak with a mind of loving-kindness, that is how others will choose to speak with\nyou. Overtime, more and more people will observe your wholesome moral conduct and\nchoose to treat you the same way that you treat others.\nBlameless: No one enjoys being blamed for anything or made to feel as if they are at\nfault. While it could be true that someone has made a mistake, it is just a mistake or\naccident and if you choose to assign blame in your communication, it is only going to\nserve to create division. And, if the person truly has not made a mistake and is being\nfalsely blamed, this is only going to create separation and arguments - blameful speech is\nharmful speech.\nIf we choose to be blameful towards others holding them to potentially feel guilty about\ntheir mistakes, then people are going to be uninterested to interact with you as a family\nmember, friend, or coworker. Rather than focusing on placing blame, a well trained mind\ncan let go of that desire and instead focus on solutions to the mistake. There is no need\nto ensure someone is pressured into accepting blame, but instead, the real challenge is\nhow to move past this impermanent situation in peacefulness and harmony with all\nbeings feeling whole.\nPlacing blame would only produce harm to others through disparaging others’ efforts,\nthus, it is going to harm your relationship both personally and professionally. Mistakes or\naccidents are “mistakes and accidents” so punishing others through blameful speech is\nonly going to drive people in the opposite direction from you where you will lack the\nsupport you need to accomplish the goals or objectives ahead of you. Instead of blaming\nothers for situations and circumstances that are in the past, focus on the present moment\nand how to resolve the situation for the best outcome of all involved. It is best to find\nencouraging, supportive, and motivating language that can allow all participants to\n84", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Five Factors of Well Spoken Speech", "sutta_refs": ["AN"], "page": null, "page_start": 81, "page_end": 86, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e6ad090d-e8fe-4713-8aa8-e05bb2ec5d01", "parent_id": "book-vol3:ch14:commentary:4", "content_type": "commentary", "text": "maintain their enthusiasm and interest to work together in meeting a given goal or\nobjective. Speech that is blameless is speech that is harmless.\nThrough causing no harm in your communication, you will find that relationships are quite\nenjoyable and you can be inspiring to countless people in your life.\nYou can reflect on these Five Factors of Well Spoken Speech and the need to speak\nblamelessly and how when you have not spoken in this way, your conversations and\nrelationships dissolved or were otherwise negatively impacted. Conversely, you can\nobserve how when speaking in this way, all participants gained insight, understanding,\nand maintained harmony in accomplishing certain goals.\nAs you observe that the mind is not practicing one or more of these five (5) factors, make\nefforts and repeated efforts to improve your moral conduct through applying energy and\nactive training of the mind. Bring your speech closer and closer to these five (5) factors\nobserving how your personal and professional relationships will dramatically improve as\nyou focus on improving your life practice as it relates to Right Speech or Right\nCommunication.\nIf you choose to not practice these five (5) factors in their entirety, then you will observe\nthe struggles and challenges associated with practicing “wrong speech” or “wrong\ncommunication”. Difficulties in personal and professional relationships will ensue with the\nresult of continued struggles and challenges making any goals or objectives more labor\nintensive. The mind will be drained of its energy because it is constantly struggling to\nhave polite, kind, friendly, and respectful relationships.\nIf you miss even one (1) of these factors in a given conversation, there is the potential for\nthe discussion to digress into argumentative or otherwise difficult territory that you’d\nwished would not have occurred. Training the mind closer and closer to practicing all five\n(5) factors will only help you to achieve better results in life. Speaking in this way is “a\nbetter way of life” that is beneficial for others, therefore, it is benefiting you. As your life\npractice becomes more and more wholesome, more and more wholesomeness will return\nto you.\nWe should not engage in idle chatter or unpurposeful talk that includes gossip, harsh\nlanguage, false speech with lies, deceit, or slander.\nSlander (Gossip): speech or communication that is damaging to the reputation of an\nindividual/company/organization/country/group of people, etc., whether true or false.\nFrivolous Speech (Idle Chatter): is described as speaking “unbeneficially” and\n“unpurposefully”. This is typically done with the mind’s craving/desire/attachment where\none may just be rambling pointlessly without any real purpose or need to speak but\ninstead, just because there is a craving/desire to talk. There is no purpose or value to the\nspeech. In some cases, one could be speaking quickly and continuously without the\nability for a mutual conversation.\nHaving clear, well thought out, purposeful and wholesome speech is important. Your\nspeech should be without blame or “blameless”.\n85", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Five Factors of Well Spoken Speech", "sutta_refs": ["AN"], "page": null, "page_start": 81, "page_end": 86, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ecf9b5af-bb19-43ed-8af4-16d0d15a30b6", "parent_id": "book-vol3:ch14:commentary:5", "content_type": "commentary", "text": "The Right Speech is born out of the Right Intention. With wholesome intentions practicing\nharmlessness, this will breed wholesome and purposeful speech free from craving, anger,\nand ignorance (unknowing of true reality) without ego.\nA good practice is, “if you do not have something good to say then do not say anything at\nall”. You will need to learn to have “Right Speech” to attain Enlightenment practicing the\n“Five Factors of Well Spoken Speech”.\nThese are not rules to follow but instead, the best way to ensure the best possible\noutcome in all your communication with all beings. Through not causing harm to others\nthrough your speech, your life will become effortless and much more enjoyable as your\npersonal and professional relationships will blossom.\nWhen you do not practice speaking with Right Speech, notice how it causes harm to\nothers and thus, causes harm in your relationships. There are going to be challenges for\nyou to bring your communication style closer to speaking with Right Speech in all\nconversations. As you are gradually developing your life practice but still unable to\npractice speaking with Right Speech, you can apologize, aim to improve, then move on\napplying effort to improve in each and every conversation.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n86", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Five Factors of Well Spoken Speech", "sutta_refs": ["AN"], "page": null, "page_start": 81, "page_end": 86, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d3a0107f-90dc-4713-bdf7-964c0bdadf24", "parent_id": "book-vol3:ch15:scripture", "content_type": "scripture", "text": "Chapter 15\nThe Tathāgata’s Speech\nSo too, Prince,\n(1) Such speech as The Tathāgata knows to be untrue, incorrect, and\nunbeneficial, and which is also unwelcome and disagreeable to others: such\nspeech The Tathāgata does not speak.\n(2) Such speech as The Tathāgata knows to be true and correct but\nunbeneficial, and which is also unwelcome and disagreeable to others: such\nspeech The Tathāgata does not speak.\n(3) Such speech as The Tathāgata knows to be true, correct, and beneficial,\nbut which is unwelcome and disagreeable to others: The Tathāgata knows\nthe time to use such speech.\n(4) Such speech as The Tathāgata knows to be untrue, incorrect, and\nunbeneficial, but which is welcome and agreeable to others: such speech\nThe Tathāgata does not speak.\n(5) Such speech as The Tathāgata knows to be true and correct but\nunbeneficial, and which is welcome and agreeable to others: such speech\nThe Tathāgata does not speak.\n(6) Such speech as The Tathāgata knows to be true, correct, and beneficial,\nand which is welcome and agreeable to others: The Tathāgata knows the\ntime to use such speech.\nWhy is that? Because The Tathāgata has compassion for all beings.\n(Reference: MN 58)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 87, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8d7ea510-b905-4544-80a4-97c5c929e71d", "parent_id": "book-vol3:ch15:commentary:0", "content_type": "commentary", "text": "87\n\nIn this Teaching from Gotama Buddha, he shares his choice of practicing in such a way as\nto ensure his words are well received in all situations and to ensure he is practicing Right\nSpeech.\nIt is The Five Factors of Well Spoken Speech that provides the specific details of how one\ncan drastically improve their practice of communicating with additional Teachings to\nfurther help a Practitioner fully understand Right Speech in other areas of his Teachings.\nFive Factors of Well Spoken Speech\nMonks, possessing five factors, speech is well spoken, not badly spoken, it is blameless\nand beyond reproach by the wise.\nWhat five?\n(1) It is spoken at the proper time;\n(2) What is said is true;\n(3) It is spoken gently;\n(4) What is said is beneficial;\n(5) It is spoken with a mind of loving-kindness.\nPossessing these five factors, speech is well spoken, not badly spoken; it is blameless\nand beyond reproach by the wise.\n—————\nThrough practicing The Five Factors of Well Spoken Speech one ensures they are not\ncausing harm through their speech and, over time, one will experience more and more\nsuccessful personal and professional relationships because you will be communicating in\na way that does not cause harm.\nThe more you communicate using these five factors, you will observe that more and more\npeople will respond to you in the same way that you practice. In addition to these\nTeachings from Gotama Buddha on The Five Factors of Well Spoken Speech, you can\nremember to always be polite, kind, friendly, and respectful to “all beings” to help guide\nyou in practicing Right Speech.\nThe Teachings shared in this chapter can also be applied to more deeply refine one’s\npractice of Right Speech, but it would be suggested that you first train the mind to\npractice The Five Factors of Well Spoken Speech before looking to incorporate The\nTeachings of this chapter into your life practice.\nThrough practicing The Five Factors of Well Spoken Speech, one would be incorporating\nThe Teachings of this chapter into the five factors ensuring speech is \"true, correct, and\nbeneficial” as well as knowing the “proper time” to speak. Also, remember to ensure your\nspeech is blameless.\nThis Teaching is highlighting that special care needs to be taken to understand when\nspeech is “unwelcomed and disagreeable to others” and when speech is “welcomed and\nagreeable to others”.\n88", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 87, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f0deff4e-9351-4f4f-b215-ec33a5855e77", "parent_id": "book-vol3:ch15:commentary:1", "content_type": "commentary", "text": "The Buddha's Teachings can be thought of as layers. He is layering more and more\nTeachings to help a Practitioner gradually see more and more “what is Right Speech”, for\nexample.\nThe Five Precepts provides details on Right Speech along with The Eight Fold Path, The\nFive Factors of Well Spoken Speech, this Teaching, and others. He is gradually pulling\nback the layers of his Teachings for Practitioners to see more and more clearly “what is\nRight Speech”. The Teachings in The Pāli Canon are spread out over forty-five (45)\nvolumes of books without any clear organization leading to the development of one’s\npractice. This book series provides improved organization of these Teachings by\nconsolidating extracted versions of the forty-five (45) volumes of books found in The Pāli\nCanon.\nWhat has been done as part of the book \"Developing a Life Practice: The Path That\nLeads to Enlightenment\" (Volume 1), is put Right Speech all in one place taking into\nconsideration all The Teachings from The Buddha to make it easy for a Practitioner to\nunderstand this important Teaching and others.\nNow in (Volumes 2-13), a Practitioner is pulling back the covers, or layers, to see the\nsource and details of these Teachings filling in any areas of your life practice that needs\nfurther development.\nSpeech is one of the most used and influential means of interacting with others. There is\nsignificant potential to produce wholesome or unwholesome results based on our diligent\napplication of Right Speech. Practicing these wholesome Teachings of The Five Factors\nof Well Spoken Speech will ensure there are wholesome outcomes.\nGotama Buddha further clarifies his purpose of practicing these wholesome Teachings at\nthe end of this chapter as “The Tathāgata has compassion for all beings.”\nCompassion is concern for the misfortune of others. So, through diligent learning,\nreflection, and practice of these Teachings you are improving the condition of your own\nlife practice, and thus the mind, but also improving the world through reducing and\neliminating any harm you are currently causing in the world through purifying your\nintentions, speech, actions, and livelihood. An Enlightened being would have loving-\nkindness and compassion for “all beings” among many other wholesome qualities of\nmind ensuring they are not causing any harm in the world through their interactions in the\nworld.\nThrough eliminating any harm we cause in the world, over time, no harm will come to us.\nThis is based in The Natural Law of Kamma - cause and effect, action and result,\nessentially the results of your decisions.\nIn this Teaching from Gotama Buddha, he shares further details on Right Speech. A\nPractitioner should first train the mind through The Eight Fold Path to practice The\nTeachings in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) related to Right Speech. As a Practitioner advances in their life\npractice and is looking to refine their speech even further, this Teaching can guide you in\ndeepening your practice.\n89", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 87, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fc88a089-bcc0-4d3e-b1b4-6b5ca072ec34", "parent_id": "book-vol3:ch15:commentary:2", "content_type": "commentary", "text": "But, the Practitioner should ensure they are consistently practicing The Five Factors of\nWell Spoken Speech to ensure that is a foundation before moving into understanding and\npracticing the Teaching shared here by Gotama Buddha.\nAs part of The Five Factors of Well Spoken Speech, we already understand that it is wise\nto not speak untruths, incorrect, or unbeneficial words at any time. This would only cause\nharm, thus, harm will come to us and we would be wise to not speak those words.\nThis Teaching adds to the practice of Right Speech that a Practitioner would be wise to\nknow when it is the proper time to speak words which are unwelcome and disagreeable\nas well as words that are welcome and agreeable.\nIf speech is untrue, incorrect, or unbeneficial, then it would be wise to not use this\nspeech.\nBut, with speech being true, correct, and beneficial, then, we need to determine if it is\n“unwelcome and disagreeable” or “welcome and agreeable”.\nIf the words are true, correct, and beneficial while being unwelcome and disagreeable, we\nneed to know the proper “time to use such speech” so that it can be better received.\nIf the words are true, correct, and beneficial while being welcome and agreeable, we also\nneed to know the proper “time to use such speech”.\nMuch of the training regarding speech comes through trial and error. As a Practitioner\ngets to know each individual and how they respond to various speech, they will better\nknow what is unwelcome and disagreeable or welcome and agreeable. This is oftentimes\ndiscovered on a case-by-case basis as each person is different.\nAs you have conversations and communication with various people in your life and\nobserve the results of your speech, you can then determine what is leading to wholesome\nresults and what is leading to unwholesome results. This way, you can refine your speech\nto develop more and more skillfulness in regards to practicing Right Speech so that your\ncommunication is never harmful and only has wholesome outcomes.\nYou will be able to observe the improvements as you train more deeply because\neventually you will get to the point where each individual conversation you have will result\nin wholesome outcomes. You will find that you are never shaken up or uncalm during\nconversations as the mind becomes more and more confident conducting conversations\nusing Right Speech.\nAs you notice that countless conversations you have are leading to wholesome\noutcomes, then you know that your practice of Right Speech is becoming more\ndeveloped. Then, if there is an occasional situation where someone becomes hostile or\nirate in a conversation with you, looking at the situation objectively through the wisdom of\nthese Teachings, you can discover if it was due to your practice or if it was due to the\nother person’s lack of wisdom, moral conduct, or mental discipline.\nEven when you are deeply practicing Right Speech when the mind is Enlightened, there\nwill be occasional situations where a person may become angered, frustrated, irritated,\nannoyed, or otherwise discontent in a conversation with you. But, by that time, you will\nhave trained the mind so well and be able to see so clearly that you will have confidence\n90", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 87, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "37da6214-d64b-4439-ad7c-0f2ff1ec9243", "parent_id": "book-vol3:ch15:commentary:3", "content_type": "commentary", "text": "that their discontent mind and wrong speech was not a result of anything that you have\ndone or not done. Instead, it is the lack of their own wisdom, moral conduct, and mental\ndiscipline that caused their “wrong speech”.\nYou will need to have a well developed and consistent practice of Right Speech to attain\nEnlightenment and be able to view your conversations objectively to determine where you\ncan improve your practice of Right Speech. You no longer need to obsess over whether\nyou are speaking in a wholesome way but instead, learn, reflect, and practice what The\nBuddha shares as his Teachings are based on The Natural Law of Kamma and as long as\nyou develop your life practice to practice these Teachings, you will be gradually improving\nto ensure you are always practicing Right Speech.\nThrough constant refinement of your practice of Right Speech using the guidance from\nGotama Buddha, you can realize increased amounts of successful conversations and\ninteractions where relationships will be easy and smooth. No longer will you find\nrelationships difficult and a struggle because you will be deeply practicing these\nTeachings.\nWith that said, there will still be occasional situations where the other person is not deeply\npracticing these Teachings and their untrained mind will result in “wrong speech”. If your\nmind is Enlightened, even someone else’s “wrong speech” will not result in your using\n“wrong speech” but instead, you will be able to maintain your contentedness and joy\nwhile continuing to practice to potentially bring the conversation towards a successful\nconclusion.\nYou will need to train to the point where there is never a time that another person’s choice\nto use “wrong speech” influences you to use “wrong speech”. Instead, a wise Practitioner\nwill choose not to use wrong speech even when interacting with others who are choosing\nto use wrong speech.\nNo matter how deeply you are practicing these Teachings, there is no such thing as\npermanently being able to have 100% of everyone you interact with to never speak\nimpolite, unkind, unfriendly, or disrespectful. They are an individual who is making their\nown decisions and you are unable to control how others choose to speak to you. There\nare going to be situations where people are impolite, unkind, unfriendly, or disrespectful\ndue to their own lack of wisdom, moral conduct, and mental discipline. But, even though\nyou cannot control others, you can train to control your own mind and speech.\nYou can train the mind to the point where you do not react to others who are using\n“wrong speech” with a lack of wisdom, moral conduct, and mental discipline, but rather,\nyou can respond politely, kindly, friendly, and respectfully no matter what is or is not\nhappening around you. This is how an Enlightened mind will function but will require deep\ntraining and practice that will result in gradual progress.\nYou will see the truth for yourself that you are improving your practice with Right Speech\nas conversations and relationships become more easy and smooth. While there will be\nchallenges, the Enlightened mind will always be able to find a solution to the situation.\nThere are millions of “right” answers to any given challenging situation. And, there are\n“wrong” answers to a given challenging situation. The “right” answer is to always use\nRight Speech. The “wrong” answer would be to use “wrong speech” that is impolite,\n91", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 87, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bbb7f241-e930-49c9-bed0-d03ad98a5faa", "parent_id": "book-vol3:ch15:commentary:4", "content_type": "commentary", "text": "unkind, unfriendly, and disrespectful speaking at the improper time, untrue, harsh,\nunbeneficial, with a mind of hatred, and being blameful.\nInstead, actively deepen your practice through training of the mind using the entire Eight\nFold Path refining your speech each and every conversation always looking to improve.\nThrough slowing down the mind using meditation as taught in “Developing a Life\nPractice: The Path That Leads to Enlightenment” (Volume 1) in Chapter 11, a Practitioner\ncan then reside with a mind in the present moment making wise decisions to practice\nRight Speech realizing the results of ease and smoothness in all relationships.\nWhy did The Buddha actively work to train his mind so deeply to ensure he was not\ncausing harm to others? “Because The Tathāgata has compassion for all beings”.\nThrough your practicing compassion for all beings, you can then decide to train your\nmind deeply so that you are not causing harm through your speech and, thus, no harm\nwill come to you.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nWhile others may choose to speak with you using “wrong speech”, there is no need to be\njudgmental or irritated at their lack of wisdom, moral conduct, and mental discipline.\nInstead, observe how you too, at one time, use to speak this way but have chosen to\nimprove your life practice through learning, reflecting, and practicing these Teachings.\nEvery unwholesome aspect of someone else’s practice that you observe, you too have\ndone those same things in this life or some prior life. Judging others will only harm your\nown mind and how could you judge others when you too did those same things?\nSo instead, have concern for their misfortunate. Be pleased that you have discovered\nthese Teachings and have the ability to improve your life practice and the outcomes that\nproduces.\nWhile a person whose mind is lacking wisdom, moral conduct, and mental discipline has\nnot come into contact with these Teachings and has not had the good fortune to train in\nthese Teachings, you have had the good fortunate and are training in these Teachings.\nSo be an example, a role model, one who people understand is actively working to\ndeepen your practice out of compassion for all living beings.\nThere is no benefit to speaking unwisely but there are many benefits to training the mind\nto use Right Speech at all times. You will find that you will be more successful in all your\npersonal and professional relationships through developing your ability to communicate\nusing Right Speech that is not harmful to anyone. People will feel more comfortable to\nassociate with you and be involved in the various personal and professional activities that\nyou choose to participate in. Develop your ability to have Right Speech using wisdom,\nmoral conduct, and mental discipline and people will be more interested to listen to you\nbecause they find benefit in doing so. You can be more helpful to those close to you and\nmore influential in your community.\nBut, choose to learn, reflect, and practice Right Speech because it is the “right” thing to\ndo, not because you “want” something from others.\n92", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 87, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "978290e0-2f35-4354-82d5-56fb8e516a85", "parent_id": "book-vol3:ch15:commentary:5", "content_type": "commentary", "text": "Unsolicited Guidance vs. Sharing Teachings When There is a Request for Guidance\nThe Path That Leads to Enlightenment requires learning, reflecting (i.e. independently\nverifying), and practice of The Teachings of The Buddha with guidance from a Teacher to\ntrain the mind to eliminate the defilements, or taints, (i.e. The Ten Fetters - the pollution of\nthe unEnlightened mind).\nThe Enlightened mind is a peaceful, calm, serene, and content mind with joy -\npermanently. The mind will no longer experience discontent feelings such as sadness,\nanger, frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc.\nThe Enlightened mind is unshakable.\nTo accomplish this goal, a Practitioner will need guidance as only a true Buddha would be\nable to attain Enlightenment without the guidance of a Teacher, and the last Buddha\ncurrently known to the world lived over 2,500 years ago. A Practitioner will be unable to\nask questions to a book, video, podcast, etc. and will need to develop their intellectual\nunderstanding and practical experience to attain Enlightenment. This is accomplished by\napplying The Teachings of The Buddha in daily life while seeking guidance, ideally,\nthrough a well developed relationship with a Teacher.\nThe Path That Leads to Enlightenment does not involve forcing unsolicited guidance,\nadvice, or Teachings onto others because a person feels they “know more than another”\nand they feel the urge to ensure another Practitioner understands The Teachings of The\nBuddha, or any other aspect of life, in the same way as you.\nAt the very core of Buddhist Teachings that lead to Enlightenment is the understanding\nthat craving/desire/attachment (i.e. mental longing with a strong eagerness) leads to\ndiscontent feelings of sadness, anger, frustration, irritation, annoyance, guilt, shame,\nfears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc.\nIt is only through training the mind to eliminate craving/desire/attachment (i.e. mental\nlonging with a strong eagerness) that the mind will experience Enlightenment where the\nmind will reside peaceful, calm, serene, and content with joy - permanently.\nIf a Practitioner has “longing with a strong eagerness” to share Teachings with others, this\nwill lead to discontentedness for the Practitioner and the mind will remain unEnlightened.\nAdditionally, sharing unsolicited guidance comes from one’s own ego, the arrogance,\npride, and boastfulness of the mind’s pollution described by The Buddha as “conceit”,\nwhich is one of The Ten Fetters.\nIf a Practitioner is not seeking guidance through asking a question and a person shares\nunsolicited guidance as Teachings, this is to do so with craving/desire/attachment and the\nego, this will create conditions that lead to discontentedness of one or both persons.\nIt is suggested that Practitioners choose to learn and practice Teachings with a\ndedicated Teacher whom they actively seek guidance from, ideally through a well\ndeveloped relationship with a Teacher.\n93", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 87, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f6d77615-664c-4f9e-81f4-b54d9e580d9c", "parent_id": "book-vol3:ch15:commentary:6", "content_type": "commentary", "text": "Nowadays, many people use online groups as a way of discussing The Teachings of The\nBuddha. If you have been online at all, you have seen, in some cases, the overwhelming\ninflammatory and harmful speech that these discussion forums will often descend into\nover simple disagreements.\nThe unEnlightened mind is most often uncomfortable with those who are disagreeable,\ncraving and desiring for “all people” to agree with them, and when that is not\nexperienced, anger, hatred, and ill will arises in the mind typically followed by hostile,\nbitter, and harsh speech (i.e. unskillful moral conduct) where the mind then has aversion.\nThis leads to all sorts of challenges including, people being blocked or banned from\ngroups, inhibiting a Practitioner from further investigation and exploration of The\nTeachings of The Buddha to improve the condition of their mind.\nThe very Teachings they are seeking to share teaches harmlessness, to include harmless\nspeech but yet, some find it challenging to have conversations conducive to open sharing\nwhere disagreement does not result in hostility.\nHostile, aggressive, bitterness, impolite, unkind, unfriendly, and disrespectful speech is a\nsure indication that there is not yet a well developed practice of The Teachings of The\nBuddha that lead to Enlightenment, and that person is not yet Enlightened. It could be\nsuggested that these types of comments be ignored then deleted, because if one is not\npracticing The Teachings of The Buddha, how could what they are sharing as Teachings\nbe helpful to anyone?\nWhen one unEnlightened mind speaks with hostility it is often hurtful to another\nunEnlightened mind due to their own cravings/desires/attachment and, therefore, fighting\nensues and conversations descend into bickering that is a clear indication that all parties\ninvolved could truly benefit from more intellectual learning and practical understanding of\nThe Teachings of The Buddha that lead to Enlightenment with guidance from a Teacher.\nThose who argue the most are in the need of more intellectual and practical\nunderstanding of The Teachings. But, they will only get that help when the ego is lowered\nand they choose to seek guidance with a Teacher.\nThe ego of the unEnlightened mind resorts to sharing unsolicited guidance thinking, “I\nknow better than you”.\nThis is all hindering an individual from experiencing Enlightenment. As long as there is\ncraving/desire/attachment and ego in the mind, among other unwholesome qualities, the\nmind will not experience Enlightenment.\nArguing will not allow you to experience Enlightenment as the constant hostility will\nonly inhibit your growth and progress on The Path to Enlightenment.\nSharing unsolicited guidance will not allow you to experience Enlightenment\nbecause, the ego still exists in the mind.\nSharing unsolicited guidance with others will not lead to your Enlightenment as in doing\nso, there is still craving/desire/attachment and conceit (i.e. ego) in the mind. An\nEnlightened being does not have craving/desire/attachment nor conceit. The ego of an\n94", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 87, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "480eb3ec-1111-4ea8-9d88-eabe8bf97ad2", "parent_id": "book-vol3:ch15:commentary:7", "content_type": "commentary", "text": "Enlightened being has been completely dissolved so that there is no longer any\narrogance, pride, measuring and comparing of others to put yourself above or below\nothers.\nThe Buddhist tradition of sharing Teachings that leads to awakening to Enlightenment “do\nnot” involve unsolicited sharing of Teachings that one Practitioner feels would be helpful\nto another Practitioner. A Practitioner needs to choose for themselves to ask questions\nand seek guidance instead of, Teachings being forced onto others. This will only turn\npeople away from The Teachings of The Buddha when people are pushing Teachings onto\nothers.\nThe Buddhist tradition of sharing Teachings that lead to Enlightenment “do not” involve\nfighting over who is “right” and who is “wrong”. So when you receive unsolicited\nguidance, it is suggested that you ignore it and/or delete it. This will help the individual\nwho is sharing unsolicited guidance understand, they are unwise for sharing unsolicited\nguidance and people are not interested in unsolicited guidance, thus, you do not respond.\nThe Buddhist tradition of sharing Teachings that lead to Enlightenment “do not” involve\nattempting to “save others” from themselves but instead, The Path to Enlightenment\ninvolves Practitioners choosing to learn, reflect, and practice The Teachings of The\nBuddha that lead to Enlightenment through asking questions and seeking guidance\nthrough their own free will to an individual they have confidence in and trust.\nUnsolicited guidance is not part of The Path to Enlightenment.\nThere is nothing anyone can do to force another person to attain Enlightenment.\nThere is no way to “save” anyone.\nAnd if you have not yet attained Enlightenment, you do not yet know the truth to be able\nto share Teachings with anyone at all.\nThe sooner a Practitioner understands this and directs their time, effort, and energy\ntowards their own growth and progress on The Path to Enlightenment, the better off for\neveryone involved.\nThe Path to Enlightenment is to realize, among other things, that it is through your own\nwise decisions that lead to wholesome results and outcomes (i.e. wholesome Kamma).\nIt is through each person’s individual choices to learn, reflect (i.e. independently verify),\nand practice The Teachings of The Buddha that, they themselves, will navigate The Path\nto Enlightenment with guidance from a dedicated, supportive, encouraging, and\nmotivating Teacher who patiently shares without any expectation of anything in return.\nYou can’t force someone to learn. You can’t force someone to reflect. You can’t force\nsomeone to meditate. You can’t force someone to practice The Teachings that lead to\nEnlightenment.\nSo why would you try?\nCould a person whom has never driven a car teach another person how to drive a car?\n95", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 87, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "241183a3-d9d0-4d03-adf7-d19724af7aa5", "parent_id": "book-vol3:ch15:commentary:8", "content_type": "commentary", "text": "No, of course not.\nA Practitioner would need to attain Enlightenment before they would be capable of\nguiding others to attain Enlightenment.\nAnd to attain Enlightenment, a Practitioner will need to eliminate all craving/desire/\nattachment (mental longing with a strong eagerness) including the craving/desire/\nattachment to Teaching those who have not asked for your guidance.\nProviding unsolicited guidance is an advertisement that you have not yet attained\nEnlightenment as there is still craving/desire/attachment to teach others when no\none has asked you a question. And, there is still conceit (i.e. ego) in the mind where\nit arrogantly attempts to push Teachings onto others with the assumption that, you\nknow more than others, as no one has sought your guidance.\nIt is best to focus on your own Enlightenment and in doing so, you will then be best\nprepared to share the wisdom of how you attained Enlightenment when someone asks\nyou a question.\nAn Enlightened being only needs to walk with “wisdom and a smile”.\nAn Enlightened being does not have the uncontrollable urge to force others to understand\nThe Teachings of The Buddha that lead to Enlightenment in the same way as they do.\nAn Enlightened being’s mind is peaceful, calm, serene, and content with joy -\npermanently. The mind is unshakable.\nAn Enlightened being knows the truth, with deep wisdom, and has no interest or urge to\nforce others to do anything at all, but may instead, decide to make themselves available\nto those who choose to seek guidance and understanding so that they can experience\nthe same life affirming improvements to the mind and one’s life that are realized on The\nPath to Enlightenment by attaining Enlightenment.\nThe next time you feel the urge to give unsolicited guidance, recognize that as your\ncraving/desire/attachment and conceit (i.e. ego), which will need to be eliminated from the\nmind for you to attain Enlightenment.\nOtherwise, the unEnlightened mind will continue to experience discontent feelings, never\nexperiencing peacefulness, calmness, serenity, or contentedness with joy that is\npermanent in the Enlightened mental state.\nGotama Buddha never attempted to force anyone to learn and practice his\nTeachings, so why should you?\nYou will know someone is soliciting guidance because they will ask you a question. But, if\nthey did not ask you a question and you give someone guidance, that is unsolicited\nguidance, coming from the mind’s craving/desire/attachment and ego. You will not attain\nEnlightenment, nor will anyone else, through unsolicited guidance.\nCan you resist the urge to give someone unsolicited guidance through restraining the\nmind? If so, you are that much closer to Enlightenment.\n96", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 87, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b2289d47-ac97-4b38-a5eb-4d559fa70fdd", "parent_id": "book-vol3:ch15:commentary:9", "content_type": "commentary", "text": "Actively Listening and Being Supportive of New Thoughts and Ideas\nWhether you are talking with your family, friends, or colleagues, etc. it is always wise to be\nopen to other people’s ideas.\nIt is only one’s own ego, which is based in craving/desire, that would shut down others\nthoughts and ideas. Instead, it is wise to be open and inviting for people to share their\nthoughts and ideas with you but, you will not be able to get to that, if you shut them\ndown, telling people how something will not work.\nWhen presented with a new idea, the unEnlightened mind will typically look at all the\nreasons why this thing will not work, rather than, look at how to overcome the potential\nobstacles to implement something new, that is better. Remember, the unEnlightened mind\ncraves permanence, and is typically highly complacent. It is not truly interested in doing\nthe work to consider something new and different, due to its craving for permanence.\nAlso, keep in mind, that one of the things that The Teachings of The Buddha help you\naccomplish, is navigating a world of unEnlightened beings.\nSo, when someone comes to you with new thoughts and ideas, be it family, friends, or\ncolleagues, they are typically going to have craving/desire with excitement. When their\nmind is not getting their craving/desire fulfilled, it will experience painful feelings, attribute\nthose painful feelings to you, and then either push you away with aversion, become bitter/\nharsh/hostile with you, or put their expectations on you. This is going to promote\ndisharmony in relationships.\nInstead, what you can do, rather than shutting down the new thoughts and ideas based\non the obstacles you see, you can ask questions, show interest to understand a person’s\nidea, and if they need your involvement to implement the idea, let them know you would\nlike to think over what they have shared as you can see they have some interesting\nthoughts and ideas that may be helpful.\nIf you see certain obstacles with the idea, as part of your questions, ask them questions\nof how they see to overcome those obstacles, in more of a consulting and teamwork type\nof conversation, rather than as an adversary. Brainstorm the obstacles, in a positive way,\nto solicit thoughts and ideas of how to overcome the obstacles, rather than, attempt to\nshut down the idea due to the obstacles you see.\nIn this way, you stay open to what others have to say, show them that you are listening,\nand that you do not think “you know it all”. Asking questions to understand, goes a long\nway to show them that you are working to understand them and considering what they\nare thinking. Because, someone sharing new thoughts and ideas with you, is trying to\nhelp you. But, if you shut that down, you do not get that help. Also, a person usually does\nnot fully articulate their new idea clearly and followup questions are needed to fully\nunderstand it. And, you typically will not see all the same angles and benefits that they are\nseeing, when they first present the new idea to you. Therefore, by asking questions, you\ncan flush all that out.\nWhen people are first communicating their ideas, you may not be understanding it fully so\nyou would like to provide the individual an opportunity to fully explain it, and for you to\nask questions to fully understand it. It would be wise to even repeat back to the person\nwhat you think their idea is, to ensure you understand it, before giving it further thought.\n97", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 87, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5adcc283-75ab-499a-817e-741c6d715e15", "parent_id": "book-vol3:ch15:commentary:10", "content_type": "commentary", "text": "This will help them to understand you are taking the time to consider their idea, by first\nunderstanding it. Then, even if you ultimately consider to not go forward with their idea\nand get involved with it, they at least know you fully understood it and gave it proper\nconsideration. And, you might be able to offer that person support without getting\ninvolved with the effort yourself, which can also be wise in some situations.\nBecause, truth be told, every single new thought or idea has obstacles. There are barriers\nto every “new” thing coming into existence. And if all you do is verbalize all those\nobstacles, it appears to that person, who is eager to share with you, that you are not\ngiving their new thought or idea the time of day, and you will appear to be a very close\nminded person.\nThis will produce disharmony in your relationships and you will see that you are not going\nto be very successful as a wise leader because, you are not giving the team an avenue to\nshare their new thoughts and ideas.\nA leader needs to be open to all ideas, listening and understanding what people are\nlooking to contribute.\nAnd while some ideas are not something that one would choose to go forward with, team\nmembers will respect and appreciate that at least their leader listened and considered\ntheir ideas. They will continue to respect that leader. But, for someone who regularly shuts\nthem down, they will ultimately turn away from that leader because they are not open to\ntheir thoughts and ideas, and when you come to them with something you would like\nthem to implement, they will tend to not give it any consideration. It is your Kamma (the\nresults of your decisions) that people will do the same thing to you, that you do to them.\nSo, guiding and leading a team becomes more and more challenging.\nIn the past, there are countless times when, ideas people brought to me where unwise\nand I ultimately decided not to go forward with them. But, through listening and asking\nquestions, they felt I heard and understood, and took the time to consider their ideas,\nthus, a harmonious relationship was maintained. But, it was that 99th idea that I listened\nto, despite all the other unwise ideas that would not work, that I was able to get that\ngolden nugget that changed everything in a significant way. I regularly implemented this\napproach when I was a businessperson, and employees, customers, business partners all\nregularly contributed to the growth of my business. I would not have experienced that\nsame growth without being a good listener to others new thoughts and ideas, and\nshowed them that I truly considered what they had to share, and was appreciative of\nthem sharing.\nBeing open to listen and understand others ideas, without just verbalizing all the\nobstacles you see, is the way to be a successful and harmonious leader who values\nteamwork and team problem solving.\nEnlightened beings will be able to listen and understand others ideas, not assuming they\n“know it all”. They will be interested and intrigued to know what others think and how\nthey are considering to do something new. People will feel listened to and that an\nEnlightened being considers their ideas, even if they do not go forward with them. And,\nan Enlightened being can be supportive in someone else progressing towards their ideas,\neven if they are not involved themselves.\n98", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 87, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8af49563-72ce-4c54-8055-ac92af482a5a", "parent_id": "book-vol3:ch15:commentary:11", "content_type": "commentary", "text": "So, whether you are interested in being a leader or a valuable member of a team, listening\nto new thoughts and ideas from others is highly important and wise, it will promote\ncontinuous improvement in your life and harmony in your relationships.\n99", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "The Tathāgata’s Speech", "sutta_refs": ["MN"], "page": null, "page_start": 87, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e71c44a6-f87b-4897-ab61-4b553c5f18da", "parent_id": "book-vol3:ch16:scripture", "content_type": "scripture", "text": "Chapter 16\nFour Qualities of a Wholesome Person\nMonks, one who possesses four qualities can be understood to be a\nwholesome person.\nWhat four?\n(1) Here, Monks, a wholesome person does not disclose the faults of others\neven when asked about them, how much less then when not asked. But\nwhen he is asked about them, then, led on by questions, he speaks\nabout the faults of others with gaps and omissions, not fully or in detail. It\ncan be understood: This individual is a wholesome person.\n(2) Again, a wholesome person discloses the virtues of others even when\nnot asked about them, how much more then when asked. But when he is\nasked about them, then, led on by questions, he speaks about the\nvirtues of others without gaps and omissions, fully and in detail. It can be\nunderstood: This individual is a wholesome person.\n(3) Again, a wholesome person discloses his own faults even when not\nasked about them, how much more then when asked. But when he is\nasked about them, then, led on by questions, he speaks about his own\nfaults without gaps and omissions, fully and in detail. It can be\nunderstood: This individual is a wholesome person.\n(4) Again, a wholesome person does not disclose his own virtues even when\nasked about them, how much less then when not asked. But when he is\nasked about them, then, led on by questions, he speaks about his own\nvirtues with gaps and omissions, not fully or in detail. It can be\nunderstood: This individual is a wholesome person.\nOne who possesses these four qualities can be understood as a wholesome\nperson.\n(Reference: AN 4.73)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Four Qualities of a Wholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 100, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aafc6d5e-32d2-4865-9f10-822ed7da2191", "parent_id": "book-vol3:ch16:commentary:0", "content_type": "commentary", "text": "100", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Four Qualities of a Wholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 100, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "733e6fe7-d20c-457d-91a5-32271f8a377b", "parent_id": "book-vol3:ch16:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “Four Qualities of a Wholesome\nPerson”. These are not the “only” four qualities that determine whether you are practicing\nin a wholesome way, but are four of “the” qualities of a wholesome person.\n(1) First, a wholesome person would not speak of a person’s faults or mistakes. Instead,\nthey would keep those to themselves without a desire to share them with others. To\nopenly share the faults or mistakes of others would be to gossip and that will only lead to\ntheir harm, thus, this harm will come back to you. If you gossip about others, it is only a\nmatter of time before people decide to gossip about you.\nA wise Practitioner would see no benefit in gossiping and choose not to gossip. Even if\nwhat is potentially being shared is true, it is unbeneficial to share the faults and mistakes\nof others so, why share them?\nThe only situation one might choose to share faults and mistakes of others is “when he is\nasked about them, then, led on by questions”. This might occur in an employment or\neducational situation when you are asked for an assessment of someone’s performance.\nIf asked, a wholesome person would “speak about the faults of others with gaps and\nomissions, not fully or in detail”. A wise Practitioner might choose to share selective\nchallenges with the employee or Student as a way to help them improve in the new\nopportunity they are moving into. Faults and mistakes should not be shared with\nmalicious intent or to harm the other person but only in an encouraging and positive way\nto help them continue to grow in their life.\nSince you are not perfect, it is not wise to speak of others as if they should be perfect.\nInstead, when asked and you are speaking with all the other factors of Right Speech,\nshare areas for improvement, if any, so that the individual can continue to progress in life.\n(2) Second, a wholesome person would speak of the “virtues of others even when not\nasked about them” and “when asked”. In doing so, a wise Practitioner would speak about\nall of a person’s positive qualities “without gaps and omissions, fully and in detail”.\nAn Enlightened mind can see the positive and beneficial qualities of everyone. While there\nmay be areas for improvement, all people have positive qualities that can be shared.\nWhen in a situation to share someone’s “virtues”, you can feel comfortable in sharing\nthose as a way to bring people together and not separate people.\nAs described in the prior example, if asked to discuss a person’s faults or mistakes in an\nemployment or educational situation, share those as needed in a positive way but also\ninclude the positive qualities or virtues of the individual as well. Be sure to provide a\nbalanced and well rounded perspective that helps the individual continue to grow and\nprogress in life.\nIf you feel that there is truly nothing good to say whatsoever, then, it is best to say nothing\nat all.\n101", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Four Qualities of a Wholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 100, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c1136da4-7e86-45cd-8746-e9b5d551a333", "parent_id": "book-vol3:ch16:commentary:2", "content_type": "commentary", "text": "(3) Third, a wholesome person would speak of their own faults and mistakes, when\nappropriate and when asked “without gaps and omissions, fully and in detail”.\nYou do not need to share this information unless it is appropriate in a given situation.\nBeing unwilling to share your own faults or mistakes would tend to indicate there is ego\npresent in the mind. To eliminate the ego, a Practitioner would need to be comfortable\nwith understanding and sharing their faults and mistakes as appropriate in a given\nsituation. An Enlightened being would need to have eliminated the ego to attain\nEnlightenment, and being willing and able to disclose your own faults and mistakes will\nhelp the mind practice being humble.\n(4) Fourth, a wholesome person does not disclose his own “virtues even when asked\nabout them” and definitely not when not asked about them. Should a Practitioner choose\nto speak glowingly of their own virtues when not asked about them, this would be\narrogant, prideful, and boastful indicating that there is ego present in the mind. Doing so,\nan individual is typically rejected by others as arrogance, pride, and being boastful only\nserves to separate you from others making it difficult to have wholesome relationships.\nWhen asked about your own virtues, The Buddha shares that one should speak “with\ngaps and omissions, not fully or in detail”. Doing so, one is practicing being humble and\n“down to earth” rather than arrogant, prideful, or boastful.\nIf the mind is eager to speak of your own virtues, this is due to the ego and will only result\nin unwholesome results. A wise being only needs to walk with wisdom and a smile. A\nwise being does not have the desire for admiration of others with desire for others to\nacknowledge their wisdom. When you know the truth and have acquired wisdom, you\nknow that for yourself and do not need others’ validation. A wise Practitioner has already\nindependently verified the truth to acquire wisdom and have validated that wisdom on\ntheir own with guidance from a Teacher. But, if the mind projects arrogance, pride, and is\nboastful due to the acquired wisdom, it will only serve to push people away from you.\nIn summary, speak of others in positive ways and only share beneficial thoughts on\nimprovements one might consider when asked while adding in a person’s virtues.\nNever speak of another person’s faults or mistakes when not asked and when asked, only\nin appropriate settings like employment or educational settings.\nSpeak of your own positive qualities when asked and when appropriate never being\narrogant, prideful, or boastful. There is no need to speak of your positive qualities at any\nother time unless asked and in doing so, one should practice being humble without a\nneed to share every single detail unless needed for employment or educational settings.\nAnd even in those settings, you will find being humble will have the most beneficial\noutcome.\nThis Teaching is shared to help you develop your own wholesome qualities not to be used\nfor you to judge if others are or are not wholesome. These Teachings are for your own\npersonal growth on The Path to Enlightenment and at no time should a Practitioner judge\nothers looking down on them with arrogance or pride. Doing so would only harm your\nown mind.\n102", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Four Qualities of a Wholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 100, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bb094dd0-a18d-48c8-b7b9-7b641b3e845a", "parent_id": "book-vol3:ch17:scripture", "content_type": "scripture", "text": "Chapter 17\nFour Qualities of an Unwholesome Person\nMonks, one who possesses four qualities can be understood to be an\nunwholesome person.\nWhat four?\n(1) Here, Monks, an unwholesome person discloses the faults of others even\nwhen not asked about them, how much more then when asked. But\nwhen he is asked about them, then, led on by questions, he speaks\nabout the faults of others without gaps or omissions, fully and in detail. It\ncan be understood: This individual is an unwholesome person.\n(2) Again, an unwholesome person does not disclose the virtues of others\neven when asked about them, how much less then when not asked. But\nwhen he is asked about them, then, led on by questions, he speaks\nabout the virtues of others with gaps and omissions, not fully or in detail.\nIt can be understood: This individual is an unwholesome person.\n(3) Again, an unwholesome person does not disclose his own faults even\nwhen asked about them, how much less then when not asked. But when\nhe is asked about them, then, led on by questions, he speaks about his\nown faults with gaps and omissions, not fully or in detail. It can be\nunderstood: This individual is an unwholesome person.\n(4) Again, an unwholesome person discloses his own virtues even when not\nasked about them, how much more then when asked. But when he is\nasked about them, then, led on by questions, he speaks about his own\nvirtues without gaps and omissions, fully and in detail. It can be\nunderstood: This individual is an unwholesome person\nOne who possesses these four qualities can be understood to be an\nunwholesome person.\n(Reference: AN 4.73)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d16fac5-d738-4bb5-a9f0-7f3d3d7fa0b7", "parent_id": "book-vol3:ch17:commentary:0", "content_type": "commentary", "text": "103", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2a43d703-05f1-4ce6-a20d-80863104e39f", "parent_id": "book-vol3:ch17:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “Four Qualities of an Unwholesome\nPerson”. These are not the “only” four qualities that determine whether you are practicing\nin an unwholesome way, but are four of “the” qualities of an unwholesome person.\n(1) First, an unwholesome person would speak of a person’s faults or mistakes. They\nwould share those openly with a desire to harm others. To openly share the faults or\nmistakes of others would be to gossip and that will only lead to their harm, thus, this harm\nwill come back to you. If you gossip about others, it is only a matter of time before people\ndecide to gossip about you.\nA wise Practitioner would see no benefit in gossiping and choose not to gossip. Even if\nwhat is potentially being shared is true, it is unbeneficial to share the faults and mistakes\nof others so, why share them?\nThe only situation one might choose to share faults and mistakes of others is “when he is\nasked about them, then, led on by questions”. This might occur in an employment or\neducational situation when you are asked for an assessment of someone’s performance.\nIf asked, an unwholesome person would “speak about the faults of others without gaps\nand omissions, fully and in detail”. An unwise Practitioner might choose to share others’\nfaults with harmful intent sharing every detail their mind can remember in an attempt to\ncause harm. This harm will only come back to harm you so a wise Practitioner would not\nchoose to speak in this way. Faults and mistakes should not be shared with malicious\nintent or to harm the other person but only in an encouraging and positive way to help\nthem continue to grow in their life.\nSince you are not perfect, it is not wise to speak of others as if they should be perfect.\nInstead, when asked and you are speaking with all the other factors of Right Speech,\nshare areas for improvement, if any, so that the individual can continue to progress in life.\n(2) Second, an unwholesome person would not speak of the “virtues of others even when\nasked about them” and “when not asked”. In doing so, an unwise Practitioner would\nspeak about a person’s positive qualities “with gaps and omissions, not fully or in detail”.\nAn Enlightened mind can see the positive and beneficial qualities of everyone. While there\nmay be areas for improvement, all people have positive qualities that can be shared.\nWhen in a situation to share someone’s “virtues”, you can feel comfortable in sharing\nthose as a way to bring people together and not separate people. An unwholesome\nperson would be looking to separate people with harmful speech.\nAs described in the prior example, if asked to discuss a person’s faults or mistakes in an\nemployment or educational situation, share those as needed in a positive way but also\ninclude the positive qualities or virtues of the individual as well. Be sure to provide a\nbalanced and well rounded perspective that helps the individual continue to grow and\nprogress in life.\nIf you feel that there is truly nothing good to say whatsoever, then, it is best to say nothing\nat all.\n104", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fe697ec4-0b9a-4d33-94da-8e3f77f06773", "parent_id": "book-vol3:ch17:commentary:2", "content_type": "commentary", "text": "(3) Third, an unwholesome person would not speak of their own faults and mistakes,\nwhen appropriate and when asked “with gaps and omissions, not fully or in detail”.\nYou do not need to share this information unless it is appropriate in a given situation.\nBeing unwilling to share your own faults or mistakes would tend to indicate there is ego\npresent in the mind. To eliminate the ego, a Practitioner would need to be comfortable\nwith understanding and sharing their faults and mistakes as appropriate in a given\nsituation. An Enlightened being would need to eliminate the ego to attain Enlightenment\nand being willing and able to disclose your own faults and mistakes will help the mind\npractice being humble.\n(4) Fourth, an unwholesome person does disclose his own “virtues even when not asked\nabout them” and when asked about them. Should a Practitioner choose to speak\nglowingly of their own virtues when not asked about them, this would be arrogant,\nprideful, and boastful indicating that there is ego present in the mind. Doing so, an\nindividual is typically rejected by others as arrogance, pride, and being boastful only\nserves to separate you from others making it difficult to have wholesome relationships.\nWhen asked about your own virtues, The Buddha shares that an unwholesome person\nwould speak “without gaps and omissions, fully and in detail”. Doing so, one is practicing\nbeing boastful and with craving to share their own virtues rather than being humble and\n“down to earth”.\nIf the mind is eager to speak of your own virtues, this is due to the ego and will only result\nin unwholesome results. A wise being only needs to walk with wisdom and a smile. A\nwise being does not have the desire for admiration of others with desire for others to\nacknowledge their wisdom. When you know the truth and have acquired wisdom, you\nknow that for yourself and do not need others’ validation. A wise Practitioner has already\nindependently verified the truth to acquire wisdom and have validated that wisdom on\ntheir own with guidance from a Teacher. But, if the mind projects arrogance, pride, and is\nboastful due to the acquired wisdom, it will only serve to push people away from you.\nIn summary, speak of others in positive ways and only share beneficial thoughts on\nimprovements one might consider when asked while adding in a person’s virtues.\nNever speak of another person’s faults or mistakes when not asked and when asked, only\nin appropriate settings like employment or educational settings.\nSpeak of your own positive qualities when asked and when appropriate never being\narrogant, prideful, or boastful. There is no need to speak of your positive qualities at any\nother time unless asked and in doing so, one should practice being humble without a\nneed to share every single detail unless needed for employment or educational settings.\nAnd even in those settings, you will find being humble will have the most beneficial\noutcome.\nThis Teaching is shared to help you develop your own wholesome qualities not to be used\nfor you to judge if others are or are not wholesome. These Teachings are for your own\npersonal growth on The Path to Enlightenment and at no time should a Practitioner judge\nothers looking down on them with arrogance or pride. Doing so would only harm your\nown mind.\n105", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "267541f0-69a0-4908-9afe-5d0f68e42131", "parent_id": "book-vol3:ch17:commentary:3", "content_type": "commentary", "text": "The Dangers of Gossip and Slander - Proceed with Caution\nIn order to attain Enlightenment, an individual would need to eliminate gossip and slander\nfrom their life practice.\nAs long as one is gossiping and slandering, the mind is still polluted with craving, anger,\nand ignorance (unknowing of true reality), which are described as The Three Poisons, The\nThree Unwholesome Roots, or The Three Fires and will lack the ability to experience\nEnlightenment.\nAs part of The Eight Fold Path, The Path to Enlightenment, The Buddha taught as part of\nRight Speech to eliminate gossip and slander in order to move the mind towards\nEnlightenment.\nBut why?\nLet me help you understand…\n1.) Choosing to Gossip and Slander: If one is choosing to gossip and slander, the mind\nhas craving, anger, and ignorance (unknowing of true reality). These poisonous states of\nmind hinder one from experiencing the peace, calm, serenity, contentedness and joy of\nthe Enlightened mind.\nIf you are choosing to gossip and slander, this means that the mind “wants” something\nspecific (i.e. craving/desire/attachment), it has anger/hatred/ill will towards others, and\nthis is due to the mind’s ignorance (unknowing of true reality) of The Natural Laws of\nExistence (i.e. The Natural Law of Kamma) and not being able to practice them in a way\nthat would lead to your own Enlightenment. The mind is polluted and struggling in the\nworld and will experience unwholesome results (i.e. unwholesome Kamma).\nIf you are choosing to gossip and slander, that means you are putting harm into the world,\nthus, harm will come to you due to The Natural Law of Kamma. As you choose to gossip\nand slander others, these harms will come back to you in multiple ways.\n- It is only a matter of time before people will gossip and slander you.\n- Hearing the gossip and slander, and knowing who it has come from, individuals might\ncause you bodily harm, injury, or death.\n- You damage your own reputation through others understanding that you are choosing\nto speak in unwise, unwholesome, and harmful ways.\n- You will find it difficult to maintain personal and professional relationships because\npeople will not be interested in associating with individuals who are gossiping and\nslandering, knowing that it is only a matter of time before you do the same to them.\n- The mind will be muddled and cluttered with negative content of others degrading your\nability to have focus, concentration, clarity of mind, and a deep memory to benefit you\nin life.\n- People will have a lack of trust and respect for you as they know that you gossip and\nslander, thus, hindering your ability to be successful in life.\n- The mind will be judgmental of others and themselves, retaining its “conceit”, thus, one\nmight find they have negative self-talk that degrades the way they view themselves\nand others hindering the mind from practicing loving-kindness and compassion with\n“all beings”.\n106", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c6f366d6-6c90-47bf-97ea-f07e8f84b857", "parent_id": "book-vol3:ch17:commentary:4", "content_type": "commentary", "text": "These are just a handful of the challenges and difficulties one will experience when they\nchoose to gossip and slander others, thus, it would be wise to never gossip and slander.\nIf you have done this in the past, you can train your mind to eliminate this destructive\nconduct so that you are no longer choosing to gossip and slander helping you get closer\nto Enlightenment.\nThe Eight Fold Path will guide you in being able to train the mind to accomplish this goal.\nIt is important to learn, reflect, and practice The Eight Fold Path to gradually develop your\nlife practice and eliminate gossip/slander.\n2.) Listening to Gossip and Slander: If you only listen to gossip and slander, this is still\ndestructive to your own mind. You are taking in negative content that negatively effects\nthe mind. Gossip and slander is most often untrue, thus, the mind will be forming\nperceptions and making decisions based on untruths leading to unwholesome results (i.e\nunwholesome Kamma).\nPerceptions: a belief or opinion based on how things seem.\nListening to gossip and slander means that people around you will understand that you\nare open to receiving their unwise, unwholesome, and harmful speech. This means, that\nthey will continue to come to you with gossip and slander.\nWater flows in the path of least resistance. The same is true about unwise, unwholesome,\nand harmful speech to include gossip and slander. People will know your mind is open to\ngossip and slander and they will seek you out for a continuous bombardment of negative,\nunwise, unwholesome, and harmful speech putting yourself in a continuous position of\ndestruction and erosion of the quality of your mind.\nIf you are listening to gossip and slander, that means you are accepting and receiving\nharmful speech from the world, thus, harm will come to you due to The Natural Law of\nKamma. As you choose to listen to gossip and slander, these harms will be experienced.\n- It is only a matter of time before people will gossip and slander you.\n- The mind will continue to take in negative content about others and form a negative\nview of others further rooting anger/hatred/ill will into the mind hindering it from\nexperiencing liberation, freedom from strong feelings, peace, and Enlightenment.\n- You damage your own reputation through others understanding that you are choosing\nto listen to unwise, unwholesome, and harmful speech of others.\n- You will find it difficult to maintain personal and professional relationships because\npeople will not be interested in associating with individuals who are listening to gossip\nand slander, knowing that an individual circulates in unwise and unwholesome\nrelationships.\n- The mind will be muddled and cluttered with negative content of others degrading your\nability to have focus, concentration, clarity of mind, and a deep memory to benefit you\nin life.\n- People will have a lack of trust and respect for you as they know that you are a listener\nof gossip and slander, thus, hindering your ability to be successful in life.\n107", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b2f707c7-306d-41b6-83b3-e5670e45b2a9", "parent_id": "book-vol3:ch17:commentary:5", "content_type": "commentary", "text": "3.) Telling Others Who Is Gossiping and Slandering Them: If you listen to gossip and\nslander and then carry that forward as a messenger to others, informing them of the\ngossip and slander you are listening to, you are now choosing to gossip and slander.\nPeople oftentimes shoot a messenger.\nWhile you are putting yourself in the position of being a messenger, the individual who\nyou are sharing this with is most likely going to get angered, frustrated, irritated, annoyed,\netc. and potentially blame you for their painful feelings. You are going to be viewed as a\n“trouble maker” as you are putting yourself in a position of spreading the gossip and\nslander through gossiping and slandering.\nWhile you may think that telling others who is gossiping and slandering them and what is\nbeing said as helping, what is truly happening is that you are helping to spread the gossip\nand slander through gossip and slander, creating opportunity for continued challenges\nand difficulties in relationships. You are ensuring that the problems only continue rather\nthan allowing the gossip and slander to be buried and to die.\nIf you are sharing gossip and slander around your community thinking this is going to\nimprove things, you are essentially throwing garbage around your community hoping that\nit will become more clean.\nThis is an unwise decision that would lead to unwholesome results (i.e. unwholesome\nKamma).\nIf you are spreading gossip and slander, that means you are putting harm into the world,\nthus, harm will come to you due to The Natural Law of Kamma. As you choose to spread\ngossip and slander, these harms will come back to you in multiple ways.\n- It is only a matter of time before people will gossip and slander you.\n- Hearing the gossip and slander, and knowing who it has come from, individuals might\ncause you bodily harm, injury, or death.\n- You damage your own reputation through others understanding that you are choosing\nto speak in unwise, unwholesome, and harmful ways.\n- You will find it difficult to maintain personal and professional relationships because\npeople will not be interested in associating with individuals who are gossiping and\nslandering, knowing that it is only a matter of time before you do the same to them.\n- People will have a lack of trust and respect for you as they know that you gossip and\nslander, thus, hindering your ability to be successful in life.\n- The mind will be muddled and cluttered with negative content of others degrading your\nability to have focus, concentration, clarity of mind, and a deep memory to benefit you\nin life.\n- The mind will be judgmental of others and themselves, retaining its “conceit”, thus, one\nmight find they have negative self-talk that degrades the way they view themselves\nand others hindering the mind from practicing loving-kindness and compassion with\n“all beings”.\n108", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9d4332f5-e71d-4ca7-be96-2311d7e143bc", "parent_id": "book-vol3:ch17:commentary:6", "content_type": "commentary", "text": "4.) Hearing Gossip and Slander: While it is wise to remove yourself from a situation\nwhere people are gossiping and slandering, thus, individuals will come to understand that\nyou are not a receiver of unwise, unwholesome, and harmful speech, it is not possible to\ncontrol others. Therefore, as you are making this transition away from gossip and slander,\npeople might come to you and start gossiping and slandering others without you being\nable to readily and easily move away. Therefore, you might hear some gossip and slander\nfor a period of time until you are determined, dedicated, and diligent enough that those\naround you understand you are not an outlet for their unwise, unwholesome, and harmful\nspeech to include, gossip and slander.\nUpon hearing gossip and slander it is important to do the following:\nA.) Do not acknowledge or confirm the gossip and slander. Do not give any indication that\nthe gossip or slander is welcomed, appreciated, or well received. There is no need to be\nharsh or hostile, just ensure there is no indication from you that the gossip and slander is\nwell received.\nB.) Take action to move away from the speaker by excusing yourself from the\nconversation and situation. Over time, people will come to know that you do not stay and\nlisten to gossip and slander and they will be less and less likely to seek you out for their\ngossip and slander. This will take time and those individuals will most likely gossip and\nslander about your new choices. This is the results of your decisions of having existed in\nconversations, situations, and relationships with repeated gossip and slander. But, this is\nthe only way to extinguish the unwholesome results of your decisions and you will need\nto experience the results of your past decisions that were unwise (i.e. old unwholesome\nKamma).\nYou will need to move away and distance yourself from the gossip and slander, otherwise,\nit is only going to continue with significant results impacting your life. If others choose to\ngossip and slander you, be unaffected and choose to move forward in life understanding\nyou need to extinguish the unwise decisions that have been leading to the unwholesome\nresults you are experiencing and this may include, moving on from old relationships\nforming new and healthier relationships where gossip and slander does not exist. If you\nare clinging to relationships, this can be challenging. But, you will need to train the mind\nto “let go” and “move on” from these relationships, otherwise, you will be “stuck” in\ncontinuous harmful experiences producing unwholesome results.\nC.) If you heard something from others that can negatively affect your relationships with\npeople, it is possible to ask questions of others to inquire whether what you heard is true\nor false without exposing who you heard it from or that it is gossip/slander that you have\nbeen exposed to. You can skillfully ask questions of an individual that you heard the\ngossip and slander about, to understand what is true or false.\nIf needed and as another option, you can completely ignore the gossip/slander entirely,\nnot allowing it to affect your personal and professional relationships which would be very\nwise. Put it out of the mind not allowing it to settle into the mind. But, if you have retained\nthe gossip and slander and need a conversation to clarify what you understand, you\ncould ask skillful questions to the individual who was gossiped/slandered rather than\nallow the mind to cling to its perceptions. You can discover the truth through asking\nquestions and pursue understanding so that you are not clinging to perceptions, thus,\neroding and destroying the quality of your mind.\n109", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2bb40919-2700-4486-b169-9d0e5e187632", "parent_id": "book-vol3:ch17:commentary:7", "content_type": "commentary", "text": "Perceptions: a belief or opinion based on how things seem.\nIn effect, view gossip and slander as unwise, unwholesome, and untrue as the individual\nwho is gossiping and slandering has destructive goals with ill will and is attempting to\ndamage relationships. It would be unwise to associate with an individual who is looking to\ndamage relationships as you will eventually find yourself on the receiving end of their\nefforts to separate people and damage reputations.\nAn Enlightened being would be interested in bringing people together, not creating\ndivision and separation. Enlightened beings are interested in harmony not division.\nWho you choose to associate with as friends and colleagues has a direct effect on your\nability to function in the world through wise decisions leading to wholesome results. If you\ncontinue to gossip/slander, listen to gossip/slander, spread gossip/slander, or associate\nwith people who gossip/slander, you will experience continued struggles and difficulties in\nlife as you are negatively impacted by this unwise, unwholesome, and harmful speech.\nIf you choose to swim in a dirty pool, you are going to get filthy while regretting your\ndecision to not find a pool that has clean water. So empty the dirty pool and fill it up with\nclean water then, you will be able to enjoy a refreshing swim.\n110", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2a361dd9-d180-46b8-810b-c8ecf98d3b5b", "parent_id": "book-vol3:ch18:scripture:0", "content_type": "scripture", "text": "Chapter 18\nDo Not Go by Oral Tradition\nCome, Kālāmas, do not go (only) by oral tradition, by lineage of teaching, by\nhearsay, by a collection of scriptures, by logical reasoning, by presumed\nreasoning, by reasoned deep thinking, by the acceptance of a view after\npondering it, by the seeming competence (of a speaker), or because you\nthink: This person is our Teacher.\nBut when, Kālāmas, you know for yourselves: These things are\nunwholesome; these things are blameworthy (responsible for wrongdoing);\nthese things are denounced by the wise; these things, if accepted and\nundertaken, lead to harm and discontentedness, then you should abandon\nthem.\n(1) What do you think, Kālāmas? When craving/greed arises in a person, is it\nfor his welfare or for his harm?\n‘For his harm, Venerable Sir.’\nKālāmas, a craving/greedy person, overcome by craving/greed, with mind\nobsessed by it, destroys life, takes what is not given, transgresses with\nanother’s wife, and speaks falsehood; and he encourages others to do\nlikewise. Will that lead to his harm and discontentedness for a long time?\n‘Yes, Venerable Sir.’\n(2) What do you think, Kālāmas? When anger/hatred arises in a person, is it\nfor his welfare or for his harm?\n‘For his harm, Venerable Sir.’\nKālāmas, a person who is full of anger/hate, overcome by anger/hatred, with\nmind obsessed by it, destroys life, takes what is not given, transgresses with\nanother’s wife, and speaks falsehood; and he encourages others to do\nlikewise. Will that lead to his harm and discontentedness for a long time?\n‘Yes, Venerable Sir.’\n111", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Do Not Go by Oral Tradition", "sutta_refs": ["AN"], "page": null, "page_start": 111, "page_end": 114, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "12c8bf78-b5ff-41b7-a546-ecd3117cb6cb", "parent_id": "book-vol3:ch18:scripture:1", "content_type": "scripture", "text": "(3) What do you think, Kālāmas? When ignorance/delusion (unknowing of\ntrue reality) arises in a person, is it for his welfare or for his harm?\n‘For his harm, Venerable Sir.’\nKālāmas, a person who is unwise/deluded, overcome by ignorance/delusion\n(unknowing of true reality), with mind obsessed by it, destroys life, takes\nwhat is not given, transgresses with another’s wife, and speaks falsehood;\nand he encourages others to do likewise. Will that lead to his harm and\ndiscontentedness for a long time?\n‘Yes, Venerable Sir.’\nCome, Kālāmas, do not go (only) by oral tradition, by lineage of teaching, by\nhearsay, by a collection of scriptures, by logical reasoning, by presumed\nreasoning, by reasoned deep thinking, by the acceptance of a view after\npondering it, by the seeming competence (of a speaker), or because you\nthink: This person is our Teacher.\nBut when you know for yourselves: These things are wholesome; these\nthings are blameless (not responsible for wrongdoing); these things are\npraised by the wise; these things, if accepted and undertaken, lead to\nwelfare and peacefulness; then you should live in accordance with them….\n(Reference: AN 3.65)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Do Not Go by Oral Tradition", "sutta_refs": ["AN"], "page": null, "page_start": 111, "page_end": 114, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "049e5d68-136b-4a4b-9bfc-73acb62fe729", "parent_id": "book-vol3:ch18:commentary:0", "content_type": "commentary", "text": "112", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Do Not Go by Oral Tradition", "sutta_refs": ["AN"], "page": null, "page_start": 111, "page_end": 114, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2f419fd2-9420-406f-9d02-aafc5149a4ed", "parent_id": "book-vol3:ch18:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that a Practitioner should not go only\n“by oral tradition” or other aspects of merely learning The Teachings but instead, a\nPractitioner should observe for themselves through independent verification of The\nTeachings, what is wise and true “leading to welfare and peacefulness”.\nIf a Practitioner were to “only” listen to what people share in the oral tradition, this can be\nmisleading.\nIf a Practitioner were to “only” follow and be respectful of a lineage of teaching, this can\nbe misleading.\nIf a Practitioner were to “only” go by hearsay, this can be misleading.\nIf a Practitioner were to “only” go by a collection of scriptures in a written text, this can be\nmisleading.\nIf a Practitioner were to “only” go by logical reasoning, this can be misleading.\nIf a Practitioner were to “only” go by presumed reasoning, this can be misleading.\nIf a Practitioner were to “only” go by reasoned deep thinking, this can be misleading.\nIf a Practitioner were to “only” go by the acceptance of a view after pondering it, this can\nbe misleading.\nIf a Practitioner were to “only” go by the seeming competence of a speaker, this can be\nmisleading.\nIf a Practitioner were to “only” follow a person because they think that “this person is our\nTeacher”, this can be misleading.\nInstead, what Gotama Buddha is guiding Students to understand is that they must “know\nfor themselves” through “direct experience” to acquire wisdom in what is unwholesome,\nblameworthy (responsible for wrongdoing), leading to harm and discontentedness. A\nPractitioner does not gain this wisdom through any of the potential ways of being misled\nbut instead, they learn, reflect, and practice The Teachings with guidance from a Teacher\nto ensure they can discover the truth for themselves to acquire wisdom.\nA Practitioner will need to examine and investigate The Teachings while seeking guidance\nfrom a Teacher but then, they will need to independently verify The Teachings through\npractice of The Teachings to determine the truth and observe these Teachings work to\nimprove the condition of the mind. Then, one will acquire wisdom liberating the mind from\nignorance (unknowing of true reality).\nThe Buddha speaks of The Three Poisons, The Three Unwholesome Roots, or The Three\nFires of craving, anger, and ignorance (unknowing of true reality). These are also referred\nto as greed, hatred, and delusion.\nDetailed explanation of The Three Poisons is available in this same book series found in\nChapter 8 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n113", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Do Not Go by Oral Tradition", "sutta_refs": ["AN"], "page": null, "page_start": 111, "page_end": 114, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "91a03006-2c73-4f71-aa69-6aa3dbebcad1", "parent_id": "book-vol3:ch18:commentary:2", "content_type": "commentary", "text": "Gotama Buddha also references four (4) of The Five Precepts when he mentions\n“destroys life, takes what is not given, transgresses with another's wife, and speaks\nfalsehood; and he encourages others to do likewise”.\nDetailed explanation of The Five Precepts is available in this same book series found in\nChapter 7 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nAs a Practitioner discovers the truth for themselves through direct experience of\nindependent verification of The Teachings within their own life practice, they will know\nwhat is wholesome and blameless (not responsible for wrongdoing). They will know for\nthemselves the wholesome qualities of mind that are “praised by the wise” and if\npracticed will lead to your “welfare and peacefulness”. A Practitioner will make wise\nchoices to live in accordance with the wisdom they have discovered in these Teachings\nbeing able to liberate the mind to attain Enlightenment.\nBut, if a Practitioner does not do this work to independently verify The Teachings and only\ngoes by the potential ways of being misled, then they will be unable to discover the truth\nto acquire wisdom remaining in ignorance (unknowing of true reality). It is the\nresponsibility of each individual Practitioner to seek guidance but to then independently\nverify The Teachings through practicing The Teachings. As they observe the condition of\nthe mind gradually improving, they will know the truth through having seen it for\nthemselves as the condition of the mind gradually improves.\nIn this way, a Practitioner acquires wisdom leading to the complete elimination of\ndiscontentedness rather than being misled.\nEach Practitioner needs to do the work to learn, reflect, and practice The Teachings\nthrough a determined, dedicated, and diligent life practice. No one can give you\nEnlightenment but instead, you will need to earn it yourself with the guidance of Teachers\nwhich requires one to not be misled. Instead, verify The Teachings through your own life\npractice not based on belief or any of the potential ways of being misled as described by\nGotama Buddha.\n114", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Do Not Go by Oral Tradition", "sutta_refs": ["AN"], "page": null, "page_start": 111, "page_end": 114, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3c043bec-d086-46b6-9243-f0ff294f941e", "parent_id": "book-vol3:ch19:scripture", "content_type": "scripture", "text": "Chapter 19\nTo Understand Even a Single Sentence\nHeadman, because if they understand even a single sentence, that will lead\nto their welfare and peacefulness for a long time.\n(Reference: SN 42.7)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "To Understand Even a Single Sentence", "sutta_refs": ["SN"], "page": null, "page_start": 115, "page_end": 115, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "12b7c074-37ca-481a-b086-fc86fe76776c", "parent_id": "book-vol3:ch19:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that if beings “understand even a single\nsentence” of these Teachings, “that will lead to their welfare and peacefulness for a long\ntime”.\nAs unEnlightened beings roam and wander on the earth, they are unaware of many of the\nbasic aspects of these Teachings that will transform one’s life.\nEven if an individual understands that one should speak gentle and practices just that one\naspect of these Teachings, it will lead to their welfare and peacefulness for a long time.\nOr, if an individual understands that one should practice loving-kindness for all beings\nand practices just that one aspect of these Teachings, it will lead to their welfare and\npeacefulness for a long time.\nThrough learning and practicing these Teachings, a being can completely liberate the\nmind from discontentedness. A being will no longer experience any discontentedness.\nThe mind can completely eliminate all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc. on The Path to Enlightenment.\nAll of these Teachings can be learned and practiced to independently observe the truth as\nthe mind gradually acquires wisdom through independent verification of these Teachings\nthrough practice of these Teachings.\nThis new found wisdom gradually improves the way the mind functions in the world\nthrough eliminating discontentedness of mind.\nThrough learning and practicing Gotama Buddha's Teachings with guidance, the mind\nbecomes Enlightened in that you can observe the improvement in the condition of the\nmind as you eliminate all discontent feelings where the mind can reside peaceful, calm,\nserene, and content with joy - permanently. You are not believing The Teachings wishing\nfor a positive outcome at some point in the future or after death. Instead, you are\nobserving the improvements to the condition of the mind right now - in the present\nmoment.\nThis life affirming wisdom will lead to your welfare and peacefulness for a long time, even\nif you just understand a single sentence. But, the goal is to understand much more than\njust a single sentence so that through continued development of wisdom in the mind, a\nPractitioner can fully liberate the mind from all discontentedness.\n115", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "To Understand Even a Single Sentence", "sutta_refs": ["SN"], "page": null, "page_start": 115, "page_end": 115, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "89048e9b-2a73-4f22-8edc-163fde6988ba", "parent_id": "book-vol3:ch20:scripture:0", "content_type": "scripture", "text": "Chapter 20\nDevelop Meditation That is Like the\nEarth, Water, Fire, Wind, and Space\nRāhula, develop meditation that is like the earth; for when you develop\nmeditation that is like the earth, arisen agreeable and disagreeable contacts\nwill not invade the mind and remain.\nJust as people throw clean things and dirty things, excrement, urine, saliva,\npus, and blood on the earth, and the earth is not horrified, humiliated, and\ndisgusted because of that,\nSo too, Rāhula, develop meditation that is like the earth; for when you\ndevelop meditation that is like the earth, arisen agreeable and disagreeable\ncontacts will not invade the mind and remain.\nRāhula, develop meditation that is like water; for when you develop\nmeditation that is like water, arisen agreeable and disagreeable contacts will\nnot invade the mind and remain.\nJust as people wash clean things and dirty things, excrement, urine, saliva,\npus, and blood in water, and the water is not horrified, humiliated, and\ndisgusted because of that,\nSo too, Rāhula, develop meditation that is like water; for when you develop\nmeditation that is like water, arisen agreeable and disagreeable contacts will\nnot invade the mind and remain.\nRāhula, develop meditation that is like fire; for when you develop meditation\nthat is like fire, arisen agreeable and disagreeable contacts will not invade\nthe mind and remain.\nJust as people burn clean things and dirty things, excrement, urine, saliva,\npus, and blood in fire, and the fire is not horrified, humiliated, and disgusted\nbecause of that,\nSo too, Rāhula, develop meditation that is like fire; for when you develop\nmeditation that is like fire, arisen agreeable and disagreeable contacts will\nnot invade the mind and remain.\n116", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Develop Meditation That is Like the", "sutta_refs": ["MN"], "page": null, "page_start": 116, "page_end": 118, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "226c6f24-87a9-41ea-a60e-33c2f8377cdd", "parent_id": "book-vol3:ch20:scripture:1", "content_type": "scripture", "text": "Rāhula, develop meditation that is like wind; for when you develop\nmeditation that is like wind, arisen agreeable and disagreeable contacts will\nnot invade the mind and remain.\nJust as the wind blows on clean things and dirty things, on excrement, urine,\nsaliva, pus, and blood, and the wind is not horrified, humiliated, and\ndisgusted because of that,\nSo too, Rāhula, develop meditation that is like wind; for when you develop\nmeditation that is like wind, arisen agreeable and disagreeable contacts will\nnot invade the mind and remain.\nRāhula, develop meditation that is like space; for when you develop\nmeditation that is like space, arisen agreeable and disagreeable contacts will\nnot invade the mind and remain.\nJust as space is not established anywhere, so too, Rāhula, develop\nmeditation that is like space; for when you develop meditation that is like\nspace, arisen agreeable and disagreeable contacts will not invade the mind\nand remain.\n(Reference: MN 62)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Develop Meditation That is Like the", "sutta_refs": ["MN"], "page": null, "page_start": 116, "page_end": 118, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "579e3a7e-e4b0-43b0-bfea-df95db20c119", "parent_id": "book-vol3:ch20:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a Teaching with his son Rāhula.\nWhile Gotama Buddha left the Royal Palace for a life of homelessness, he did return back\nto the region where his family lived. Many of his family members decided to join him as\nOrdained Practitioners including his son, wife, step mother, cousins, and others. Rāhula is\nthe son of The Buddha and here he provides him a Teaching related to the development\nof meditation providing insight to help him deepen his practice of meditation.\nGotama Buddha relates meditation to the four (4) elements of earth, water, fire, and wind.\nThere is a fifth category of “space” or “ether” that is often used to describe the emptiness\nor lack of the other four (4) elements.\nDuring the lifetime of The Buddha and now in traditional medicine, the body is described\nthrough The Four Elements. The body is categorized into four (4) different elements such\nas: earth, water, fire, and wind. Each of these is used to describe the characteristics of the\nbody.\nEarth is the solids of the body. For example, hair, teeth, bones, finger and toe nails, etc.\nWater is the liquids of the body. For example, tears, saliva, pus, urine, blood, etc.\nFire is the temperature of the body. For example, the heat that is generated to sustain the\nbody. This element is also connected with the process of digestion.\n117", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Develop Meditation That is Like the", "sutta_refs": ["MN"], "page": null, "page_start": 116, "page_end": 118, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "876a1250-10db-474e-b5cb-06b87ccc6357", "parent_id": "book-vol3:ch20:commentary:1", "content_type": "commentary", "text": "Wind is the movement within the body. For example, the movement of food and feces\nthrough the intestines of the body.\nSpace is the lack of any other of The Four Elements. For example, the voids or empty\nspaces in the body like the nasal cavity or other locations where there is nothing that\nexists.\nThe Four Elements are used in traditional medicine to understand symptoms of illness\nand provide remedies to the patient. Space is not considered an element because it lacks\nthe qualities of any of the other elements. There are no elemental qualities as it is\ndescribed as the lack of or absence of, all the other qualities. Some people consider\n“space” to be a fifth element, but The Buddha described only The Four Elements.\nNot only can the human body be described through The Four Elements, but we can also\ndescribe any physical object through The Four Elements as all material objects have a\ncombination of The Four Elements.\nRāhula is encouraged to develop meditation like the earth as the earth is unaffected by\nagreeable or disagreeable contact. Here, the earth is being used describing the actual dirt\nor soil of the earth to explain how it is unaffected by clean or dirty things such as\nexcrement, urine, saliva, pus, and blood.\nThrough training the mind in meditation in this way, then in daily life one will benefit from\nthis training to ensure that contact with agreeable or disagreeable forms, sounds, smells,\nflavors, physical objects, or mental objects “will not invade the mind and remain”.\nWhether our contact with forms, sounds, smells, flavors, physical objects, or mental\nobjects (The Six External Sense Bases) is agreeable or disagreeable, the mind needs to\nbe trained to reside unaffected not allowing this contact to “invade the mind”. In doing so,\na Practitioner can cut off and let go of any arising discontentedness that is produced as a\nresult of agreeable or disagreeable contact eventually getting to the point where the mind\nresides unaffected by agreeable or disagreeable contact.\nNot only does a Practitioner need to train to not allow the agreeable or disagreeable\ncontact to arise pleasant feelings, painful feelings, or feelings that are neither painful-nor-\npleasant in meditation and in daily life but also, if these feelings do arise, a Practitioner\nwill need to cut them off and let them go. A Practitioner can then ensure that agreeable or\ndisagreeable contact with forms, sounds, smells, flavors, physical objects, and mental\nobjects “will not invade the mind and remain”.\nThe ideal goal would be to catch any arising discontentedness as a bodily sensation to\ncut it off and let it go at that point. Then, the arising discontentedness never invades the\nmind. But, should the Practitioner not catch the arising discontentedness as bodily\nsensations and it moves to feelings in the mind, then one will need to cut it off and let it\ngo as a feeling in the mind so that the arisen discontentedness does not “remain\" in the\nmind.\nOnce arising discontentedness is allowed to move past the bodily sensations into feelings\nin the mind, they then have the ability to affect the condition of the mind lasting multiple\nhours, days, or weeks. Should a Practitioner not cut off and eliminate unwholesome\nconditions of the mind, they then have the ability to form mental objects such as\n118", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Develop Meditation That is Like the", "sutta_refs": ["MN"], "page": null, "page_start": 116, "page_end": 118, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "acc79196-c242-4506-840b-1e5d744f5a39", "parent_id": "book-vol3:ch21:scripture", "content_type": "scripture", "text": "Chapter 21\nGain, Honor, and Praise, Are an\nObstacle Even For an Arahant\nMonks, gain, honor, and praise, I say, are an obstacle even for a Monk who is\nan Arahant, one with taints destroyed.\nWhen this was said, the Venerable Ānanda asked the Master Teacher\nGotama: ‘Why, Venerable Sir, are gain, honor, and praise an obstacle even for\na Monk with taints destroyed?’\nI do not say, Ānanda, that gain, honor, and praise are an obstacle to his\nunshakable liberation of mind. But I say they are an obstacle to (his\nattainment of) those peaceful dwellings in this very life which are achieved by\none who resides diligent, dedicated, and determined. So dreadful, Ānanda,\nare gain, honor, and praise so bitter, vile, obstructive to achieving the\nunsurpassed security from bondage (Enlightenment).\nTherefore, Ānanda, you should train yourselves thus: ‘We will abandon the\narisen gain, honor, praise, and we will not let the arisen gain, honor, and\npraise persist obsessing our mind.\nThus should you train yourselves.\n(Reference: SN 17.30)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Gain, Honor, and Praise, Are an", "sutta_refs": ["SN"], "page": null, "page_start": 120, "page_end": 121, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "971194fc-3913-4a08-88ca-961cbce97a00", "parent_id": "book-vol3:ch21:commentary:0", "content_type": "commentary", "text": "120", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Gain, Honor, and Praise, Are an", "sutta_refs": ["SN"], "page": null, "page_start": 120, "page_end": 121, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6ffe3e79-c33c-4312-8afe-e9a3e6fb25a0", "parent_id": "book-vol3:ch21:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how gain, honor, and praise can inhibit\nthe mind from experiencing Enlightenment.\nThrough allowing the mind to dwell in gain, honor, and praise from others, the mind can\naccumulate ego, specifically “conceit”.\nConceit (Arrogance, pride, judging, measuring or comparing as superior or inferior to others.)\nGotama Buddha describes gain, honor, and praise as dreadful, bitter, vile, obstructive to\nattaining Enlightenment or “security from bondage”.\nThe unEnlightened mind is bound and burdened carrying craving/desire/attachment. The\nmind is bound into the condition of the unEnlightened mind by The Ten Fetters or the\n“taints”.\nConceit is one of the taints, or pollution of the mind, that traps the mind in the\nunEnlightened state. It is only through the elimination of The Ten Fetters that the mind is\nthen liberated experiencing freedom from strong feelings and Enlightened.\nA Practitioner is unable to control whether others share admiration for you but through\ntraining of the mind a Practitioner can ensure that the arisen gain, honor, and praise does\nnot obsess the mind.\nIt is through “one who resides diligent, dedicated, and determined” to training the mind\nthrough practicing these Teachings that the mind is able to reside unaffected.\nAllowing agreeable positive comments from others to produce conceit in the mind will\nonly inhibit the Practitioner from experiencing Enlightenment. Not only can the mind\naccumulate conceit but it may also have craving/desire for continued positive comments.\nIf the mind hears agreeable positive comments, it experiences pleasant feelings and the\nmind is discontent. If the mind hears disagreeable negative comments, it experiences\npainful feelings and the mind is discontent.\nAnytime the mind is allowed to latch onto and be affected by anything agreeable or\ndisagreeable, it will experience discontentedness.\nThe work of liberating the mind requires constant determination, dedication, and diligence\nto actively be aware of any arising discontentedness in daily life, then, cut off and let go of\nthe arising feelings including any pleasant feelings that arise due to gain, honor, and\npraise not allowing it to obsess the mind.\nEventually, the more a Practitioner cuts off and lets go of any arising discontentedness,\nthere will no longer be any arising of discontentedness. The mind will experience\nliberation or “security from bondage”. The mind will be protected and secure from the\nbondage of The Ten Fetters no longer bound to experience discontentedness in the\nrepeating cycle of constant discontentedness through The Cycle of Rebirth.\n121", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Gain, Honor, and Praise, Are an", "sutta_refs": ["SN"], "page": null, "page_start": 120, "page_end": 121, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9db65d42-bd1b-4562-ba6d-79f8b70f01bd", "parent_id": "book-vol3:ch22:scripture", "content_type": "scripture", "text": "Chapter 22\nHow Is a Monk Mindful and Exercising\nClear Comprehension?\nAnd how, Monks, is a Monk mindful?\nHere, Monks, a Monk resides reflecting on body as body, dedicated, clearly\naware and mindful, having put aside craving and worry for the world.\nHe resides reflecting on feelings as feelings, dedicated, clearly aware and\nmindful, having put aside craving and worry for the world.\nHe resides reflecting on mind as mind, dedicated, clearly aware and mindful,\nhaving put aside craving and worry for the world.\nHe resides reflecting on mental objects as mental objects, dedicated, clearly\naware and mindful, having put aside craving and worry for the world.\nIt is in such a way that a Monk is mindful.\nAnd how, Monks, does a Monk exercise clear comprehension?\nHere, Monks, a Monk is one who acts with clear comprehension when going\nforward and returning; when looking ahead and looking aside; when drawing\nin and extending the limbs; when wearing his robes and carrying his outer\nrobe and bowl; when eating, drinking, chewing his food, and tasting; when\ndefecating and urinating; when walking, standing, sitting, falling asleep,\nwaking up, speaking, and keeping silent.\nIt is in such a way that a Monk exercises clear comprehension.\n(Reference: SN 36.7)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "How Is a Monk Mindful and Exercising", "sutta_refs": ["SN"], "page": null, "page_start": 122, "page_end": 124, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e4ce8d3f-a5a0-4b82-8fbb-405843a8fa9d", "parent_id": "book-vol3:ch22:commentary:0", "content_type": "commentary", "text": "122", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "How Is a Monk Mindful and Exercising", "sutta_refs": ["SN"], "page": null, "page_start": 122, "page_end": 124, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "068496c0-e881-4e46-a798-c222234fa56e", "parent_id": "book-vol3:ch22:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Four Foundations of Mindfulness\nand that they lead to “clear comprehension” or clarity of mind.\nIt is through developing The Four Foundations of Mindfulness that a Practitioner is able to\nhave “awareness of mind” to observe the arising discontentedness training the mind to\ncut it off and let it go to completely eliminate 100% of all discontentedness.\nWhat Are The Four Foundations of Mindfulness?\nThe Four Foundations of Mindfulness are four aspects of awareness the mind needs to\ndevelop to have “awareness of mind”, then, actively and skillfully work with arising\nunwholesome thoughts, ideas, and feelings to eliminate them from ever arising again.\nIt is through developing awareness of bodily sensations, feelings, conditions of the mind,\nand mental objects that the mind can then eliminate unwholesome qualities and cultivate\nwholesome qualities.\nThrough developing The Four Foundations of Mindfulness, a Practitioner can then more\nreadily and actively \"cut off the thoughts\" and \"let them go\" training the mind to eliminate\ndiscontentedness.\nRather than allowing the mind to become polluted with unwholesome feelings, conditions\nof the mind, or mental objects, a Practitioner can instead cut off and let go of any arising\nthoughts, ideas, and feelings when they are only bodily sensations.\nThis allows the mind to not experience the pollution of arising unwholesomeness and\ntrains the mind so that unwholesome thoughts, ideas, and feelings no longer arise at all.\nWithout The Four Foundations of Mindfulness, a Practitioner would not be aware of the\nbodily sensations, or the resulting feelings, conditions of the mind, and mental objects to\nthen be able to cut off and let go of the unwholesome thoughts, ideas, and feelings prior\nto polluting the mind so that eventually, they will never arise.\nThrough developing The Four Foundations of Mindfulness a Practitioner will be able to\nget to the point in their training that through the constant cutting off of unwholesome\nthoughts, ideas, and feelings that the mind can reside peaceful, calm, serene, and\ncontent with joy because unwholesomeness will never arise.\nIt is the constant cutting off sooner and sooner that the mind can experience liberation\nthrough the non-arising unwholesome thoughts, ideas, and feelings. The mind will\neventually get tired and will submit to never arise unwholesome thoughts, ideas, or\nfeelings.\nThe non-arising of unwholesome thoughts, ideas, and feelings is experienced through a\nwell liberated mind - an Enlightened mind.\n123", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "How Is a Monk Mindful and Exercising", "sutta_refs": ["SN"], "page": null, "page_start": 122, "page_end": 124, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "85a4abe0-5ab9-459b-8707-318cc977aec0", "parent_id": "book-vol3:ch22:commentary:2", "content_type": "commentary", "text": "The Four Foundations of Mindfulness\nBody as Body Observing/Awareness of\nBodily Sensations\nFeelings as Feelings Observing/Awareness of\nFeelings\nMind as Mind Observing/Awareness of\nConditions of the Mind\nMental Objects as Mental Objects Observing/Awareness of\nMental Objects\nTo develop awareness of mind, you should not allow the mind to be lost in daydreams,\nanticipation, indulgences, worry, or dwell in other discontent feelings. With awareness of\nthe mind that the mind is not in the present moment during daily life, cut off those\nthoughts and bring the mind to the present moment.\nCultivating mindfulness or awareness of mind is accomplished through meditation\npractices and carried into everyday life through implementing awareness of the mind in\neach moment of your normal activities.\nThe Buddha describes to have full awareness of mind in all of our daily activities such as\n“when going forward and returning; when looking ahead and looking aside; when drawing\nin and extending the limbs; when wearing his robes and carrying his outer robe and bowl;\nwhen eating, drinking, chewing his food, and tasting; when defecating and urinating;\nwhen walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent”.\nIt is through Right Mindfulness, or awareness of mind, that a Practitioner is vigilant and\nconstantly aware of what exists in the mind. Through Breathing Mindfulness Meditation\nthe mind is brought to the present moment training it to have clear comprehensive,\nawareness of mind, and concentration. Through having full awareness of the bodily\nsensations, feelings, condition of the mind, and mental objects a Practitioner can then\nskillfully eliminate unwholesomeness and arise the wholesomeness.\nThrough continuous awareness of mind through The Four Foundations of Mindfulness, a\nPractitioner is then “exercising clear comprehension”.\nTo cultivate mindfulness, you will need to learn Breathing Mindfulness Meditation in the\npositions of seated, lying, standing, or walking. Breathing Mindfulness Mediation and the\nfour (4) body positions for meditation are described in the Chapter titled “Meditation:\nDeveloping Your Practice” (Chapter 11) of the book “Developing a Life Practice: The Path\nThat Leads to Enlightenment” (Volume 1) of this same book series. Using Breathing\nMindfulness Meditation, you can establish mindfulness or awareness of bodily\nsensations, feelings, condition of the mind, and mental objects while learning to “let them\ngo” to eliminate discontentedness.\n124", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "How Is a Monk Mindful and Exercising", "sutta_refs": ["SN"], "page": null, "page_start": 122, "page_end": 124, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cc955dfa-602d-42b2-abb5-5e8c0eb18ad1", "parent_id": "book-vol3:ch23:scripture", "content_type": "scripture", "text": "Chapter 23\nWonderful and Marvelous Quality of The Tathāgata\nThat being so, Ānanda, remember this too as a wonderful and marvelous\nquality of The Tathāgata:\nHere, Ānanda, for The Tathāgata feelings are known as they arise, as they\nare present, as they disappear; perceptions are known as they arise, as they\nare present, as they disappear; thoughts are known as they arise, as they are\npresent, as they disappear.\nRemember this too, Ānanda, as a wonderful and marvelous quality of The\nTathāgata.\n(Reference: MN 124)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Wonderful and Marvelous Quality of The Tathāgata", "sutta_refs": ["MN"], "page": null, "page_start": 125, "page_end": 126, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0ebdd573-e2fb-467f-bbd0-8a812d64de84", "parent_id": "book-vol3:ch23:commentary", "content_type": "commentary", "text": "125\n\nIn this Teaching from Gotama Buddha, he shares how he has full awareness of feelings,\nperceptions, and thoughts as they arise, are present, and then disappear.\nIt is very challenging for an unEnlightened mind to understand the experience of\nEnlightenment and understand how to attain this mental state. Through The Buddha\ndescribing his own qualities of mind, Students can then more readily learn, reflect, and\npractice to experience the same results. Gotama Buddha sharing that “The Tathāgata’s\nfeelings are known as they arise, as they are present, as they disappear; perceptions are\nknown as they arise, as they are present, as they disappear; thoughts are known as they\narise, as they are present, as they disappear” would help Students to understand they will\nneed to cultivate these same qualities of mind to experience Enlightenment.\nA Buddha would not have conceit, therefore, you can understand that he is not boasting\nabout what he’s accomplished but instead, sharing the qualities of mind that exist so that\nhis Student’s can cultivate those same wholesome qualities of mind.\nConceit (Arrogance, pride, judging, measuring or comparing as superior or inferior to others.)\nTo attain Enlightenment, a Practitioner will need to develop this crisp awareness of mind\nto observe feelings, perceptions, and thoughts that rise, exist, and then fade away.\nThrough understanding what is wholesome and what is unwholesome, a Practitioner can\nthen take active steps to both support and encourage the wholesome, and eliminate and\nabandon the unwholesome.\nLearning and practicing these Teachings from The Buddha, a Practitioner comes to\nunderstand the wholesome and unwholesome qualities of mind to then be able to take\nthe appropriate action as feelings, perceptions, and thoughts that are arising, present,\nand disappear.\nThe Practitioner can train the mind to be filled and overflowing with wholesomeness.\nThe Practitioner can train the mind to abandon and eliminate unwholesomeness.\nThis requires effort and energy to be applied through determination, dedication, and\ndiligence. But, through applying constant effort and energy towards this goal, it becomes\neasier and effortless as the mind can then maintain consistent wholesomeness until\neventually one gradually starts to experience more of the Enlightened mind where it is\npermanently wholesome having attained a peaceful, calm, serene, and content mind with\njoy.\n126", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Wonderful and Marvelous Quality of The Tathāgata", "sutta_refs": ["MN"], "page": null, "page_start": 125, "page_end": 126, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "221d0b14-0d0a-4a88-8ab6-d90d519b3e3b", "parent_id": "book-vol3:ch24:scripture", "content_type": "scripture", "text": "Chapter 24\nThe Six Subjects of Conscious Awareness\nHow many subjects of conscious awareness are there, Ānanda?\n‘There are, Venerable Sir, five subjects of conscious awareness.’\nGood, good, Ānanda! Therefore, Ānanda, remember this sixth subject of\nconscious awareness, too.\nHere, ever mindful a Monk goes forward,\never mindful he returns,\never mindful he stands,\never mindful he sits,\never mindful he lies down to sleep,\never mindful he undertakes work.\nThis subject of conscious awareness, developed and cultivated in this way,\nleads to mindfulness and clear comprehension.\n(Reference: AN 6.29)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Six Subjects of Conscious Awareness", "sutta_refs": ["AN"], "page": null, "page_start": 127, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cdfeff75-4291-403a-a28e-6af419a045ed", "parent_id": "book-vol3:ch24:commentary", "content_type": "commentary", "text": "127\n\nIn this Teaching from Gotama Buddha, he shares how a Practitioner will need to be\nconstantly aware of the mind practicing “mindfulness”.\nMindfulness is to be aware of the mind in the present moment, not allowing the mind to\ndwell in the past or the future.\nCultivating mindfulness or awareness of mind is accomplished through meditation\npractices and carried into everyday life through implementing awareness of the mind in\neach moment of your normal activities along with all the other steps on The Eight Fold\nPath.\nThe Buddha describes to have full awareness of mind in all of our daily activities such as\n“going forward, returning, standing, siting, lying down to sleep, and undertaking work”.\nIt is not possible to meditate all day long as meditation is a technique to actively train the\nmind during dedicated, independent, purposeful training sessions to eliminate\nunwholesome qualities of the mind and/or cultivate wholesome qualities of the mind in\nthe positions of seated, lying, standing, or walking.\nBut, it is through Breathing Mindfulness Meditation that a Practitioner develops\nawareness of mind (i.e. mindfulness) and will then need to practice awareness of mind\nthroughout their day. It is not only in meditation that one needs to train the mind and\ndevelop wholesome qualities but also outside of meditation during daily life.\nIn this Teaching, The Buddha is reminding his close Student Ānanda of this important\naspect of training the mind to attain Enlightenment. He shares that a Practitioner will need\nto be continuously aware of the mind throughout all daily activities.\n128", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Six Subjects of Conscious Awareness", "sutta_refs": ["AN"], "page": null, "page_start": 127, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8e3d2571-8f83-4d11-9deb-ad6f67ad3081", "parent_id": "book-vol3:ch25:scripture", "content_type": "scripture", "text": "Chapter 25\nHaving Full Awareness When Lying Down\nĀnanda, if his mind inclines to lying down, he lies down, thinking:\nWhile I am lying down thus, no evil unwholesome states will invade me.\nIn this way he has full awareness of that.\n(Reference: MN 122)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Having Full Awareness When Lying Down", "sutta_refs": ["MN"], "page": null, "page_start": 129, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aa93da83-4df7-4b86-96aa-055c9b6274f3", "parent_id": "book-vol3:ch25:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares with his close Student Ānanda how\neven when lying down a Practitioner needs to be actively aware to not allow “evil\nunwholesome states” to “invade” the mind.\nAt all times, a Practitioner needs to have full awareness of mind including when lying\ndown.\nThis determination, dedication, and diligence to never allow the mind to be complacent\nwill result in beneficial outcomes as the Practitioner is able to observe any arising\ndiscontentedness while cutting it off and letting it go so that it is no longer subject to\narising in the future.\n129", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Having Full Awareness When Lying Down", "sutta_refs": ["MN"], "page": null, "page_start": 129, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d8b04a5-eca5-4921-b50c-405031ecfcd8", "parent_id": "book-vol3:ch26:scripture", "content_type": "scripture", "text": "Chapter 26\nFrom Darkness to Light - From Light to Light\nAnd how, Great King, is a person one heading from darkness to light?\nHere some person has been reborn in a low family - a family of candalas,\nbamboo workers, hunters, cartwrights, or waste-collectors - a poor family in\nwhich there is little food and drink and which subsists with difficulty, one\nwhere food and clothing are obtained with difficulty; and he is ugly, unsightly,\ndeformed, chronically blind or cripple-handed or lame or paralyzed. He is not\none who gains food, drink, clothing, and vehicles: garlands, scents, and\nointments; bedding, housing and lighting. He engages in wholesome\nconduct of body, speech, and mind. Having done so, with the breakup of the\nbody, after death, he is reborn in a good destination, in a heavenly world.\nSuppose, Great King, a man would climb from the ground on to a palanquin,\nor from a palanquin on to horseback, or from horseback to an elephant\nmount, or from an elephant mount to a mansion: this person, I say, is exactly\nsimilar.\nIt is in this way, Great King, that a person is one heading from darkness to\nlight.\nAnd how, Great King, is a person one heading from light to light?\nHere some person has been reborn in a high family - an affluent Khattiya\nfamily, an affluent Brāhmin family, or an affluent householder family - one\nwhich is rich, with great wealth and property, with abundant gold and silver,\nabundant treasures and commodities, with abundant wealth and grain; and\nhe is handsome, attractive, graceful, possessing supreme beauty of\ncomplexion. He is one who gains food, drink, clothing, and vehicles;\ngarlands, scents, and ointments; bedding, housing and lighting. He engages\nin wholesome conduct of body, speech, and mind. Having done so, with the\nbreakup of the body, after death, he is reborn in a good destination, in a\nheavenly world. Suppose, Great King, a man would cross over from\npalanquin to palanquin, or from horseback to horseback, or from elephant\nmount to elephant mount, or from mansion to mansion: this person, I say, is\nexactly similar.\nIt is in this way, Great King, that a person is one heading from light to light.\n(Reference: SN 3.21)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "From Darkness to Light - From Light to Light", "sutta_refs": ["SN"], "page": null, "page_start": 130, "page_end": 131, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3f5cf856-da81-4d57-a917-d985057de60f", "parent_id": "book-vol3:ch26:commentary:0", "content_type": "commentary", "text": "130", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "From Darkness to Light - From Light to Light", "sutta_refs": ["SN"], "page": null, "page_start": 130, "page_end": 131, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9c5bcc23-b03f-4383-9c70-20499650036a", "parent_id": "book-vol3:ch26:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a person who is reborn into a low\nfamily, which is based on one’s decisions in their past life, can then move from there\ntowards a better life in the heavenly realm. In this way, one is moving “from darkness to\nlight”.\nSimilarly, he explains how a person who is reborn into a high family, which is based on\none’s decisions in their past life, can then move from there towards a similar life in the\nheavenly realm. In this way, one is moving “from light to light”.\nIt is through learning, reflecting, and practicing these Teachings that one moves to a\nbetter destination upon any potential future rebirths.\nIt is important to understand that the goal of these Teachings is for a being to attain\nEnlightenment so that there is no longer any rebirth into any realm of existence. But,\nshould one need to be reborn, through the effort to attain a more developed mind in this\nlife their next rebirth will be in an improved destination.\nGotama Buddha never used rebirth in an improved destination to motivate or encourage\nhis Students to learn and practice these Teachings because the goal was for them to\nattain Enlightenment no longer experiencing rebirth in any realm of existence.\nAnd, a Buddha does not need to guilt, shame, or fear anyone into learning and practicing\ntheir Teachings. The Teachings themselves are to eliminate discontent feelings such as\nguilt, shame, and fear so they would not use these feelings to motivate Students to\neliminate guilt, shame, and fear - that does not work.\nInstead, The Buddha is providing understanding in this Teaching of how one does not\nneed to be hindered by a birth into a low family. During his lifetime, the caste system\ninhibited people from moving to an improved existence through lack of wealth or social\nstatus because of the lack of opportunities to improve one’s life.\nGotama Buddha is encouraging Students that no matter what is your birth, either in a low\nor high family, both individuals can experience the same destination upon their next\nrebirth. This Teaching shared by Gotama Buddha is not what was being shared among\nthe population of people prior to his Teaching. Instead, people were taught that they were\nsubjected to a life of misery now and in the future due to being reborn into a low family\nand through being reborn into a high family one is destined for a life of luxury. But, The\nBuddha makes clear to his Students that all beings can improve their life through training\nof the mind and wise decision making based on The Natural Laws of Existence.\nA Practitioner can observe the results and improvements to the condition of the mind\nwhen learning and practicing these Teachings. A Buddha does not need to guilt, shame,\nor fear anyone into learning and practicing his Teachings because they can independently\nobserve the truth for themselves that The Teachings are true and through the acquired\nwisdom, the condition of the mind gradually improves.\nInstead, Gotama Buddha helps the Students in this Teaching to understand they are not\ndestined to a life of misery now and in the future but instead, they can improve their life\nthrough learning, reflecting, and practicing these Teachings to train the mind and make\nwise decisions.\n131", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "From Darkness to Light - From Light to Light", "sutta_refs": ["SN"], "page": null, "page_start": 130, "page_end": 131, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6ca9550c-bad0-47d5-9730-70df2ab37da7", "parent_id": "book-vol3:ch27:scripture", "content_type": "scripture", "text": "Chapter 27\nHarmoniously Without Disputes\nMonks, wherever Monks are residing in calmness, harmoniously, without\ndisputes, blending like milk and water, viewing each other with eyes of\naffection, I am at ease about going there, let alone about directing my\nattention there. I conclude: Surely, those Venerable Ones have abandoned\nthree things and cultivated three (other) things.\nWhat are the three things they have abandoned?\n(1) Sensual thoughts,\n(2) thoughts of ill will,\n(3) thoughts of harming.\nThese are the three things they have abandoned.\nWhat are the three things they have cultivated?\n(1) Thoughts of renunciation (letting go),\n(2) thoughts of good will,\n(3) thoughts of harmlessness.\nThese are the three things they have cultivated.\nWherever Monks are residing in calmness, harmoniously, without disputes,\nblending like milk and water, viewing each other with eyes of affection, I am\nat ease about going there, let alone about directing my attention there. I\nconclude: Surely, those Venerable Ones have abandoned these three things\nand cultivated these three (other) things.\n(Reference: AN 3.124)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Harmoniously Without Disputes", "sutta_refs": ["AN"], "page": null, "page_start": 132, "page_end": 133, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "89532460-88e7-492a-bd48-323e061da1e8", "parent_id": "book-vol3:ch27:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares insight into what creates harmony\namong a population of people.\nThrough the abandoning of sensual thoughts (i.e. sensual desire), thoughts of ill will, and\nthoughts of harming, a population of people will be able to reside without disputes and in\nharmony. People will be interested in visiting and residing among a population of people\nwho are without disputes living in harmony.\nThrough cultivating and practicing Right Intention from The Eight Fold Path, one is\npracticing renunciation (letting go), good will, and harmlessness.\n132", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Harmoniously Without Disputes", "sutta_refs": ["AN"], "page": null, "page_start": 132, "page_end": 133, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f5e8c4fe-38d9-4585-9d42-3630de03cb58", "parent_id": "book-vol3:ch27:commentary:1", "content_type": "commentary", "text": "For a population of people who are practicing Right Intention, The Buddha explains that\nthey are without disputes, living harmoniously, much like that of milk and water.\nRather than humans viewing each other as having ill intentions with resentment, jealousy,\nharshness and judgment, a population of people can “view each other with eyes of\naffection”, thus, creating a peaceful and harmonious community in which to exist.\nIt is through viewing others with negative perceptions that the mind attributes negative\nunwholesome qualities to others finding it difficult and a struggle to exist peacefully with\nall beings.\nInstead, The Buddha provides guidance that one should eliminate the constant seeking of\npleasure through “sensual thoughts” or having “sensual desires”. Through elimination of\nthe unEnlightened mind’s tendency to chase after pleasant feelings training the mind to\nlet go of chasing pleasant feelings, one can then apply effort to reside with others\npeacefully.\nThrough the elimination of ill will practicing good will or loving-kindness, a Practitioner\ncan have a genuine interest in seeing all beings be well. Through elimination of the\nunEnlightened mind’s tendency to have anger, hatred, and ill will, one can then apply\neffort to reside with others peacefully.\nThrough the elimination of thoughts of harming practicing harmlessness, a Practitioner\ncan look for ways to motivate, encourage, and support others in their daily activities.\nThrough elimination of the unEnlightened mind’s tendency to have an interest in seeing\nharm come to others, one can then apply effort to reside with others peacefully.\nA Practitioner needs to develop Right Intention as part of The Eight Fold Path and\npractice this daily through their own inner dialogue and interactions with others. Training\nthe mind to “let go” of sensual thoughts, ill will, and harming, a Practitioner will find\nharmony without arguments with others.\nThis work needs to be applied within one’s own mind and then practiced within their\nhousehold and professional environment. Through training your own mind to function in\nthis way, you can then practice Right Intentions within all relationships and all interactions\non a daily basis. Each individual doing this work for themselves will benefit their personal\nand professional relationships resulting in increased amounts of peacefulness and\nharmony throughout the world.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n133", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Harmoniously Without Disputes", "sutta_refs": ["AN"], "page": null, "page_start": 132, "page_end": 133, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e51c1795-570d-4ad6-8414-3665f27ac87a", "parent_id": "book-vol3:ch28:scripture", "content_type": "scripture", "text": "Chapter 28\nDisputes Arise from Craving\nCraving is a cause of seeking,\nSeeking is a cause of gaining material possessions,\nGaining material possessions is a cause of evaluating,\nEvaluating is a cause of desire,\nDesire is a cause of clinging,\nClinging is a cause of possessiveness,\nPossessiveness is a cause of stinginess,\nStinginess is a cause of guarding of possessions:\nAnd because of the guarding of possessions, many unwholesome, unskillful\nthings come to be: there arise the taking up of stick and sword (weapons),\nfights, disputes, arguments, accusations, harsh speech, lying and other evil\nunskilled states.\n(Reference: DN 15)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Disputes Arise from Craving", "sutta_refs": ["DN"], "page": null, "page_start": 134, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b58c2694-eecb-4fe1-9b65-89309131d1db", "parent_id": "book-vol3:ch28:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how craving leads to disputes and\nunwholesome unskillful conduct.\nIt is through the mind’s craving/desire/attachment that it has longing with a strong\neagerness wanting “material gain” and results in the “guarding of possessions”. The mind\nwill guard possessions with “weapons” where “fights, disputes, arguments, accusations,\nharsh speech, lying, and other evil unskilled states” will arise causing unwholesome\noutcomes.\nThere is a need for certain possessions to sustain our life and exist in the world. But, it is\nwhen the mind has longing with a strong eagerness (craving/desire/attachment) to keep\nthese permanently, being unaware and uncomfortable with impermanence, that the mind\nthen feels a need to hold on to “guarding possessions” tightly.\nWith holding on tightly, the mind cannot reside in the middle peaceful, calm, serene, and\ncontent with joy but instead, is looking out with fear for when these possessions might\nleave. Rather, a mind that has the wisdom of impermanence will be able to make wise\ndecisions to ensure the possessions they need to sustain life are available but with the\nunderstanding that they will leave them someday due to The Universal Truth of\nImpermanence.\nDetailed explanation of The Universal Truth of Impermanence is available in this same\nbook series found in Chapter 4 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n134", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Disputes Arise from Craving", "sutta_refs": ["DN"], "page": null, "page_start": 134, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2ddef9a2-4ffd-4cc8-a308-857de3ceef21", "parent_id": "book-vol3:ch29:scripture", "content_type": "scripture", "text": "Chapter 29\nDependent Origination\nWhen this exists, that comes to be;\nwith the arising of this, that arises.\nWhen this does not exist, that does not come to be;\nwith the elimination of this, that ceases.\n(Reference: SN 12.2)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "Dependent Origination", "sutta_refs": ["SN"], "page": null, "page_start": 135, "page_end": 135, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "de3fa819-3687-4e64-bcf1-b88c60bd63f4", "parent_id": "book-vol3:ch29:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a very basic introduction to Dependent\nOrigination.\nDependent Origination is a detailed Teaching that shares the “cause and effect” of how\nignorance (unknowing of true reality) leads to rebirth and a being then experiences\ndiscontentedness.\nHere in this Teaching, The Buddha is just sharing a basic introduction of Dependent\nOrigination where one needs to understand the “cause and effect” relationship of “when\nthis exists, that comes to be” and “with the arising of this, that arises”.\nConversely, “when this does not exist, that does not come to be” and “with the\nelimination of this, that ceases”.\nThis basic understanding of causality, “cause and effect”, or “action and result” forms the\nbasis of The Teachings on The Natural Law of Kamma and will explain how everything\nthat comes into existence whether feelings, perceptions, thoughts, or an actual being\nitself, has some cause that initiates it into arising or existence.\nLikewise, through the same “cause and effect” or “action and result” the elimination of\nfeelings, perceptions, thoughts, or an actual being can be traced through the same\nsequence of events in The Teaching of Dependent Origination.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment” (Volume 5).\nDetailed explanation of The Natural Law of Kamma is available in this same book series\nfound in the book “The Natural Law of Kamma” (Volume 6).\n135", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "Dependent Origination", "sutta_refs": ["SN"], "page": null, "page_start": 135, "page_end": 135, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1ee11849-5a11-47c8-b4de-14f0d2e7828c", "parent_id": "book-vol3:ch30:commentary", "content_type": "commentary", "text": "Chapter 30\nCause of Ill Will\n‘By what fetters, Sir, are beings bound - gods, humans, asuras, nagas,\ngandhabbas and whatever other kinds there may be - whereby, although they\naspire to live without hate, harming, hostility or ill will, and in peace, they yet\nlive in hate, harming one another, hostile and with ill will?’\nRuler of the Gods, it is the bonds of jealousy and material gain that bind\nbeings so that, though they aspire to live without hate, harming, hostility or ill\nwill, and in peace, they yet live in hate, harming one another, hostile and with\nill will.\n‘But Sir, what gives rise to jealousy and material gain, what is their origin, how\nare they born, how do they arise? Owing to the presence of what do they\narise, owing to the absence of what do they not arise?’\nJealousy and material gain, Ruler of the Gods, take rise from happiness and\nsadness, this is their origin, this is how they are born, how they arise. When\nthese are present, they arise, when these are absent, they do not arise.\n‘But, Sir, what gives rise to being happy and sad, what is their origin, how are\nthey born, how do they arise? Owing to the presence of what do they arise,\nowing to the absence of what do they not arise?’\nThey arise, Ruler of the Gods, from craving/desire due to the presence of\ncraving/desire they arise, due to the absence of craving/desire they do not\narise.\n(Reference: DN 21)\n136", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "Cause of Ill Will", "sutta_refs": ["DN"], "page": null, "page_start": 136, "page_end": 136, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eb4d4b59-7f86-43b9-8307-d627377b8b2e", "parent_id": "book-vol3:ch31:scripture", "content_type": "scripture", "text": "Chapter 31\nCraving/Desire is the Root of Discontentedness\nWhatever discontentedness arose in the past, all that arose rooted in\ncraving/desire, with craving/desire as its source: for craving/desire is the root\nof discontentedness.\nWhatever discontentedness will arise in the future, all that will arise rooted in\ncraving/desire, with craving/desire as its source, for craving/desire is the root\nof discontentedness.\nWhatever discontentedness arises, all that is rooted in craving/desire, has\ncraving/desire as its source; for craving/desire is the root of\ndiscontentedness.\n(Reference: SN 42.11)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Craving/Desire is the Root of Discontentedness", "sutta_refs": ["SN"], "page": null, "page_start": 138, "page_end": 138, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6ff7672b-9a41-4fc5-9466-7ea707fb7528", "parent_id": "book-vol3:ch31:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the cause of all discontentedness is\ncraving/desire/attachment.\nCraving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental\nlonging for something with a strong eagerness. The mind pulling in a direction for objects\nof its affection.\nWhether it be discontentedness that arose with beings in the past, present, or future it is\nall caused by craving/desire/attachment.\nThe cause, elimination, and the solution leading to the complete elimination of all\ndiscontentedness is described in The Four Noble Truths. The Four Noble Truths is a\nfoundation in these Teachings that is required in order to understand all the other\nTeachings on The Path to Enlightenment shared by Gotama Buddha.\nA Practitioner will need to deeply understand and practice The Four Noble Truths in order\nto eliminate discontentedness of the mind.\nDetailed explanation of The Four Noble Truths is available in this same book series found\nin Chapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n138", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Craving/Desire is the Root of Discontentedness", "sutta_refs": ["SN"], "page": null, "page_start": 138, "page_end": 138, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fbf7c21a-6607-4003-a5bd-ef0cf3e747f7", "parent_id": "book-vol3:ch32:scripture", "content_type": "scripture", "text": "Chapter 32\nSeven Principles to Prosper and Not Decline\nBrāhmin! If the Vajjians keep these seven principles, as long as these\nprinciples remain in force, the Vajjians may be predicted to prosper and not\ndecline.\n(The followings are the seven principles that The Tathāgata said to Venerable\nĀnanda in the presence of Vassakāra Brāhmin.)\n(1)Ānanda! The Vajjians hold regular and frequent assemblies.\n(2)Ānanda! The Vajjians meet in harmony, break up in harmony, and carry on\ntheir business in harmony.\n(3)Ānanda! The Vajjians do not authorize what has not been authorized\nalready, and do not abolish what has been authorized, but proceed\naccording to what has been authorized by their ancient tradition.\n(4)Ānanda! The Vajjians honor, respect, revere, and salute the elders among\nthem, and consider them worth listening to.\n(5)Ānanda! The Vajjians do not forcibly abduct others’ wives and daughters\nand compel them to live with them.\n(6)Ānanda! The Vajjians honor, respect, revere, and salute the Vajjians\nshrines at home and abroad, not withdrawing the proper support made\nand given before.\n(7)Ānanda! The Vajjians make proper provision for the safety of Arahants, so\nthat such Arahants may come in the future to live there, and those already\nthere may reside in comfort.\nĀnanda, so long as they keep these principles, the Vajjians may be predicted\nto prosper and not decline.\n(Reference: DN 16)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Seven Principles to Prosper and Not Decline", "sutta_refs": ["DN"], "page": null, "page_start": 139, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "24a4b9fa-beae-4590-9f01-73fee455068f", "parent_id": "book-vol3:ch32:commentary", "content_type": "commentary", "text": "139\n\nIn this Teaching from Gotama Buddha, he shares Teachings that will help a community of\npeople live in harmony experiencing prosperity.\nHe suggested that they (1) hold regular and frequent meetings, (2) greet each other,\nconduct their affairs, and leave in harmony and peacefulness, (3) follow the rules that\nhave been established for their community based on their ancient tradition without\nalteration, (4) respect their elders gaining insight and knowledge through listening to\nthem, (5) do not forcibly abduct others’ wives and daughters and compel them to live with\nthem practicing the refraining from taking what is not given and sexual misconduct, (6)\nhonor and respect their shrines maintain proper support for their upkeep, and (7)\naccommodate Enlightened beings to ensure their safety and comfort of those who\nalready reside there and to attract future Enlightened beings to reside in their community.\nThrough sharing this guidance, The Buddha is offering Teachings that will help the\ncommunity of the Vajjians understand how to maintain the prosperity of their community.\nDuring the lifetime of The Buddha, The Vajjians were a group of clans who settled in a\nland area that we might refer to as a “country” using today’s terms. They were considered\nas being prosperous and a well developed group of people who lived in harmony with one\nanother. The Buddha provided this Teaching to help them continue their prosperity long\ninto the future.\n140", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Seven Principles to Prosper and Not Decline", "sutta_refs": ["DN"], "page": null, "page_start": 139, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fb06f081-a2e9-4ea6-a8c4-14f0e1903cfa", "parent_id": "book-vol3:ch33:scripture", "content_type": "scripture", "text": "Chapter 33\nFour Things that Lead to the Continuation of the\nWholesome Teachings\nThere are, Monks, these four things that lead to the continuation, non-\ndecline, and non-disappearance of the wholesome Teachings.\nWhat four?\n(1) Here, the Monks learn discourses that have been well acquired, with well\nset down words and phrases. When the words and phrases are well set\ndown, the meaning is well understood.\nThis is the first thing that leads to the continuation, non-decline, and non-\ndisappearance of the wholesome Teachings.\n(2) Again, the Monks are easy to correct and possess qualities that make\nthem easy to correct. They are patient and accept instruction respectfully.\nThis is the second thing that leads to the continuation, non-decline, and non-\ndisappearance of the wholesome Teachings.\n(3) Again, those Monks who are learned, heirs to the heritage, experts on The\nTeachings, experts on the discipline, experts on the outlines, respectfully\nteach the discourses to others. When they have passed away, the\ndiscourses are not cut off at the root for there are those who preserve them.\nThis is the third thing that leads to the continuation, non-decline, and non-\ndisappearance of the wholesome Teachings.\n(4) Again, the elder Monks are not luxurious and complacent, but they\ndiscard backsliding and take the lead in solitude; they arouse energy for the\nattainment of the as-yet-unattained, for the achievement of the as-yet-\nunachieved, for the realization of the as-yet-unrealized. (Those in) the next\ngeneration follow their example. They, too, do not become luxurious and\ncomplacent, but they discard backsliding and take the lead in solitude; they,\ntoo, arouse energy for the attainment of the as-yet-unattained, for the\nachievement of the as-yet-unachieved, for the realization of the as-yet-\nunrealized.\nThis is the fourth thing that leads to the continuation, non-decline, and non-\ndisappearance of the wholesome Teachings.\n141\n\nThese, Monks, are the four things that lead to the continuation, non-decline,\nand non-disappearance of the wholesome Teachings.\n(Reference: AN 4.160)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Four Things that Lead to the Continuation of the", "sutta_refs": ["AN"], "page": null, "page_start": 141, "page_end": 145, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8bd9399b-84e3-4af7-8ac1-d12bc537c248", "parent_id": "book-vol3:ch33:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how to maintain the wisdom of his\nTeachings in the world for the benefit of all beings. Gotama Buddha knew his Teachings\nwere subject to The Universal Truth of Impermanence which means they would gradually\ndecline over time.\nThis Teaching explains his guidance on how to maintain the continuation of his Teachings\nso that they could remain vibrant for a longer period of time.\n(1) First, he explains that Students should learn his Teachings through accurate words and\nphrases with the meaning well understood. Through learning and then sharing these\nTeachings with accurate and precise wording, a Practitioner will come to understand and\npractice The Teachings more closely and then experience the results of an Enlightened\nmind. Then, having attained Enlightenment, Students would be able to share these\nTeachings with accurate and precise wording that will help the next generation to learn,\nreflect, and practice these Teachings to experience the results of an Enlightened mind.\n(2) Second, Students understand that in order to learn, reflect, and practice these\nTeachings to experience the results of an Enlightened mind, they will need instruction and\nguidance from Teachers. Teachers will need to correct Students when they are\nmisunderstanding The Teachings and guide them to a deeper understanding and better\npractice of these Teachings.\nStudents will need to be patient and respectfully accept instruction from Teachers.\nTeachers are sharing these Teachings with loving-kindness and compassion to help their\nStudents. They should not expect or ask for anything in return. Students will need to\nsupport their Teachers through offerings of support, but, a Teacher should not expect or\nask for anything from their Students while sharing these Teachings.\nAs a result, there is no inherit benefit for the Teacher to share these Teachings other than\nto help others out of loving-kindness and compassion. If a Student was impatient,\ndisrespectful, or not easy to correct, it could be predicted that the Teacher may no longer\nbe interested in sharing these Teachings with the Student.\nSo to maintain “the continuation, non-decline, and non-disappearance of the wholesome\nTeachings” Students would need to have Teachers who are willing to teach them and\nthrough patience, respect, and being easy to correct, then, Teachers will continue to be\ninterested and pleased to share The Teachings with the Students.\n142", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Four Things that Lead to the Continuation of the", "sutta_refs": ["AN"], "page": null, "page_start": 141, "page_end": 145, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7cebd272-d3fb-4088-99be-2b7126008b91", "parent_id": "book-vol3:ch33:commentary:1", "content_type": "commentary", "text": "(3) Third, not only is it important for Students to be patient and respectful with Teachers\nbut it is also important for the Teachers to be patient and respectful with the Students. It\nis a real challenge for an unEnlightened mind to learn and practice these Teachings to\nproduce the results of the Enlightened mind. Through a Teacher learning and practicing\nthese Teachings deeply, they are not only helping the Students learn through their verbal\ninstruction, but also, through their actions they are constantly Teaching providing an\nexample as a role model of how to practice these Teachings.\nThrough a Teacher taking time to actively learn from elders becoming experts on The\nTeachings and training guidelines when they pass away, these Teachings can continue\nwith well educated Students who preserve The Teachings. In this way, “the discourses are\nnot cut off at the root for there are those who preserve them” because Students will have\nexcellent role models of not only how to practice these Teachings but how to also share\nthem respectfully with new Students.\nNew Teachers will share these Teachings in the same way that these Teachings were\nshared with them. Through having role models, new Teachers will be able to continue to\nshare these Teachings with the new generation once they have mastered the wisdom of\nthese Teachings.\n(4) Fourth, Teachers are not “luxurious and complacent” but instead view regression and\ndecline of their own practice (i.e. backsliding) unfavorably. Instead, they remain\ndetermined, dedicated, and diligent in their own practice and sharing of these Teachings\ntaking the lead in solitude.\nThrough taking time to be alone in solitude, a Practitioner discovers any arising cravings/\ndesires/attachments that are produced in the mind so that once identified, they can be\neliminated. If Teachers are not choosing to experience solitude, then they will not uncover\nor discover any hidden arising cravings/desires/attachments. Through these efforts and\napplying energy, as described in the Enlightenment factor of Energy, a Teacher can\nexperience the “attainment of the as-yet-unattained, for the achievement of the as-yet-\nunachieved, for the realization of the as-yet-unrealized”.\nIn this way, they will experience progress on The Path to Enlightenment to attain that\nwhich they have not yet attained, achieve that which they have not yet achieved, and\nrealize that which they have not yet realized.\nIn doing so, the Teacher’s Students also practice in the same way. They too will not be\n“luxurious and complacent” but instead view regression and decline of their own practice\n(i.e. backsliding) unfavorably. Instead, they remain determined, dedicated, and diligent in\ntheir own practice and sharing of these Teachings taking the lead in solitude while being\nable to attain that which they have not yet attained, achieve that which they have not yet\nachieved, and realize that which they have not yet realized.\n“These are the four things that lead to the continuation, non-decline, and non-\ndisappearance of the wholesome Teachings” shared by Gotama Buddha.\n143", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Four Things that Lead to the Continuation of the", "sutta_refs": ["AN"], "page": null, "page_start": 141, "page_end": 145, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d2d07cf8-71a9-40ea-be79-1f266db006c2", "parent_id": "book-vol3:ch33:commentary:2", "content_type": "commentary", "text": "Why Do The Teachings of The Buddha Flourish in Asia?\nOne of the major reasons we see The Buddha’s Teachings flourishing in Asia is due to the\nhigh degree of appreciation, gratitude, support, and respect that is given to individuals\nwho choose to share The Teachings of The Buddha.\nIn order for The Teachings of The Buddha to flourish in the West and all other parts of the\nworld, we will need to look to Asia as a role model for these Teachings to be able to\nbecome established and flourish.\nThose who choose to share The Teachings of The Buddha, and are doing so in the way\nthat The Buddha taught, have no expectations of their Students. There is nothing that\nthey want from their Students. Instead, the Teachers who share these Teachings are only\ndoing so out of loving-kindness and compassion for others. Teachers are the guiding light\nthat help others to progress to improvements in the condition of the mind and their life.\nTeachers are the lifeblood that ensures the wisdom of The Buddha can permeate into the\nworld and shine bright for everyone to progress to Enlightenment.\nFor a Teacher to be successful at helping others progress to Enlightenment, they would\nneed to be close to Enlightenment themselves or actually Enlightened. Without having\ndone the work on their own mind, they would not have the wisdom of how to help others\nand guide them to Enlightenment.\nTo get to Enlightenment, an individual would need to have developed appreciation,\ngratitude, support, and respect for The Teachings. Without these qualities, one would\nnever be able to experience the Enlightened mind.\nThrough Students choosing to have appreciation, gratitude, and respect for Teachers\nwhile providing support to The Teacher and for The Teachings, then The Path to\nEnlightenment can shine in the world and flourish.\nMore and more beings will be willing and able to teach. More and more beings can come\nto understand The Path to Enlightenment and we will observe improvements within our\ncommunities as more and more people experience liberation of mind, peace, joy,\nEnlightenment which includes having love and kindness for “all beings”.\nDevelop the mind to eliminate anger/hatred/ill will towards others. Learn how to\n“love all beings” regardless of your disagreements, as disagreement is a normal\npart of life - permanent agreement is not possible.\nChoose “peacefulness” over hostility.\nChoose “harmony” over division and separation.\nChoose to have appreciation, gratitude, and respect towards Teachers and support The\nTeachings to come into the world for your benefit and the benefit of others.\nLiving in a world of love and kindness is much more enjoyable than the opposite. Living in\nThailand, I have the opportunity to live in a world of love and kindness. I aspire for you to\nexperience what it feels like to live in a world of nothing but love and kindness.\n144", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Four Things that Lead to the Continuation of the", "sutta_refs": ["AN"], "page": null, "page_start": 141, "page_end": 145, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fff00596-33ca-4a26-bd6c-e17bf3e50d9f", "parent_id": "book-vol3:ch33:commentary:3", "content_type": "commentary", "text": "We can only accomplish that goal when there is appreciation, gratitude, and respect for\nTeachers and support for The Teachings.\nLook to Asia as a role model for how they practice appreciation, gratitude, and respect\ntowards Teachers while providing support for The Teachings.\n145", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Four Things that Lead to the Continuation of the", "sutta_refs": ["AN"], "page": null, "page_start": 141, "page_end": 145, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3b77f76a-f96d-4962-b05e-ace0fec6abbb", "parent_id": "book-vol3:ch34:commentary:0", "content_type": "commentary", "text": "Chapter 34\nFour Things that Lead to the Decline and\nDisappearance of the Wholesome Teachings\nThere are, Monks, these four things that lead to the decline and\ndisappearance of the wholesome Teachings.\nWhat four?\n(1) Here, the Monks learn discourses that have been badly acquired, with\nbadly set down words and phrases. When the words and phrases are badly\nset down, the meaning is badly understood.\nThis is the first thing that leads to the decline and disappearance of the\nwholesome Teachings.\n(2) Again, the Monks are difficult to correct and possess qualities that make\nthem difficult to correct. They are impatient and do not accept instruction\nrespectfully.\nThis is the second thing that leads to the decline and disappearance of the\nwholesome Teachings.\n(3) Again, those Monks who are learned, heirs to the heritage, experts on The\nTeachings, experts on the discipline, experts on the outlines, do not\nrespectfully teach the discourses to others. When they have passed away,\nthe discourses are cut off at the root, left without anyone to preserve them.\nThis is the third thing that leads to the decline and disappearance of the\nwholesome Teachings.\n(4) Again, the elder Monks are luxurious and complacent, leaders in\nbacksliding, discarding the duty of solitude; they do not arouse energy for\nthe attainment of the as-yet-unattained, for the achievement of the as-yet-\nunachieved, for the realization of the as-yet-unrealized. (Those in) the next\ngeneration follow their example. They, too, become luxurious and\ncomplacent, leaders in backsliding, discarding the duty of solitude; they, too\ndo not arouse energy for the attainment of the as-yet-unattained, for the\nachievement of the as-yet unachieved, for the realization of the as-yet-\nunrealized.\n146", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Four Things that Lead to the Decline and", "sutta_refs": ["AN"], "page": null, "page_start": 146, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "491f1b44-9bee-4400-8479-bfed310eb458", "parent_id": "book-vol3:ch34:commentary:1", "content_type": "commentary", "text": "This is the fourth thing that leads to the decline and disappearance of the\nwholesome Teachings.\nThese are the four things that lead to the decline and disappearance of the\nwholesome Teachings.\n(Reference: AN 4.160)\nIn this Teaching from Gotama Buddha, he shares four (4) things that “lead to the decline\nand disappearance of the wholesome Teachings”.\nThey are just the opposite of what was shared in the previous Chapter of the four (4)\nthings that “lead to the continuation, non-decline, and non-disappearance of the\nwholesome Teachings” shared by Gotama Buddha.\nIt would be wise for all of us to stay dedicated to practicing The Teachings that “lead to\nthe continuation, non-decline, and non-disappearance of the wholesome Teachings”\nshared by Gotama Buddha and not “the four things that lead to the decline and\ndisappearance of the wholesome Teachings”.\nThrough each individual doing their part to focus on learning, reflecting, and practicing\nthese wholesome Teachings in the way described by The Buddha, your life and, thus, the\nworld will become a better place for all of us to live peacefully and in harmony.\nEven if others choose not to learn and practice these Teachings, an Enlightened mind can\nstill reside peaceful, calm, serene, and content with joy unaffected by all that others\nchoose to do in the world.\nBut, through each individual focusing on developing a foundation in these Teachings to\nimprove their own life practice, their life and the entire world will become a better place to\nexist.\n147", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Four Things that Lead to the Decline and", "sutta_refs": ["AN"], "page": null, "page_start": 146, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f0cf83e5-4e8a-49d3-b064-179b96cc042d", "parent_id": "book-vol3:ch35:commentary:0", "content_type": "commentary", "text": "Chapter 35\nConditioned Objects Are Impermanent\nMonks, conditioned objects are impermanent; conditioned objects are\nunstable; conditioned objects are unreliable.\nIt is enough to become dissatisfied with all conditioned objects, enough to\nbecome free from strong feelings toward them, enough to be liberated from\nthem.\nMonks, Sineru, the King of mountains, is 84,000 yojanas in length (yojana =\n12-15 kms) and 84,000 yojanas in width; it is submerged 84,000 yojanas in\nthe great ocean and rises up 84,000 yojanas above the great ocean.\n(1) There comes a time, Monks, when rain does not fall for many years, for\nmany hundreds of years, for many thousands of years, for many hundreds of\nthousands of years. When rain does not fall, seed life and vegetation,\nmedicinal plants, grasses, and giant trees of the forest wither and dry up and\nno longer exist.\nSo impermanent are conditioned objects, so unstable, so unreliable. It is\nenough to become dissatisfied with all conditioned objects, enough to\nbecome free from strong feelings toward them, enough to be liberated from\nthem.\n(2) There comes a time when, after a long time, a second sun appears. With\nthe appearance of the second sun, the small rivers and lakes dry up and\nevaporate and no longer exist.\nSo impermanent are conditioned objects, so unstable, so unreliable. It is\nenough to become dissatisfied with all conditioned objects, enough to\nbecome free from strong feelings toward them, enough to be liberated from\nthem.\n148", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Conditioned Objects Are Impermanent", "sutta_refs": ["AN"], "page": null, "page_start": 148, "page_end": 152, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d7d955b7-4b43-4e79-99d8-546f2da74cca", "parent_id": "book-vol3:ch35:commentary:1", "content_type": "commentary", "text": "(3) There comes a time when, after a long time, a third sun appears. With the\nappearance of the third sun, the great rivers — the Ganges, the Yamunā, the\nAciravati, the Sarabhū, and the Mahī - dry up and evaporate and no longer\nexist.\nSo impermanent are conditioned objects, so unstable, so unreliable. It is\nenough to become dissatisfied with all conditioned objects, enough to\nbecome free from strong feelings toward them, enough to be liberated from\nthem.\n(4) There comes a time when, after a long time, a fourth sun appears. With\nthe appearance of the fourth sun, the great lakes from which those great\nrivers originate Anotatta, Sīhapapāta, Rathakāra, Kannamunda, Kunāla,\nChaddanta, and Mandākinī - dry up and evaporate and no longer exist.\nSo impermanent are conditioned objects, so unstable, so unreliable. It is\nenough to become dissatisfied with all conditioned objects, enough to\nbecome free from strong feelings toward them, enough to be liberated from\nthem.\n(5) There comes a time when, after a long time, a fifth sun appears. With the\nappearance of the fifth sun, the waters in the great ocean sink by a hundred\nyojanas, two hundred yojanas ... three hundred yojanas ... four hundred\nyojanas ... five hundred yojanas ... six hundred yojanas ... seven hundred\nyojanas. The water left in the great ocean stands at the height of seven palm\ntrees, at the height of six palm trees ... five palm trees … four palm trees …\nthree palm trees ... two palm trees ... a mere palm tree. The water left in the\ngreat ocean stands at the height of seven fathoms ... six fathoms … five\nfathoms ... four fathoms.. three fathoms ... two fathoms ... a fathom (1.8\nmeters) ... half a fathom ... up to the waist … up to the knees ... up to the\nankles.\nJust as, in the autumn, when thick drops of rain are pouring down, the\nwaters stand in the hoof prints of cattle here and there, so the waters left in\nthe great ocean will stand here and there (in pools) the size of the hoof prints\nof cattle.\nWith, the appearance of the fifth sun, the water left in the great ocean is not\nenough even to reach the joints of one’s fingers.\nSo impermanent are conditioned objects, so unstable, so unreliable. It is\nenough to become dissatisfied with all conditioned objects, enough to\nbecome free from strong feelings toward them, enough to be liberated from\nthem.\n149", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Conditioned Objects Are Impermanent", "sutta_refs": ["AN"], "page": null, "page_start": 148, "page_end": 152, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b5c92704-7580-4ec3-8a97-7514494d7b19", "parent_id": "book-vol3:ch35:commentary:2", "content_type": "commentary", "text": "(6) There comes a time when, after a long time, a sixth sun appears. With the\nappearance of the sixth sun, this great earth and Sineru, the King of\nmountains, smoke, fume, and smolder.\nJust as a potter’s fire, when kindled, first smokes, fumes, and smolders, so\nwith the appearance of the sixth sun, this great earth and Sineru, the King of\nmountains, smoke, fume, and smolder.\nSo impermanent are conditioned objects, so unstable, so unreliable. It is\nenough to become dissatisfied with all conditioned objects, enough to\nbecome free from strong feelings toward them, enough to be liberated from\nthem.\n(7) There comes a time when, after a long time, a seventh sun appears. With\nthe appearance of the seventh sun, this great earth and Sineru, the King of\nmountains, burst into flames, blaze up brightly, and become one mass of\nflame. As the great earth and Sineru are blazing and burning, the flame, cast\nup by the wind, rises even to the Brahma world (heavenly realm). As Sineru is\nblazing and burning, as it is undergoing destruction and being overcome by\na great mass of heat, mountain peaks of a hundred yojanas disintegrate;\nmountain peaks of two hundred yojanas … three hundred yojanas ... four\nhundred yojanas … five hundred yojanas disintegrate.\nWhen this great earth and Sineru, the King of mountains, are blazing and\nburning, neither ashes nor soot are seen. Just as, when ghee or oil are\nblazing and burning, neither ashes nor soot are seen, so it is when this great\nearth and Sineru, the King of mountains, are blazing and burning.\nSo impermanent are conditioned objects, so unstable, so unreliable. It is\nenough to become dissatisfied with all conditioned objects, enough to\nbecome free from strong feelings toward them, enough to be liberated from\nthem.\nMonks, who except those who have seen the truth would think or\nunderstand:\nThis great earth and Sineru, the King of mountains, will burn up, be\ndestroyed, and will no longer exist?\n(Reference: AN 7.66)\n150", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Conditioned Objects Are Impermanent", "sutta_refs": ["AN"], "page": null, "page_start": 148, "page_end": 152, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0734facf-e832-49dc-a249-a3c3c9feb215", "parent_id": "book-vol3:ch35:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Universal Truth of Impermanence.\nUnderstanding The Universal Truth of Impermanence is a foundational Teaching as it\nrelates to The Path to Enlightenment. Without understanding and applying this Teaching\nto your life practice, a Practitioner would be unable to progress to the attainment of\nEnlightenment.\nThe Buddha explains “conditioned objects are impermanent; conditioned objects are\nunstable; conditioned objects are unreliable”.\nA conditioned object is one that arises, changes, and then ceases to exist.\nFor example, the human body itself is impermanent. It arises, changes, and then ceases\nto exist. Any and all material objects are impermanent as well as conditioned feelings in\nthe mind.\nFeelings that are based on an impermanent condition will arise, change, and then cease\nto exist. Due to this, the impermanent feelings of pleasant feelings, painful feelings, and\nfeelings that are neither painful-nor-pleasant are all impermanent and dissatisfying.\nThese feelings are impermanent because they are based on some impermanent\ncondition. We refer to pleasant feelings, painful feelings, and feelings that are neither\npainful-nor-pleasant as discontentedness. When experiencing these impermanent\nfeelings, the mind is discontent or discontented, thus, experiencing discontentedness.\nThe unEnlightened mind is untrained in regard to understanding The Universal Truth of\nImpermanence wanting things to be permanent. Due to the craving/desire/attachment for\npermanence, the unEnlightened mind causes itself to be discontent.\nBut, through training the mind on The Path to Enlightenment, a Practitioner can liberate\nthe mind from discontentedness by first deeply understanding The Universal Truth of\nImpermanence and applying this Teaching to your daily life along with all the other\nTeachings of The Buddha.\nThe Buddha explains that “It is enough to become dissatisfied with all conditioned\nobjects” meaning, that a Practitioner’s mind will be dissatisfied or displeased with the\nimpermanent nature of all conditioned objects. But, the mind can “become free from\nstrong feelings toward them” wanting them to be permanent through training of the mind.\nThen, the mind will “be liberated from them” no longer experiencing discontentedness\ndue to the mind craving permanence.\nAn awakened and Enlightened mind will deeply understand impermanence applying this\nTeaching and practice of these Teachings in their life practice becoming liberated from\nstrong feelings no longer experiencing discontentedness.\nGotama Buddha then provides many examples of the environment that are impermanent\nhelping people to see through their own independent verification that, indeed, all\nconditioned objects are impermanent. He does not ask for Students to believe him but\ninstead, to learn, reflect, and practice to observe the truth for yourself to acquire wisdom.\nThe mind is liberated through wisdom. Through doing this work, a Practitioner can\nobserve “so impermanent are conditioned objects, so unstable, so unreliable”.\n151", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Conditioned Objects Are Impermanent", "sutta_refs": ["AN"], "page": null, "page_start": 148, "page_end": 152, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2cac2b1e-99d9-4710-bd24-3077dea84b84", "parent_id": "book-vol3:ch35:commentary:4", "content_type": "commentary", "text": "Understanding the impermanent nature of all conditioned objects, the mind is then trained\nto not hold on to anything tightly causing itself to become discontent. The mind is then\nliberated from craving/desire/attachment no longer carrying the burden of craving.\nHe then explains, “who except those who have seen the truth would think or understand:\nThis great earth and Sineru, the King of mountains, will burn up, be destroyed, and will no\nlonger exist?”.\nIn other words, only one who understands with wisdom The Universal Truth of\nImpermanence would think or understand that this earth and mountain will no longer\nexist. If you understand The Universal Truth of Impermanence, then you know that\neverything the eye sees, ears hears, nose smells, tongue tastes, body touches, and the\nmind recognizes will one day be gone and no longer exist. So, why hold on to any of that\nwith craving/desire/attachment allowing it to cause the mind to be discontent and\ncontinue to experience rebirth?\nDetailed explanation of The Universal Truth of Impermanence is available in this same\nbook series found in Chapter 4 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n152", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Conditioned Objects Are Impermanent", "sutta_refs": ["AN"], "page": null, "page_start": 148, "page_end": 152, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f10e4176-4ffc-4ed8-b492-3411b16860aa", "parent_id": "book-vol3:ch36:scripture", "content_type": "scripture", "text": "Chapter 36\nBecome Unrighteous\nMonks, when Kings are unrighteous, the royal subordinates (vassals)\nbecome unrighteous.\nWhen the royal subordinates (vassals) are unrighteous, Brāhmins and\nHouseholders become unrighteous.\nWhen Brāhmins and Householders are unrighteous, the people of the towns\nand countryside become unrighteous.\nWhen the people of the towns and countryside are unrighteous, the sun and\nmoon proceed off course.\nWhen the sun and moon proceed off course, the constellations and the stars\nproceed off course.\nWhen the constellations and the stars proceed off course, day and night\nproceed off course.\nWhen day and night proceed off course, the months and weeks proceed off\ncourse.\nWhen the months and weeks proceed off course, the seasons and years\nproceed off course.\nWhen the seasons and years proceed off course, the winds blow off course\nand at random.\nWhen the winds blow off course and at random, the deities become upset.\nWhen the deities are upset, sufficient rain does not fall.\nWhen sufficient rain does not fall, the crops ripen irregularly.\nWhen people eat crops that ripen irregularly, they become short-lived, ugly,\nweak, and sickly.\n(Then, The Tathāgata explained in the above, in detail, with the opposite\ncauses with the opposite results.\n153\n\n‘Monks, when Kings, are righteous, the royal subordinates (vassals) become\nrighteous...When sufficient rain falls, the crops ripen in season. When people\neat crops that ripen in season, they become long-lived, beautiful, strong, and\nhealthy’)\n(Reference: AN 4.70)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "Become Unrighteous", "sutta_refs": ["AN"], "page": null, "page_start": 153, "page_end": 154, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3669c5d1-3a38-4d34-93a8-73bfb6341f19", "parent_id": "book-vol3:ch36:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a leader of a community can throw\nan entire population of people into significant and unfortunate circumstances.\nWhen “Kings are unrighteous, the royal subordinates (vassals) become unrighteous”. As a\nKing would be the leader of a community or population of people and when a leader is\nunwholesome, all who follow that individual will also be unwholesome.\nThis “cause and effect” or “action and result” is further explaining The Natural Law of\nKamma how each of our individual decisions lead to results or consequences.\nThe Buddha traces this one decision from the King demonstrating how it affects aspects\nof the environment, thus, causing lack of food, shortened lifespan and even sickness for\nan entire population of people.\nThere is a corresponding discourse where Gotama Buddha shares the opposite that when\na leader of the community is righteous or wholesome, that leads to positive effects that\nbenefit all.\nYou can apply this to your household, professional environment, and all those\nsurrounding you. That through your efforts to practice these wholesome Teachings,\nothers around you will also choose to make wholesome decisions. You can influence and\nguide children, co-workers, and all those close to you, whom you care about, through\nyour own choices within your life practice choosing to practice wholesome moral\nconduct.\nPeople will learn through your own wholesome conduct which will influence their\ndecisions. Observing and understanding this “cause and effect” or “action and result”,\nessentially the results of our decisions, is to understand The Natural Law of Kamma\napplying it to your daily life.\nThrough wise wholesome decision making, a Practitioner will experience wholesome\noutcomes. It is these Teachings that will help guide you in making wholesome decisions\nin your life that will lead to wholesome outcomes. The more deeply you understand these\nTeachings including The Teachings on The Natural Law of Kamma, you will be able to\nmake wise wholesome decisions to improve the condition of the mind and your life, thus,\nbenefiting you and all those around you.\nDetailed explanation of The Natural Law of Kamma is available in this same book series\nfound in Chapter 9 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) and “The Natural Law of Kamma” (Volume 6).\n154", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "Become Unrighteous", "sutta_refs": ["AN"], "page": null, "page_start": 153, "page_end": 154, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "640c9dfc-5f46-410b-b10a-f3c691aa0330", "parent_id": "book-vol3:ch37:scripture:0", "content_type": "scripture", "text": "Chapter 37\nCauses of a Decrease in People’s Lifespan\nThe King established guard and protection, but he did not give property to\nthe needy, and as a result poverty became widespread.\nThus, from the not giving of property to the needy, poverty became\nwidespread, from the growth of poverty, the taking of what was not given\nincreased, from the increase of theft, the use of weapons increased, from the\nincreased use of weapons, the taking of life increased - and from the\nincrease in the taking of life, people’s lifespan decreased, their beauty\ndecreased, and as a result of this decrease of lifespan and beauty, the\nchildren of those whose lifespan had been eighty thousand years lived for\nonly forty thousand years.\nThus, from the not giving of property to the needy, ... the taking of life\nincreased, and from the taking of life, lying increased, from the increase in\nlying, people’s lifespan decreased, their beauty decreased, and as a result,\nthe children of those whose lifespan had been forty thousand years lived for\nonly twenty thousand years.\nThus, from the not giving of property to the needy. … the speaking evil of\nothers increased, and in consequence, people’s lifespan decreased, their\nbeauty decreased, and as a result, the children of those whose lifespan had\nbeen twenty thousand years lived only for ten thousand years.\nThus, from the not giving of property to the needy, ... sexual misconduct\nincreased, and in consequence people’s lifespan decreased, their beauty\ndecreased, and as a result, the children of those whose lifespan had been\nten thousand years lived for only five thousand years.\nAnd among the generation whose lifespan was five thousand years, two\nthings increased: harsh speech and idle chatter, in consequence of which\npeople’s lifespan decreased, their beauty decreased, and as a result, the\nchildren of those whose lifespan had been five thousand years lived, some\nfor two-and-a-half thousand years, and some for only two thousand years.\nAnd among the generation whose lifespan was two-and-a-half thousand\nyears, craving and anger increased, and in consequence people’s lifespan\ndecreased, their beauty decreased, and as a result, the children of those\nwhose lifespan had been two-and-half thousand years lived for only a\nthousand years.\n155", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Causes of a Decrease in People’s Lifespan", "sutta_refs": ["DN"], "page": null, "page_start": 155, "page_end": 161, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e5ec3a42-017b-4dfa-b0da-252ba5215053", "parent_id": "book-vol3:ch37:scripture:1", "content_type": "scripture", "text": "Among the generation whose lifespan was a thousand years, false opinions\nincreased ... and as a result, the children of those whose lifespan had been a\nthousand years lived for only five hundred years.\nAnd among the generation whose lifespan was five hundred years, three\nthings increased: incest, excessive greed and unwholesome practices\nincreased ... and as a result, the children of those whose lifespan had been\nfive hundred years lived, some for two hundred and fifty years, some for only\ntwo hundred years.\nAnd among those whose lifespan was two hundred and fifty years, these\nthings increased: lack of respect for mother and father, for Ascetics and\nBrāhmins, and for the head of the community.\nThus, from the not giving of property to the needy, ... lack of respect for\nmother and father, for Ascetics and Brāhmins, and for the head of the\ncommunity increased, and in consequence people’s lifespan and beauty\ndecreased, and the children of those whose lifespan had been two-and-a-\nhalf centuries lived for only a hundred years.\nMonks, a time will come when the children of these people will have a life\nspan of ten years. And with them, girls will be marriageable at five years old.\nAnd with them, these flavors will disappear: ghee, butter, sesame-oil,\nmolasses and salt. Among them, kudru-sa-grain will be the chief food, just\nas rice and curry are today.\nAnd with them, the ten courses of moral conduct will completely disappear,\nand the ten courses of evil will prevail exceedingly: for those of a ten-year\nlifespan there will be no word for ‘moral’ so how can there be anyone who\nacts in a moral way? Those people who have no respect for mother or father,\nfor Ascetics and Brāhmins, for the head of the community, will be the ones\nwho enjoy honor and prestige. Just as it is now the people who show\nrespect for mother and father, for Ascetics and Brāhmins, for the head of the\ncommunity, who are praised and honored, so it will be with those who do the\nopposite.\nAmong those of a ten-year lifespan no account will be taken of mother or\naunt, of mother’s sister-in-law, of Teacher’s wife or of one’s father’s wives\nand so on - all will be promiscuous in the world like sheep, fowl and pigs,\ndogs and jackals. Among them fierce hostility will prevail one for another,\nfierce hatred fierce anger and thoughts of killing, mother against child and\nchild against mother, father against child and child against father, brother\nagainst brother, brother against sister, just as the hunter feels hatred for the\nbeast he stalks …\n156", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Causes of a Decrease in People’s Lifespan", "sutta_refs": ["DN"], "page": null, "page_start": 155, "page_end": 161, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "374e0435-31d9-4439-8b5f-33d174680792", "parent_id": "book-vol3:ch37:scripture:2", "content_type": "scripture", "text": "And for those of a ten-year lifespan, there will come to be a ‘sword-interval’\nof seven days, during which they will mistake one another for wild beasts.\nSharp swords will appear in their hands and, thinking: ‘There is a wild beast!’\nthey will take each other’s lives with those swords.\nBut there will be some beings who do not want to take part in this killing.\nThey went into hiding for seven days. Then, at the end of the seven days,\nthey will emerge from their hiding-places and rejoice together as one\ncommunity, saying: \"Wholesome beings, I see that you are alive!\" ... so let us\nnow do good! … And through having undertaken such wholesome things,\nthey will increase in lifespan gradually from ten years back to eighty\nthousand years again. And in that time an Arahant Fully Enlightened Buddha\nnamed Maitreya will arise in the world.\n(Reference: DN 26)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Causes of a Decrease in People’s Lifespan", "sutta_refs": ["DN"], "page": null, "page_start": 155, "page_end": 161, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8c286921-691a-4d7e-8389-7dea36658d8d", "parent_id": "book-vol3:ch37:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a leader of a community can throw\nan entire population of people into significant and unfortunate circumstances.\nMuch like The Teaching in the previous Chapter, The Buddha shows the “cause and\neffect” or “action and result”, essentially, the results of the King’s decision to be selfish\nand how it effects the entire population.\nThat one decision has an effect impacting countless people. Through countless\nunwholesome decisions that are made, the population of people experience\nunwholesome results such as: poverty, theft, use of weapons, killing, lying, sexual\nmisconduct, etc. all resulting in a decrease of lifespan for the entire population of people.\nThe description of what The Buddha is sharing explains how one decision of selfishness\ncan lead to a cascade of decisions that result in significant and unfortunate results for an\nentire population of people.\nHe then explains that there will be a Fully Enlightened Buddha named Maitreya who will\narise in the world. The goal and objective of a Buddha is to share these Teachings in a\nway that countless beings can learn and practice to attain Enlightenment benefiting the\nworld and improving the condition of the world. Through countless individuals choosing\nto learn and practice these Teachings making wholesome decisions, this will gradually\nimprove the condition of the world.\nJust like individual unwholesome decisions from one individual can work to degrade a\npopulation, individual wholesome decisions from each individual, to improve our life\npractice, can improve the condition of one’s mind, their life, and the world. So, if one\ndecision from a King can degrade a population of people, one decision can work to\nimprove the condition of a population of people as well.\nYour decision to improve your life practice will help improve your life, the life of those\nclose to you, and all of humanity.\n157", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Causes of a Decrease in People’s Lifespan", "sutta_refs": ["DN"], "page": null, "page_start": 155, "page_end": 161, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "53e52371-aca4-45de-998e-716b12c7d3e6", "parent_id": "book-vol3:ch37:commentary:1", "content_type": "commentary", "text": "Why Did Gotama Buddha Share That He is a Buddha and Why Will Maitreya Buddha\nNot Share with The Public That He is a Buddha?\nDuring the lifetime of Gotama Buddha, people did not know what is a Buddha. To help\nhumanity understand what a Buddha is, Gotama Buddha needed to help us to\nunderstand this important Teaching by sharing that he is a Buddha.\nSo, during his lifetime, he shared that he is The Perfectly Enlightened One - a Buddha.\nThis helped us to understand what a Buddha is and is not, so this important Teaching\nwas understood and available to be shared throughout humanity after his death.\nWhat is a Buddha?\nA “Buddha” is not a Stage of Enlightenment but instead, is a unique type of Enlightened\nbeing. A Buddha is an Arahant who has attained Enlightenment without any assistance of\nTeachers but only through their own efforts of using the world as their Teacher and\nperhaps Teachings of a previously awakened Buddha.\nThere are three primary criteria of what makes a Buddha a Buddha.\n1.) A Buddha awakens to Enlightenment through their own independent journey without\nthe assistance of any Teachers, independently discovering The Teachings that lead to\nEnlightenment.\nA Buddha has fully eliminated The Ten Fetters to attain Enlightenment as an Arahant but\nthey have done so through their own independent journey without the assistance of any\nTeachers, developing deep wisdom of what is needed to attain Enlightenment.\n2.) A Buddha guides countless others to Enlightenment during their lifetime through\nsharing their independently discovered Teachings that led to their own Enlightenment\nduring their independent journey.\nA Buddha has the ability to guide countless beings to the attainment of Enlightenment\nduring their lifetime and after their death. A Buddha will dedicate the remaining time of\ntheir life towards sharing their Teachings and guiding countless beings to Enlightenment.\n3.) Upon a Buddha’s death, they will leave their Teachings in a condition that can be\ncontinually shared assisting countless more beings to Enlightenment after their death.\nA Buddha’s Teachings and Students will continue to guide countless people to\nEnlightenment after a Buddha’s death. A Buddha has already done the hard work of\nfiguring out how to attain Enlightenment. You just need to learn and practice his\nTeachings to improve the condition of the mind and your life.\nA Buddha is referred to as a Fully Perfectly Enlightened Buddha, a Perfectly Enlightened\nOne, or a Tathāgata. They are a human being, a Teacher, one with deep compassion for\nall beings and the world. A Buddha has deep wisdom to help the world and can\naccomplish that goal through individuals choosing to learn and practice their Teachings to\nattain Enlightenment.\n158", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Causes of a Decrease in People’s Lifespan", "sutta_refs": ["DN"], "page": null, "page_start": 155, "page_end": 161, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8ceddabf-b04e-48e3-bc2b-2be9dfef6542", "parent_id": "book-vol3:ch37:commentary:2", "content_type": "commentary", "text": "They are considered Perfectly Enlightened because there are no outside influences that\nhave led to their awakening, so they have “Perfect Enlightenment” where their mind is\nunaffected by any teachings outside of their own independently discovered Teachings\nthat led to their awakening.\nA Buddha will have an excellent memory being able to recall countless past events and\nsituations with stunning accuracy. Unlike other humans, their memory does not fade and\nis not overwritten.\nWhy Will Maitreya Buddha Not Share with The Public That He is a Buddha?\nGotama Buddha predicted that a new Buddha would arise 2,500 years after his death and\nreferred to him as “Maitreya Buddha”. Gotama Buddha died in 483 BCE which dates the\nawakening of Maitreya Buddha to the year 2017.\n“Maitreya” refers to “loving-kindness” as it is predicted that this new Buddha will have a\nsignificant amount of loving-kindness for the world and choose to share The Path to\nEnlightenment with all of humanity, restoring The Teachings of Gotama Buddha for all of\nhumanity to gradually become Enlightened.\nSince Gotama Buddha shared The Teachings of what a Buddha is and is not, and in\ncurrent times declaring one’s self as a Buddha would be viewed as arrogance, prideful,\nboasting, and based in ego, Maitreya Buddha will not share that he is a Buddha but\ninstead, humbly share his Teachings without a need for others to know he is a Buddha -\nhis Students may gradually discover this truth on their own as they progress towards\nawakening to Enlightenment.\nDuring the lifetime of Gotama Buddha, there was no such thing as “worldwide fame”.\nInstead, Gotama Buddha was initially isolated to a small portion of the world. He taught\nin, what we refer to today as, Northeast India. Sharing and teaching that he was a\nBuddha, did not produce the perception that he was attempting to elevate himself to\n“worldwide fame” because worldwide fame did not exist during his lifetime.\nHumanity spoke many different languages 2,500 years ago and there was only minimal\ninteraction between various populations and societies. So sharing and teaching that he\nwas a Buddha was to acknowledge what a Buddha is and is not, while helping humanity\nunderstand this important Teaching along with all the other Teachings that lead to\nEnlightenment.\nToday, if someone declared they were a Buddha, this would be scrutinized and\nconsidered as, someone attempting to attain “worldwide fame” and people would\nconsider this to be based in arrogance, pride, boastfulness, and ego. Therefore, an\nindividual who publicly declares themselves as a Buddha could not actually be a Buddha\nbecause they could not be Enlightened if there was arrogance, pride, boastfulness, and\nego.\nMaitreya Buddha would know that if he announced his awakening to Enlightenment, that\nno one would believe this and therefore, it would hinder his ability to share The Teachings\nthat lead to Enlightenment.\n159", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Causes of a Decrease in People’s Lifespan", "sutta_refs": ["DN"], "page": null, "page_start": 155, "page_end": 161, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "efba5dd1-60f4-4f62-8786-f5bd7c283df6", "parent_id": "book-vol3:ch37:commentary:3", "content_type": "commentary", "text": "A Buddha’s Teachings are not based in belief. They are not interested in anyone\nbelieving anything at all, including, believing that they are a Buddha.\nA Buddha does not need anyone to know they are a Buddha to be able to effectively\nshare their Teachings into the world. A Buddha would be wise enough to awaken to\nEnlightenment on their own without any Teachers or guidance which is an enormous feat\nthat requires a significant amount of wisdom. The last Buddha currently known to the\nworld existed over 2,500 years ago.\nMaitreya Buddha would not only have the wisdom to awaken to Enlightenment on his\nown without any Teachers or guidance but, he would also have the wisdom of how to\nshare his Teachings with all those who have a sincere interest to learn his Teachings\nwithout the need for others to know he is a Buddha. Not only would Maitreya Buddha\nhave the wisdom to awaken to Enlightenment on his own but, he would be able to create\na wholesome environment that is conducive for Students to learn, reflect, and practice\nThe Teachings that lead to Enlightenment with his guidance and without anyone needing\nto know he is a Buddha.\nIn fact, others knowing he is a Buddha would actually hinder his ability to share his\nTeachings and to guide countless Students to Enlightenment.\nOne of the most significant “powers” that a Buddha has is that no one knows he is a\nBuddha.\nA Buddha has the ability to observe the quality of mind of his Students based on\nobservation and interaction with them. He can observe the wholesome and unwholesome\nqualities of mind and then offer Teachings to help them cultivate wholesome qualities of\nmind and eliminate the unwholesome qualities of mind. A Buddha is more effective when\nno one knows that he is a Buddha so that he can more readily observe the normal state\nof an individual’s mind and then share Teachings to help his Students who are seeking\nguidance.\nIn this way, if people knew Maitreya Buddha existed in the world, they would potentially\nbe on their best behavior anytime they are around him and thus, render useless his ability\nto observe the normal state of his Student’s mind.\nHe would be unable to observe the wholesome and unwholesome qualities of his\nStudent’s mind, therefore, he would lack the insight to readily offer Teachings that would\nhelp guide his Students to Enlightenment.\nA Buddha’s only goal is to guide as many Students to Enlightenment as possible during\ntheir lifetime and leave The Teachings in a condition that countless more people can get\nto Enlightenment after their death.\nIf a population of people were convinced that Maitreya Buddha is a Buddha, not only\nwould people need to believe him, not only would people consider that he has arrogance,\npride, boastfulness, and ego, thus, not be a Buddha…but also, his power and ability to\ndiagnose the mind of his Student’s would be rendered useless and hinder his goal to\nguide countless Students to Enlightenment because he would lack the insight of the\nwholesome and unwholesome qualities of mind of his Students and be unable to share\nTeachings with them based on those important observations.\n160", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Causes of a Decrease in People’s Lifespan", "sutta_refs": ["DN"], "page": null, "page_start": 155, "page_end": 161, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "79ca2553-54b4-49a8-b436-578029ea8a4d", "parent_id": "book-vol3:ch37:commentary:4", "content_type": "commentary", "text": "There was not a worldwide announcement of Gotama Buddha’s awakening nor was there\na worldwide announcement of the arrival of other important Teachers, such as, Jesus\nChrist. Therefore, Maitreya Buddha would not need a worldwide announcement to be an\neffective Teacher but instead, would have the wisdom to accomplish his goals of restoring\nThe Teachings of Gotama Buddha that guide all of humanity to Enlightenment on The\nPath to Enlightenment without anyone knowing he is a Buddha.\nHaving countless Enlightened beings in the world would create the ability for all of\nhumanity to create “heaven on earth”.\nPeople not knowing that Maitreya Buddha has awakened to Enlightenment would\nbe beneficial to Maitreya Buddha, his Students, and all of humanity in multiple ways.\n1.) People would not need to believe he is a Buddha, they could discover the truth on\ntheir own as they learn, reflect, and practice his Teachings to awaken to Enlightenment.\n2.) Humanity would not regard him as having arrogance, pride, boastfulness, or ego\nbecause he would humbly go about his work guiding countless people to Enlightenment\nwhile restoring The Teachings of Gotama Buddha back into the world.\n3.) He would retain his ability to observe the wholesome and unwholesome qualities of\nmind of his Students, thus, aiding him in more readily guiding countless people to\nEnlightenment.\nNo one should expect that Maitreya Buddha will make a worldwide announcement of his\nawakening. Instead, he will humbly, peacefully, and respectfully share his Teachings into\nthe world with all those who have a sincere interest in learning, reflecting, and practicing\nThe Path to Enlightenment to attain Enlightenment.\nIf you learn, reflect, and practice The Teachings of Maitreya Buddha that are restoring The\nTeachings of Gotama Buddha, then you will see the clarity, conciseness, and preciseness\nthat Maitreya Buddha can share Gotama Buddha’s Teachings with all those who choose\nto progress towards Enlightenment. And, you will be able to make significant progress\ntowards Enlightenment through his in-depth Teachings based on his deep wisdom.\nMaitreya Buddha’s only goal is to restore The Teachings of Gotama Buddha by guiding\ncountless people to Enlightenment during his lifetime and after his death. He would have\nno interest in fame or fortune as he would know those are not what leads to lasting and\nfulfilling peacefulness and joy that is permanent - the Enlightened mind.\nIf you live during the lifetime of Maitreya Buddha, this is the very best time to learn,\nreflect, and practice The Teachings to attain Enlightenment. There is no other time in\nhistory that is better than learning directly with a Buddha to attain Enlightenment.\nMay you all experience the peace and joy of the Enlightened mind.\nBe well and have a wonderful life…..perhaps your last life.\n161", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Causes of a Decrease in People’s Lifespan", "sutta_refs": ["DN"], "page": null, "page_start": 155, "page_end": 161, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d5e88495-f542-4dc8-82a0-358d549c1a43", "parent_id": "book-vol3:ch38:scripture:0", "content_type": "scripture", "text": "Chapter 38\nCraving, Anger, and Ignorance\nMonks, wanderers of other communities may ask you: Friends, there are\nthese three things.\nWhat three?\nCraving/greed, anger/hatred, and ignorance/delusion (unknowing of true\nreality). These are the three. What, friends, is the distinction, the disparity, the\ndifference between them? If you are asked this, how would you answer?\nMonks, if wanderers of other communities should ask you such a question,\nyou should answer them as follows: Craving/greed, friends, is slightly\nblameworthy (responsible for wrongdoing) but slow to fade away; anger/\nhatred is very blameworthy (responsible for wrongdoing) but quick to fade\naway; ignorance/delusion is very blameworthy (responsible for wrongdoing)\nand slow to fade away.\n(Suppose they ask:) But, friends, what is the reason unarisen craving arises\nand arisen craving increases and expands?\nYou should answer: An attractive object. For one who attends carelessly to\nan attractive object, unarisen craving arises and arisen craving increases and\nexpands. This, friends, is the reason unarisen craving arises and arisen\ncraving increases and expands.\n(Suppose they ask:) But what, friends, is the reason unarisen anger arises\nand arisen anger increase and expands?\nYou should answer: A repulsive object. For one who attends carelessly to a\nrepulsive object, unarisen anger arises and arisen anger increases and\nexpands.\nThis, friends, is the reason unarisen anger arises and arisen anger increases\nand expands.\n162", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Craving, Anger, and Ignorance", "sutta_refs": ["AN"], "page": null, "page_start": 162, "page_end": 165, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0c99132c-f494-4f5d-a80b-0424c7e1401e", "parent_id": "book-vol3:ch38:scripture:1", "content_type": "scripture", "text": "(Suppose they ask:) But what, friends, is the reason unarisen ignorance\n(unknowing of true reality) arises and arisen ignorance (unknowing of true\nreality) increases and expands?\nYou should answer: Careless attention. For one who attends carelessly,\nunarisen ignorance (unknowing of true reality) arises and arisen ignorance\n(unknowing of true reality) increases and expands.\nThis, friends, is the reason unarisen ignorance arises and arisen ignorance\n(unknowing of true reality) increases and expands.\n(Suppose they ask:) But what, friends, is the reason unarisen craving does\nnot arise and arisen craving is abandoned?\nYou should answer: An unattractive object. For one who attends carefully to\nan unattractive object, unarisen craving does not arise and arisen craving is\nabandoned.\nThis, friends, is the reason unarisen craving does not arise and arisen craving\nis abandoned.\n(Suppose they ask:) But what, friends, is the reason unarisen anger does not\narise and arisen anger is abandoned?\nYou should answer: The liberation of the mind by loving-kindness. For one\nwho attends carefully to the liberation of the mind by loving-kindness,\nunarisen anger does not arise and arisen anger is abandoned.\nThis, friends, is the reason unarisen anger does not arise and arisen anger is\nabandoned.\n(Suppose they ask:) But what, friends, is the reason unarisen ignorance\n(unknowing of true reality) does not arise and arisen ignorance (unknowing of\ntrue reality) is abandoned?\nYou should answer: Careful attention. For one who attends carefully,\nunarisen ignorance (unknowing of true reality) does not arise and arisen\nignorance (unknowing of true reality) is abandoned.\nThis, friends, is the reason unarisen ignorance (unknowing of true reality)\ndoes not arise and arisen ignorance (unknowing of true reality) is abandoned.\n(Reference: AN 3.68)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Craving, Anger, and Ignorance", "sutta_refs": ["AN"], "page": null, "page_start": 162, "page_end": 165, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9b69f4ce-9d3a-4955-82b0-d4dec3686cee", "parent_id": "book-vol3:ch38:commentary:0", "content_type": "commentary", "text": "163", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Craving, Anger, and Ignorance", "sutta_refs": ["AN"], "page": null, "page_start": 162, "page_end": 165, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "59e342f0-599e-42b0-a032-77f13e66be2e", "parent_id": "book-vol3:ch38:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Three Poisons. These are also\nknown as The Three Unwholesome Roots or The Three Fires.\nThese are a high-level description of the problems in the unEnlightened mind. It is The\nTen Fetters that provide a more detailed description of the problems in the unEnlightened\nmind and what is keeping the mind trapped in the unEnlightened state. Each of The Ten\nFetters can be summarized in the high-level description of The Three Poisons, The Three\nUnwholesome Roots, or The Three Fires. A Practitioner will need to eliminate The Ten\nFetters to attain Enlightenment, however, understanding The Three Poisons and their\nremedies is essential to one’s journey to Enlightenment.\nThe Buddha explains how:\nCraving/Desire/Greed is slightly responsible for wrongdoing but slow to fade away.\nAnger/Hatred/Ill Will is very responsible for wrongdoing but fades quickly.\nIgnorance/Delusion/Unknowing of True Reality is very responsible for wrongdoing and\nslow to fade away.\nThe Buddha explains how each of The Three Poisons arises, increases, and expands.\nCraving increases and expands when one allows the mind to be attracted to, obsessed\nwith, or chase after an agreeable or “attractive object”. When the mind experiences\npleasant feelings (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.), the\nmind will then crave/desire these feelings chasing after them through The Six Sense\nBases of the eyes, ears, nose, tongue, body, and/or mind. A wise Practitioner would\nobserve the arising pleasant feelings based on impermanent conditions applying Right\nEffort to cut off and let go of the cravings/desires/attachments that are causing the\npleasant feelings to arise. In doing so, the Practitioner’s mind will experience liberation or\nfreedom from strong feelings. Through allowing pleasant feelings to invade the mind, a\nPractitioner is inviting and welcoming the painful feelings (sadness, anger, frustration,\nirritation, annoyance, guilt, shame, fear, stress, anxiety, etc.) Through cutting off and\nletting go of the arising pleasant feelings, the mind can eliminate craving/desire/\nattachment no longer experiencing any discontentedness associated with this craving/\ndesire/attachment including the painful feelings and feelings that are neither painful-nor-\npleasant.\nAs long as the mind is unwilling to let go of impermanent (i.e. temporary) pleasant\nfeelings, it will never experience permanent unconditioned joy of the Enlightened mind.\nBreathing Mindfulness Meditation and practicing generosity in daily life is the antidote or\nremedy to transform the poison of craving.\n164", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Craving, Anger, and Ignorance", "sutta_refs": ["AN"], "page": null, "page_start": 162, "page_end": 165, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cf307cb0-27c9-45fb-8bde-0853e769dd18", "parent_id": "book-vol3:ch38:commentary:2", "content_type": "commentary", "text": "Anger increases and expands when one allows the mind to be careless towards objects it\nfinds to be repulsive. For objects the mind finds uncomfortable experiencing displeasure,\nthe unEnlightened mind will oftentimes have aversion. Aversion is to push the\ndisagreeable, uncomfortable, and displeasing object away, while erecting a wall, falsely\nthinking this is going to solve the problem to attain inner peace. But, pushing away\ndisagreeable, uncomfortable, and displeasing objects will not create permanent\npeacefulness. Instead, to accomplish permanent peacefulness a Practitioner will need to\ntrain the mind to eliminate craving, anger, and ignorance (unknowing of true reality) to\ncreate lasting inner fulfillment and satisfaction in the mind.\nLoving-kindness Meditation and practicing loving-kindness in daily life is the antidote or\nremedy to transform the poison of anger.\nIgnorance (unknowing of true reality) increases and expands when one allows the mind\nto be careless and complacent not investigating these Teachings with guidance from a\nTeacher to develop and acquire wisdom. It is wisdom that liberates the mind from strong\nfeelings and all that plagues the unEnlightened mind.\nWisdom is the antidote or remedy to transform the poison of ignorance (unknowing of\ntrue reality).\nDetailed explanation of The Three Poisons and their antidotes is available in this same\nbook series found in Chapter 8 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n165", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Craving, Anger, and Ignorance", "sutta_refs": ["AN"], "page": null, "page_start": 162, "page_end": 165, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "edf2898a-53a2-42c8-88d7-e62e773227e8", "parent_id": "book-vol3:ch39:commentary:0", "content_type": "commentary", "text": "Chapter 39\nEight Qualities Are Fit to Share This Message\nMonks, a Monk who is possessed of eight qualities is fit to share this\nmessage.\nWhat are the eight?\nHerein, Monks,\n(1)A Monk is a listener\n(2)One who engages others to listen\n(3)One who assesses or analyzes\n(4)One who recollects (recalls/remembers)\n(5)One who is a knower (wise)\n(6)One who is an expounder (explains)\n(7)One skilled in (recognizing) accordance and non-accordance\n(8)One who is not a maker of arguments.\nWho, to some high assembled council comes, wavers not, nor in discourse\nfails, nor hides The Teachings, nor speaks in doubtfulness, and who, being\nquestioned, is not agitated, a Monk like this is fit to share this message.\n(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 5: Cullavagga by I.B. Horner)\n166", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Eight Qualities Are Fit to Share This Message", "sutta_refs": [], "page": null, "page_start": 166, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "87d56ac7-b5ef-45a1-8c58-91eed21f7726", "parent_id": "book-vol3:ch39:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “Eight Qualities” of an individual that,\nonce developed, is able to then share The Teachings with others as a Teacher.\n“Fit to share this message” is one who is fit to travel and share The Teachings with others.\n(1) First, an individual needs to be “a listener”. To share these Teachings with others, one\nneeds to be able to listen to their Students. Through listening to the challenges a Student\nexperiences on a day-to-day basis, a Teacher is then best prepared to help a Student\nlearn, reflect, and practice these Teachings to experience the results of an Enlightened\nmind. If a Teacher is unable or unwilling to listen, they would not be prepared to openly\nand freely share these Teachings in a way that is beneficial for Students, thus, they would\nnot be “fit to share this message” or in other words, they would not be fit as a good\nmessenger of these Teachings.\n(2) Second, an individual needs to be able to “engage others to listen”. Through a Teacher\ndeveloping their practice of these Teachings, they will establish the ability to engage\nothers in listening to The Teachings of The Buddha. If a Teacher is unable to engage\nothers to listen, they would be unable to be fit as a good messenger of these Teachings\nas Students would be disinterested to learn The Teachings through spoken discourses\nand personal guidance.\n(3) Third, an individual needs to be “one who assesses or analyzes” The Teachings. One\nwho is able to examine and investigate The Teachings, will then be able to reflect and\npractice these Teachings experiencing the results of an Enlightened mind while also being\nable to guide their Students to the same outcome. If a Teacher was unwilling or unable to\nassess, analyze, examine, or investigate The Teachings of The Buddha, they would be\nunable to guide others to do the same. An important aspect of these Teachings on The\nPath to Enlightenment is to practice The Enlightenment factor of Investigation. This\nrequires patience, determination, dedication, and diligence culminating into one who is fit\nas a good messenger of these Teachings. Without the ability to investigate The Teachings,\none would be unable to attain Enlightenment, let alone, share these Teachings as a\nTeacher. A Teacher needs to be well informed on the discourses from The Buddha and\nthat requires investigation of The Teachings in The Words of The Buddha.\n(4) Fourth, an individual needs to be “one who recollects (recalls/remembers)”. Through\ntraining the mind to progress towards Enlightenment, the mind will develop crisp clarity\nwith focus, concentration, and deep memory. For one who is fit as a good messenger of\nthese Teachings, they would need to have a sharp memory being able to recall and\nremember The Teachings so they can be easily and readily shared with Students. A\nTeacher who shares The Teachings through their own experiences through practicing The\nTeachings, will find it much easier to recall The Teachings to share with Students while\nhaving direct experience of how to apply The Teachings in daily life.\n(5) Fifth, an individual needs to be “one who is a knower (wise)”. It is wisdom that\neliminates and completely eradicates ignorance (unknowing of true reality). The primary\nand most significant hindrance to Enlightenment and why the mind is trapped in the\nunEnlightened state is due to ignorance or unknowing of true reality. It is wisdom that\ntransforms ignorance allowing a Practitioner to experience the results of these Teachings\n- the Enlightened mind. Anyone who would be fit as a good messenger of these\nTeachings would need to possess wisdom. Wisdom is acquired through learning,\nreflecting, and practicing these Teachings to independently observe the truth in these\n167", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Eight Qualities Are Fit to Share This Message", "sutta_refs": [], "page": null, "page_start": 166, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c29ccdfe-cf4b-4447-85ff-d5ca7bc521b0", "parent_id": "book-vol3:ch39:commentary:2", "content_type": "commentary", "text": "Teachings. Through independent verification of The Teachings, one sees the truth\nacquiring wisdom and the mind is then gradually liberated and free from strong feelings.\n(6) Sixth, an individual needs to be “one who is an expounder (explains)”. A Teacher who\nis able to not just remember The Teachings but can expound and explain them through\ntheir own personal experience would be fit as a good messenger of these Teachings.\nProviding personal experiences and examples of how to apply The Teachings to one’s\nown life is beneficial to Students. Students need a Teacher who has lived with The\nTeachings and can explain them through personal experiences so that their Students can\nmore readily apply these Teachings in their own life.\n(7) Seventh, an individual needs to be “one skilled in (recognizing) accordance and non-\naccordance” to The Teachings. One aspect of being a Teacher and one who would be fit\nas a good messenger of these Teachings is that an individual needs to be able to clearly\nsee when their Students are or are not practicing these Teachings. Through a Teacher\nwho is able to recognize Students practicing these Teachings in accordance and non-\naccordance, that Teacher will be best prepared to guide Students on how to improve their\npractice assisting them towards the attainment of Enlightenment.\n(8) Eighth, an individual needs to be “one who is not a maker of arguments”. A person\nwho creates arguments or chooses to argue would not be able to attain Enlightenment\nuntil they train the mind to no longer argue. An Enlightened being does not argue with\nothers and surely does not create arguments. All craving/desire/attachment to be “right”\nand the craving/desire/attachment to have arguments of any type needs to be\nextinguished in order to attain Enlightenment.\nThe Buddha then shares additional attributes that are beneficial for one fit to be a\nmessenger of these Teachings beyond the Eight Qualities shared in this Teaching.\n- An individual needs to be one “who, to some high assembled council comes, wavers\nnot”. This would be an individual who is not intimidated, scared, or fearful in the presence\nof people who are in high positions within society. This might include members of royal\nfamilies, politicians, celebrities, etc. An individual who can share these Teachings widely\nfor the benefit of others would need to not be affected by the social status of the\nindividuals they teach. To attain Enlightenment, all individuals will require the same\nguidance and attention with the same support no matter the social status of the Student.\nAs part of the guidance, a Teacher will need to correct their Students pointing out areas\nwhere they lack understanding and may be practicing The Teachings in a way that is not\nin accordance to the training guidelines. If a Teacher is intimidated by the social status of\nan individual, their guidance and support would be compromised and the Student would\nfind it difficult to attain Enlightenment.\nAn Enlightened being will look at all beings as being equal without regard to social status.\nThey will be unaffected by one’s position in society, their wealth, power, fame, or prestige\nbut instead, stay focused on the goal to share these Teachings in a way that is beneficial\nfor the Student to train the mind leading to Enlightenment. A Teacher who is Enlightened\nwould make for the very best Teacher.\n168", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Eight Qualities Are Fit to Share This Message", "sutta_refs": [], "page": null, "page_start": 166, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3db27882-d663-436b-b62c-b37f03fd09f4", "parent_id": "book-vol3:ch39:commentary:3", "content_type": "commentary", "text": "- An individual needs to be one who does not fail to share the discourses in detail as they\nspeak, hides The Teachings, nor is doubtful about what they are sharing as Teachings.\nThe Buddha explains this as “nor in discourse fails, nor hides The Teachings, nor speaks\nin doubtfulness”. If one is unable to speak effectively and in detail while providing a\ndiscourse, they would not be one who is fit as a good messenger of these Teachings. A\ngood messenger of these Teachings needs to not hide The Teachings clinging to them but\ninstead, shares them openly and freely with “all beings”. If a person has doubt, they\nwould not have attained even the first Stage of Enlightenment, therefore, would not be an\nideal Teacher. They would lack confidence in delivering The Teachings to Students in\ndiscourses that are penetrating with deep meaning to help benefit the Student’s life. To\nattain Enlightenment, a Student would need to develop confidence in The Buddha, The\nTeachings, and The Community and if a Teacher has doubt, they would not be helpful in\nbeing a role model to guide Students in cultivating confidence on The Path to\nEnlightenment. If one speaks with doubt, they would be unfit to be a good messenger of\nthese Teachings.\n- An individual needs to be one who does not become agitated when questioned.\nStudents on The Path to Enlightenment will have countless questions and need guidance\nto deeply understand these Teachings. A Teacher would need to have deep and well\ndeveloped patience as Students will oftentimes need to ask questions and hear the\nanswer to a question, multiple times before it sinks into the mind. The Buddha explains\nthat one would be a good messenger of these Teachings if one “who, being questioned,\nis not agitated”. An Enlightened being would not be agitated by anything including\nrepeated questions from Students or if challenged by Students through questions about\nThe Teachings. Patience is a virtue (i.e. wholesome moral conduct). In their quest to share\nthese Teachings with others while being a role model for how to practice these Teachings,\na Teacher will need sincerity, patience, politeness, kindness, friendliness, and respect for\nall Students.\nIf you have an interest in being a Teacher of these Teachings, that requires one to first be\na wise and well developed Practitioner of these Teachings. If you are interested in learning\nabout the available courses and retreats to learn these Teachings, including our Buddhist\nTeacher Training Program, please see this website.\nhttps://www.buddhadailywisdom.com/\n169", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Eight Qualities Are Fit to Share This Message", "sutta_refs": [], "page": null, "page_start": 166, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bcd4e1e2-c1c4-470d-8ea3-bb4992bce092", "parent_id": "book-vol3:ch40:scripture", "content_type": "scripture", "text": "Chapter 40\nI Will Not Speak a Falsehood Even as a Joke\nEven so unwise and empty, Rāhula, is the recluseship (life practice) of those\nwho are not ashamed to tell a deliberate lie.\nSo too, Rāhula, when one is not ashamed to tell a deliberate lie, there is no\nevil, I say, that one would not do, therefore, Rāhula, you should train thus:\nI will not speak a falsehood even as a joke.\n(Reference: MN 61)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "I Will Not Speak a Falsehood Even as a Joke", "sutta_refs": ["MN"], "page": null, "page_start": 170, "page_end": 171, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "63942caa-ea40-464f-8db7-b6170746eade", "parent_id": "book-vol3:ch40:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a Teaching that further helps to clarify\nthat an Enlightened being never lies, even when telling a joke. This Teaching further\nexplains The Fourth Precept helping a Practitioner to understand that The Buddha, an\nEnlightened being, “will not speak a falsehood even as a joke”.\nThe Fourth Precept: Abandoning false speech, refraining from false speech, a truth-\nspeaker, one to be relied on, trustworthy, dependable, not a deceiver of the world.\nThe Buddha understood The Natural Law of Kamma so well, that not only did he share\nthe harm of having false speech but he also knew even telling a lie as a joke is not\nbeneficial for one’s life practice and would only cause you difficulties in life.\nA Buddha will dedicate the remaining time of their life to sharing their Teachings with\nothers helping to guide them to discover “the truth\" related to The Natural Laws of\nExistence. In doing so, they will be constantly sharing Teachings in countless venues\nhelping large numbers of people to understand and practice their Teachings - the truth.\nIf a Buddha, or even an Enlightened being, were to lie even when telling a joke, people\nwould be unsure if they are being truthful or speaking a falsehood at any point in time\nmaking it very difficult for a Buddha to accomplish his goals to share these Teachings -\nthe truth.\nThrough training the mind to never speak a falsehood, including as a joke, then, people\nwill become accustomed to you only ever speaking “the truth”. This is highly beneficial to\ndevelop your ability to help others and influence beneficial outcomes in the world that will\nbenefit your life and the life of others.\nIf you sometimes spoke the truth and sometimes lied, people would be unsure about\nwhat you say and would lack confidence in what you share through spoken language and\nall communication.\n170", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "I Will Not Speak a Falsehood Even as a Joke", "sutta_refs": ["MN"], "page": null, "page_start": 170, "page_end": 171, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d9d68b32-2812-4301-97f3-e4a4838bde44", "parent_id": "book-vol3:ch40:commentary:1", "content_type": "commentary", "text": "Instead, if you always speak “the truth”, including during a joke, then it will be easier for\nyou to conduct daily life as the mind would never be confused as to what you should or\nshould not say and you will develop a reputation of “always being truthful”. You can\nreduce and eliminate much burden to the mind through only ever speaking “the truth”.\nThe mind will be unburdened to determine what to say or not say in any given situation.\nYou can also use this Teaching to understand that “when one is not ashamed to tell a\ndeliberate lie, there is no evil, I say, that one would not do”.\nThis will help you in making wise decisions in personal friendships and professional\nrelationships. If you are lying, people will lack trust and confidence in you as a friend or\ncolleague. This will impact your ability to have healthy relationships to produce beneficial\noutcomes.\nAdditionally, you can use this aspect of The Teachings to understand that any relationship\nwhere someone is lying to you, “there is no evil that one would not do”. Therefore, you\ncan closely consider whether it would be wise to continue to associate with someone\nwho has unwholesome moral conduct such as lying. If friends or colleagues are lying to\nyou, you will most likely find yourself in situations where their lies have an impact on you.\nIt is your choice of who to involve in your life through friendships and professional\nrelationships. Your choice to be involved with someone who speaks falsehoods would\nproduce unwholesome results for you (i.e. unwholesome Kamma).\nChoosing wholesome friends and associates is highly important to create a peaceful life.\nBeing surrounded by people who choose to lie would only create an environment in which\nyou would never be sure of what is or is not true. This would cause a significant burden to\nthe mind to check and double check what is being shared with you. Having wholesome\nfriends and associates who only tell the truth will result in you spending more time\ndedicated to forward progress in life with a mind at ease rather than checking if certain\nstatements are true or false.\nInstead, when you have the confidence that the people around you are always truthful,\nthen you can stay focused on forward progress rather than wasting time checking for\nuntruthful statements while lacking trust in your relationships.\nHaving trust in your relationships is highly important and will result in you experiencing\nimproved success in this life. If you are unable to trust your friends and associates, the\nmind will not be at ease finding peace and contentedness.\n171", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "I Will Not Speak a Falsehood Even as a Joke", "sutta_refs": ["MN"], "page": null, "page_start": 170, "page_end": 171, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "366d4120-a313-4831-bbea-58396f1f5642", "parent_id": "book-vol3:ch41:scripture", "content_type": "scripture", "text": "Chapter 41\nA Snake Has Passed Through Feces\nAnd what kind of person, Monks, is to be considered unwholesome, not to\nbe associated with, followed, and served?\nHere, some person is immoral, of unwholesome character, impure, of\nsuspect behavior, secretive in his actions, not an Ascetic though claiming to\nbe one, not a celibate though claiming to be one, inwardly rotten, corrupt,\nwicked.\nSuch a person is to be considered unwholesome, not to be associated with,\nfollowed, and served.\nFor what reason?\nEven though one does not follow the example of such a person, an\nunwholesome report still circulates about oneself: He has unwholesome\nfriends, unwholesome companions, unwholesome comrades.\nJust as a snake that has passed through feces, though it does not bite one,\nwould smear one, so too, though one does not follow the example of such a\nperson, an unwholesome report still circulates about oneself: He has\nunwholesome friends, unwholesome companions, unwholesome comrades.\nTherefore such a person is to be looked upon with objection, not to be\nassociated with, followed, and served.\n(Reference: AN 3.27)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "A Snake Has Passed Through Feces", "sutta_refs": ["AN"], "page": null, "page_start": 173, "page_end": 175, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a8ea8306-fcc6-4d9d-8ba6-9b663b044b40", "parent_id": "book-vol3:ch41:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares guidance in developing wholesome\nfriendships and associates helping one to realize that through having “unwholesome\nfriends, unwholesome companions, unwholesome comrades” “an unwholesome report\nstill circulates” about you.\nThe Buddha shares Teachings through The Eight Fold Path to help Students understand\nwhat is and is not wholesome so that you can make wise choices in your life for your own\nmoral conduct but also helping you to understand how to wisely choose friends and\nassociates.\nHe shares briefly in this Teaching that “some person is immoral, of unwholesome\ncharacter, impure, of suspect behavior, secretive in his actions, not an Ascetic though\nclaiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt,\n173", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "A Snake Has Passed Through Feces", "sutta_refs": ["AN"], "page": null, "page_start": 173, "page_end": 175, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "add4818b-d858-44e0-a74b-6df022b4af2a", "parent_id": "book-vol3:ch41:commentary:1", "content_type": "commentary", "text": "wicked”. This was general guidance helping the Ordained Practitioners understand how\nto make wise choices in choosing friends and associates. But, one could investigate the\nentire Eight Fold Path, and many of The Buddha’s other Teachings, to deeply understand\nwholesome moral conduct. Most of his Teachings integrate into The Eight Fold Path in\none way or another, so it is through learning and practicing these Teachings that one\nimproves their own moral conduct and comes to understand how to make wise decisions\non how to choose wholesome friends and associates.\nIf one chooses to associate with individuals who have unwholesome moral conduct, a\nPractitioner would experience unwholesome results as part of their decision to be\ninvolved with those of unwholesome moral conduct. The Buddha uses this simile to help\nStudents understand this more deeply.\n“Just as a snake that has passed through feces, though it does not bite one, would smear\none, so too, though one does not follow the example of such a person, an unwholesome\nreport still circulates about oneself: He has unwholesome friends, unwholesome\ncompanions, unwholesome comrades”.\nSo, even though your friends may “not bite” you, through their unwholesome conduct, it\n“would smear” you. Though you may “not follow the example of such a person” of\nunwholesome conduct, their unwholesome decisions “would smear” you.\nIt is important to make wise choices related to who you involve in your life and whose life\nyou choose to be involved. While one should not judge others nor look down on others\nfor their choices, it is possible to make wise decisions to not be involved with\nunwholesome people while maintaining non-judgment with loving-kindness and\ncompassion for them.\n- Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\n- Compassion (Pāli: karuṇā) is concern for the misfortunes of others.\nI suggest that any friend or associate you decide to include in your life, that you consider\nThe Five Precepts as a baseline minimum, so that you can ensure you are not “smeared”\nas described by The Buddha in this Teaching.\nWhile any decisions by your friends and associates affect them, your decision to have\nthem as a friend or associate affects you. It is important to choose your friends and\nassociates wisely to ensure you are producing only wholesome results and outcomes for\nyour life (i.e. wholesome Kamma).\n174\n\n“Kamma”\nResults from Decisions\n175", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "A Snake Has Passed Through Feces", "sutta_refs": ["AN"], "page": null, "page_start": 173, "page_end": 175, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7639e5e1-7cf1-45dc-a274-14e1b0bc9d41", "parent_id": "book-vol3:ch42:commentary:0", "content_type": "commentary", "text": "Chapter 42\nSix Aspects of Kamma to Be Understood\nMonks, when it was said: Kamma should be understood; the creation of\nKamma should be understood; the diversity of Kamma should be\nunderstood; the result of Kamma should be understood; the elimination of\nthe creation of Kamma should be understood; the way leading to the\nelimination of (unwholesome) Kamma should be understood, for what reason\nwas this said?\n(1) It is volition (choices/decisions), Monks, that I call Kamma.\nFor having willed (intentional choices/decisions), one acts by body, speech,\nor mind.\n(2) And what is the creation of Kamma?\nContact is its creation.\n(3) And what is the diversity of Kamma?\nThere is Kamma to be experienced in hell; there is Kamma to be experienced\nin the animal realm; there is Kamma to be experienced in the\nrealm of afflicted spirits; there is Kamma to be experienced in the human\nrealm; and there is Kamma to be experienced in the heavenly realm.\nThis is called the diversity of Kamma.\n(4) And what is the result of Kamma?\nThe result of Kamma, I say, is threefold: [to be experienced] in this very life,\nor in the [next] rebirth, or on some subsequent occasion.\nThis is called the result of Kamma.\n(5) And what, Monks, is the elimination of the creation of Kamma?\nWith the elimination of contact there is elimination of the creation of Kamma.\n176\n\n(6) This Noble Eight Fold Path is the way leading to the elimination of\n(unwholesome) Kamma, namely,\nRight View,\nRight Intention,\nRight Speech,\nRight Action,\nRight Livelihood,\nRight Effort,\nRight Mindfulness,\nand Right Concentration.\nWhen, Monks, a Noble Disciple thus understands Kamma, the creation of\nKamma, the diversity of Kamma, the result of Kamma, the elimination of the\ncreation of Kamma, and the way leading to the elimination of (unwholesome)\nKamma, he understands this penetrative spiritual life to be the elimination of\n(unwholesome) Kamma.\nWhen it was said:\nKamma should be understood;\nthe creation of Kamma should be understood;\nthe diversity of Kamma should be understood;\nthe result of Kamma should be understood;\nthe elimination of the creation of Kamma should be understood;\nthe way leading to the elimination of (unwholesome) Kamma should be\nunderstood, it is because of this that this was said.\n(Reference: AN 6.63)\n177", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Six Aspects of Kamma to Be Understood", "sutta_refs": ["AN"], "page": null, "page_start": 176, "page_end": 178, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ba129ee7-9d76-4716-9fa2-280b3cac18d1", "parent_id": "book-vol3:ch42:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares an overview of The Natural Law of\nKamma. It is very clear and straight forward so no further explanation will be provided.\nYou are welcome to seek guidance to understand this Teaching and all other Teachings\nthrough contacting the author of this book at https://www.buddhadailywisdom.com/.\nThe Path to Enlightenment is entirely based on The Natural Law of Kamma, thus, The\nBuddha’s Teachings are helping one to awaken to this natural law.\nThe more you learn, reflect on, and develop a life practice based on The Natural Law of\nKamma, the more liberated the mind will become.\nThe goal and objective is to train the mind through The Eight Fold Path and all the\nassociated Teachings to progress towards Enlightenment. Through learning, reflecting,\nand practicing The Eight Fold Path to include deeply understanding The Natural Law of\nKamma, a Practitioner will progress towards experiencing Enlightenment. A Practitioner\nwill need to eliminate all unwholesome Kamma by producing only wholesome Kamma\nthrough practicing The Eight Fold Path.\nDetailed explanation of The Eight Fold Path and The Natural Law of Kamma is available in\nthis same book series found in the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1) and “The Natural Law of Kamma” (Volume 6).\n178", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Six Aspects of Kamma to Be Understood", "sutta_refs": ["AN"], "page": null, "page_start": 176, "page_end": 178, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "557d26f7-3063-4dc5-ab11-7056f063785d", "parent_id": "book-vol3:ch43:scripture", "content_type": "scripture", "text": "Chapter 43\nThis Body is Old Kamma\nMonks, this body is not yours, nor does it belong to others. It is old Kamma,\nto be seen as generated and created by volition (choices/decisions) as\nsomething to be felt.\nTherein, Monks, the instructed Noble Disciple attends carefully and closely\nto Dependent Origination itself thus:\nWhen this exists, that comes to be;\nWith the arising of this, that arises.\nWhen this does not exist, that does not come to be;\nWith the elimination of this, that is eliminated.\nThat is,\nWith ignorance as condition, volitional formations (come to be);\nWith volitional formations as condition, consciousness:\nWith consciousness as condition, name-and-form;\nWith name-and-form as condition, the six sense bases;\nWith the six sense bases as condition, contact;\nWith contact as condition, feeling;\nWith feeling as condition, craving;\nWith craving as condition, clinging;\nWith clinging as condition, existence;\nWith existence as condition, birth;\nWith birth as condition, aging-and-death, sorrow, grief, pain, displeasure,\nand despair come to be.\nSuch is the origin of this whole mass of discontentedness.\nBut with the remainderless fading away and elimination of ignorance comes\nelimination of volitional formations (choices/decisions); with the elimination of\nvolitional formations, elimination of consciousness, … (all aspects of\ndependent origination) … with the elimination of birth, aging-and-death,\nsorrow, grief, pain, displeasure and despair is eliminated.\nSuch is the elimination of this whole mass of discontentedness.\n(Reference: SN 12.37)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "This Body is Old Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 179, "page_end": 181, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9bc788b9-876d-4279-834d-4584842ec068", "parent_id": "book-vol3:ch43:commentary:0", "content_type": "commentary", "text": "179", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "This Body is Old Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 179, "page_end": 181, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "089b9f8d-3f88-4834-b60f-abffaf2537af", "parent_id": "book-vol3:ch43:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares what is “Old Kamma” and then shares\n“Dependent Origination” explaining how one comes into existence through birth.\nThere are three components that are needed to create a living being. An egg, sperm, and\na consciousness (i.e. a mind). If these things are present, there is a living being.\nWhen the mind comes together with the egg and sperm, it has not yet made any\ndecisions, therefore, what it experiences in terms of the physical body is “old kamma”.\nThe physical body of the new being is experiencing the results of decisions from past\nlives.\nIf the new being has beneficial features and a healthy body, that is based on decisions\nfrom their prior life - old Kamma.\nIf the new being has unbeneficial features and an unhealthy body, that is based on\ndecisions from their prior life - old Kamma.\nNew Kamma is generated based on current decisions while old Kamma are the results of\ndecisions made in the past. The physical body is a perfect example of old Kamma as the\ncondition of the physical body at birth is based on the results of decisions from previous\nlives.\nVolition or volitional formations are the choices/decisions we make. It is our choices or\ndecisions that lead to certain outcomes or results. The results of our decisions is our\nKamma. The Natural Law of Kamma is “cause and effect” or “action and results”,\nessentially the results of our decisions.\nA Practitioner would need to understand New and Old Kamma as well as Wholesome and\nUnwholesome Kamma to attain Enlightenment.\nOld Kamma is the results of our decisions that we have made in the past. New Kamma is\nthe results of our decisions that we are making right now. Any decisions that you are\nmaking right now, will produce certain outcomes or results referred to as new Kamma.\nThe fact that we are in existence right now as a human being is “old Kamma”.\nThe decisions that we have made in all our prior lives did not lead to Enlightenment,\ntherefore, we have been reborn into this new existence. Any decisions we make now is\nnew Kamma and will affect whether we will be reborn in the future or not.\nThrough learning, reflecting, and practicing these Teachings, one eliminates ignorance\n(unknowing of true reality) which eliminates the condition that is causing rebirth as\nexplained in Dependent Origination.\nDependent Origination is explaining the “cause and effect” or “action and result” of how\nbeings come into existence through The Cycle of Rebirth and why we experience\ndiscontentedness.\nThrough ignorance (unknowing of true reality) one makes choices/decisions. This puts\ninto motion a whole series of events that lead to birth, aging-and-death, and massive\namounts of discontentedness.\n180", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "This Body is Old Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 179, "page_end": 181, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "84c7e61a-9aec-46d1-882f-cc0c18cca82f", "parent_id": "book-vol3:ch43:commentary:2", "content_type": "commentary", "text": "But with the elimination of ignorance (unknowing of true reality) through acquiring\nwisdom, a being can improve the condition of the mind eliminating 100% of all\ndiscontentedness.\nDependent Origination is providing a step-by-step understanding of how\ndiscontentedness comes to be and how it is eliminated with ignorance being the primary\ncausation of what keeps the unEnlightened mind in The Cycle of Rebirth, thus, wisdom\nbeing the primary remedy to eliminate The Cycle of Rebirth.\nThrough learning, reflecting, and practicing these Teachings with guidance from a\nTeacher, a Practitioner can independently verify The Buddha’s Teachings to discover the\ntruth to acquire wisdom.\nNothing in Gotama Buddha's Teachings is based on belief. All his Teachings can be\nlearned and practiced to independently observe the truth as the mind gradually acquires\nwisdom through independent verification of his Teachings through practice of his\nTeachings.\nThis new found wisdom gradually improves the way the mind functions in the world\nthrough eliminating discontentedness of mind. The mind can completely eliminate all\ndiscontent feelings such as sadness, anger, frustration, irritation, annoyance, guilt, shame,\nfears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. on The\nPath to Enlightenment.\nThrough learning and practicing Gotama Buddha's Teachings with guidance, the mind\nbecomes Enlightened in that you can observe the improvement in the condition of the\nmind as you eliminate all discontent feelings where the mind can reside peaceful, calm,\nserene, and content with joy - permanently. You are not believing The Teachings wishing\nfor a positive outcome at some point in the future or after death. Instead, you are\nobserving the improvements to the condition of the mind right now - in the present\nmoment.\nWhile Dependent Origination shares, in detail, the step-by-step causation of how\nignorance leads to “birth, aging-and-death, sorrow, grief, pain, displeasure, and despair\n(i.e. discontentedness), a Practitioner will need to study this deeply with guidance from a\nTeacher. It is best if Dependent Origination is taught in an environment where Students\ncan learn and then ask questions with a Teacher.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n181", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "This Body is Old Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 179, "page_end": 181, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "42bdeb5b-0711-46ae-af0f-5b488b15b119", "parent_id": "book-vol3:ch44:scripture", "content_type": "scripture", "text": "Chapter 44\nThe Five Precepts\n(1) Abandoning the taking of life, refraining from taking life, without stick\nor sword, diligent, compassionate, trembling for the welfare of all living\nbeings.\n(2) Abandoning the taking of what is not given, living purely, accepting\nwhat is given, awaiting what is given, without stealing.\n(3) Abandoning un-chastity. Abandoning sexual relations with women\n[men] who are protected by their mother, father, mother and father,\nbrother, sister, or relatives; who are protected by their Teachings; who\nhave a husband [wife or partner]; whose violation entails a penalty; or\neven with one who has been garlanded by a man [woman] as a sign of\nengagement.\n(4) Abandoning false speech, refraining from false speech, a truth-\nspeaker, one to be relied on, trustworthy, dependable, not a deceiver of\nthe world.\n(5) Refraining from strong drink and sloth-producing drugs (substances\nthat cause heedlessness), the basis for heedlessness.\n(Reference: DN 1)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "The Five Precepts", "sutta_refs": ["DN"], "page": null, "page_start": 182, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0ebff671-58bb-4310-b4c4-1fd3008e4e8f", "parent_id": "book-vol3:ch44:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Five Precepts providing basic\nguidance to significantly reduce unwholesome outcomes or results in our life (i.e.\nunwholesome Kamma).\nGotama Buddha gave us guidance to conduct life without harm to other beings or\nourselves. In his Teaching titled “The Five Precepts”, he provides some basic guidance\nthat when learned and practiced, will significantly reduce the harm you are causing in the\nworld.\nThese are not commandments nor rules to follow, rather how to ensure you are not\ncausing harm to others or yourself. By causing harm to others, we cause harm to\nourselves by The Natural Law of Kamma. Through practice of these precepts, you will\ndrastically eliminate unwholesome Kamma production and, thus, experience a more\npeaceful and content existence.\n182", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "The Five Precepts", "sutta_refs": ["DN"], "page": null, "page_start": 182, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6a008dd4-ae88-4f87-a535-9c97fe3ff367", "parent_id": "book-vol3:ch44:commentary:1", "content_type": "commentary", "text": "It is The Eight Fold Path that completely and fully extinguishes all unwholesome Kamma\nthrough the production of only wholesome Kamma, but here in The Five Precepts, we\ngain more insight into Right Speech and Right Action to further help us understand The\nEight Fold Path. Through making wholesome choices in our life, we will experience\nwholesome outcomes. Through making unwholesome choices in our life, we will\nexperience unwholesome outcomes. It is always our choice of whether we choose to\nmake decisions based on wholesome or unwholesome Teachings and then we\nexperience the results according to our choices. That is our Kamma or the results of our\ndecisions.\nGotama Buddha’s Teachings are not to control an individual nor dictate what they should\nor should not do. But instead, provide guidance that when practiced, will lead to\nEnlightenment, liberation of the mind, a peaceful and content mind and, thus, a peaceful\nand content life. Everything in this practice is attained through personal free will choices.\nThe Five Precepts will not be a surprise for you as they are all things you have been\ntaught your entire life. The Five Precepts are required as a minimum for realizing the\nbenefits of Enlightenment. You can gradually train the mind towards practicing these\nTeachings more closely each day rather than feel that you need to make multiple drastic\nchanges at one time. If you have in the past practiced these precepts or are currently\ndoing any of these now, good. If not, you can change or slowly modify your conduct to\nstill seek Enlightenment.\nDetailed explanation of The Five Precepts is available in this same book series found in\nChapter 7 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nThe book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1)\nwill help you to learn The Five Precepts in detail and how to apply them into your life\npractice. The following is to help you understand why these precepts are important and\nhow through practicing them, one is improving the condition of their mind towards the\nattainment of Enlightenment. There are additional details shared in the following beyond\nwhat is shared in “Developing a Life Practice: The Path That Leads to Enlightenment”\n(Volume 1).\nIf you have already learned The Five Precepts in (Volume 1), the following content will help\nyou to further understand The Five Precepts and how to apply them in your life practice\nbut it is important that you first learn The Five Precepts in Chapter 7 of “Developing a Life\nPractice: The Path That Leads to Enlightenment” (Volume 1) before learning the content\nshared in the following.\n183", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "The Five Precepts", "sutta_refs": ["DN"], "page": null, "page_start": 182, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d8eb657c-af77-4889-9cce-3346bb5b3a5e", "parent_id": "book-vol3:ch44:commentary:2", "content_type": "commentary", "text": "(1) Abandoning the taking of life, refraining from taking life, without stick or sword,\ndiligent, compassionate, trembling for the welfare of all living beings.\nThis Precept, or training guidance, is to help a Practitioner to eliminate anger, hatred, and\nill will from the mind. Through training the mind to not cause harm through the bodily\nactions of taking a life, then loving-kindness and compassion can be deeply cultivated in\nthe mind.\n- Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\n- Compassion (Pāli: karuṇā) is concern for the misfortunes of others.\nNotice this precept is not, “preserve all life at all costs”. That is not possible. So, what a\nPractitioner is doing through learning and practicing this precept is training the mind to\nlive compassionately with concern for the welfare of all living beings.\nInsect Infestations\nInsects that are in your residence may need to be relocated outside which is the best idea\nif there aren’t many and they can be easily relocated.\nBut, there are going to be situations where insects cause an infestation.\nThere are options available today to eliminate some infestations without taking life, that is\nideal but may require more research to find a service provider who is able to accomplish\nthis goal.\nIn some cases, it is not possible to eliminate an infestation without taking the life of the\ninsects or animals.\nIn this case, one needs to look at this clearly. If you have already attempted to figure out\nhow to remove the insects without taking their life, then consider the following:\n1.) The insects have been reborn into the animal realm as part of their Kamma, their own\ndecisions. They are unable to attain Enlightenment in that realm and will need to be\nreborn.\n2.) The insects are causing harm through their infestation and due to their choice to cause\nharm, harm is going to come to them through the need to be killed. This is their Kamma.\n3.) This Precept is to guide a Practitioner in eliminating anger, hatred, and ill will from the\nmind. Notice the precept is not, “preserve all life at all cost”.\nSo, if a Practitioner is attempting to find a harmless way to remove the insects but is\nunable to do so, then you are “living compassionately for the welfare of all living beings”\nand attempting to not harm them. But, due to their Kamma of being an insect and they\nare choosing to cause harm, one may need to have them removed through killing as the\nonly option. That is their Kamma, the results of their decisions.\n184", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "The Five Precepts", "sutta_refs": ["DN"], "page": null, "page_start": 182, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "de2860ff-3074-4158-ba5e-777dc0ade01c", "parent_id": "book-vol3:ch44:commentary:3", "content_type": "commentary", "text": "Euthanasia and Abortion\nThere are many options that exist in our lifetime for euthanasia of an animal and even a\nhuman. Procedures to perform an abortion of a growing being is also available. There are\nmultiple circumstances that might lead one to consider euthanasia or abortion of an\nanimal or human. There never seems to be a perfect answer and each person needs to\nmake the personal choice that is right for them and their situation.\nIt is oftentimes challenging and difficult to make these types of decisions when the\ndecision arises. A Practitioner can learn these Teachings and consider what they may or\nmay not do in a given situation prior to the circumstances arriving. Deciding to take the\nlife of another being through euthanasia or abortion is a significant decision and one\nconsidering this decision should only do so with deep reflection and thought.\nThrough reflecting on these Teachings and your life practice before presented with the\ncircumstances where one might need to make a decision on euthanasia or abortion, can\nhelp the mind and development of your life practice as one can consider the options\nwithout the pressure or need to make an immediate decision. By taking the time now to\nthink through how euthanasia and abortion can affect the mind, you can develop clarity\non whether euthanasia or abortion would even be an option should the circumstances\narise. The mind will be much better at thinking this through now than when the situation\narises.\nWe use the word euthanasia and abortion to help the mind see these as a medical\nprocedure and help the mind rationalize the decision. But it is important to see this clearly\nin order to make a sound decision.\nEuthanasia and abortion are an intentional killing of another being and produces harmful\neffects in the world, thus, there will be harm that is returned to a person who chooses to\nparticipate in an intentional killing. Oftentimes, a person who decides for euthanasia or\nabortion can feel they are making the best decision in that present moment. But then later\nafter the procedure and with more reflection, the mind will oftentimes experience deep\nregret, guilt, shame, and fear. This is the result of one’s decisions also known as\nunwholesome Kamma. The result of our decisions either wholesome or unwholesome is\nreturned to us and the deep regret, guilt, shame, and fear is part of the consequences of\nparticipating in a decision to intentionally take the life of another being.\nDeciding to intentionally take the life of another being, an animal, is a decision that is not\nbeing made by that being. Choosing to kill an animal due to it being sick or ill is not a\ndecision that the animal is making, that decision is being made by others. An individual is\nimposing their will on the other being when in reality, the animal may not make that same\ndecision for themselves. But oftentimes, due to the human being having painful feelings\ndue to their cravings/desires/attachments for the animal to be permanently healthy, one\nmight come to the conclusion that to solve their discontent feelings, they could choose to\nintentionally take the life of the animal.\nThere is no such thing as a compassionate killing.\nIf an animal or human is reaching the end of life, allowing that to happen naturally is the\nbest decision. There is no way to take the life of another being compassionately and\n185", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "The Five Precepts", "sutta_refs": ["DN"], "page": null, "page_start": 182, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "be0f1212-f044-4fc9-9308-f06006bf39de", "parent_id": "book-vol3:ch44:commentary:4", "content_type": "commentary", "text": "killing a being prematurely actually causes more harm than good for both the animal or\nhuman and the people who are responsible for the decision to take the life.\nA being needs to experience as much of their Kamma in each life which will lead to a\nbetter rebirth in the next life. To attain Enlightenment and end The Cycle of Rebirth, an\nanimal will need to be reborn into future existences. To attain Enlightenment, one needs\nto cultivate the mind and extinguish 100% of its unwholesome Kamma in a certain birth.\nThat is impossible in an animal birth so the animal will need to be reborn.\nEnding an animal's life prematurely can affect its next rebirth making it more challenging\nfor them to escape The Cycle of Rebirth. An animal could continue to be reborn into the\nanimal realm (or a lower realm) or perhaps it could reach the human realm on its next\nrebirth if we provide the animal the opportunity to experience its entire life while in an\nanimal existence. If they obtain the human state, which is more likely if they are able to\nexperience their entire natural life, they would then have the ability to attain Enlightenment\nin that human rebirth ending 100% of all suffering through escaping The Cycle of Rebirth.\nBut, through being killed prematurely through euthanasia, an animal will have less of a\nchance to be reborn into a better existence with the opportunity to attain Enlightenment\nending the continued displeasure and despair associated with birth, sickness, aging, and\ndeath.\nEnlightenment is the solution to the problem of death because without birth there is no\ndeath. The goal would be for this being to obtain a human rebirth and then attain\nEnlightenment so they are no longer reborn into displeasure and despair. When there is\nno birth, the problem of sickness, aging, and death is eliminated.\nChoosing to end the life of an animal prematurely does not allow the opportunity for the\nanimal to experience an improved rebirth and therefore, the decision to euthanize an\nanimal is causing more harm for the animal rather than allowing it to live out its full natural\nlife and experience an improved rebirth in their next life. The choice to kill the animal is\nhindering its progress on The Path to Enlightenment and will also hinder the progress of\nthe individuals involved in making the decision to take the life of the animal.\nEuthanasia is sometimes seen as an ending of the caregiver’s suffering but prolongs the\nbeing’s suffering due to extending its time in The Cycle of Rebirth.\nBut even in the perceived ending of the caregiver’s suffering, one can suffer long after the\ndecision is made to end the life.\nShould one participate in euthanasia there is going to be unwholesome Kamma you need\nto experience as part of that action. Kamma is “cause and effect” or “action and result”,\nessentially the result of our decisions.\nWhile you may feel you are helping the animal experience less suffering through\neuthanasia, you will most likely doubt this decision and feel bad about it afterwards\nbecause you know that it was your decision that created the death. Where if you allow the\nanimal's life to take its natural course, you are less likely to be left with any feelings of\nregret, guilt, shame, or fear and you can celebrate the animal’s life appreciating the time\nyou spent together.\n186", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "The Five Precepts", "sutta_refs": ["DN"], "page": null, "page_start": 182, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9cc39521-a90b-4e2e-b244-6ea37ba40472", "parent_id": "book-vol3:ch44:commentary:5", "content_type": "commentary", "text": "You can relax the mind knowing that you provided the animal a good home, it lived its\nnatural life, and it will experience whatever next birth it experiences in a better condition\nbecause it more fully experienced its Kamma in this life and you did not participate in its\ndeath. You only comforted the animal the best you could. Providing end of life comfort is\nthe best way to practice loving-kindness and compassion not euthanasia.\nYou need to find the decision that feels right for you. I share this information not to\ninfluence your decision but to share what I would consider in facing this same decision.\nI would not end the life but rather, allow the animal to experience its full natural life more\nfully experiencing its Kamma because that will set up the next rebirth in the best way\npossible for that being and there would be no regret, guilt, shame, or fear that I\nparticipated in a death. Instead, focusing on providing end of life comfort will produce the\nbest results because one is practicing generosity, loving-kindness, and wisdom.\nThis is your decision and you need to find the answer that works for you.\nAbortion is going to produce the same results in the mind of the Practitioner as\neuthanasia.\nPeople who are involved in the decision to take the life of a baby that is still in the womb\nwill oftentimes struggle with regret, guilt, shame, or fear for many years as a result of their\ndecision to abort a child. The decision whether to have an abortion is for the individuals\ninvolved to make, not anyone else. Each person will need to make the decision that is\nbest for them in that present moment based on the unique circumstances that only the\nindividuals involved are capable to understand, evaluate, and then make an appropriate\ndecision.\nThe guidance that is provided here is to help you understand that any residual or long\nlasting discontent feelings that result from the taking of a life are the unwholesome results\nof this unwholesome decision. There should be no judgment of individuals who choose to\nhave an abortion, as the decision is theirs to make and only affects the individuals\ninvolved in the decision. It is not wise for people outside of a situation to tell others how\nthey should or should not make decisions in their life, as those decisions only affect the\npeople who are making the decision.\nThis is your decision and you need to find the answer that works for you.\n(2) Abandoning the taking of what is not given, living purely, accepting what is given,\nawaiting what is given, without stealing.\nThis Precept, or training guidance, is to help a Practitioner to eliminate craving/desire/\nattachment also referred to as “greed”.\nTraining the mind to eliminate longing with a strong eagerness for material possessions is\nhighly beneficial to the mind. If a Practitioner longs to acquire material possessions, the\nmind will experience discontentedness being unable to attain Enlightenment.\n187", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "The Five Precepts", "sutta_refs": ["DN"], "page": null, "page_start": 182, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8ee9f917-16c5-4746-8213-c5f8896491e3", "parent_id": "book-vol3:ch44:commentary:6", "content_type": "commentary", "text": "(3) Abandoning un-chastity. Abandoning sexual relations with women [men] who are\nprotected by their mother, father, mother and father, brother, sister, or relatives; who\nare protected by their Teachings; who have a husband [wife or partner]; whose\nviolation entails a penalty; or even with one who has been garlanded by a man\n[woman] as a sign of engagement.\nThis Precept, or training guidance, is to help a Practitioner to reduce the fetter/taint/\npollution of “sensual desire” from The Ten Fetters while training the mind to be loyal,\nhonest, and trustworthy.\n(4) Abandoning false speech, refraining from false speech, a truth-speaker, one to\nbe relied on, trustworthy, dependable, not a deceiver of the world.\nThis Precept, or training guidance, is to help a Practitioner to develop honesty and be\ntrustworthy so that you can be successful in personal and professional relationships. A\nPractitioner who deeply practices this precept and the associated guidance on Right\nSpeech, will develop the ability to help others and accomplish goals through well\ndeveloped communication. People you associate with will come to trust and depend on\nyou viewing you as someone who is reliable.\n(5) Refraining from strong drink and sloth-producing drugs (substances that cause\nheedlessness), the basis for heedlessness.\nThis Precept, or training guidance, is to help a Practitioner to develop mindfulness or\nawareness of mind with concentration while practicing harmlessness towards their own\nbody and mind.\nA being would have no ability to attain Enlightenment as long as they are using\nsubstances that cause heedlessness. Substances that cause heedlessness do not help a\nPractitioner attain Enlightenment, they only hinder one’s progress. Mindfulness and\nconcentration, along with a practice of harmlessness, is required to attain Enlightenment.\nPolluting the mind with substances that cause heedlessness is not going to allow a\nPractitioner to develop these important qualities of mind towards the attainment of\nEnlightenment.\n188", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "The Five Precepts", "sutta_refs": ["DN"], "page": null, "page_start": 182, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fd268319-6576-4437-9afb-3faedd543ed6", "parent_id": "book-vol3:ch45:commentary", "content_type": "commentary", "text": "Chapter 45\nA Great Gift\nMonks, here, a Noble Disciple, having abandoned the destruction of life,\nabstains from the destruction of life.\nBy abstaining from the destruction of life, the Noble Disciple gives to an\nimmeasurable number of beings freedom from fear, hostility, and harm.\nHe himself in turn enjoys immeasurable freedom from fear, hostility, and\nharm. This is the first gift, a great gift, highest, of long standing, traditional,\nancient, untainted and never before tainted, which is not being tainted and\nwill not be tainted, not refused by wise Ascetics and Brāhmins.\nThis is the stream of merit, stream of the wholesome, nutriment of\npeacefulness - heavenly, ripening peacefulness, conducive to heaven – that\nleads to what is aspired for, needed, and agreeable, to one’s welfare and\npeacefulness.\n(The other 4 precepts which are abstaining from taking of what is not given,\nabstaining from sexual misconduct, abstaining from lying, and abstaining\nfrom consuming substances that cause heedlessness, are repeated with The\nBuddha’s guidance.)\nThere are, Monks, these five gifts, great gifts, highest, of long standing,\ntraditional, ancient, untainted and never before tainted, which are not being\ntainted and will not be tainted, not refused by wise Ascetics and Brāhmins.\n(Reference: AN 8.39)\n189\n\nIn this Teaching from Gotama Buddha, he explains how through practicing The Five\nPrecepts that a Practitioner “gives to an immeasurable number of beings freedom from\nfear, hostility, and harm”.\nIt is through learning, reflecting, and practicing The Five Precepts that a Practitioner\nsignificantly reduces the harm they cause in the world. This is beneficial to one’s own\nmind and life. You will experience that through significantly reducing harm you cause in\nthe world through practicing The Five Precepts, there will be less harm that comes to you.\nIt is The Eight Fold Path that helps a Practitioner learn and practice Teachings that\ncompletely eliminates 100% of all harm one is causing in the world, thus, they will be\nproducing only wholesome Kamma. Extinguishing all unwholesome Kamma through\nproducing only wholesome Kamma is how a Practitioner “cleans up” their unwholesome\nKamma and will eventually experience Enlightenment through continued progress on The\nPath to Enlightenment.\n190", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "A Great Gift", "sutta_refs": ["AN"], "page": null, "page_start": 189, "page_end": 190, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8deb848a-cade-4526-9c06-af78dfccc4f5", "parent_id": "book-vol3:ch46:scripture", "content_type": "scripture", "text": "Chapter 46\nThe Eight Precepts\nThe Uposatha Precepts\n(1)I too shall abandon and abstain from the destruction of life; with the rod\nand weapon laid aside, diligently and kindly, I too shall reside\ncompassionate toward all living beings.\n(2)I too shall abandon and abstain from taking what is not given; I shall\naccept only what is given, awaiting what is given, and be honest in mind,\nfree of theft.\n(3)I too shall abandon sexual activity and observe celibacy, living apart,\nabstaining from sexual intercourse, the common person’s practice.\n(4)I too shall abandon and abstain from false speech; I shall be a speaker of\ntruth, an adherent of truth, trustworthy and reliable, not a deceiver of the\nworld.\n(5)I too shall abandon and abstain from liquor, wine, and intoxicants\n(substances that cause heedlessness), the basis for heedlessness.\n(6)I too shall eat once a day, abstaining from eating at night and from food\noutside the proper time.\n(7)I too shall abstain from dancing, singing, instrumental music, and\nunsuitable shows, and from adorning and beautifying myself by wearing\ngarlands and applying scents and fragrance.\n(8)I too shall abandon and abstain from the use of high and luxurious beds; I\nshall lie down on a low resting place, either a small bed or a straw mat.\n(Reference: AN 3.70)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Eight Precepts", "sutta_refs": ["AN"], "page": null, "page_start": 191, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "987d2ab5-1be7-4314-b50a-41beddade617", "parent_id": "book-vol3:ch46:commentary:0", "content_type": "commentary", "text": "It would be wise to ensure there is a deep understanding of The Five Precepts prior to\nlearning the content in this Chapter.\nDetailed explanation of The Five Precepts is available in this same book series found in\nChapter 7 of the book “Developing a Life Practice: The Path That Leads to Enlightenment”\n(Volume 1) and Chapter 44 of this book.\n191", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Eight Precepts", "sutta_refs": ["AN"], "page": null, "page_start": 191, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aac91d73-eba7-47d0-988d-5bcb4972bf4e", "parent_id": "book-vol3:ch46:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Eight Precepts providing refined\nbasic guidance to significantly reduce unwholesome outcomes or results in our life (i.e.\nunwholesome Kamma) with additional guidance to help one attain Enlightenment through\ndeeper training to eliminate certain fetters/taints/pollution of the mind.\nPrecepts 1, 2, 4, and 5 all remain the same as in The Five Precepts with the third precept\nbeing enhanced and the 6th, 7th, and 8th Precepts being added for further guidance.\nWhether a Practitioner chooses to practice The Five Precepts or The Eight Precepts is a\npersonal choice. A Practitioner who chooses to practice The Eight Precepts will find more\nbenefit in choosing to learn and practice this additional guidance. To experience the\nbenefit of practicing The Eight Precepts, a Practitioner would need to implement these\ninto their life practice on a consistent and ongoing basis. Practicing these precepts for a\n“day or two” “here or there” will not produce the results of long term consistent practice\nof this training guidance.\nA Practitioner might choose to start with learning and practicing The Five Precepts and\nthen later, as their practice develops, choose to more deeply learn and practice The Eight\nPrecepts for deeper training of the mind.\n1.) The Third Precept is guiding a Practitioner to “abandon sexual activity and observe\ncelibacy, living apart, abstaining from sexual intercourse, the common person’s practice”.\nThis Precept will help a Practitioner to eliminate the fetter/taint of “sensual desire” from\nthe mind. All of The Ten Fetters need to be eliminated from the mind for a Practitioner to\nattain Enlightenment. One of the fetters/taints/pollutions of the mind is “sensual desire”.\nOne of the strongest sensual desires that many human beings experience is the sensual\ndesire of sexual contact.\nThrough a Practitioner choosing to eliminate sexual contact by practicing this precept,\nthey can actively work to train the mind to eliminate sensual desire bringing them closer\nto Enlightenment.\nA Practitioner would need to first gradually eliminate the action of sexual contact then\ngradually eliminate the mind’s craving/desire/attachment to sexual contact to fully liberate\nthe mind from this fetter/taint/pollution.\nThere is nothing wrong or immoral with having sexual intercourse but, a mind that has the\nfetter of sensual desire will still experience discontentedness. When or if a Practitioner\nchooses to eliminate sexual contact from their life practice, is a personal choice for each\nPractitioner. A Practitioner could attain the first and second Stage of Enlightenment while\nmaintaining a healthy sexual life enjoying the benefits of training the mind to this point.\nThen, when and if they choose, a Practitioner can work on eliminating the remaining\nfetters/taints bringing the mind into the third and fourth Stage of Enlightenment which\nwould include eliminating sexual contact to eliminate the fetter/taint/pollution of sensual\ndesire.\n192", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Eight Precepts", "sutta_refs": ["AN"], "page": null, "page_start": 191, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c7e45da5-ae5d-495e-812f-e604a8c73df1", "parent_id": "book-vol3:ch46:commentary:2", "content_type": "commentary", "text": "2.) The Sixth Precept is also to train the mind to eliminate the fetter/taint/pollution of\nmind referred to as “sensual desire”. Another strong sensual desire for each human being\nis that of ingesting food to please the tongue.\nThe Sixth Precept is to “eat once a day, abstaining from eating at night and from food\noutside the proper time”. Outside the proper time would be after midday or 12:00 PM.\nThis Precept helps guide one to eliminate craving/desire/attachment to food training the\nbody and mind to practice moderation in eating. If the body and mind are allowed to\ncrave and desire food, there will be excessive eating and discontentedness associated\nwith food intake. The mind will oftentimes crave and desire certain foods and become\ndiscontent when it does not have those foods.\nThis Precept helps one to reduce food cravings so that they can use food to sustain life\nrather than experience emotional eating, attempting to create pleasant feelings in the\nmind through the sensual desire of The Six Sense Bases.\nOrdained Practitioners have this precept built into their training guidelines practiced in the\nTemple environment. Ordained Practitioners are choosing to practice a discipline that is\nbeyond that of Household Practitioners and is more conducive to producing\nEnlightenment but it is not guaranteed. There are aspects of the training guidance\npracticed by Ordained Practitioners that Household Practitioners can understand and\nadapt for household life helping them to attain Enlightenment. This is one of the training\nguidelines primarily practiced by Ordained Practitioners but can be applied to household\nlife if one chooses.\nHousehold Practitioners will need to have more vigilance and independent discipline to\nlearn and practice a precept such as this, along with many other Teachings. One way a\nHousehold Practitioner could eliminate sensual desire for food, in addition to this precept\nand other training guidance, would be to allow others to choose your food for you.\nThrough removing your choice of food, you can then eat whatever food is selected\ntraining the mind to be content with whatever is selected.\nIf you are a frequent visitor to restaurants, ask a food server or employees at the\nrestaurant “what do they suggest to eat”. Whatever they reply, you can accept that as the\nmeal you will eat. This way, you are removed from the decision to please the senses and\nare able to train the mind to consider food as serving only one purpose, to sustain the\nphysical body. Food is to sustain life, not to please the tongue or mind.\nThat is not to say that we are unable to have enjoyable food. But, if the mind is craving/\ndesiring/attached to specific foods, then it will experience discontentedness when those\nfoods are not available. To train the mind to eliminate the sensual desire for food, you will\nneed to take an active role in training the mind to view the purpose of food as only to\nsustain this life. To do that, you may need to have others select your food for you, eat only\nonce a day, and eat prior to midday or 12:00 PM.\nThere are other options for how to accomplish this goal and a Teacher should be\nconsulted to inquire on the various options you might employ.\n193", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Eight Precepts", "sutta_refs": ["AN"], "page": null, "page_start": 191, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f923c153-9c15-4ce2-99d0-ec2ae5346916", "parent_id": "book-vol3:ch46:commentary:3", "content_type": "commentary", "text": "3.) The Seventh Precept is also to train the mind to eliminate the fetter/taint/pollution of\nmind referred to as “sensual desire” and to help a Practitioner eliminate “the self” to\nrealize The Universal Truth of Non-self.\nThere is no harm in observing “dancing, singing, or instrumental music” (i.e.\nentertainment) but, if a Practitioner is looking to eliminate all craving/desire/attachment\nwhich is causing discontentedness in the mind, one may need to eliminate these from\ntheir life for a period of time to observe if there is any arising discontentedness such as\nboredom or loneliness. If the mind has a longing with a strong eagerness for\nentertainment (i.e. craving/desire/attachment) always looking to seek pleasant feelings,\nthen it is welcoming in painful feelings and feelings that are neither painful-nor-pleasant.\nThrough gradually eliminating entertainment for a period of time (6-12 months), a\nPractitioner can essentially strip down their life practice observing any arising\ndiscontentedness and then cutting it off to let it go. In doing so, a Practitioner can\nbecome aware of any cravings/desires/attachments in the mind and eliminate them.\nThrough eliminating entertainment, a Practitioner can then more readily observe the mind\nand skillfully eliminate craving/desire/attachment so that there will no longer be\ndiscontentedness associated with yearning for entertainment. Then, once this is\naccomplished and the Practitioner is observing the mind is peaceful and content, even\nwithout entertainment for an extended period of time, they might choose to gradually and\nselectively reintroduce entertainment but, with the knowledge that the mind has no\ncraving for entertainment and is not covering up discontentedness such as boredom or\nloneliness.\nUnsuitable shows would be entertainment that causes harm to the individuals who\nparticipate in the event or causes harm to your own mind. You might consider that events\nlike boxing, mixed martial arts (MMA), dancing with nudity (i.e. Gogo Bars), animal circus\nshows, etc. are all going to cause harm to the beings participating in the show and can\nalso arise aggression or sensual desire in the mind of one in the audience.\nWhether you choose to view a show such as this or any other entertainment is your own\npersonal choice. Through choosing to view an “unsuitable show”, a Practitioner could be\nnegatively affecting the condition of their mind making their path to Enlightenment more\nchallenging. This Teaching from The Buddha helps a Practitioner understand that through\nchoosing to eliminate dancing, singing, instrumental music, and unsuitable shows, they\nwill be able to more actively train the mind towards the attainment of Enlightenment.\nThe Universal Truth of Non-self is a critical Teaching to understand in order to attain the\nFirst Stage of Enlightenment eliminating the fetter/taint/pollution of “personal existence\nview”. The Universal Truth of Non-self is shared in this same book series in the book\n“Developing a Life Practice: The Path That Leads to Enlightenment” in Chapter 4 and\nChapter 16. A Practitioner will need to work closely with a Teacher to deeply understand\nThe Universal Truth of Non-self and to eliminate the fetter/taint/pollution of “personal\nexistence view”.\nThe guidance shared by The Buddha to eliminate “adorning and beautifying myself by\nwearing garlands and applying scents and fragrance” is to help the mind disassociate\nwith the body being “the self” or “who you are”. Just eliminating this from your life\npractice without the associated understanding and additional practices to realize non-\nself, would not necessarily produce the needed results in your life practice and to the\nmind. Instead, understanding that this aspect of The Eight Precepts is guidance towards\n194", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Eight Precepts", "sutta_refs": ["AN"], "page": null, "page_start": 191, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "abe00f4a-344d-4dca-ab0a-026ae3806c8a", "parent_id": "book-vol3:ch46:commentary:4", "content_type": "commentary", "text": "realizing non-self, a wise Practitioner can use this precept and their understanding of The\nUniversal Truth of Non-self to more deeply train the mind to realize non-self while working\ndirectly with a Teacher who is familiar with how to train the mind to realize non-self.\nTattoos and Body Piercings\nIt is important to understand that with The Teachings of The Buddha on The Path to\nEnlightenment, there are no rules or requirements of what to do or not do. Instead, The\nBuddha is providing you guidance on how to train the mind through gaining wisdom to be\nable to experience “a better way of life” where the mind no longer struggles and has\ndifficulties due to pollutions of mind that cause struggles and difficulties in one’s life.\nHe is providing guidance for you to gain wisdom, thus, make wiser decisions that lead to\nmore wholesome outcomes in your life.\nThe primary thing you are gaining wisdom about are The Natural Laws of Existence to\ninclude, The Natural Law of Kamma. In addition, he explains the causes of problems in\nthe mind and the solutions of how to eliminate those and it is always your choice of what\nto do or not do.\nThere are no rules or requirements of what you should or should not do but instead, you\nare learning wisdom that then guides your decision making in life leading to improved\noutcomes due to making wiser decisions that lead to wholesome outcomes.\nThere are certain pollutions in the mind that keep it hindered and stuck in the\nunEnlightened state continuing to make unwise decisions that lead to unwholesome\nresults. It is not until a Practitioner understands the problems that they can then apply the\nsolutions and resolve the struggles and difficulties of living life with a mind that is\npolluted.\nAs part of this, one needs to eliminate cravings/desires/attachments.\nThere are two ways to eliminate cravings/desires/attachments.\n1.) Through training the mind to “cut it off and let it go” no longer chasing after the objects\nof its affection which is only going to produce discontentedness in the mind.\n2.) By fulfilling the craving/desire/attachment.\nThere is no requirement for an individual to sustain life to get a tattoo/body piercing but\noftentimes, when the mind views the body as being “who you are” based on the fetter/\ntaint/pollution of mind described in The Ten Fetters as “personal existence view”, the\nmind can have a craving/desire/attachment to adorning and decorating the body with\nvarious things including tattoos or body piercings.\nSo you are always free to make whatever decisions you feel are best for your life. And as\nyou learn more and more of the problems in the unEnlightened mind and the solutions to\nthose problems, then your decisions will be more informed based on the wisdom you\nhave cultivated.\nTattoos and body piercings are oftentimes the mind’s way of decorating the body thinking\nthat this is going to provide some type of lasting satisfaction in the mind, but this is part\n195", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Eight Precepts", "sutta_refs": ["AN"], "page": null, "page_start": 191, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5ce5e457-687b-4ebd-84a7-5fd8c98537a0", "parent_id": "book-vol3:ch46:commentary:5", "content_type": "commentary", "text": "of the mind’s craving due to ignorance (unknowing of true reality) described in The Three\nPoisons, The Three Unwholesome Roots, or The Three Fires. There can be a craving/\ndesire for a tattoo/body piercing and this only reinforces the fetter/taint/pollution of mind\ndescribed as “personal existence view” which will lead to discontent feelings in the mind.\nWhether you choose to get a tattoo/body piercing or not get one, is a personal choice.\nIf you are thinking about getting a tattoo/body piercing, you might think about “why”,\n“how does this help you in life?”, and “what is the benefit of the tattoo/body piercing?”. Is\nthis the mind craving/desiring something and is it going to be satisfied with just one\ntattoo/body piercing or is the craving/desire only going to persist and the mind is going to\n“want” the next one and the next one and the next one?\nOr, are you getting one tattoo/body piercing and this is to fulfill a certain craving/desire\nand after that, it is going to be completely finished and done?\nOr, would it be wiser to completely eliminate this from the mind and not get a tattoo/body\npiercing directing those resources towards something else in life that would contribute to\nsustaining life and training the mind?\nIf your goal is to train the mind to eliminate the fetter/taint/pollution of mind described as\n“personal existence view”, one would not get a tattoo/body piercing. But, if your goal is to\neliminate a craving/desire/attachment and getting an actual tattoo/body piercing is what\nwill help you accomplish that goal because one is having difficulties to “cut it off and let it\ngo”, then perhaps you might decide to get the tattoo/body piercing.\nAgain, the choice is yours and you will need to think through the reasoning, the resources\nyou have available to you, and the goals you have in life towards continued progress in\nlife and on The Path to Enlightenment.\nWhat is most important to you and what are you looking to accomplish in this life?\n4.) The Eighth Precept shares guidance from Gotama Buddha for a Practitioner to\n“abandon and abstain from the use of high and luxurious beds; I shall lie down on a low\nresting place, either a small bed or a straw mat”.\nThis Precept, or training guidance, is to help a Practitioner to eliminate the fetter/taint/\npollution of “conceit”.\nConceit (Arrogance, pride, judging, measuring or comparing as superior or inferior to others.)\nConceit is one of the higher fetters and needs to be eliminated to attain Enlightenment.\nThere are multiple aspects of one’s practice that need to be improved to eliminate conceit\nfrom the mind and there are many ways to accomplish that goal. One aspect of the\ntraining approach shared by The Buddha is to not sleep on high or luxurious beds but\ninstead, to sleep close to the floor. Lowering one’s location to sleep helps the mind\nbecome more humble and “down to earth”. By ensuring one is not sleeping in highly\nluxurious bedding, the mind can move to the middle becoming accustomed to sleeping in\nstandard accommodations that are comfortable for sleep but does not provide the mind\nthe opportunity to feel magnificent, lavish, or extravagant.\n196", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Eight Precepts", "sutta_refs": ["AN"], "page": null, "page_start": 191, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f5681ca1-72b9-46ae-bb4e-8400acb751cc", "parent_id": "book-vol3:ch46:commentary:6", "content_type": "commentary", "text": "Extremely plush or lavish bedding can create a feeling of superiority in the mind\nproducing high degrees of conceit rather than working to eliminate conceit. Each\nPractitioner will need to find the middle choosing to sleep in a low position that does not\ncreate a feeling of superiority in the mind.\nIf you have been born and raised in a culture where sleeping on the floor is not the norm,\nthis training guidance may sound a bit odd. However, if you practice this Teaching or any\nof the other Teachings from The Buddha, you can see the truth for yourself that it does\nwork to gradually eliminate conceit.\nGetting down onto the floor and raising up from the floor multiple times a day as you\nenter and exit your sleeping area will gradually train the mind to become more humble\nand promote the elimination of conceit which is part of the ego.\nThe ego needs to be dissolved 100% to attain Enlightenment. If there is still ego in the\nmind, the mind will not be able to experience liberation or Enlightenment.\nYou might decide to place a mattress or other sleeping aids directly on the floor. There are\nalso some bed manufacturers who have designed beds that sit low to the floor. There are\nmany options to consider and this is one aspect of learning and practicing The Teachings\nthat can be revolutionary and life changing. As a Practitioner gradually works to eliminate\nthe ego and eventually does eliminate the ego, the mind can then reside more peaceful,\ncalm, serene, and content with joy because it is no longer projecting arrogance, pride,\njudging, measuring or comparing as superior or inferior to others. The ego can be\ncompletely dissolved and the Practitioner will experience more liberation or freedom from\nstrong feelings once they have accomplished this goal.\nNever Assume The Ego Has Been Eliminated\nWe must always and forever develop our practice to “eliminate ego” and never “assume”\nit has been extinguished. The ego will always attempt to get you to think it has been\neliminated as it is like a bad tenant that never pays rent and does not want to leave.\nThe moment the mind convinces you that the ego has been eliminated is a moment that\nyou know that ego still exists. Instead, never assume the ego has been eliminated and\nconstantly work towards being humble and down to earth in any and all situations.\nA Practitioner who learns and practices these Teachings from Gotama Buddha will\ndevelop profound wisdom. It is especially important for one who has deep wisdom to\nalways practice being humble. A truly wise individual is wise enough to know to always\npractice being humble and has no need to project arrogance, pride, judge others, or\notherwise allow conceit into the mind or into their daily interactions.\nThere is no benefit in projecting self image, self identity, arrogance, pride, judging others,\nmeasuring and comparing one’s self as being superior or inferior to others. You will find\nthat your personal and professional relationships will blossom when personal existence\nview and conceit is eliminated.\nThrough eliminating the fetter of personal existence view and conceit, the mind can reside\npeaceful and calm no matter what is or is not happening around them.\n197", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Eight Precepts", "sutta_refs": ["AN"], "page": null, "page_start": 191, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c494bee9-d2ee-49ac-9e74-4812bd0aea03", "parent_id": "book-vol3:ch46:commentary:7", "content_type": "commentary", "text": "The ego props us up and protects “who we think we are” and “our self image”. It is very\ndifficult for one to see their own ego.\nThere is no need to mentally protect yourself from anyone when there is “no self”. A\npeaceful, calm, serene and content mind with joy that does no harm, only needs to walk\nwith “wisdom and a smile”.\nA wise person only needs to walk with wisdom and a smile. They have no desire to\nproject a self image, self identity, arrogance, pride, judge others, or measure and compare\nthemselves as superior or inferior. A wise person knows there is no benefit in doing so\ntherefore they only need to walk with wisdom and a smile.\nThe ego is held deeply inside the mind and blocks us from realizing our full potential\nbecause we “think” we already know who we are and what we should be doing in the\nfuture. It blocks us from healthy relationships and connecting to other beings with a pure\nmind and pure intentions.\nThe ego can block us from learning and growing with other beings because we think we\nalready “know it all”.\nDissolving the ego is easier said than done. Because we have spent a lifetime acquiring\nthe ego and many countless hours thinking about what we want to do in the future, it is\nvery hard to let go of the ego. There is self image and self identity along with many other\nattributes attached to the ego and if we hold on to this aspect of the mind, we will create\ndiscontentedness for ourself, never being able to fully experience the Enlightened mind.\nTo reach Enlightenment, the ego must be dissolved, dismantled, and eradicated. The ego\nserves no wholesome purpose.\nDetailed explanation of Dissolving The Ego is available in this same book series found in\nChapter 16 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nWhat are The Four Stages of Enlightenment?\nThere are four (4) stages in the attainment of Enlightenment, however, these are for\npersonal development purposes only. You should not compare or profess to another\nperson which Stage of Enlightenment you feel you have attained. Self declared attainment\nhas no beneficial purpose and oftentimes comes from arrogance and pride, the ego, while\nbeing fraught and filled with errors.\nOne goal of these Teachings is to eliminate arrogance and pride, the ego, therefore, if a\nPractitioner is declaring their self determined Stage of Enlightenment, there is still\narrogance and pride. A Practitioner sharing with others what they feel they have attained\nis an indication that, the mind is not yet Enlightened.\nAn Enlightened being would have no need or desire to profess what they feel the mind\nhas attained. An Enlightened mind is so peaceful, calm, serene, and content with joy that\nan Enlightened being will just be enjoying life rather than attempting to convince others or\nboasting about what they feel they have attained.\n198", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Eight Precepts", "sutta_refs": ["AN"], "page": null, "page_start": 191, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b7fb6760-d211-44cf-8161-eea9dbc05e1c", "parent_id": "book-vol3:ch46:commentary:8", "content_type": "commentary", "text": "Self determination of attainment of any Stage of Enlightenment is fraught and filled\nwith errors.\nWhile one should consistently apply effort towards learning, reflecting, and practicing The\nTeachings to include understanding The Four Stages of Enlightenment, these are used for\npersonal development to guide a Practitioner’s journey assisting you on the path to higher\nand higher degrees of attainment not as a way to brag, show off or profess to others what\nyou feel you have attained. Convincing the mind that it has attained any of these Stages\nof Enlightenment or that the mind is actually Enlightened is dangerous for the mind.\nThe ego is constantly going to be interested to convince the mind it is more Enlightened\nthan it really is. The ego is equivalent to a “bad tenant” who never pays rent and doesn’t\nwant to leave the residence. The bad tenant, the ego, needs to be evicted but every time\nthings move in that direction it tries to convince the mind it is more Enlightened than it\nreally is because the ego does not want to leave. The bad tenant keeps wanting to stay\nbut yet provides no benefit whatsoever and continually attempts to convince the mind it is\nEnlightened so that the bad tenant, the ego, can stick around.\nYou need to evict the ego and as long as the mind is convinced that it is experiencing\nhigher and higher degrees of attainment, then there is the risk or danger that arrogance\nand pride will arise, thus, halting any forward progress. With arrogance and pride (i.e. the\nego), the mind will want to measure and compare what it feels it has attained to others\ncreating unwholesome decisions that produce separation rather than harmony amongst\nfriendly Practitioners and “all beings”. The mind could become judgmental looking down\non others rather than practicing loving-kindness and compassion with an interest in\nseeing all beings attain Enlightenment.\nYou should never believe you have attained Enlightenment and continuously pursue this\npath your entire life. Should you ever feel you have attained Enlightenment and are\n“done”, the mind can become “sluggish or complacent” and halt your progress on this\npath.\nArrogance and pride can arise in the mind if one becomes absorbed, engrossed or\nfascinated with progressing through The Four Stages of Enlightenment. As soon as any\narrogance, pride, or ego arises, the mind is not experiencing Enlightenment.\nIf any of this is occurring in the mind, the mind is not Enlightened and is essentially\nsabotaging a Practitioner’s ability to experience more progress. Through never convincing\nthe mind that it is truly Enlightened, even when all discontentedness has been eliminated,\nthen, the mind can continue to reside protected from any potential arising of arrogance\nand pride (i.e. the ego), and continue to experience increased benefits as the mind\nbecomes more and more Enlightened.\nWhile we use the term Enlightenment, this mental state is not a destination that once one\narrives, everything is complete. Instead, as the mind arrives to Enlightenment having\neliminated all discontentedness, a Practitioner can experience increased benefits of the\nEnlightened mind as the brilliance and brightness of the Enlightened mind shine through\nmore and more. If one convinces themselves they are Enlightened and are actually\n“done”, then they would not experience the continued and increasing benefits of the mind\nentering into an even higher degree of Enlightenment.\n199", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Eight Precepts", "sutta_refs": ["AN"], "page": null, "page_start": 191, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "904fb312-910b-4589-9c85-b81031e539ea", "parent_id": "book-vol3:ch46:commentary:9", "content_type": "commentary", "text": "There will be glimpses of Enlightenment as you develop your practice. Whether it be in\nmeditation, during the daily activities, or for multiple minutes, hours, weeks, months, etc.\nas one progresses. These glimpses are similar to a flickering lightbulb that is struggling to\nshine bright on a consistent and ongoing basis. These glimpses of Enlightenment help a\nPractitioner to observe the possibilities of what one is headed towards and that they are\nheaded in the right direction. But the mind needs to remain unaffected by these\nmomentary or elongated and impermanent experiences. The mind needs to remain\nunaffected by the improved condition of the mind to be able to experience more and\nmore awakening of the mind.\nThe mind could experience multiple minutes, hours, weeks, months, etc. with the\nreturning of discontentedness at any moment. A wise Practitioner needs to remain\ndetermined, dedicated, and diligent to apply effort watching over the mind with\nmindfulness or awareness of mind. If one proceeds without guarding the mind with\nmindfulness, then cravings/desires/attachments can emerge from the corners of the mind\nproducing discontentedness.\nJust like the mind will experience flickering and glimpses of Enlightenment as the mind is\ndeveloped, the mind will also experience a flickering diminishing of cravings/desires/\nattachments and discontentedness.\nAs discontentedness is gradually being extinguished, the qualities of the Enlightened\nmind are continuing to increase. All the while, the Practitioner is having experiences in the\nmind they never knew existed and the mind can become quite blissful and elated. It is\nimportant to reside unaffected by these experiences continuing to bring the mind back to\nthe middle. If the mind takes great pleasure in what it is experiencing, this is dangerous\nand risky as the mind then continues to crave these pleasant feelings stalling progress.\nThis is yet another reason guidance with a Teacher is so important. As the mind moves\nand shifts through the preliminary phases of the Jhānas and into The Four Stages of\nEnlightenment, a Practitioner is going to need support from someone who has\nexperienced what they are experiencing. This will allow a Practitioner to gain the insight\nand Teachings needed to continue forward development through seeking guidance of\nhow to continue the mind’s cultivation.\nThe Ten Fetters are the ten (10) individual aspects of the mind that need to be eliminated\nto attain Enlightenment. The word “fetter” is defined as: “a chain or shackle used to\nrestrain a prisoner, typically placed around the ankles”. The Ten Fetters are essentially\nkeeping a being trapped in The Cycle of Rebirth bound to the endless cycle of continuous\nrebirth experiencing discontentedness over countless lives.\nIt is not until one eliminates The Ten Fetters that a being's mind is liberated from\ndiscontentedness and The Cycle of Rebirth. A fetter can also be referred to as a taint or\npollution of the mind. A taint is an impure quality of the mind and is why these need to be\neliminated to attain Enlightenment. The Ten Fetters pollute the mind not allowing us to\nexperience the brightness and radiance of the Enlightened mind.\nThese are “The Ten Fetters”. These are the chains that bind us into The Cycle of Rebirth\nand to multiple lifetimes of experiencing continuous discontentedness. You must\neliminate these and practice The Seven Factors of Enlightenment to attain Enlightenment\n- along with many other Teachings as part of The Eight Fold Path.\n200", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Eight Precepts", "sutta_refs": ["AN"], "page": null, "page_start": 191, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "05c8ef4f-04cd-48d3-81dc-7682bec39c4b", "parent_id": "book-vol3:ch46:commentary:10", "content_type": "commentary", "text": "The Ten Fetters\nLower Fetters\n1.) Personal existence view (Eliminating the concept of a permanent self from the mind. Realization\nof The Universal Truth of Non-self.)\n2.) Doubt (Elimination of doubts about The Teachings and the ability of them to attain Enlightenment.\nConfidence in The Buddha, The Teachings, The Community, your Teacher, and your own ability to attain\nEnlightenment.)\n3.) Wrong behavior and observances (Elimination of the mind’s belief that rites, rituals,\nceremonies, and worship will help a Practitioner to attain Enlightenment. Well developed practice of\nThe Eight Fold Path.)\n4.) Sensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes, ears, nose,\ntongue, body, and the mind.)\n5.) Ill will (Elimination of hostility, hatred, anger, aggression, resentment, frustration, irritation, annoyance,\netc.)\nHigher Fetters\n6.) Desire for form (Elimination of desire for existence in the form realms; Animal or Human. Elimination\nof the fear of death.)\n7.) Desire for the formless (Elimination of desire for existence in the formless realms; Hell, Afflicted\nSpirits, or Heaven.)\n8.) Conceit (Elimination of arrogance, pride, judging, measuring or comparing as superior or inferior to\nothers. Ego is completely dissolved.)\n9.) Restlessness (Elimination of confused, distracted, worried, anxious, restless state of mind the\nopposite of “singleness of mind”.)\n10.) Ignorance (Elimination of delusion or unknowing of true reality through acquiring wisdom. Learn,\nreflect, and practice of The Teachings of The Buddha, such as, The Three Universal Truths, The Four Noble\nTruths, The Eight Fold Path, The Five Precepts, The Three Wholesome/Unwholesome Roots, The Natural\nLaw of Kamma, The Cycle of Rebirth, etc. all detailed later in this book and book series.)\nThe Four Stages of Enlightenment\nA Stream-Enterer (returning to human realm no more than 7 times) is:\nFree From:\n1. Personal existence view\n2. Doubt\n3. Wrong behavior and observances\nA Once-Returner (returns to human realm only one time) is:\nFree From:\n1. Personal existence view\n2. Doubt\n3. Wrong behavior and observances\nGreatly Thinned:\n4. Sensual desire\n5. Ill will\n201", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Eight Precepts", "sutta_refs": ["AN"], "page": null, "page_start": 191, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "53a2e0d7-c2d4-4a2d-bde6-f853eed5f7b7", "parent_id": "book-vol3:ch46:commentary:11", "content_type": "commentary", "text": "A Non-Returner (does not return to human realm) is:\nFree From:\n1. Personal existence view\n2. Doubt\n3. Wrong behavior and observances\n4. Sensual desire\n5. Ill will\nAn Arahant is free from all of the five lower fetters and the five higher fetters, which\nare:\n1. Personal existence view\n2. Doubt\n3. Wrong behavior and observances\n4. Sensual desire\n5. Ill will\n6. Desire for form\n7. Desire for the formless\n8. Conceit\n9. Restlessness\n10. Ignorance\nA Practitioner attaining the results and Stage of Enlightenment as an Arahant is\nEnlightened. In the first three (3) Stages of Enlightenment, the mind is not yet Enlightened\nand is still experiencing discontentedness. There will be a gradual diminishing of\ndiscontentedness as the mind ascends through each Stage of Enlightenment but it is not\nuntil the mind reaches the Stage of Enlightenment as an Arahant, where the mind is\nactually Enlightened, that all discontentedness is eliminated and there is no more rebirth\nin The Cycle of Rebirth.\n202", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Eight Precepts", "sutta_refs": ["AN"], "page": null, "page_start": 191, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "61fa5ac7-02ad-4be7-bc5e-39a1cea14d39", "parent_id": "book-vol3:ch47:commentary:0", "content_type": "commentary", "text": "Chapter 47\nTen Courses of Unwholesome Kamma\nImpurity by body, Cunda, is threefold.\nImpurity by speech is fourfold.\nImpurity by mind is threefold.\nAnd how, Cunda, is impurity by body threefold?\n(1)Here, someone destroys life. He is murderous, bloody-handed, given to\nblows and violence, merciless to living beings.\n(2)He takes what is not given. He steals the wealth and property of others in\nthe village or forest.\n(3)He engages in sexual misconduct. He has sexual relations with women\nwho are protected by their mother, father, mother and father, brother,\nsister, or relatives; who are protected by their Teachings; who have a\nhusband; whose violation entails a penalty; or even with one already\nengaged.\nIt is in this way that impurity by body is threefold.\nAnd how, Cunda, is impurity by speech fourfold?\n(1)Here, someone speaks falsehood. If he is summoned to a council, to an\nassembly, to his relatives’ presence, to his club, or to the court, and\nquestioned as a witness thus: ‘So, good man, tell what you know’. Then,\nnot knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not\nseeing, he says, ‘I see’, or seeing, he says, ‘I do not see!’ Thus he\nknowingly speaks falsehood for his own benefit, or for another’s benefit,\nor for some insignificant worldly benefit.\n(2)He speaks argumentatively. Having heard something here, he repeats it\nelsewhere in order to divide (those people) from these; or having heard\nsomething elsewhere, he repeats it to these people in order to divide\n(them) from those. Thus he is one who divides those who are united, a\ncreator of divisions, one who enjoys separation, rejoices in separation,\nfinds pleasure in separation, a speaker of words that create separation.\n203", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Ten Courses of Unwholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 203, "page_end": 205, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f5ac61b9-643a-406b-8ab8-7189829fb7a3", "parent_id": "book-vol3:ch47:commentary:1", "content_type": "commentary", "text": "(3)He speaks harshly. He speaks such words as are rough, hard, hurtful to\nothers, offensive to others, bordering on anger, unconducive to\nconcentration.\n(4)He indulges in idle chatter. He speaks at an improper time, speaks falsely,\nspeaks what is unbeneficial, speaks opposite to The Teachings and the\ndiscipline; at an improper time, he speaks such words as are unwise,\nunreasonable, rambling, and unbeneficial.\nIt is in this way that impurity by speech is fourfold.\nAnd how, Cunda, is impurity by mind threefold?\n(1)Here, someone is full of longing (craving). He longs (craves) for the wealth\nand property of others thus: Oh, may what belongs to another be mine!\n(2)He has a mind of ill will and intentions of hate thus: May these beings be\nslain, slaughtered, cut off, destroyed, or obliterated!\n(3)He holds wrong view (ignorance: unknowing of true reality) and has an\nincorrect perspective thus: There is nothing given, nothing sacrificed,\nnothing offered; there is no fruit or result of wholesome and unwholesome\nactions; there is no this world, no other world; there is no mother, no\nfather; there are no beings spontaneously reborn; there are in the world no\nAscetics and Brāhmins of right conduct and right practice who, having\nrealized this world and the other world for themselves by direct\nknowledge (experience), make them known to others.\nIt is in this way that impurity by mind is threefold.\nThese, Cunda, are the ten courses of unwholesome Kamma.\n...It is because people engage in these ten courses of unwholesome Kamma\nthat hell, the animal realm, the realm of afflicted spirits, and other bad\ndestinations are seen.\n(Reference: AN 10.176)\n204", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Ten Courses of Unwholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 203, "page_end": 205, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4b73eed5-4fa2-45d2-8597-88a30e32d490", "parent_id": "book-vol3:ch47:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “Ten Courses of Unwholesome Kamma”\nbased on impurity of body, speech, and mind.\nThe origin of all unwholesome Kamma is craving, anger, and ignorance (unknowing of true\nreality) known as The Three Poisons, The Three Unwholesome Roots, or The Three Fires.\nBut in this Teaching, The Buddha shares more specific guidance to help Practitioners\nmore deeply understand some of the specifics that produce unwholesome Kamma.\nThis Teaching will help one to further purify their intentions, speech, and actions using\nThe Eight Fold Path as a foundational Teaching.\nBody = Right Action\nSpeech = Right Speech\nMind = Right Intention\nThis Teaching provides one with detailed guidance of what impurities of body, speech,\nand mind lead to unwholesome outcomes or results known as unwholesome Kamma.\nThe Path to Enlightenment is to train the mind to no longer make unwholesome decisions\nand instead, purify one’s bodily actions, speech or communication, and mind or thoughts.\nThrough deeply understanding and practicing this Teaching along with all the others\nshared by Gotama Buddha, a Practitioner moves the mind closer to Enlightenment where\none is only ever making wholesome decisions producing wholesome results (i.e.\nwholesome Kamma).\nIf you have done any of these in the past, then through training the mind, with a\ncomprehensive approach to improvements in developing a life practice, a Practitioner will\n“clean up” their life practice experiencing improved results in the condition of the mind\nand their life.\nThrough gradual training and gradual practice, one will experience gradual progress\nobserving the condition of the mind becomes more peaceful, calm, serene, and content\nwith joy, permanently, through training the mind to attain Enlightenment.\n205", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Ten Courses of Unwholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 203, "page_end": 205, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "259a3787-46e6-4014-a40d-5381744b8609", "parent_id": "book-vol3:ch48:commentary:0", "content_type": "commentary", "text": "Chapter 48\nTen Courses of Wholesome Kamma\nPurity by body, Cunda, is threefold.\nPurity by speech is fourfold.\nPurity by mind is threefold.\nAnd how, Cunda, is purity by body threefold?\n(1)Here, someone, having abandoned the destruction of life, abstains from\nthe destruction of life. With the rod and weapon laid aside, diligent and\nkindly, he resides compassionate towards all living beings.\n(2)Having abandoned the taking of what is not given, he abstains from taking\nwhat is not given. He does not steal the wealth and property of others in\nthe village or in the forest.\n(3)Having abandoned sexual misconduct, he abstains from sexual\nmisconduct. He does not have sexual relations with women who are\nprotected by their mother, father, mother and father, brother, sister, or\nrelatives; who are protected by their Teachings; who have a husband;\nwhose violation entails a penalty; or even with one already engaged.\nIt is in this way that purity by body is threefold.\nAnd how, Cunda, is purity by speech fourfold?\n(1)Here, someone, having abandoned false speech, abstains from false\nspeech. If he is summoned to a council, to an assembly, to his relatives’\npresence, to his club, or to the court, and questioned as a witness thus:\nSo, good man, tell what you know, then, not knowing, he says, ‘I do not\nknow’, or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’\nor seeing, he says, ‘I see’. Thus he does not knowingly speak falsehood\nfor his own benefit, or for another’s benefit, or for some insignificant\nworldly benefit.\n(2)Having abandoned argumentative speech, he abstains from\nargumentative speech. Having heard something here, he does not repeat\nit elsewhere in order to divide (those people) from these; or having heard\nsomething elsewhere, he does not repeat it to these people in order to\ndivide (them) from those. Thus he is one who reunites those who are\n206", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Ten Courses of Wholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 206, "page_end": 208, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "948c6049-cfb0-4efc-9750-b019e7e82b78", "parent_id": "book-vol3:ch48:commentary:1", "content_type": "commentary", "text": "divided, a promoter of unity, who enjoys calmness, rejoices in calmness,\nencourages calmness, a speaker of words that promote calmness.\n(3)Having abandoned harsh speech, he abstains from harsh speech. He\nspeaks such words as are gentle, pleasing to the ear, and lovable, as go\nto the heart, are courteous, desired by many, and agreeable to many.\n(4)Having abandoned idle chatter, he abstains from idle chatter. He speaks\nat a proper time, speaks truth, speaks what is beneficial, speaks on The\nTeachings and the discipline; at a proper time, he speaks such words as\nare worth recording, reasonable, concise, and beneficial.\nIt is in this way that purity by speech is fourfold.\nAnd how, Cunda, is purity by mind threefold?\n(1)Here, someone is without longing (craving). He does not long (crave) for\nthe wealth and property of others thus: Oh, may what belongs to another\nbe mine!\n(2)He is of good will (loving-kindness) and his intentions are free of hate thus:\nMay these beings live peacefully, free from hostility, harm, and anxiety!\n(3)He holds Right View (wisdom) and has a correct perspective thus: There is\nwhat is given, sacrificed, and offered: there is fruit and result of\nwholesome and unwholesome actions; there is this world and the other\nworld; there is mother and father; there are beings spontaneously reborn;\nthere are in the world Ascetics and Brāhmins of right conduct and right\npractice who, having realized this world and the other world for\nthemselves by direct knowledge (experience), make them known to\nothers.\nIt is in this way that purity by mind is threefold.\nThese, Cunda, are the ten courses of (wholesome) Kamma.\n...It is because people engage in these ten courses of (wholesome) Kamma\nthat the heavenly beings, human beings, and other good destinations are\nseen.\n(Reference: AN 10.176)\n207", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Ten Courses of Wholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 206, "page_end": 208, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "273ba692-02ab-4536-9800-4fe794a666f1", "parent_id": "book-vol3:ch48:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “Ten Courses of Wholesome Kamma”\nbased on purity of body, speech, and mind.\nThe origin of all wholesome Kamma is generosity, loving-kindness, and wisdom known as\nThe Three Wholesome Roots. But in this Teaching, The Buddha shares more specific\nguidance to help Practitioners more deeply understand some of the specifics that\nproduce wholesome Kamma.\nThis Teaching will help one to further purify their intentions, speech, and actions using\nThe Eight Fold Path as a foundational Teaching.\nBody = Right Action\nSpeech = Right Speech\nMind = Right Intention\nThis Teaching provides one with detailed guidance of what purities of body, speech, and\nmind lead to wholesome outcomes or results known as wholesome Kamma.\nThe Path to Enlightenment is to train the mind to no longer make unwholesome decisions\nand instead, purify one’s bodily actions, speech or communication, and mind or thoughts.\nThrough deeply understanding and practicing this Teaching along with all the others\nshared by Gotama Buddha, a Practitioner moves the mind closer to Enlightenment where\none is only ever making wholesome decisions producing wholesome results (i.e.\nwholesome Kamma).\nIf you have not done any of these in the past, then through training the mind, with a\ncomprehensive approach to improvements in developing a life practice, a Practitioner will\n“clean up” their life practice experiencing improved results in the condition of the mind\nand their life.\nThrough gradual training and gradual practice, one will experience gradual progress\nobserving the condition of the mind becomes peaceful, calm, serene, and content with\njoy, permanently, through training the mind to attain Enlightenment.\n208", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Ten Courses of Wholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 206, "page_end": 208, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2c1246cf-404c-45d8-b80d-0d20f8dd4655", "parent_id": "book-vol3:ch49:commentary:0", "content_type": "commentary", "text": "Chapter 49\nThe Benefits from Residing Possessed of Virtue\nMonks, reside possessed of virtue (practicing moral conduct), possessed of\nthe training guidelines, restrained with the restraint of the training guidelines,\nperfect in conduct and course of action in a difficult situation, and seeing\ndanger in the slightest faults, train by undertaking the training precepts.\nIf a Monk should aspire: May I be dear and agreeable to my companions in\nthe holy life, respected and admired by them, let him fulfill the precepts, be\ndevoted to internal serenity of mind, not neglect meditation, be possessed of\nwisdom, and reside in empty huts.\nIf a Monk should aspire: May I be one to obtain robes, almsfood, resting\nplace, and medicinal supplies, let him fulfill the precepts…\nIf a Monk should aspire: May the services of those whose robes, almsfood,\nresting place, and medicinal supplies I use bring them great fruit and benefit,\nlet him fulfill the precepts...\nIf a Monk should aspire: When my kinsmen and relatives who have passed\naway and died remember me with confidence in their minds, may that bring\nthem great fruit and great benefit, let him fulfill the precepts…\nIf a Monk should aspire: May I become a conqueror of sadness and\nexcitement, and may sadness and excitement not conquer me; may I reside\ntranscending sadness and excitement whenever they arise, let him fulfill the\nprecepts…\nIf a Monk should aspire: May I become a conqueror of fear and dread, and\nmay fear and dread not conquer me; may I reside transcending fear and\ndread whenever they arise, let him fulfill the precepts…\nIf a Monk should aspire: May I become one to obtain at will, without trouble\nor difficulty, the four Jhānas that constitute the higher mind and provide a\npeaceful residing here and now, let him fulfill the precepts…\nIf a Monk should aspire: May I with the destruction of three fetters, become a\nStream-Enterer, no longer subject to hell, bound (for liberation), headed for\nEnlightenment, let him fulfill the precepts…\n209", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "The Benefits from Residing Possessed of Virtue", "sutta_refs": ["MN"], "page": null, "page_start": 209, "page_end": 211, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b4096710-7bb7-4503-9422-23469aa34062", "parent_id": "book-vol3:ch49:commentary:1", "content_type": "commentary", "text": "If a Monk should aspire: May I, with the destruction of three fetters and with\nthe fading of craving, anger, and ignorance, become a Once-Returner,\nreturning once to this world to make an end of discontentedness, let him\nfulfill the precepts…\nIf a Monk should aspire: May I, with the destruction of the five lower fetters,\nbecome due to reappear spontaneously (in the heavenly realm) and there\nattain Final Nibbāna (Final Enlightenment), without ever returning from that\nworld, let him fulfill the precepts…\nIf a Monk should aspire: May I wield the various kinds of supernormal power,\nlet him fulfill the precepts…\nIf a Monk should aspire: May I with the divine ear element, which is purified\nand surpasses the human, hear both kinds of sounds, the divine and the\nhuman, those that are far as well as near, let him fulfill the precepts…\nIf a Monk should aspire: May I understand the minds of other beings, of\nother persons, having encompassed them with my own mind, let him fulfill\nthe precepts…\nIf a Monk should aspire: May I recollect (recall/remember) my countless past\nlives, let him fulfill the precepts…\nIf a Monk should aspire: May I, with the divine eye (third eye), which is\npurified and surpasses the human, see beings passing away and\nreappearing, let him fulfill the precepts…\nIf a Monk should aspire: May I, by realizing for myself with direct knowledge\n(experience), here and now enter upon and reside in the liberation of mind\nand liberation by wisdom that are taintless with the destruction of the taints,\nlet him fulfill the precepts, be devoted to internal serenity of mind, not\nneglect meditation, be possessed of wisdom, and reside in empty huts.\nSo it was with reference to this that it was said: Monks, reside possessed of\nvirtue (practicing moral conduct), possessed of the training guidelines,\nrestrained with the restraint of the training guidelines, perfect in conduct and\ncourse of action in a difficult situation, and seeing danger in the slightest\nfaults, train by undertaking the training precepts.\n(Reference: MN 6)\n210\n\nIn this Teaching from Gotama Buddha, he shares “The Benefits from Residing Possessed\nof Virtue” conduct and behavior. Using The Precepts as a basis, The Buddha points to\nspecific aspects of training that one can aspire to learn and practice that will improve\none’s life practice, thus, improving the condition of the mind and life.\n211", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "The Benefits from Residing Possessed of Virtue", "sutta_refs": ["MN"], "page": null, "page_start": 209, "page_end": 211, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7de976bb-6c7b-4abc-b3d7-92bcafe515dd", "parent_id": "book-vol3:ch50:scripture", "content_type": "scripture", "text": "Chapter 50\nTo Obtain a Straight Destination and Rebirth\nMonks, beings are the owners of their Kamma, the heirs of their Kamma;\nthey have Kamma as their origin, Kamma as their relative, Kamma as their\nresort; whatever Kamma they do, wholesome or unwholesome, they are its\nheirs.\nHere, having abandoned the destruction of life, someone abstains from the\ndestruction of life; with the rod and weapon laid aside, dedicated and kindly,\nhe resides compassionate toward all living beings. He is not secretive by\nbody, speech, and mind. His bodily Kamma is straight; his verbal Kamma is\nstraight; his mental Kamma is straight. His destination is straight; his rebirth\nis straight.\nBut for one with a straight destination and rebirth, I say, there is one of two\ndestinations: either the exclusively pleasant heavens or influential families (in\nthe human realm), such as those of affluent Khattiyas, affluent Brāhmins, or\naffluent Householders, [families that are] rich, with great wealth and property,\nabundant gold and silver, abundant treasures and belongings, abundant\nwealth and grain.\nThus a being is reborn from a being; one is reborn through one’s deeds.\nWhen one has been reborn, contacts affect one.\nIt is in this way, I say, that beings are the heirs of their Kamma.\n(The Tathāgata spoke of ‘abandoning of taking what is not given’ and\n‘abandoning of sexual misconduct’ with discourses similar to that of\n‘abandoning taking life’.)\n(Reference: AN 10.216)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "To Obtain a Straight Destination and Rebirth", "sutta_refs": ["AN"], "page": null, "page_start": 212, "page_end": 215, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4b843623-6063-4ce4-be56-51d73b7390f3", "parent_id": "book-vol3:ch50:commentary:0", "content_type": "commentary", "text": "212", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "To Obtain a Straight Destination and Rebirth", "sutta_refs": ["AN"], "page": null, "page_start": 212, "page_end": 215, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "058cf16b-24b7-4d39-a354-b573172c251b", "parent_id": "book-vol3:ch50:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings connecting the practice of\nthe first three precepts to rebirth.\nFirst, he makes it clear that any decisions one makes either wholesome or unwholesome,\nyou will experience the results of those decisions. The Buddha shares that “beings are the\nowners of their Kamma, the heirs of their Kamma; they have Kamma as their origin,\nKamma as their relative, Kamma as their resort; whatever Kamma they do, wholesome or\nunwholesome, they are its heirs”.\nEssentially, one is unable to run or hide from the results of their decisions. Not as\npunishment and rewards but instead, just the results of our decisions. It is not possible for\nanother person to create unwholesome results for you but instead, it is your own\ndecisions that lead to the results you experience in this life and potentially future lives.\nThe more readily and actively a Practitioner realizes this accepting full responsibility for\neverything that has happened, is happening, or will happen in their life, the more readily\nand active a Practitioner can be in learning, reflecting, and practicing these Teachings to\nimprove their decision making to improve the results they are experiencing in life.\nIf a Practitioner continues to believe that it is not their own decisions that are leading to\nthe outcomes and results they experience, then with this “wrong view”, one will continue\nto experience difficulties and struggle through life because they are resigning to the belief\nthat there is nothing they can do to improve this life because everything is a result of\nsomeone else, not their own decisions.\nThrough practice of Precepts 1-3 and with the elimination of “secretive by body, speech,\nand mind”, The Buddha explains that one’s bodily, verbal, and mental “Kamma is\nstraight” or in other words, “clean” and “wholesome”.\nThe meaning here is that one is walking the straight way, the upright way, the clean way,\nor the wholesome way, through learning and practicing good wholesome moral conduct.\nVirtuous conduct ensures that one is not causing harm to others and the mind can be at\nease knowing that because one is not causing harm, no harm will come to you.\nThe Buddha does share the potential rebirth for one practicing these Teachings as “one of\ntwo destinations: either the exclusively pleasant heavens or influential families (in the\nhuman realm), such as those of affluent Khattiyas, affluent Brāhmins, or affluent\nHouseholders, [families that are] rich, with great wealth and property, abundant gold and\nsilver, abundant treasures and belongings, abundant wealth and grain”.\nKeep in mind that the goal of a Practitioner who is on The Path to Enlightenment is to\nattain Enlightenment and no longer experience any rebirth whatsoever. The Buddha is\nsharing the truth of what will or will not occur through one practicing these Teachings. He\nis in no way attempting to motivate or encourage one to practice these Teachings in order\nto attain these more favorable rebirths but instead, just sharing what will happen if one is\npracticing these Teachings, does not attain Enlightenment, and needs to be reborn.\nA Buddha does not fear, guilt, or shame anyone into learning and practicing their\nTeachings. And, a Buddha also does not motivate one to learn and practice their\nTeachings through dangling desirable aspects of a future rebirth. Instead, a Buddha has\ndiscovered the truth and is sharing that wisdom with all those who choose to learn,\nreflect, and practice the Teachings so that they can independently observe the truth for\nthemselves as the condition of the mind gradually improves.\n213", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "To Obtain a Straight Destination and Rebirth", "sutta_refs": ["AN"], "page": null, "page_start": 212, "page_end": 215, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "97321d4c-55a9-4167-959f-30bf804ed834", "parent_id": "book-vol3:ch50:commentary:2", "content_type": "commentary", "text": "A Buddha’s mind is already liberated experiencing complete peace, calm, serenity, and\ncontentedness with joy. They are accepting the responsibility to share what they have\ndiscovered with others out of loving-kindness and compassion for all beings in the entire\nworld. They know that not all beings will learn and practice their Teachings during their\nlifetime but it is what they do during their lifetime that will make The Teachings available\nfor countless generations in the future to experience the same liberation of mind.\nA Buddha is not interested in fame or fortune of any type. They have transcended these\naspects of life realizing they do not bring any sort of lasting fulfillment or satisfaction of\nmind. They are not sharing their Teachings to become famous or to gain anything for\nthemselves. Instead, they attained the mental state of Enlightenment by “letting go” of\neverything that the mind was holding on to and they are disinterested in holding on to\nanything in the mind.\nThey are not sharing their Teachings for their own pleasure. They are not seeking pleasure\nthrough sharing their Teachings. Instead, they have a goal and objective to ensure that as\nmany people as are interested to learn and practice their Teachings, that those\nPractitioners have the opportunity to gain the needed wisdom to experience liberation or\nEnlightenment.\nWith a Buddha knowing that the entire world will not learn and practice their Teachings\nduring their lifetime, their goal is not to persuade people through corrupt means but\ninstead, to ensure the full and complete truth they discovered during their own\nindependent awakening to Enlightenment is well known by all those who seek to\nunderstand and will carry their Teachings forward after their death.\nIt is only through countless beings learning, reflecting, and practicing a Buddha’s\nTeachings that they will continue in the world for the benefit of all beings. But, a Buddha\nis not attached to a specific number or quantity of beings who should learn or practice his\nTeachings. Instead, a Buddha is more interested in the quality of his Students ensuring\nthat they deeply understand and are deeply practicing prior to his death. This will ensure\nthe most longevity and ability for their Teachings to continue into the world for the benefit\nof all beings.\nA Buddha’s dedication and effort towards accomplishing the goal and objective of\nsharing the truth and wisdom of The Natural Laws of Existence is tireless. They have\ntranscended any interest in worldly affairs or the trappings of any cravings/desires/\nattachments to things such as material gain, wealth, fame, or sensual desire. Instead they\nonly have one goal, which is to guide all those who choose to learn and practice to\nfreedom of strong feelings, liberation of mind, or Enlightenment where the mind is\ncompletely peaceful, calm, serene, and content with joy - permanently.\nA Buddha’s success cannot be realized through fearing, guilting, or shaming people into\nlearning and practicing his Teachings. His Teachings are to train the mind to eliminate\ndiscontentedness such as fear, guilt, and shame so a Buddha would not use fear, guilt, or\nshame to motivate people into learning and practicing their Teachings.\nLikewise, their Teachings are to eliminate the unwholesome quality of craving/desire/\nattachment to such things as “sensual desire”. A Buddha’s Teachings explain how\nthrough longing with a strong eagerness for pleasant feelings, the mind causes itself to be\ndiscontent. Therefore, a Buddha would not attempt to motivate people to learn and\npractice his Teachings through developing a longing with a strong eagerness for the\n214", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "To Obtain a Straight Destination and Rebirth", "sutta_refs": ["AN"], "page": null, "page_start": 212, "page_end": 215, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "587c6b4d-09d0-4e53-a8d5-8acdc45fac1a", "parent_id": "book-vol3:ch50:commentary:3", "content_type": "commentary", "text": "pleasantness of a future destination. Instead, they are applying tireless effort to help guide\nStudents to train the mind to be in the present moment so that they can experience\nliberation and Enlightenment.\nDangling a pleasant future rebirth in front of a Student’s mind would not produce the\nresults of an Enlightened mind because it could produce craving/desire/attachment\ninhibiting Enlightenment, therefore, a Buddha would not employ this approach to sharing\ntheir Teachings because their goal is to produce Enlightenment not hinder it.\nIf a Student has been part of a community or tradition where pleasant future benefits were\ndangled as a way to motivate and encourage adherence to Teachings or Teachings were\nused to fear, guilt, or shame them into certain beliefs, this conditioning of mind will need\nto be eliminated as they approach The Buddha’s Teachings to produce Enlightenment.\nWhen you observe that he is discussing potential rebirths in the lower realms or favorable\nrebirth in the human or heavenly realms, the conditioning from your past experiences may\nignite reluctancy to learn and practice The Buddha’s Teachings to experience the results\nof a liberated mind. Therefore, a Practitioner will need to set aside and ultimately eliminate\nall conditioning of the mind, including the conditioning that Teachings such as these\nmight be used to control a group of individuals or otherwise work towards corrupt\nobjectives.\nThe Buddha’s Teachings are not based on belief and therefore, one can independently\nconfirm the truth in his Teachings to observe the wisdom. The acquired wisdom will\nimprove the condition of the mind and the way one functions in the world through\nimproved decision making. Rather than being motivated to learn and practice through\ncorrupt means with promises of future benefits, a Practitioner who is actively learning and\npracticing these Teachings will see the benefits to the condition of their mind and life,\nright now.\nIt is common for Practitioners who are learning and practicing these Teachings to observe\nimprovements in a matter of days or weeks as they observe the condition of the mind\nimprove in situations that once produced anger or other discontent feelings. The\nPractitioner no longer experiences the same results based on the same situation. The\nPractitioner can observe their learning and practice is culminating into the mind\nfunctioning differently than it did prior to learning and practicing these Teachings.\nAs you see this progress, it is an indication for you that these Teachings are working to\nproduce improved outcomes and results for your life. Continuing to learn and practice\nthese Teachings will further develop the mind to experience less discontentedness and\neventually if Enlightenment is attained, one will have completely and entirely eliminated\n100% of all discontentedness in the mind experiencing peace, calm, serenity, and\ncontentedness with joy - permanently.\n215", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "To Obtain a Straight Destination and Rebirth", "sutta_refs": ["AN"], "page": null, "page_start": 212, "page_end": 215, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6be68c40-6f07-4488-9aa5-c1117411d7e4", "parent_id": "book-vol3:ch51:scripture", "content_type": "scripture", "text": "Chapter 51\nLeading to Hell, to the Animal Realm, and\nto the Realm of Afflicted Spirits\nMonks, the destruction of life, repeatedly pursued, developed, and\ncultivated, leads to hell, to the animal realm, and to the realm of afflicted\nspirits; for one reborn as a human being the destruction of life at minimum\nleads to a short life span.\nTaking what is not given, repeatedly pursued, developed, and cultivated,\nleads to hell, to the animal realm, and to the realm of afflicted spirits; for one\nreborn as a human being taking what is not given at minimum leads to loss\nof wealth.\nSexual misconduct, repeatedly pursued, developed, and cultivated, leads to\nhell, to the animal realm, and to the realm of afflicted spirits; for one reborn\nas a human being sexual misconduct at minimum leads to hostility and\ncompetition.\nFalse speech, repeatedly pursued, developed, and cultivated, leads to hell,\nto the animal realm, and to the realm of afflicted spirits; for one reborn as a\nhuman being false speech at minimum leads to false accusations.\nArgumentative speech, repeated|y pursued, developed, and cultivated, leads\nto hell, to the animal realm, and to the realm of afflicted spirits; for one\nreborn as a human being argumentative speech at minimum leads to being\nseparated from one’s friends.\nHarsh speech, repeated|y pursued, developed, and cultivated, leads to hell,\nto the animal realm, and to the realm of afflicted spirits; for one reborn as a\nhuman being harsh speech at minimum leads to hearing disagreeable things.\nIdle chatter, repeatedly pursued, developed, and cultivated, leads to hell, to\nthe animal realm, and to the realm of afflicted spirits; for one reborn as a\nhuman being idle chatter at minimum leads to others distrusting one’s\nwords.\nDrinking liquor and wine (ingestion of substances that cause heedlessness),\nrepeatedly pursued, developed, and cultivated, leads to hell, to the animal\nrealm, and to the realm of afflicted spirits; for one reborn as a human being\ndrinking liquor and wine (ingestion of substances that cause heedlessness)\nat minimum leads to madness.\n217\n\n(Reference: AN 8.40)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Leading to Hell, to the Animal Realm, and", "sutta_refs": ["AN"], "page": null, "page_start": 217, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "841b5e47-1a88-42e3-a027-23332e1ebc26", "parent_id": "book-vol3:ch51:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares more details related to unwholesome\nmoral conduct and the results of this conduct. This Teaching is connecting The Five\nPrecepts and The Eight Fold Path to The Cycle of Rebirth, explaining the truth of how our\ndecisions that lack the wisdom of these Teachings practicing unwholesome moral\nconduct, lead to unpleasant rebirth in the lower realms.\nThe Buddha expands Right Speech adding more details to help one understand that false\nspeech, argumentative speech, harsh speech, and idle chatter all need to be eliminated\nfrom one’s life practice to experience Enlightenment.\nHe explains the resulting unpleasant rebirth but also explains the outcome of not\npracticing each of these individual Teachings.\nRemember, these Teachings are not to be believed but instead, one can learn, reflect, and\npractice to observe the truth for yourself.\nNow that you have learned this Teaching, t is time to reflect.\n1.) Have you or have you ever known anyone who has destroyed life repeatedly? Did it\nlead to a short life span? Perhaps you might think of individuals involved in all types of\nkilling, not just killing that is considered illegal but all killing as The Natural Law of Kamma\ndoes not function based on societal laws created by humans.\nThink of world leaders who, in the past, were dedicated to killing and look at the result of\ntheir life. Consider soldiers who are sent into battle. Think of the animal world such as\nsnakes, lions, bears, etc., these animals generally have shorter life span than animals like\nelephants or turtles which do not kill for food.\n2.) Have you or have you ever known of anyone who steals repeatedly? Did they\nexperience loss of wealth through going to jail, paying courts, or lawyers? Did people\nsteal from them?\n3.) Have you or have you ever known of anyone who has been involved in sexual\nmisconduct repeatedly? Did it lead to hostility in their relationships and/or competition\namongst friends and associates?\n4.) Have you or have you ever known of anyone who has used speech that is false,\nargumentative, harsh, or have idle chatter repeatedly? Did it lead to false accusations,\nseparation from friends, hearing disagreeable things, or distrusting one’s words?\n5.) Have you or have you ever known of anyone who has ingested substances that cause\nheedlessness repeatedly? What was or is the condition of that person’s life? Did they or\ndo they experience a peaceful, calm, serene, and content life with joy or did it lead to\nmadness?\nAs you reflect on these Teachings and outcomes, one can come to the conclusion that\nThe Buddha’s Teachings are the truth and with this new found wisdom choose to no\nlonger make decisions that would include any of these. As you do, the condition of the\nmind and your life will gradually improve as more people will interact with you in\n218", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Leading to Hell, to the Animal Realm, and", "sutta_refs": ["AN"], "page": null, "page_start": 217, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "725c0e6a-84e7-4e31-95e0-23b6e340832e", "parent_id": "book-vol3:ch51:commentary:1", "content_type": "commentary", "text": "wholesome ways because that is what you are doing, making wholesome choices to\ninteract with people and conduct your life through the wisdom of these wholesome\nTeachings.\nAs you can see, The Buddha is not attempting to fear, guilt, or shame anyone into\nlearning and practicing his Teachings but instead, sharing the truth of what will or will not\nhappen in one’s life now and in the future should one continue to choose to make\ndecisions to include any of these into your life practice.\nHis Teachings are not attempting to control anyone, because that is not possible. Instead,\nhis Teachings are providing guidance based on the truth of The Natural Law of Kamma for\none who chooses to learn, reflect, and practice this “better way of life” so that you can\nexperience peacefulness, calmness, serenity, and contentedness with joy through not\ncausing harm in the world so that, over time, no harm will come to you.\nDetailed explanation of The Eight Fold Path and The Five Precepts is available in this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n219", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Leading to Hell, to the Animal Realm, and", "sutta_refs": ["AN"], "page": null, "page_start": 217, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cdfccd01-b32a-4775-a79a-0de37fdbc43b", "parent_id": "book-vol3:ch52:commentary:0", "content_type": "commentary", "text": "Chapter 52\nReappear in a Happy Destination\nBut here, Student, some man or woman, abandoning the killing of living\nbeings, abstains from killing living beings; with rod and weapon laid aside,\ngentle and kindly, he resides compassionate to all living beings. Because of\nperforming and undertaking such action, on the dissolution of the body, after\ndeath, he reappears in a happy destination, even in the heavenly world. But if\non the dissolution of the body, after death, he does not reappear in a happy\ndestination, in the heavenly world, but instead comes back to the human\nstate, then wherever he is reborn he is long-lived.\nBut here, Student, some man or woman is not given to injuring beings with\nthe hand, with a clod, with a stick, or with a knife. Because of performing\nand undertaking such action, on the dissolution of the body, after death, he\nreappears in a happy destination, in the heavenly world. But if instead he\ncomes back to the human state, then wherever he is reborn he is healthy.\nBut here, Student, some man or woman gives food, drink, clothing,\ncarriages, garlands, scents, ointments, beds, dwelling and lamps to Ascetics\nor Brāhmins. Because of performing and undertaking such action, on the\ndissolution of the body, after death, he reappears in a happy destination, in\nthe heavenly world. But if instead he comes back to the human state, then\nwherever he is reborn he is wealthy.\nBut here, Student, some man or woman is not of an angry and irritable\ncharacter; even when criticized a little, he is not offended, does not become\nangry, hostile, and resentful, and does not display anger, hate, and\nbitterness. Because of performing and undertaking such action, on the\ndissolution of the body, after death, he reappears in a happy destination, in\nthe heavenly world. But if instead he comes back to the human state, then\nwherever he is reborn he is beautiful.\nBut here, Student, some man or woman is not jealous, one who does not\nbecome jealous, resentful, and feel bitter about the gains, honor, respect,\ngratitude, salutations, and veneration received by others. Because of\nperforming and undertaking such action, on the dissolution of the body, after\ndeath, he reappears in a happy destination, in the heavenly world. But if\ninstead he comes back to the human state, then wherever he is reborn he is\ninfluential.\n220", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Reappear in a Happy Destination", "sutta_refs": ["MN"], "page": null, "page_start": 220, "page_end": 222, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "adc2aee3-9655-434d-9ebf-4da211272871", "parent_id": "book-vol3:ch52:commentary:1", "content_type": "commentary", "text": "But here, Student, some man or woman is not stubborn and arrogant; he\npays homage (respect) to one who should receive homage (respect), rises up\nfor one in whose presence he should rise up, offers a seat to one who\ndeserves a seat, makes way for one for whom he should make way, and\nhonors, respects, appreciates, and venerates one who should be honored,\nrespected, appreciated, and venerated. Because of performing and\nundertaking such action, on the dissolution of the body, after death, he\nreappears in a happy destination, in the heavenly world. But if instead he\ncomes back to the human state, then wherever he is reborn he is high-born.\nBut here, Student, some man or woman visits an Ascetic or a Brāhmin and\nasks: Venerable Sir, what is wholesome? What kind of action will lead to my\nwelfare and peacefulness for a long time? Because of performing and\nundertaking such action, on the dissolution of the body, after death, he\nreappears in a happy destination, in the heavenly world. But if instead he\ncomes back to the human state, then wherever he is reborn he is\nwise.\n(Reference: MN 135)\n221", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Reappear in a Happy Destination", "sutta_refs": ["MN"], "page": null, "page_start": 220, "page_end": 222, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e59c94a3-b7b6-474c-94a1-b0379c2deec4", "parent_id": "book-vol3:ch52:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares detailed Teachings on various\nunwholesome qualities of mind that one should eliminate and the results of having\naccomplished that goal.\nThe Buddha is guiding Practitioners to eliminate unwholesome qualities and cultivate\nwholesome qualities of mind which lead to a rebirth in the heavenly realm but if not,\nshould one be reborn back into the human realm, practicing in this way will produce a\ncertain result in that future life.\n1.) Does not kill other beings, if reborn into the human realm he is long-lived.\n2.) Does not Injure other beings, if reborn into the human realm he is healthy.\n3.) Gives food, drink, clothing, carriages, garlands, scents, ointments, beds, dwelling and\nlamps to those who are sharing Teachings to help beings to develop an improved life, if\nreborn into the human realm he is wealthy.\n4.) Is not of an angry and irritable character; even when criticized a little, he is not\noffended, does not become angry, hostile, and resentful, and does not display anger,\nhate, and bitterness, if reborn into the human realm he is beautiful.\n5.) Is not jealous, one who does not become jealous, resentful, and feel bitter about the\ngains, honor, respect, gratitude, salutations, and veneration received by others, if reborn\ninto the human realm he is influential.\n6.) Is not stubborn and arrogant; he pays homage (respect) to one who should receive\nhomage (respect), rises up for one in whose presence he should rise up, offers a seat to\none who deserves a seat, makes way for one for whom he should make way, and honors,\nrespects, appreciates, and venerates one who should be honored, respected,\nappreciated, and venerated, if reborn into the human realm he is high-born or born into a\nfamily of high status.\n7.) Visits an Ascetic or a Brāhmin (Teachers) and asks: Venerable Sir, what is wholesome?\nWhat kind of action will lead to my welfare and peacefulness for a long time?, if reborn\ninto the human realm he is wise.\nWisdom is what liberates the mind to attain Enlightenment and will help an individual to\ncreate an improved life through making wise decisions.\n222", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Reappear in a Happy Destination", "sutta_refs": ["MN"], "page": null, "page_start": 220, "page_end": 222, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "357c13eb-743a-406b-bf1c-693f31205fe6", "parent_id": "book-vol3:ch53:scripture", "content_type": "scripture", "text": "Chapter 53\nEight Worldly Conditions\nGain and loss,\nshame and fame,\nblame and praise,\npleasure and pain:\nthese conditions that people meet are impermanent,\ntransient, and subject to change.\nA wise and mindful person knows them\nand sees that they are subject to change.\nDesirable conditions don’t excite his mind\nnor is he saddened by undesirable conditions.\n(Reference: AN 8.5)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Eight Worldly Conditions", "sutta_refs": ["AN"], "page": null, "page_start": 223, "page_end": 225, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4b3e2669-c868-4f1a-9e4f-8290ad955fbf", "parent_id": "book-vol3:ch53:commentary:0", "content_type": "commentary", "text": "223\n\nIn this Teaching from Gotama Buddha, he shares “Eight Worldly Conditions”.\nFour (4) of these conditions are desirable, while four (4) are undesirable.\nDesirable Undesirable\nGain Loss\nFame Shame\nPraise Blame\nPleasure Pain\nThe Buddha is sharing that a Practitioner should train the mind so that it is unaffected by\ndesirable conditions through experiencing excitement. And, that a Practitioner should\ntrain the mind so that it is unaffected by undesirable conditions through experiencing\nsadness.\nHe is providing a reminder that “these conditions that people meet are impermanent,\ntransient, and subject to change”. Knowing that all desirable and undesirable conditions\nare impermanent and subject to change, it would not be wise to allow the mind to be\naffected by these temporary conditions.\nAn Enlightened mind will be trained to not base its inner feelings on impermanent\nconditions.\nThe Buddha shares that “a wise and mindful person knows [these desirable and\nundesirable conditions] and sees that they are subject to change”.\nWhenever The Buddha is referring to a wise person, he is referring to a person who is\neither close to Enlightenment or is Enlightened. Whenever The Buddha is referring to\nsomething that is wise, he is referring to practicing these Teachings in such a way that\nleads to Enlightenment.\nMindful or mindfulness is “awareness of mind”.\nSo, an Enlightened (wise) person, one who has awareness of the mind (mindful), knows\nand can observe that all these worldly conditions are subject to change and will train the\nmind to not base their inner feelings on these impermanent conditions.\nIn that way, an Enlightened (wise) person, one who has awareness of the mind (mindful),\ndoes not allow the mind to become excited by desirable conditions and does not become\nsaddened by undesirable conditions.\nWhen the mind experiences an arising pleasant feeling with Right Mindfulness, the\nPractitioner needs to apply Right Effort to “cut off and let go” of the arising\ndiscontentedness. If a Practitioner can observe this as a bodily sensation and cut it off\nthere, this is ideal. The mind will gradually be trained to eliminate creating its inner\nfeelings on impermanent conditions residing in the middle peaceful, calm, serene, and\ncontent with joy, not based on any conditions at all - the mind will be unconditioned.\n224", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Eight Worldly Conditions", "sutta_refs": ["AN"], "page": null, "page_start": 223, "page_end": 225, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7355beb1-a01f-4567-a468-e619bced10cf", "parent_id": "book-vol3:ch53:commentary:1", "content_type": "commentary", "text": "If the Practitioner is unaware of the arising discontentedness as a bodily sensation, then\n“cut it off and let it go” as it becomes feelings, is also highly beneficial. Allowing the\narising discontentedness to pollute the mind with discontent feelings, then there is the\npotential for those feelings to influence the condition of the mind for a few hours or days.\nThis will leave a Practitioner challenged with practicing wholesome moral conduct while\nthe mind is polluted with discontentedness.\nIf the Practitioner is unaware of the arising discontentedness as a feeling, then “cut it off\nand let it go” as it becomes a condition of the mind, is also beneficial. Allowing the\narising discontentedness to pollute the mind by influencing the condition of the mind,\nthere is the potential for the condition of the mind to form mental objects that are more\nlong term and creates sustained changes to the mind that require much more effort and\nwork to eliminate them from the mind. This will leave a Practitioner challenged with\npracticing wholesome moral conduct, while the mind has a long term sustained\nunwholesome mental object that influences unskillful moral conduct causing significant\nharm to one’s own mind and to others in the world.\nObserving the arising discontentedness through The Four Foundations of Mindfulness to\nthen “cut off and let go” of the discontentedness, comes with deep practice related to\nlearning and practicing the entire Eight Fold Path to include Right Effort, Right\nMindfulness, Right Concentration (i.e. mental discipline) with an understanding of The\nFour Foundations of Mindfulness.\nThis is accomplished through gradual training and gradual practice to experience gradual\nprogress on The Path to Enlightenment with guidance from a Teacher.\n225", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Eight Worldly Conditions", "sutta_refs": ["AN"], "page": null, "page_start": 223, "page_end": 225, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "28a1f07e-470b-4491-9f0e-17691301553e", "parent_id": "book-vol3:ch54:scripture", "content_type": "scripture", "text": "Chapter 54\nDeeds with Fruit That Result in\nGreat Accomplishment and Power\nHaving cultivated for seven years a mind of loving-kindness, for seven eons\nof contraction and expansion I did not return to this world. Whenever the eon\ncontracted I reached the plane of streaming radiance, and when the eon\nexpanded I arose in an empty heavenly mansion.\nAnd there I was Brahma (God), the Great Brahma, the unvanquished victor,\nthe all-knowing, the all-powerful.\nThirty-six times I was Sakka, Ruler of the Heavenly Beings. And many\nhundreds of times I was a Wheel-Turning Monarch, righteous, a King of\nrighteousness, conqueror of the four regions of the earth, maintaining\nstability in the land, in possession of the seven treasures.\nWhat need is there to speak of mere local Kingship?\nIt occurred to me, Monks, to wonder: Of what kind of deed of mine is this the\nfruit? Of what deed’s ripening am I now of such great accomplishment and\npower?\nAnd then it occurred to me: It is the fruit of three kinds of deeds of mine, the\nripening of three kinds of deeds that I am now of such great accomplishment\nand power: deeds of giving, of mastery of the mind, and of refraining.\n(Reference: ITI 22)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 54, "chapter_title": "Deeds with Fruit That Result in", "sutta_refs": [], "page": null, "page_start": 226, "page_end": 227, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d7dd7897-6773-4e57-a17f-841df3fc2e46", "parent_id": "book-vol3:ch54:commentary", "content_type": "commentary", "text": "226\n\nIn this Teaching from Gotama Buddha, he recalls some of his past existences and\nexplains why he has been so fortunate to become a Perfectly Enlightened Buddha.\nA Perfectly Enlightened Buddha’s mind is very clear and concentrated with deep wisdom.\nWhile all Enlightened beings will be able to experience these same qualities of mind, a\nPerfectly Enlightened Buddha experiences these to a large degree beyond a typical\nEnlightened being.\nThe Buddha shares what has led to his fortunate existences in the past and in his present\nlife. He attributes this to “deeds of giving, of mastery of the mind, and of refraining”.\nGiving or generosity produces beneficial outcomes in one’s life as they are able to train\nthe mind to eliminate craving/desire/attachment while creating wholesome results with\npeople who accept the generosity.\nMastery of mind is to train the mind to have deep mental discipline or control of the\nmind. Being able to control one’s own mind allows for calmness, mindfulness,\nconcentration, and to access deep wisdom.\nRefraining is to train the mind to have restraint from things such as killing, stealing,\nsexual misconduct, lying, ingesting substances that cause heedlessness while practicing\nother wholesome moral conduct. A Practitioner has trained the mind to refrain from\nunwholesomeness.\nThe Buddha attributes his accomplishment to attain Perfect Enlightenment and have the\nexperiences he mentioned from past lives to these three deeds.\n227", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 54, "chapter_title": "Deeds with Fruit That Result in", "sutta_refs": [], "page": null, "page_start": 226, "page_end": 227, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c27cc7ad-517e-4706-a04b-9003f01cc03b", "parent_id": "book-vol3:ch55:scripture", "content_type": "scripture", "text": "Chapter 55\nAn Unsurpassed Field of Merit for the World\nMonks, these eight persons are worthy of gifts, worthy of hospitality, worthy\nof offerings, worthy of reverential salutation, an unsurpassed field of merit for\nthe world.\nWhat eight?\nThe Stream-Enterer, the one practicing for realization of the fruit of Stream\nEntry;\nthe Once-Returner, the one practicing for realization of the fruit of Once-\nReturning;\nthe Non-Returner, the one practicing for realization of the fruit of Non-\nReturning;\nthe Arahant, the one practicing for realization of the fruit of Arahantship.\nThese eight persons, Monks, are worthy of gifts, worthy of hospitality, worthy\nof offerings, worthy of reverential salutation, an unsurpassed field of merit for\nthe world.\nThe four practicing the way\nand the four established in the fruit;\nthis is the upright Community -\ncomposed in wisdom and virtuous behavior (moral conduct).\nFor people intent on sacrifice,\nfor living beings seeking merit,\nmaking merit that ripens in the acquisitions,\nwhat is given to The Community bears great fruit.\n(Reference: AN 8.59)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 55, "chapter_title": "An Unsurpassed Field of Merit for the World", "sutta_refs": ["AN"], "page": null, "page_start": 228, "page_end": 229, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "88cd67e1-b570-4fc9-84e4-ca96f9d1a906", "parent_id": "book-vol3:ch55:commentary:0", "content_type": "commentary", "text": "228", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 55, "chapter_title": "An Unsurpassed Field of Merit for the World", "sutta_refs": ["AN"], "page": null, "page_start": 228, "page_end": 229, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d9423952-2c62-48bf-a821-e21b2326265a", "parent_id": "book-vol3:ch55:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares details of the “eight persons [who] are\nworthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation,\nan unsurpassed field of merit for the world”.\n1.) One practicing to attain the first Stage of Enlightenment as a Stream Enterer.\n2.) One who has attained the first Stage of Enlightenment as a Stream Enterer.\n3.) One practicing to attain the second Stage of Enlightenment as a Once Returner.\n4.) One who has attained the second Stage of Enlightenment as a Once Returner.\n5.) One practicing to attain the third Stage of Enlightenment as a Non-Returner.\n6.) One who has attained the third Stage of Enlightenment as a Non-Returner.\n7.) One practicing to attain the fourth Stage of Enlightenment as an Arahant.\n8.) One who has attained the fourth Stage of Enlightenment as an Arahant.\nThe Buddha then refers to the “upright Community” who are his Students learning and\npracticing these Teachings towards the attainment of Enlightenment. The “upright\nCommunity” refers to those who are practicing with “wisdom and virtuous behavior” or\nwholesome moral conduct.\nHe explains that any gifts or offerings given to this Community provides the opportunity\nfor people to create merit which ultimately helps them to eliminate their craving/desire/\nattachment and also leads to “acquisitions” or the ability to acquire beneficial outcomes\ndue to the offering made through practicing generosity. Generosity leads to the\n“acquisition” of all the attainments that lead to Enlightenment, to include, the Jhānas and\nall four Stages of Enlightenment.\n“What is given to The Community bears great fruit” or produces great benefit because\nthrough supporting The Community of Practitioners who are practicing for the attainment\nof any of the four Stages of Enlightenment or who have attained any of the four Stages of\nEnlightenment, the offering helps to continue to develop this wisdom within one’s own\ncommunity.\nIf a population of people did not provide support for these “eight persons worthy of gifts”,\nthen the wisdom of these Teachings would not be supported within a local community\nand that population would struggle through not understanding these good wholesome\nTeachings. But, through supporting these Teachings to enter and flourish within a\nCommunity by making offerings to the “eight persons worthy of gifts”, then the wisdom of\nthese Teachings permeate throughout a local community and the population would\nprosper through understanding these good wholesome Teachings.\nDetailed explanation of Merit is available in this same book series found in Chapter 10 of\nthe book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).\n229", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 55, "chapter_title": "An Unsurpassed Field of Merit for the World", "sutta_refs": ["AN"], "page": null, "page_start": 228, "page_end": 229, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "824921ea-1ecd-4f63-b6b9-0f5c9ba72081", "parent_id": "book-vol3:ch56:scripture", "content_type": "scripture", "text": "Chapter 56\nPeople Who Generate Much Merit\n(Wholesome Kamma)\nMonks, whenever virtuous monastics come to a home, the people there\ngenerate much merit (wholesome Kamma) on five grounds.\nWhat five?\n(1)When people see virtuous monastics come to their home and they arouse\nhearts of confidence (toward them), on that occasion that family is\npracticing the way conducive to heaven.\n(2)When people rise, pay homage (respect), and offer a seat to virtuous\nmonastics who come to their home, on that occasion that family is\npracticing the way conducive to birth in high families.\n(3)When people remove the stain of selfishness toward virtuous monastics\nwho come to their home, on that occasion that family is practicing the\nway conducive to great influence.\n(4)When, according to their means, people share what they have with\nvirtuous monastics who come to their home, on that occasion that family\nis practicing the way conducive to great wealth.\n(5)When people question virtuous monastics who come to their home, make\ninquiries about The Teachings, and listen to The Teachings, on that\noccasion that family is practicing the way conducive to great wisdom.\nMonks, whenever virtuous monastics come to a home, the people there\ngenerate much merit (wholesome Kamma) on these five grounds.\n(Reference: AN 5.199)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 56, "chapter_title": "People Who Generate Much Merit", "sutta_refs": ["AN"], "page": null, "page_start": 230, "page_end": 232, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "534da292-d89c-43a5-a766-bed636eb5e6c", "parent_id": "book-vol3:ch56:commentary", "content_type": "commentary", "text": "230\n\nIn this Teaching from Gotama Buddha, he shares how Household Practitioners can\ngenerate “much merit” or wholesome Kamma through their interactions with “virtuous\nmonastics”.\nThese five (5) ways of practice are what Gotama Buddha provides as how Household\nPractitioners would need to practice these Teachings and then the benefits of having\ndone so.\nGotama Buddha did not suggest that Household Practitioners should make offerings to\njust anyone who is ordained and wearing a robe but instead, he always mentions one\nshould make offerings to “virtuous monastics”.\nA common definition of “virtuous” is: having or showing high moral standards.\nSo, The Buddha is guiding Household Practitioners to make offerings to those Ordained\nPractitioners who are practicing these Teachings closely. Through supporting individuals\nwho are deeply practicing these Teachings and sharing these Teachings into the world,\none is providing support for the continuation of these Teachings for the benefit of all\nbeings.\nThrough making wise decisions of supporting Ordained Practitioners and Teachers who\nare sharing these Teachings into the world, we can be assured these Teachings will\ncontinue long into the future for the benefit of the entire world.\nThe benefit of making offerings to virtuous monastics is not achieved purely through just\nthe offering itself but through “making inquiries about The Teachings, and listening to The\nTeachings”, so that one can practice “the way conducive to great wisdom”. It is through\none’s interactions with virtuous monastics that they will come to learn, understand, and\npractice these good wholesome Teachings to produce the results of an Enlightened mind.\nThis Teaching does not appear to need any further clarification.\n231\n\nTeachings and\nInvestigation\n232", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 56, "chapter_title": "People Who Generate Much Merit", "sutta_refs": ["AN"], "page": null, "page_start": 230, "page_end": 232, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "920d368d-4f02-4293-9248-94f1ceea4ed8", "parent_id": "book-vol3:ch57:commentary", "content_type": "commentary", "text": "Chapter 57\nAdjusted to a Balanced Pitch\nTell me, Soņa, in the past, when you lived at home, weren’t you skilled at the\nlute (a stringed instrument)?\n‘Yes, Venerable Sir.’\nWhat do you think, Soņa? When its strings were too tight, was your lute well\ntuned and easy to play?\n‘No, Venerable Sir.’\nWhen its strings were too loose, was your lute well tuned and easy to play?\n‘No, Venerable Sir.’\nBut, Soņa, when its strings were neither too tight nor too loose but adjusted\nto a balanced pitch, was your lute well tuned and easy to play?\n‘Yes, Venerable Sir.’\nSo too, Soņa, if energy is aroused too forcefully this leads to restlessness,\nand if energy is too soft this leads to complacency.\nTherefore, Soņa, be determined on a balance of energy, spiritual faculties,\nand take up achieving evenness of the object there.\n‘Yes, Venerable Sir,’ the Venerable Soņa replied.\n(Reference: AN 6.55)\nIn this Teaching from Gotama Buddha, he shares Teachings related to “the middle way”\nhelping Practitioners understand that it is “the middle way” that leads to Enlightenment.\nUsing the musical instrument of the lute as an analogy, he guides a female Ordained\nPractitioner named Soņa to understand how the mind is also meant to be tuned to the\nmiddle or a “balanced pitch”.\nDetailed explanation of The Middle Way is available in this same book series found in\nChapter 6 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n233", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "Adjusted to a Balanced Pitch", "sutta_refs": ["AN"], "page": null, "page_start": 233, "page_end": 233, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f9ce11f5-b00d-4069-81f1-113fbc598aee", "parent_id": "book-vol3:ch58:scripture", "content_type": "scripture", "text": "Chapter 58\nThe Pleasure of Sleep\nWhat do you think, Monks? Have you ever seen or heard that a head\nanointed Khattiya King, while exercising rule all his life, is pleasing and\nagreeable to the country if he spends as much time as he wants yielding to\nthe pleasure of rest, the pleasure of inactivity, the pleasure of sleep?\n‘No, Venerable Sir.’\nGood, Monks. I too have never seen or heard of such a thing.\nWhat do you think, Monks? Have you ever seen or heard that a royal\nofficial ... a favorite son ... a general ... a village headman ... a club master,\nwhile exercising leadership over the club all his life, is pleasing and agreeable\nto the club if he spends as much time as he wants yielding to the pleasure of\nrest, the pleasure of inactivity, the pleasure of sleep?\n‘No, Venerable Sir.’\nGood, Monks. I too have never seen or heard of such a thing.\nMonks, what do you think? Suppose there is an Ascetic or Brāhmin who\nspends as much time as he wants yielding to the pleasure of rest, the\npleasure of inactivity, the pleasure of sleep; one who does not guard the\ndoors of the sense bases, who is immoderate in eating, and is not intent on\nwakefulness; who lacks insight into wholesome qualities; who does not\nreside intent on the effort to develop the aids to Enlightenment in the earlier\nand later phases of the night. Have you ever seen or heard that such a one,\nwith the destruction of the taints, has realized for himself with direct\nknowledge (experience), in this very life, the taintless liberation of mind,\nliberation by wisdom, and having entered upon it, resides in it?\n‘No, Venerable Sir.’\nGood, Monks. I too have never seen or heard of such a thing.\nTherefore, Monks, you should train yourselves thus: We will guard the doors\nof the sense bases, be moderate in eating, and be intent on wakefulness; we\nwill have wisdom into wholesome qualities, and will reside intent on the effort\nto develop the aids to Enlightenment in the earlier and later phases of the\nnight.\n234\n\nThus, Monks, should you train yourselves.\n(Reference: AN 6.17)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 58, "chapter_title": "The Pleasure of Sleep", "sutta_refs": ["AN"], "page": null, "page_start": 234, "page_end": 235, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ca2b8946-9281-4077-b867-8b34dbd2948f", "parent_id": "book-vol3:ch58:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how in order to attain Enlightenment a\nPractitioner will need to not seek “pleasure in sleep” and “inactivity” but instead, apply\nenergy and effort to being determined, dedicated, and diligent through applying effort to\ndevelop a foundation in these Teachings.\nUsing the examples of people from other parts of like such as a King, a royal official, a\nfavorite son, a general, a village headman, and a club master, The Buddha explains how\nnone of these people have been successful through seeking “pleasure in sleep” or\n“inactivity” but instead, would need to be active in their role to meet with success.\nSimilarly, he applies this to individuals who have the objective to attain Enlightenment.\nThat if one is complacent, lethargic, or lazy towards the goal of attaining Enlightenment,\nthen the goal will not be accomplished.\nInstead, The Buddha encourages and motivates his Students to “guard the doors of the\nsense bases, be moderate in eating, and be intent on wakefulness; we will have wisdom\ninto wholesome qualities, and will reside intent on the effort to develop the aids to\nEnlightenment”.\nWakefulness is to be interested in awakening the mind to Enlightenment through\nacquiring wisdom. Pursuing and progressing to Enlightenment as goal, objective, and\ninterest rather than with craving/desire/attachment.\nIf a Practitioner “spends as much time as he wants yielding to the pleasure of rest, the\npleasure of inactivity, the pleasure of sleep; one who does not guard the doors of the\nsense bases, who is immoderate in eating, and is not intent on wakefulness; who lacks\ninsight into wholesome qualities; who does not reside intent on the effort to develop the\naids to Enlightenment”, they would not be able to attain Enlightenment.\nA Practitioner who is not practicing the Enlightenment factor of Investigation and Energy,\nwould be unable to experience “the destruction of the taints, realize for himself with direct\nknowledge (experience), in this very life, the taintless liberation of mind, liberation by\nwisdom, and having entered upon it, resides in it”.\nInvestigation: (Dedicated examination, exploration, research, study, and questioning to\nlearn The Teachings.)\nEnergy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\nDetailed explanation of The Seven Factors of Enlightenment is available in this same book\nseries found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n235", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 58, "chapter_title": "The Pleasure of Sleep", "sutta_refs": ["AN"], "page": null, "page_start": 234, "page_end": 235, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3c9ecd9c-5725-4018-a9a5-87a2ac05b7a2", "parent_id": "book-vol3:ch59:scripture", "content_type": "scripture", "text": "Chapter 59\nOne Who Is Constantly Dedicated\nBut, Monks, if a sensual thought, a thought of ill will, or a thought of harming\narises in a Monk while walking, and he does not tolerate it but abandons it,\ndispels it, terminates it, and obliterates it, then that Monk is said to be\ndedicated and to have moral concern of wrongdoing; he is constantly and\ncontinuously energetic and determined while walking.\nIf a sensual thought, a thought of ill will, or a thought of harming arises in a\nMonk while standing, and he does not tolerate it but abandons it, dispels it,\nterminates it, and obliterates it, then that Monk is said to be dedicated and\nto have moral concern of wrongdoing; he is constantly and continuously\nenergetic and determined while standing.\nIf a sensual thought, a thought of ill will, or a thought of harming arises in a\nMonk while sitting, and he does not tolerate it but abandons it, dispels it,\nterminates it, and obliterates it, then that Monk is said to be dedicated and\nto have moral concern of wrongdoing; he is constantly and continuously\nenergetic and determined while sitting.\nIf a sensual thought, a thought of ill will, or a thought of harming arises in a\nMonk while wakefully lying down, and he does not tolerate it but abandons\nit, dispels it, terminates it, and obliterates it, then that Monk is said to be\ndedicated and to have moral concern of wrongdoing; he is constantly and\ncontinuously energetic and determined while wakefully lying down.\n(Reference: AN 4.11)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 59, "chapter_title": "One Who Is Constantly Dedicated", "sutta_refs": ["AN"], "page": null, "page_start": 236, "page_end": 237, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e2fcd36d-051c-4e26-8503-eb4b1854159d", "parent_id": "book-vol3:ch59:commentary:0", "content_type": "commentary", "text": "236", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 59, "chapter_title": "One Who Is Constantly Dedicated", "sutta_refs": ["AN"], "page": null, "page_start": 236, "page_end": 237, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "070f69e3-bc77-4432-924b-0b8b57271b3d", "parent_id": "book-vol3:ch59:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings connecting multiple steps\nfrom The Eight Fold Path together, helping a Practitioner learn how to apply these\nTeachings in daily life.\nRight Intention is to practice relinquishment (letting go), non-ill-will, and harmlessness.\nRight Effort is to apply effort to eliminate unwholesome qualities of mind and arise\nwholesome qualities of mind.\nRight Mindfulness is to have awareness of mind by practicing The Four Foundations of\nMindfulness.\nRight Concentration is to practice “singleness of mind” focusing on one task at a time.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nWhen The Buddha shares this Teaching, he is explaining how a Practitioner should apply\nall four (4) of these steps of The Eight Fold Path in daily life to eliminate discontentedness\nfrom the mind. A Practitioner will need to train in meditation on a daily basis but they will\nalso need to apply The Eight Fold Path in daily life throughout the day to actively train the\nmind. This Teaching is explaining the work to be done outside of meditation in order to\neliminate discontentedness.\n“But, Monks, if a sensual thought, a thought of ill will, or a thought of harming arises in a\nMonk while walking, and he does not tolerate it but abandons it, dispels it, terminates it,\nand obliterates it, then that Monk is said to be dedicated and to have moral concern of\nwrongdoing; he is constantly and continuously energetic and determined while walking”.\nRight Mindfulness or awareness of mind is to be “aware” of the arising “sensual thought,\na thought of ill will, or a thought of harming” by observing The Four Foundations of\nMindfulness (bodily sensations, feelings, condition of mind, or mental objects).\nRight Effort is to apply the effort to eliminate the unwholesome qualities and arise the\nwholesome qualities of mind (i.e. “he does not tolerate it but abandons it, dispels it,\nterminates it, and obliterates it”) practicing Right Intention.\nRight Concentration is to have focus and clarity of mind being “dedicated and to have\nmoral concern of wrongdoing; he is constantly and continuously energetic and\ndetermined”.\nThrough learning and practicing all the steps of The Eight Fold Path, a Practitioner is able\nto train the mind to attain Enlightenment eliminating 100% of all discontent feelings from\nthe mind.\nDetailed explanation of moral wrongdoing and moral concern is available in this same\nbook series found in Chapter 25 of the book “Generosity” (Volume 13).\n237", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 59, "chapter_title": "One Who Is Constantly Dedicated", "sutta_refs": ["AN"], "page": null, "page_start": 236, "page_end": 237, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5d92eb72-cf2b-40cd-8317-26c2b3b51f44", "parent_id": "book-vol3:ch60:commentary", "content_type": "commentary", "text": "Chapter 60\nOne Who Is Constantly Complacent\nMonks, if a sensual thought, a thought of ill will, or a thought of harming\narises in a Monk while walking, and he tolerates it, does not abandon it,\ndispel it, terminate it, and obliterate it, then that Monk is said to be lacking of\neffort and moral concern of wrongdoing; he is constantly and continuously\ncomplacent and lacking in energy while walking.\nIf a sensual thought, a thought of ill will, or a thought of harming arises in a\nMonk while standing, and he tolerates it, does not abandon it, dispel it,\nterminate it, and obliterate it, then that Monk is said to be lacking of effort\nand moral concern of wrongdoing; he is constantly and continuously\ncomplacent and lacking in energy while standing.\nIf a sensual thought, a thought of ill will, or a thought of harming arises in a\nMonk while sitting, and he tolerates it, does not abandon it, dispel it,\nterminate it, and obliterate it, then that Monk is said to be lacking of effort\nand moral concern of wrongdoing; he is constantly and continuously\ncomplacent and lacking in energy while sitting.\nIf a sensual thought, a thought of ill will, or a thought of harming arises in a\nMonk while wakefully lying down, and he tolerates it, does not abandon it,\ndispel it, terminate it, and obliterate it, then that Monk is said to be lacking of\neffort and moral concern of wrongdoing; he is constantly and continuously\ncomplacent and lacking in energy while wakefully lying down.\n(Reference: AN 4.11)\nIn this Teaching from Gotama Buddha, he shares the opposite of The Teaching in Chapter\n59. Here, The Buddha is describing a Practitioner who is complacent lacking effort, moral\nconcern, and energy.\nA Practitioner who is complacent will not attain Enlightenment.\nComplacency is one of The Five Hindrances and this needs to be eliminated from the\nmind through understanding and practicing The Seven Factors of Enlightenment.\nDetailed explanation of The Seven Factors of Enlightenment is available in this same book\nseries found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nDetailed explanation of moral wrongdoing and moral concern is available in this same\nbook series found in Chapter 25 of the book “Generosity” (Volume 13).\n238\n\nMeditation and\nIts Benefits\n240", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 60, "chapter_title": "One Who Is Constantly Complacent", "sutta_refs": ["AN"], "page": null, "page_start": 238, "page_end": 240, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ac0d40cb-76ea-4051-8e0c-b9a8e1d04af3", "parent_id": "book-vol3:ch61:scripture", "content_type": "scripture", "text": "Chapter 61\nThe Preservation of Truth\n‘But, Master Gotama, in what way is there the preservation of truth? How\ndoes one preserve truth? We ask Master Gotama about the preservation of\ntruth.’\nIf a person has confidence, Bhāradvāja, he preserves truth when he says: My\nconfidence is thus; but he does not yet come to the definite conclusion: Only\nthis is true, anything else is wrong.\nIf a person approves of something, Bhāradvāja, he preserves truth when he\nsays: My approval of something is thus; but he does not yet come to the\ndefinite conclusion: Only this is true, anything else is wrong.\nIf he receives an oral tradition, Bhāradvāja, he preserves truth when he says:\nMy receiving of the oral tradition is thus; but he does not yet come to the\ndefinite conclusion: Only this is true, anything else is wrong.\nIf he (reaches a conclusion based on) reasoned reflection, Bhāradvāja, he\npreserves truth when he says: My (reaching of a conclusion based on)\nreasoned reflection is thus; but he does not yet come to the definite\nconclusion: Only this is true, anything else is wrong.\nIf he gains a reflective understanding of a view, he preserves truth when he\nsays: My reflective understanding of a view is thus; but he does not yet\ncome to the definite conclusion: Only this is true, anything else is wrong.\nIn this way too, Bhāradvāja, there is the preservation of truth; in this way he\npreserves truth; in this way we describe the preservation of truth. But as yet\nthere is no discovery of truth.\n(Reference: MN 95)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 61, "chapter_title": "The Preservation of Truth", "sutta_refs": ["MN"], "page": null, "page_start": 241, "page_end": 242, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d9df9cf7-9fa2-465f-a80a-0a75628953c7", "parent_id": "book-vol3:ch61:commentary:0", "content_type": "commentary", "text": "241", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 61, "chapter_title": "The Preservation of Truth", "sutta_refs": ["MN"], "page": null, "page_start": 241, "page_end": 242, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a059a328-2662-42e3-9507-af744dbe31a8", "parent_id": "book-vol3:ch61:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how one can preserve truth by not\nreaching the conclusion of “only this is true, anything else is wrong”.\nIn choosing not to reach a definite conclusion based on minimal information, one is then\nable to preserve the truth.\nAll too often, an individual might come to a conclusion on a topic without taking time to\nfully investigate all the available information. When we fail to analyze all the available\ninformation and make decisions based on incomplete information, then we have the\npotential to cause harm to others and ourselves.\nThe unEnlightened mind is polluted with craving, anger, and ignorance (unknowing of true\nreality). The mind is oftentimes, longing and yearning for a conclusion and to reach a\ndecision being unwilling or unable to take its time to fully assess a situation coming to the\nfull discovery of truth making a sound decision.\nA Practitioner who realizes that craving/desire/attachment is going to be pushing the\nmind to make decisions based on a lack of information and understanding can instead,\nchoose to take their time fully acquiring all relevant information making a more wise\ndecision with a wholesome outcome.\nChoosing to make decisions based on a lack of information and understanding will lead a\nPractitioner to continue in the darkness as they are choosing to make unwise decisions\nleading to unwholesome outcomes being motivated to come to a conclusion based on\ncraving, anger, ignorance (unknowing of true reality) rather than generosity, loving-\nkindness, and wisdom.\nThe unEnlightened mind is perceiving the world around it through its own pollution of\nmind. The unEnlightened mind is not only pushing itself to make an untimely decision but\nit is also looking at all situations through its own pollution of mind finding it difficult to see\ntrue reality coming to a wise decision.\nThrough training the mind to eliminate the pollution of mind, a Practitioner can take their\ntime to make sound decisions ensuring they have collected all the information and are not\nchoosing to make decisions based on their own false perceptions. The unEnlightened\nmind’s pollution distorts its ability to see situations clearly and therefore, will oftentimes\nmake abrupt and harmful decisions.\nIt is only through deeply understanding The Three Poisons that a Practitioner can ensure\nthey are applying effort to eliminate them from the mind and make sound decisions\nwithout the influence of The Three Poisons, thus, preserving the truth but they have still\nnot discovered the truth.\nMeditation is a primary technique used to train the mind to eradicate the pollution of the\nmind but there are many other aspects of learning and practicing these Teachings that a\nPractitioner will need to develop to fully train the mind to attain Enlightenment.\nDetailed explanation of The Three Poisons is available in this same book series found in\nChapter 8 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n242", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 61, "chapter_title": "The Preservation of Truth", "sutta_refs": ["MN"], "page": null, "page_start": 241, "page_end": 242, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d26dbe90-21bf-4267-9298-7220307f88b2", "parent_id": "book-vol3:ch62:commentary:0", "content_type": "commentary", "text": "Chapter 62\nThe Discovery of Truth\n‘But in what way, Master Gotama, is there the discovery of truth? In what way\ndoes one discover truth?’\n‘We ask Master Gotama about the discovery of truth.’\nHere, Bhāradvāja, a Monk may be living in dependence on some village or\ntown. Then a Householder or a Householder’s son goes to him and\ninvestigates him in regard to three kinds of states:\nIn regard to states based on craving/greed,\nIn regard to states based on anger/hatred,\nIn regard to states based on ignorance/delusion:\nAre there in this Venerable One any states based on craving/greed such that,\nwith his mind obsessed by those states, while not knowing he might say, ‘I\nknow,’ or while not seeing he might say, ‘I see’ or he might urge others to act\nin a way that would lead to their harm and discontentedness for a long time?\nAs he investigates him he comes to know: There are no such states based\non craving/greed in this Venerable One. The bodily behavior and the verbal\nbehavior of this Venerable One are not those of one affected by craving/\ngreed. And The Teachings that this Venerable One teaches are profound,\nhard to see and hard to understand, peaceful and superb, unattainable by\nmere reasoning, subtle, to be experienced by the wise. These Teachings\ncannot easily be taught by one affected by craving/greed.\nWhen he has investigated him and has seen that he is purified from states\nbased on craving/greed, he next investigates him in regard to states based\non anger/hate: Are there in this Venerable One any states based on anger/\nhate such that, with his mind obsessed by those states, while not knowing\nhe might say, ‘I know,’ or while not seeing he might say, ‘I see’ or he might\nurge others to act in a way that would lead to their harm and\ndiscontentedness for a long time? As he investigates him he comes to know:\nThere are no such states based on anger/hate in this Venerable One. The\nbodily behavior and the verbal behavior of this Venerable One are not those\nof one affected by anger/hate. And The Teachings that this Venerable One\nteaches are profound, hard to see and hard to understand, peaceful and\nsuperb, unattainable by mere reasoning, subtle, to be experienced by the\nwise. These Teachings cannot easily be taught by one affected by anger/\nhate.\n243", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 62, "chapter_title": "The Discovery of Truth", "sutta_refs": ["MN"], "page": null, "page_start": 243, "page_end": 246, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "02242612-12eb-4c94-81f7-17c840fd38e6", "parent_id": "book-vol3:ch62:commentary:1", "content_type": "commentary", "text": "When he has investigated him and has seen that he is purified from states\nbased on anger/hate, he next investigates him in regard to states based on\nignorance/delusion: Are there in this Venerable One any states based on\nignorance/delusion such that, with his mind obsessed by those states, while\nnot knowing he might say, ‘I know,’ or while not seeing he might say, ‘I see’\nor he might urge others to act in a way that would lead to their harm and\ndiscontentedness for a long time? As he investigates him he comes to know:\nThere are no such states based on ignorance/delusion in this Venerable One.\nThe bodily behavior and the verbal behavior of this Venerable One are not\nthose of one affected by ignorance/delusion. And The Teachings that this\nVenerable One teaches are profound, hard to see and hard to understand,\npeaceful and superb, unattainable by mere reasoning, subtle, to be\nexperienced by the wise. These Teachings cannot easily be taught by one\naffected by ignorance/delusion.\nWhen he has investigated him and has seen that he is purified from states\nbased on ignorance/delusion,\n(1) then he places confidence in him; filled with confidence,\n(2) he visits him and pays respect to him;\n(3) having paid respect to him,\n(4) he gives ear; when he gives ear,\n(5) he hears The Teachings; having heard The Teachings,\n(6) he memorizes them,\n(7) and examines the meaning of The Teachings he has memorized; when he\nexamines their meaning,\n(8) he gains a reflective understanding of those Teachings; when he has\ngained a reflective understanding of those Teachings,\n(9) enthusiasm springs up; when enthusiasm has sprung up,\n(10) he applies his will; having applied his will,\n(11) he investigates throughly; having investigated throughly,\n(12) he applies effort and energy through purposeful striving; determined to\napply effort and energy through striving, he realizes the ultimate truth and\nsees it by penetrating it with wisdom.\nIn this way, Bhāradvāja, there is the discovery of truth; in this way one\ndiscovers truth; in this way we describe the discovery of truth. But as yet\nthere is no final arrival at truth.\n(Reference: MN 95)\n244", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 62, "chapter_title": "The Discovery of Truth", "sutta_refs": ["MN"], "page": null, "page_start": 243, "page_end": 246, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "45277817-b03b-433a-85a7-363180ee6ec9", "parent_id": "book-vol3:ch62:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how one can discover the truth through\nselecting a Teacher. He shares that one should observe and investigate a potential\nTeacher to determine if there are any unwholesome qualities of mind that exist in one’s\npotential Teacher.\nA Student should investigate a potential Teacher to determine if there is any craving,\nanger, or ignorance (unknowing of true reality). The ideal Teacher to share these Teachings\nand guide others to Enlightenment is a Teacher who has already attained Enlightenment.\nIf one has not attained Enlightenment, they would be unable to guide others to\nEnlightenment because they have not been able to accomplish this goal for themselves,\nhow could they lead others to that goal.\nThis would be like attempting to teach someone to drive a car yet one has never driven a\ncar. It would be impossible for someone who has never driven a car to teach others how\nto drive a car.\nSimilarly, The Buddha is advising that to discover the truth one would need to have a\nTeacher who has eliminated craving, anger, and ignorance from the mind which is how to\nproduce Enlightenment. He explains that “these Teachings cannot easily be taught by one\naffected by” craving, anger, and ignorance (unknowing of true reality) because the mind\nwould be unEnlightened.\nAdditionally, The Buddha suggests one observes a potential Teacher’s bodily and verbal\nbehavior (moral conduct). If a Teacher has craving, anger, or ignorance in their bodily or\nverbal conduct, they would not be well suited to share these Teachings guiding you to\nEnlightenment because they have not yet attained Enlightenment.\nFor you to attain Enlightenment, you will need to spend many hours, days, months, and\nyears to learn, reflect, and practice these Teachings. Having a Teacher who has attained\nEnlightenment will ensure you are discovering the truth in The Teachings they share\nhelping to guide you to Enlightenment. If you were to overlook the process of taking the\ntime to select a wise Teacher to guide you, you might be spending an enormous amount\nof time without experiencing substantial results on The Path to Enlightenment.\nThe Buddha advises that it would be wise to ensure a Student is making a wise decision\nabout one’s own Teacher.\nDetailed explanation of “How to Determine If A Potential Teacher Has Attained\nEnlightenment” is available in this same book series found in Chapter 3 of the book\n“Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).\n245", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 62, "chapter_title": "The Discovery of Truth", "sutta_refs": ["MN"], "page": null, "page_start": 243, "page_end": 246, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "428b1dd8-d220-4ab8-80c2-60d85e39f979", "parent_id": "book-vol3:ch62:commentary:3", "content_type": "commentary", "text": "Next, The Buddha describes that once a Student has “investigated him and has seen that\nhe is purified from states based on ignorance/delusion” a Student should:\n(1) then he places confidence in him: filled with confidence,\n(2) he visits him and pays respect to him;\n(3) having paid respect to him,\n(4) he gives ear; when he gives ear,\n(5) he hears The Teachings; having heard The Teachings,\n(6) he memorizes them,\n(7) and examines the meaning of The Teachings he has memorized; when he examines\ntheir meaning,\n(8) he gains a reflective understanding of those Teachings; when he has gained a\nreflective understanding of those Teachings,\n(9) enthusiasm springs up; when enthusiasm has sprung up,\n(10) he applies his will; having applied his will,\n(11) he investigates throughly; having investigated throughly,\n(12) he applies effort and energy through purposeful striving; determined to apply effort\nand energy through striving, he realizes the ultimate truth and sees it by penetrating it with\nwisdom.\nIn this way, a Student is then able to discover the truth but there has been no final arrival\nat truth. While the Student is working towards discovering the truth to attain\nEnlightenment, in this description, the Student has not yet attained Enlightenment but\ninstead, working towards the discovery of truth.\n246", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 62, "chapter_title": "The Discovery of Truth", "sutta_refs": ["MN"], "page": null, "page_start": 243, "page_end": 246, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4f5de07d-5872-4a28-8622-b0624c2b14cb", "parent_id": "book-vol3:ch63:scripture", "content_type": "scripture", "text": "Chapter 63\nThe Final Arrival at Truth\n‘But in what way, Master Gotama, is there the final arrival at truth? In what\nway does one finally arrive at truth? We ask Master Gotama about the final\narrival at truth.’\nThe final arrival at truth, Bhāradvāja, lies in the repetition, development, and\ncultivation of those same things.\nIn this way, Bhāradvāja, there is the final arrival at truth (wisdom); in this way\none finally arrives at truth (wisdom); in this way we describe the final arrival at\ntruth (wisdom).\n(Reference: MN 95)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 63, "chapter_title": "The Final Arrival at Truth", "sutta_refs": ["MN"], "page": null, "page_start": 247, "page_end": 247, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c0f618c9-5475-40db-9c0e-e5024378fb7f", "parent_id": "book-vol3:ch63:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how one can finally arrive at truth or\nwisdom.\nThrough preserving the truth, selecting a Teacher to be able to discover the truth, then\nfinal arrival at truth “lies in the repetition, development, and cultivation” of applying The\nTeachings in daily life.\nThrough continuous development to learn, reflect, and practice these Teachings with\nguidance from a Teacher, a Practitioner is able to independently verify the truth acquiring\nwisdom. The mind is liberated to Enlightenment through wisdom.\n247", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 63, "chapter_title": "The Final Arrival at Truth", "sutta_refs": ["MN"], "page": null, "page_start": 247, "page_end": 247, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "770712dd-222e-406c-b84d-1b7fc289eee9", "parent_id": "book-vol3:ch64:scripture:0", "content_type": "scripture", "text": "Chapter 64\nFive Future Dangers in the Way for Consideration\nMonks, there are these five future dangers in the way of reflecting on which\nthe diligent, dedicated, determined Monk, forest-gone, ought to live just to\nattain the unattained, to master the unmastered, to realize the unrealized.\nWhat five?\n(1) Take the case of a Monk who reflects thus:\nI am now young, a mere youth, black-haired and endowed with the beauty of\nyouth, in the prime of life; but there will come a time when old age shall\ntouch this body: and when grown old and overcome by age, it is not easy to\nattend to The Buddha’s Teachings, it is not easy to retreat to the forest\nwilderness. Before that comes to me - unwished for, undesirable,\ndisagreeable condition comes upon me, let me in advance arouse energy for\nthe attainment of the unattained, to master the unmastered, to realize the\nunrealized. Then when I am in that condition, I will reside at ease even\nthough I am old. This is the first future danger to consider which is enough\nfor a Monk to reside diligent, dedicated, determined…for the attainment of\nthe unattained.\n(2) Again he reflects: I have health and well-being, a good digestion which is\nneither too cold nor too heated, but moderate and suitable for striving; but\nthere will come a time when sickness shall touch this body, and sick and ill, it\nis not easy to attend to The Buddha’s Teachings, it is not easy to retreat to\nthe forest wilderness. Before that comes to me - unwished for, undesirable,\ndisagreeable condition comes upon me, let me in advance arouse energy for\nthe attainment of the unattained, to master the unmastered, to realize the\nunrealized. Then when I am in that condition, I will reside at ease even\nthough I am sick. This is the second future danger to consider which is\nenough for a Monk to reside diligent, dedicated, determined…for the\nattainment of the unattained.\n(3) Again he reflects: Food is now plentiful, there has been a good harvest\nand food is easy to get and it is easy to keep oneself going by gathering; but\nthere will come a time when there is famine, bad harvest, and difficulty in\ngetting food, when it will be hard to keep oneself going by gathering; and in\na time of famine people will move to where there is plentiful food and there\none will dwell in living conditions that are congested and crowded, it is not\neasy to attend to The Buddha’s Teachings, it is not easy to retreat to the\n248", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Five Future Dangers in the Way for Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 248, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5b794a42-7d9b-4b0c-98e7-46fe11f1b193", "parent_id": "book-vol3:ch64:scripture:1", "content_type": "scripture", "text": "forest wilderness. Before that comes to me - unwished for, undesirable,\ndisagreeable condition comes upon me, let me in advance arouse energy for\nthe attainment of the unattained, to master the unmastered, to realize the\nunrealized. Then when I am in that condition, I will reside at ease even\nthough food is not plentiful. This is the third future danger to consider which\nis enough for a Monk to reside diligent, dedicated, determined…for the\nattainment of the unattained.\n(4) Again he reflects: Now men reside in friendly fellowship together, blending\nlike milk and water, without disputes, but viewing each other with eyes of\naffection; but there will come a time of fear, fear of robbers, and the people\nof the countryside will mount their vehicles and flee. Fear-stricken men will\nmove away to where there is safety, and there one will dwell in living\nconditions that are congested and crowded, it is not easy to attend to The\nBuddha’s Teachings, it is not easy to retreat to the forest wilderness. Before\nthat comes to me - unwished for, undesirable, disagreeable condition comes\nupon me, let me in advance arouse energy for the attainment of the\nunattained, to master the unmastered, to realize the unrealized. Then when I\nam in that condition, I will reside at ease even in a time of fear. This is the\nfourth future danger to consider which is enough for a Monk to reside\ndiligent, dedicated, determined…for the attainment of the unattained.\n(5) Moreover, Monks, the Monk reflects thus: Now The Community lives in\nfriendly fellowship together, finding comfort in one Teaching: but the time will\ncome when The Community will be fractured: and when that happens, it is\nnot easy to attend to The Buddha’s Teachings, it is not easy to retreat to the\nforest wilderness. Before that comes to me - unwished for, undesirable,\ndisagreeable condition comes upon me, let me in advance arouse energy for\nthe attainment of the unattained, to master the unmastered, to realize the\nunrealized. Then when I am in that condition, I will reside at ease even\nthough The Community is fractured. This is the fifth future danger to consider\nwhich is enough for a Monk to reside diligent, dedicated, determined…for\nthe attainment of the unattained.\nMonks, there are these five future dangers in the way to consider which the\ndiligent, dedicated, determined Monk, forest-gone, ought to live just to attain\nthe unattained, to master the unmastered, to realize the unrealized.\n(Reference: AN 5.78)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Five Future Dangers in the Way for Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 248, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7622bb72-9dd7-4fd7-924f-30def45ee1b0", "parent_id": "book-vol3:ch64:commentary:0", "content_type": "commentary", "text": "249", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Five Future Dangers in the Way for Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 248, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c4cb1525-1bcd-48ce-92d2-53b13d82237d", "parent_id": "book-vol3:ch64:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares details of how a Practitioner should not\ndelay or push off the responsibility to train the mind, thus, not allowing the mind to\nbecome complacent as this is dangerous to one’s progress on The Path to\nEnlightenment.\nWhile certain aspects of life may be comfortable for you now, that might not always be\nthe case due to The Universal Truth of Impermanence. The Buddha provides five (5)\nsituations, or dangers, to consider that will happen in the future that could inhibit one\nfrom being able to learn and practice these Teachings to acquire the results of an\nEnlightened mind.\n1.) Old age can cause challenges for one as the unEnlightened mind will not be as sharp\nto be able to learn, reflect, and practice these Teachings. With living an entire life with a\nmuddled mind, an elderly individual who is struggling with old age will find it a struggle to\nlearn and practice these Teachings. So, The Buddha provides guidance that while one is\nyoung it is the ideal time to dedicate time, effort, energy, and resources towards learning\nand practicing these Teachings.\nThere is no age that is too old to learn and practice these Teachings but this Teaching is\nsharing that it would be more wise to choose to learn and practice while one is still young.\nDo not delay the decision to learn and practice these Teachings any further. The right time\nto learn and practice is always, right now.\nEven if a Student is in the later phases of their life, they can still learn and practice to\nexperience improvement to the condition of the mind possibly attaining Enlightenment\nduring this life or at death.\nIf a Practitioner chooses to learn and practice these Teachings sooner in life, they will\nhave less conditioning to eliminate. A child, for example, has very little craving and anger\ncompared to an adult. An adult has other attributes that are beneficial and helpful in the\npursuit to Enlightenment but there is more pollution of mind to eliminate.\nThere is no wrong time to begin to learn and practice but choosing to do so earlier in life\ncan produce significant benefit as one will not need to live an entire life with\ndiscontentedness and can enjoy the benefits of having made the wise decision to learn\nand practice these Teachings while still young. If a Practitioner attains Enlightenment early\nin life, they are then able to enjoy the benefits of an Enlightened mind their entire life\nrather than experiencing constant struggles and difficulties living with an unEnlightened\nmind.\n2.) Good health is an attribute that makes learning and practicing these Teachings less\nchallenging. If there is bodily sickness, a Practitioner will be busy attending to the needs\nof the physical body where they will find it more challenging to learn and practice these\nTeachings.\nWhile there is good health, rather than be complacent with the good health, a wise\nPractitioner would instead use that to their advantage to learn and practice so that they\ncan get as much work accomplished in training the mind while there is still a healthy\nbody.\n250", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Five Future Dangers in the Way for Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 248, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eafcba9c-246e-4ab8-a329-5d7f2167d3d4", "parent_id": "book-vol3:ch64:commentary:2", "content_type": "commentary", "text": "3.) Plentiful food allows for a Practitioner to be able to nourish the body maintaining its\nstrength and vitality. When food is easy to acquire, this is not a time to become\ncomplacent but instead, a time to use this to your benefit so that you are able to apply\ntime, effort, energy, and resources towards learning and practicing these Teachings to\nexperience the results of an Enlightened mind.\nPlentiful food may promote a complacent mind and one should not allow easy access to\nfood to lure the mind into complacency.\n4.) Wholesome friends and associates is an important aspect of learning and practicing\nthese Teachings. Making the wise choice to have wholesome friends and associates will\npositively influence you towards the attainment of Enlightenment.\nWhile there are wholesome friends and associates, this would be the ideal time to actively\nlearn and practice these Teachings instead of allowing the comfort of wholesome friends\nand associates to produce complacency or any sluggish conditions in the mind.\n5.) The Community of Practitioners is highly important for one to develop their mind to\nEnlightenment. A Practitioner would need to have confidence in The Buddha, The\nTeachings, and The Community. Through developing this confidence and having access\nto The Teachings and The Community, a Practitioner is then able to actively progress\ntowards Enlightenment.\nWhile The Community of Practitioners is strong, this is the ideal time to develop the mind\ntowards Enlightenment rather than becoming complacent that this beneficial situation\nexists.\nAll of these things are impermanent. If a Practitioner allows these beneficial attributes to\nproduce complacency rather than use them to their advantage, they could potentially be\ngone and lost, then a Practitioner would lack these same attributes of youthfulness,\nhealth, food, wholesome friends, and a strong community of Practitioners which are all\nhelpful in one’s pursuit to Enlightenment.\nIt would be dangerous for one to become complacent with certain comforts that exist\nnow to delay applying time, effort, energy, and resources to learning, reflecting, and\npracticing these Teachings on The Path to Enlightenment.\n251", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Five Future Dangers in the Way for Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 248, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e385b7c7-7f8a-4df5-95c8-6b2f0387b004", "parent_id": "book-vol3:ch65:commentary", "content_type": "commentary", "text": "Chapter 65\nWhen the Mind Becomes Sluggish\nOn an occasion, Monks, when the mind becomes sluggish, it is untimely to\ndevelop the Enlightenment factor of tranquility, the Enlightenment factor of\nconcentration, and the Enlightenment factor of equanimity.\nFor what reason?\nBecause the mind is sluggish, Monks, and it is difficult to arouse it with those\nthings.\nSuppose, Monks, a man wants to make a small fire flare up. If he throws wet\ngrass, wet cow dung, and wet timber into it, sprays it with water, and\nscatters soil over it, would he be able to make that small fire flare up?\n‘No, venerable sir.’\nSo too, Monks, on an occasion when the mind becomes sluggish, it is\nuntimely to develop the Enlightenment factor of tranquility, the Enlightenment\nfactor of concentration, and the Enlightenment factor of equanimity.\nFor what reason?\nBecause the mind is sluggish, Monks, and it is difficult to arouse it with those\nthings.\nOn an occasion, Monks, when the mind becomes sluggish, it is timely to\ndevelop the Enlightenment factor of investigation, the Enlightenment factor\nof energy, and the Enlightenment factor of joy.\nFor what reason?\nBecause the mind is sluggish, Monks, and it is easy to arouse it with those\nthings.\nSuppose, Monks, a man wants to make a small fire flare up. If he throws dry\ngrass, dry cow dung, and dry timber into it, blows on it, and does not scatter\nsoil over it, would he be able to make that small fire flare up?\n‘Yes, venerable sir.’\n252\n\nSo too, Monks, on an occasion when the mind becomes sluggish, it is timely\nto develop the Enlightenment factor of investigation, the Enlightenment\nfactor of energy, and the Enlightenment factor of joy.\nFor what reason?\nBecause the mind is sluggish, Monks, and it is easy to arouse it with those\nthings.\n(Reference: SN 46.53)\nIn this Teaching from Gotama Buddha, he shares how to remedy a sluggish, lazy, and\ncomplacent mind.\nComplacency: Dullness, Lethargy, Lack of Motivation (sloth and torpor)\nRemedy: Enlightenment Factors of Investigation, Energy, and Joy\nWhen the mind is sluggish, it would not be wise to practice the Enlightenment factors of\ntranquility, concentration, and equanimity as remedies for the sluggish mind.\nDetailed explanation of The Seven Factors of Enlightenment is available in this same book\nseries found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n253", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 65, "chapter_title": "When the Mind Becomes Sluggish", "sutta_refs": ["SN"], "page": null, "page_start": 252, "page_end": 253, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "44345ba3-12c8-4f28-80e7-e5398ffd336e", "parent_id": "book-vol3:ch66:commentary:0", "content_type": "commentary", "text": "Chapter 66\nWhen the Mind Becomes Excited\nOn an occasion, Monks, when the mind becomes excited, it is untimely to\ndevelop the Enlightenment factor of investigation, the Enlightenment factor\nof energy, and the Enlightenment factor of joy.\nFor what reason?\nBecause the mind is excited, Monks, and it is difficult to calm it down with\nthose things.\nSuppose, Monks, a man wants to extinguish a great bonfire. If he throws dry\ngrass, dry cow dung, and dry timber into it, blows on it, and does not scatter\nsoil over it, would he be able to extinguish that great bonfire?\n‘No, venerable sir.’\nSo too, Monks, on an occasion when the mind becomes excited, it is\nuntimely to develop the Enlightenment factor of investigation, the\nEnlightenment factor of energy, and the Enlightenment factor of joy.\nFor what reason?\nBecause the mind is excited, Monks, and it is difficult to calm it down with\nthose things.\nOn an occasion, Monks, when the mind becomes excited, it is timely to\ndevelop the Enlightenment factor of tranquility, the Enlightenment factor of\nconcentration, and the Enlightenment factor of equanimity.\nFor what reason?\nBecause the mind is excited, Monks, and it is easy to calm it down with\nthose things.\nSuppose, Monks, a man wants to extinguish a great bonfire. If he throws wet\ngrass, wet cow dung, and wet timber into it, sprays it with water, and\nscatters soil over it, would he be able to extinguish that great bonfire?\n‘Yes, venerable sir.’\n254", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 66, "chapter_title": "When the Mind Becomes Excited", "sutta_refs": ["SN"], "page": null, "page_start": 254, "page_end": 255, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b0ad1b5b-4e8a-4fbb-9ea6-9f06ee7ac158", "parent_id": "book-vol3:ch66:commentary:1", "content_type": "commentary", "text": "So too, Monks, on an occasion when the mind becomes excited, it is timely\nto develop the Enlightenment factor of tranquility, the Enlightenment factor of\nconcentration, and the Enlightenment factor of equanimity.\nFor what reason?\nBecause the mind is excited, Monks, and it is easy to calm it down with\nthose things.\nBut mindfulness, Monks, I say is always useful.\n(Reference: SN 46.53)\nIn this Teaching from Gotama Buddha, he shares how to remedy an excited, happy, and\neuphoric mind.\nExcitement: a feeling of great enthusiasm and eagerness. (happiness, excitement,\nelation, thrill, exhilaration, euphoria, etc.)\nRemedy: Enlightenment Factors of Tranquility, Concentration, and Equanimity.\nWhen the mind is excited, it would not be wise to practice the Enlightenment factors of\ninvestigation, energy, and joy as remedies for the excited mind.\nThe Buddha explains that practicing “mindfulness” “is always useful”. Mindfulness is\n“awareness of mind” using The Four Foundations of Mindfulness as shared in the book\n“Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1) in Chapter\n5.\nDetailed explanation of The Seven Factors of Enlightenment is available in this same book\nseries found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n255", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 66, "chapter_title": "When the Mind Becomes Excited", "sutta_refs": ["SN"], "page": null, "page_start": 254, "page_end": 255, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "16f17275-0a20-4769-a799-c3290d482974", "parent_id": "book-vol3:ch67:scripture:0", "content_type": "scripture", "text": "Chapter 67\nFour Developments of Concentration\nMonks, there are these four developments of concentration.\nWhat four?\n(1)There is a development of concentration that leads to residing peacefully\nin this very life.\n(2)There is a development of concentration that leads to obtaining wisdom\nand vision.\n(3)There is a development of concentration that leads to mindfulness and\nclear comprehension.\n(4)There is a development of concentration that leads to the destruction of\nthe taints.\n—————\n(1) And what, Monks, is the development of concentration that leads to\nresiding peacefully in this very life?\nHere, a Monk, distant from sense-desires, distant from unwholesome mental\nstates, enters and resides in the first Jhāna, which is with thinking and\npondering, based in seclusion, filled with excitement and joy. And with the\nsubsiding of thinking and pondering, by gaining inner tranquility and oneness\nof mind, he enters and resides in the second Jhāna, which is without thinking\nand pondering, based in concentration, filled with excitement and joy. And\nwith the fading away of excitement, remaining imperturbable (unable to be\nupset or excited; calm; serene), mindful and clearly aware, he experiences in\nhimself the joy of which the Noble Ones say:\n‘Peaceful is he who resides with equanimity and mindfulness’, he enters the\nthird Jhāna. And, having given up pleasure and pain, and with the fading\naway of former gladness and sadness, he enters and resides in the fourth\nJhāna, which is beyond pleasure and pain, and purified by equanimity and\nmindfulness.\nThis is called the development of concentration that leads to residing\npeacefully in this very life.\n256", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 67, "chapter_title": "Four Developments of Concentration", "sutta_refs": ["AN"], "page": null, "page_start": 256, "page_end": 261, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8f9a6662-4a3d-45c7-8f70-1ebf8af80945", "parent_id": "book-vol3:ch67:scripture:1", "content_type": "scripture", "text": "(2) And what is the development of concentration that leads to obtaining\nwisdom and vision?\nHere, a Monk attends to the perception of light; he focuses on the\nperception of day thus: As by day, so at night; as at night, so by day. Thus,\nwith a mind that is open and uncovered, he develops a mind permeating\n(filled) with brightness.\nThis is the development of concentration that leads to obtaining wisdom and\nvision.\n(3) And what is the development of concentration that leads to mindfulness\nand clear comprehension?\nHere, a Monk knows feelings as they arise, as they remain present, as they\ndisappear; he knows perceptions as they arise, as they remain present, as\nthey disappear; he knows thoughts as they arise, as they remain present, as\nthey disappear.\nThis is the development of concentration that leads to mindfulness and clear\ncomprehension.\n(4) And what is the development of concentration that leads to the\ndestruction of the taints?\nHere, a Monk resides reflecting on arising and vanishing in The Five\nAggregates subject to clinging:\nSuch is form, such its origin, such its passing away; such is feeling, such its\norigin, such its passing away; such is perception, such its origin, such its\npassing away; such are volitional formations (choices/decisions), such its\norigin, such its passing away; such is consciousness, such its origin, such its\npassing away.\nThis is the development of concentration that leads to the destruction of the\ntaints.\nThese are the four developments of concentration.\n(Reference: AN 4.41)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 67, "chapter_title": "Four Developments of Concentration", "sutta_refs": ["AN"], "page": null, "page_start": 256, "page_end": 261, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0943afa9-b863-423f-94ac-0c7bc72adb83", "parent_id": "book-vol3:ch67:commentary:0", "content_type": "commentary", "text": "257", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 67, "chapter_title": "Four Developments of Concentration", "sutta_refs": ["AN"], "page": null, "page_start": 256, "page_end": 261, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "044ddef6-2d59-464e-8e9a-630b7eb8297a", "parent_id": "book-vol3:ch67:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “Four Developments of Concentration”.\nThese are the four (4) ways to develop concentration in the mind.\nConcentration is a highly important quality of mind that a Practitioner will need to develop\nthat benefits you on The Path to Enlightenment and in daily life.\nIt is when the mind is muddled, confused, and lacking comprehension that we find life\ndifficult and a struggle. We have difficulties and struggles in relationships, in our\nprofession, in learning, and in completing daily tasks, etc. Through a well developed\nmind, a Practitioner will develop concentration and clarity of mind benefiting you in\nimproving the quality of life through being able to conduct life with ease.\nIt is training the mind through practicing the entire Eight Fold Path that concentration is\ndeveloped, especially with meditation.\nMeditation is a technique to actively train the mind during dedicated, independent,\npurposeful training sessions to eliminate unwholesome qualities of the mind and/or\ncultivate wholesome qualities of the mind in the positions of seated, lying, standing,\nor walking.\nWhile The Eight Fold Path and meditation is the training a Practitioner will employ to\ncultivate concentration, The Buddha shares this Teaching beyond the basics of The Eight\nFold Path helping a Practitioner to more deeply develop concentration as an important\nquality of mind that a Practitioner will find benefits with the development of their life\npractice.\n(1) First, “there is a development of concentration that leads to residing peacefully in this\nvery life”.\nThe Buddha explains the attainment of the Jhānas as the way to develop concentration\nthat leads to residing peacefully in this very life.\nThrough training the mind to learn and practice The Eight Fold Path, a Practitioner’s mind\nwill eventually experience the Jhānas. The Jhānas are preliminary phases the mind\nexperiences prior to entering the first Stage of Enlightenment. There are several qualities\nof mind that are experienced as a Practitioner enters into the Jhānas that will benefit them\nthroughout their daily life such as mindfulness, equanimity, joy, the unification of the mind\n(i.e. elimination of subconscious thoughts motivating unskillful behavior), and\nconcentration.\nAn unEnlightened mind that is not learning and practicing these Teachings compared to\nthe unEnlightened mind that is learning and practicing these Teachings and has attained\nthe Jhānas, is like “night and day”. There is a significant difference, with increased\nbenefits in the quality of mind experienced, when the mind has attained the Jhānas. The\nbenefits of the Jhānas are experienced throughout one’s day, not only in meditation.\nThe Jhānas are so profound, many Practitioners mistakenly believe they have attained\nEnlightenment but are instead, just experiencing the Jhānas. In the Jhānas, the mind will\nstill be experiencing discontentedness but, to a much lesser degree.\n258", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 67, "chapter_title": "Four Developments of Concentration", "sutta_refs": ["AN"], "page": null, "page_start": 256, "page_end": 261, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6ccf7aeb-e5dc-40dd-9b10-4932ba8fffb6", "parent_id": "book-vol3:ch67:commentary:2", "content_type": "commentary", "text": "A Practitioner entering the Jhānas is an indication that they are successfully\nunderstanding and implementing The Eight Fold Path. At this point, it is time for the\nPractitioner to continue their learning, reflection, and practice of The Eight Fold Path, with\nall the other Teachings, while starting to focus on the elimination of The Ten Fetters.\nExplanation of the Jhānas is available in this same book series found in Chapter 4 and\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nYou can find a detailed explanation of the Jhānas through these additional resources:\n(YouTube)\nThe Eight Fold Path - Mental Discipline (Part 3 of 3) - (Group Learning Program)\nhttps://youtu.be/O_1vFGBiGXU\n(Podcast)\nEp. 145 - The Eight Fold Path - Mental Discipline (Part 3 of 3) - (Group Learning Program)\nhttps://anchor.fm/buddhadailywisdom/episodes/Ep--145---The-Eight-Fold-Path---\nMental-Discipline-Part-3-of-3---Group-Learning-Program-eqoh9q/a-a4nacqj\n(2) Second, “there is a development of concentration that leads to obtaining wisdom and\nvision”.\nThe Buddha explains concentration that leads to wisdom and vision. Wisdom is the\nantidote or remedy to ignorance (unknowing of true reality). Ignorance is the primary\nhindrance keeping the mind in the unEnlightened state. Through learning, reflecting, and\npracticing these Teachings, the mind is liberated from the ignorance having been deeply\ntrained and can then see clearly.\nWhen The Buddha mentions “vision”, he is referring to a Practitioner who is able to “see\nclearly”. It is wisdom that lifts the mind from the fog of ignorance allowing the Practitioner\nto see the world with great clarity or brightness.\nGotama Buddha is sharing that through developing concentration, one is able to acquire\nwisdom and clarity to see the world through “a mind permeating (filled) with brightness”.\nAn Enlightened mind will not be complaining about the dreadful and miserable aspects of\nlife but instead, be able to see with clear vision the brightness or fullness of life.\nWhile an Enlightened mind is aware of the misery and suffering that exist in the world,\nperhaps even more so than an unEnlightened mind, the Enlightened mind is able to move\nbeyond the misery and suffering to experience liberation despite the complications and\ndifficulties in the world. An Enlightened mind chooses not to allow the challenges of daily\nlife to burden the mind with constant negativity but instead, is able to function filled with\nbrightness, joy, and positivity.\n(3) Third, “there is a development of concentration that leads to mindfulness and clear\ncomprehension”.\nThe Buddha explains development of concentration that leads to mindfulness and clear\ncomprehension. Mindfulness, or awareness of mind, is useful at all times. To purify the\n259", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 67, "chapter_title": "Four Developments of Concentration", "sutta_refs": ["AN"], "page": null, "page_start": 256, "page_end": 261, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "224ae1a7-6d13-4e91-846d-f28be666ac09", "parent_id": "book-vol3:ch67:commentary:3", "content_type": "commentary", "text": "mind, a Practitioner needs to develop awareness of mind and be constantly aware or\nmindful with clear comprehension.\nThe Buddha explains that a Practitioner knows feelings, perceptions, and thoughts as\nthey arise, remain present, and disappear. This is accomplished through training the mind\nin Breathing Mindfulness Meditation and remaining mindful or aware of the mind\nthroughout the day.\nAs a Practitioner observes the mind is lost in day dreams, wanders away from a topic of\nconversation, or becomes cluttered during a daily task, they need to cut off and let go of\nthe invading feelings, perceptions, and thoughts bringing the mind back to the current\ntask.\nA Practitioner actively develops mindfulness and clear comprehension both inside and\noutside of meditation. While meditation is the consistent ongoing training employed 2-3\ntimes per day, to attain Enlightenment a Practitioner will need to develop mindfulness and\nclear comprehension outside of meditation as well.\nThis all culminates into a Practitioner developing deep concentration to benefit you in all\nparts of your life.\n(4) Forth, “there is a development of concentration that leads to the destruction of the\ntaints”.\nThe Buddha explains development of concentration that leads to the destruction of the\ntaints. The taints are the pollution of the unEnlightened mind also referred to as the fetters\nor The Ten Fetters.\nIt is through eliminating The Ten Fetters that a Practitioner develops concentration as the\nmind is liberated from the pollution of the taints. The mind will no longer be tainted by the\nunwholesome qualities that plague the unEnlightened mind.\nThe Buddha shares that it is “reflecting on arising and vanishing in The Five Aggregates\nsubject to clinging” that leads to development of concentration that leads to the\ndestruction of the taints. The Five Aggregates are what makes a being, a being.\nForm, Feelings, Perceptions, Volitional Formations, and Consciousness.\nThe Five Aggregates\nForm: the physical body.\nFeelings: results of experiences in the mind through The Six Sense Bases.\nPerceptions: a belief or opinion based on how things seem.\nVolitional Formations: choices or decisions that are made.\nConsciousness: the mind.\nIt is when the mind “clings” or “holds on” to The Five Aggregates that the mind\nexperiences discontentedness. Observing the impermanent nature of The Five\nAggregates, a being can “let go” no longer experiencing discontentedness due to\n“holding on” to The Five Aggregates.\n260", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 67, "chapter_title": "Four Developments of Concentration", "sutta_refs": ["AN"], "page": null, "page_start": 256, "page_end": 261, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bb30d779-b098-45b4-a74c-6d69f276b4d8", "parent_id": "book-vol3:ch67:commentary:4", "content_type": "commentary", "text": "The Buddha advises that a Practitioner should understand the origin and passing away of\nThe Five Aggregates in order to eliminate the taints. Reflecting on the passing away,\nfading away, or subsiding of The Five Aggregates helps a Practitioner understand their\nimpermanent nature and trains the mind to “let go” of existence to escape The Cycle of\nRebirth. This further assists a Practitioner to realize The Universal Truth of Non-self\neliminating the taint of “personal existence view”.\nTraining the mind to observe the impermanent nature of The Five Aggregates helps a\nPractitioner eliminate the taint of “sensual desire”, “desire for form”, “desire for formless”,\nand “ignorance”. As the mind eliminates all of The Ten Fetters, destroying the taints, the\nPractitioner will experience deep concentration and clarity of mind.\nIt is through the development of concentration that a Practitioner will find their life\npractice continually improve realizing increased benefits in daily life.\nA Practitioner can gain further understanding of The Five Aggregates and the related\nTeaching of Dependent Origination in this same book series found in the book “The First\nStage of Enlightenment (Stream-Enterer)” (Volume 5).\n261", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 67, "chapter_title": "Four Developments of Concentration", "sutta_refs": ["AN"], "page": null, "page_start": 256, "page_end": 261, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a280f0a9-df51-49e4-aef0-f85226e2f96a", "parent_id": "book-vol3:ch68:commentary", "content_type": "commentary", "text": "Chapter 68\nDevelop Concentration\n(First Discourse)\nMonks, develop concentration. A Monk who is concentrated understands\nthings as they really are.\nAnd what does he understand as it really is?\nHe understands as it really is: This is discontentedness.\nHe understands as it really is: This is the cause of discontentedness.\nHe understands as it really is: This is the elimination of discontentedness.\nHe understands as it really is: This is the way leading to the elimination of\ndiscontentedness.\nMonks, develop concentration. A Monk who is concentrated understands\nthings as they really are.\nTherefore, Monks, an effort should be made to understand: This is\ndiscontentedness.\nAn effort should be made to understand: This is the cause of\ndiscontentedness.\nAn effort should be made to understand: This is the elimination of\ndiscontentedness.\nAn effort should be made to understand: This is the way leading to the\nelimination of discontentedness.\n(Reference: SN 56.1)\n262\n\nIn this Teaching from Gotama Buddha, he shares the importance of developing\nconcentration. He points to The Four Noble Truths as a Practitioner who “understands as\nit really is”.\nThrough understanding “This is discontentedness”, “This is the cause of\ndiscontentedness”, “This is the elimination of discontentedness”, and “This is the way\nleading to the elimination of discontentedness” a Practitioner will come to understand The\nFour Noble Truths implementing this Teaching in daily life to develop concentration.\nDetailed explanation of The Four Noble Truths is available in this same book series found\nin Chapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n263", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 68, "chapter_title": "Develop Concentration", "sutta_refs": ["SN"], "page": null, "page_start": 262, "page_end": 263, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c03b61d2-2acc-422b-81a0-47f092e9ebeb", "parent_id": "book-vol3:ch69:commentary:0", "content_type": "commentary", "text": "Chapter 69\nDevelop Concentration\n(Second Discourse)\nMonks, develop concentration. A Monk who is concentrated understands\nthings as they really are.\nAnd what does he understand as it really is?\nThe origin and passing away of form; the origin and passing away of feeling;\nthe origin and passing away of perception; the origin and passing away of\nvolitional formations (choices/decisions); the origin and passing away of\nconsciousness.\nAnd what, Monks, is the origin of form? What is the origin of feeling?\nWhat is the origin of perception? What is the origin of volitional\nformations (choices/decisions)? What is the origin of consciousness?\nHere, Monks, one seeks excitement, one welcomes, one remains holding.\nAnd what is it that one seeks excitement in, what does one welcome, to\nwhat does one remain holding?\nOne seeks excitement in form, welcomes it, and remains holding to it. As a\nconsequence of this, excitement arises. Excitement in form is clinging. With\none’s clinging as condition, existence (comes to be); with existence as\ncondition, birth; with birth as condition, aging-and-death, sorrow, grief, pain,\ndispleasure, and despair come to be. Such is the origin of this whole mass of\ndiscontentedness.\nOne seeks excitement in feeling, welcomes it, and remains holding to it. As a\nconsequence of this, excitement arises. Excitement in feeling is clinging.\nWith one’s clinging as condition, existence (comes to be); with existence as\ncondition, birth; with birth as condition, aging-and-death, sorrow, grief, pain,\ndispleasure, and despair come to be. Such is the origin of this whole mass of\ndiscontentedness.\nOne seeks excitement in perception, welcomes it, and remains holding to it.\nAs a consequence of this, excitement arises. Excitement in perception is\nclinging. With one’s clinging as condition, existence (comes to be); with\nexistence as condition, birth; with birth as condition, aging-and-death,\nsorrow, grief, pain, displeasure, and despair come to be. Such is the origin of\nthis whole mass of discontentedness.\n264", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 69, "chapter_title": "Develop Concentration", "sutta_refs": ["SN"], "page": null, "page_start": 264, "page_end": 267, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d4d698c-0d8c-44e3-ba90-213807509ff4", "parent_id": "book-vol3:ch69:commentary:1", "content_type": "commentary", "text": "One seeks excitement in volitional formations (choices/decisions), welcomes\nit, and remains holding to it. As a consequence of this, excitement arises.\nExcitement in volitional formations is clinging. With one’s clinging as\ncondition, existence (comes to be); with existence as condition, birth; with\nbirth as condition, aging-and-death, sorrow, grief, pain, displeasure, and\ndespair come to be. Such is the origin of this whole mass of\ndiscontentedness.\nOne seeks excitement in consciousness, welcomes it, and remains holding\nto it. As a consequence of this, excitement arises. Excitement in\nconsciousness is clinging. With one’s clinging as condition, existence\n(comes to be); with existence as condition, birth; with birth as condition,\naging-and-death, sorrow, grief, pain, displeasure, and despair come to be.\nSuch is the origin of this whole mass of discontentedness.\nThis, Monks, is the origin of form; this is the origin of feeling; this is the origin\nof perception; this is the origin of volitional formations; this is the origin of\nconsciousness.\nAnd what, Monks, is the passing away of form? What is the passing\naway of feeling? What is the passing away of perception? What is the\npassing away of volitional formations (choices/decisions)? What is the\npassing away of consciousness?\nHere, Monks, one does not seek excitement, one does not welcome, one\ndoes not remain holding. And what is it that one does not seek excitement\nin? What doesn’t one welcome? To what doesn’t one remain holding?\nOne does not seek excitement in form, does not welcome it, does not remain\nholding to it. As a consequence of this, excitement in form is eliminated.\nWith the elimination of excitement comes elimination of clinging; with\nelimination of clinging, elimination of existence; with the elimination of\nexistence comes elimination of birth; with the elimination of birth comes\nelimination of aging-and-death, sorrow, grief, pain, displeasure, and despair.\nSuch is the elimination of this whole mass of discontentedness.\nOne does not seek excitement in feeling, does not welcome it, does not\nremain holding to it. As a consequence of this, excitement in feeling is\neliminated. With the elimination of excitement comes elimination of clinging;\nwith elimination of clinging, elimination of existence; with the elimination of\nexistence comes elimination of birth; with the elimination of birth comes\nelimination of aging-and-death, sorrow, grief, pain, displeasure, and despair.\nSuch is the elimination of this whole mass of discontentedness.\n265", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 69, "chapter_title": "Develop Concentration", "sutta_refs": ["SN"], "page": null, "page_start": 264, "page_end": 267, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "30956821-3d0f-4ece-95c4-fa68ed0dfb47", "parent_id": "book-vol3:ch69:commentary:2", "content_type": "commentary", "text": "One does not seek excitement in perception, does not welcome it, does not\nremain holding to it. As a consequence of this, excitement in perception is\neliminated. With the elimination of excitement comes elimination of clinging;\nwith elimination of clinging, elimination of existence; with the elimination of\nexistence comes elimination of birth; with the elimination of birth comes\nelimination of aging-and-death, sorrow, grief, pain, displeasure, and despair.\nSuch is the elimination of this whole mass of discontentedness.\nOne does not seek excitement in volitional formations (choices/decisions),\ndoes not welcome it, does not remain holding to it. As a consequence of\nthis, excitement in volitional formations is eliminated. With the elimination of\nexcitement comes elimination of clinging; with elimination of clinging,\nelimination of existence; with the elimination of existence comes elimination\nof birth; with the elimination of birth comes elimination of aging-and-death,\nsorrow, grief, pain, displeasure, and despair. Such is the elimination of this\nwhole mass of discontentedness.\nOne does not seek excitement in consciousness, does not welcome it, does\nnot remain holding to it. As a consequence of this, excitement in\nconsciousness is eliminated. With the elimination of excitement comes\nelimination of clinging; with elimination of clinging, elimination of existence;\nwith the elimination of existence comes elimination of birth; with the\nelimination of birth comes elimination of aging-and-death, sorrow, grief, pain,\ndispleasure, and despair. Such is the elimination of this whole mass of\ndiscontentedness.\nWith the elimination of excitement comes elimination of clinging; with\nelimination of clinging, elimination of existence; with the elimination of\nexistence comes elimination of birth; with the elimination of birth comes\nelimination of aging-and-death, sorrow, grief, pain, displeasure, and despair.\nSuch is the elimination of this whole mass of discontentedness.\nThis, Monks, is the passing away of form; this is the passing away of feeling;\nthis is the passing away of perception; this is the passing away of volitional\nformations (choices/decisions); this is the passing away of consciousness.\n(Reference: SN 22.5)\n266", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 69, "chapter_title": "Develop Concentration", "sutta_refs": ["SN"], "page": null, "page_start": 264, "page_end": 267, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d3c14cb3-7572-4153-ab7b-769592033e0e", "parent_id": "book-vol3:ch69:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares further details on the development of\nconcentration through understanding The Five Aggregates.\nThrough seeking excitement in form, feelings, perceptions, volitional formations (choices/\ndecisions), and consciousness, a Practitioner welcomes and remains holding on to\nexistence which leads to further rebirths in The Cycle of Rebirth.\nWhen a Practitioner does not seek excitement in forms, feelings, perceptions, volitional\nformations (choices/decisions), and consciousness, they do not welcome or remain\nholding on to The Five Aggregates. Then, a being will escape The Cycle of Rebirth no\nlonger experiencing “birth, aging-and-death, sorrow, grief, pain, displeasure, and despair”\ndescribed as the whole massive amount of discontentedness.\n267", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 69, "chapter_title": "Develop Concentration", "sutta_refs": ["SN"], "page": null, "page_start": 264, "page_end": 267, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a5e6dd94-0aca-42f3-948b-be2ed4b84234", "parent_id": "book-vol3:ch71:scripture", "content_type": "scripture", "text": "Chapter 71\nCraving and Anger Does Not Exist\nMonks, there are these four things that are born.\nWhat four?\nCraving is born from craving; anger is born from craving; craving is born\nfrom anger; and anger is born from anger.\nWhen, distant from sense-desires, distant from unwholesome mental states,\nhe enters and resides in the first Jhāna, which is with thinking and\npondering, based in seclusion, filled with excitement and joy, on that\noccasion craving born from craving does not exist in him, anger born from\ncraving does not exist in him, craving born from anger does not exist in him,\nand anger born from anger does not exist in him.\nWhen, with the subsiding of thinking and pondering, by gaining inner\ntranquility and oneness of mind, he enters and resides in the second Jhāna,\nwhich is without thinking and pondering, based in concentration, filled with\nexcitement and joy ... the third Jhāna … the fourth Jhāna, on that\noccasion craving born from craving does not exist in him, anger born from\ncraving does not exist in him, craving born from anger does not exist in him,\nand anger born from anger does not exist in him.\n(Reference: AN 4.200)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 71, "chapter_title": "Craving and Anger Does Not Exist", "sutta_refs": ["AN"], "page": null, "page_start": 269, "page_end": 271, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "95191f12-a4c5-4505-8d38-3e661ce9f4e1", "parent_id": "book-vol3:ch71:commentary:0", "content_type": "commentary", "text": "269\n\nIn this Teaching from Gotama Buddha, he shares how craving and anger are born for\neach other and how when the mind enters and resides in the Jhānas, craving and anger\nare significantly decreased.\nA Practitioner who enters the Jhānas will still have craving and anger in the mind but, it\nwill be significantly decreased. Therefore, discontentedness is significantly decreased for\na Practitioner who has entered into the Jhānas. It is not until the third Stage of\nEnlightenment that anger/hatred/ill will is completely eliminated from the mind and it is\nnot until a Practitioner is in the fourth Stage of Enlightenment that craving/desire/\nattachment is fully extinguished.\nIn order to accomplish the goal of extinguishing all craving/desire/attachment and anger/\nhatred/ill will, a Practitioner needs to deeply understand and practice the entire Path to\nEnlightenment - The Eight Fold Path. One aspect of The Path to Enlightenment is to\nunderstand how craving and anger arise.\nIn this Teaching, The Buddha mentions how craving is born from craving; anger is born\nfrom craving; craving is born from anger; and anger is born from anger.\nCraving is born from craving: If an individual has a certain craving, this can arise\nadditional cravings on top of the original craving.\nFor example, if a Practitioner has craving/desire/attachment for wealth, this could then\narise craving and obsession for increased promotions in one’s career, increased money,\nlavish lifestyle, and luxury cars, clothing, jewelry, property, etc. These cravings can then\nmotivate unskillful intentions, speech, and actions resulting in significant difficulties in\none’s life.\nIn this way, craving is born from craving.\nAnger is born from craving: If an individual has a certain craving, this can arise anger in\nthe mind when one does not acquire the objects of their affection.\nFor example, if a Practitioner has craving/desire/attachment for wealth, this could then\narise anger when increased promotions in one’s career, increased money, lavish lifestyle,\nand luxury cars, clothing, jewelry, property, etc. are not acquired. Anger, frustration,\nirritation, annoyance, etc. can all arise in the mind based on the initial craving/desire/\nattachment for wealth. The anger can then motivate unskillful intentions, speech, and\nactions resulting in significant difficulties in one’s life.\nIn this way, anger is born from craving.\n270", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 71, "chapter_title": "Craving and Anger Does Not Exist", "sutta_refs": ["AN"], "page": null, "page_start": 269, "page_end": 271, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "434ea751-23d7-4baa-ad93-3a06cb6dc7f1", "parent_id": "book-vol3:ch71:commentary:1", "content_type": "commentary", "text": "Craving is born from anger: If an individual has a certain anger that has arisen base on\nan initial craving, the anger can arise further craving in the mind when one is experiencing\nthe painful feelings of anger, the unEnlightened mind will then arise additional cravings\nattempting to pursue pleasant feelings to eliminate the painful feelings associated with\nthe anger.\nFor example, if a Practitioner has craving/desire/attachment for wealth, this could then\narise anger when increased promotions in one’s career, increased money, lavish lifestyle,\nand luxury cars, clothing, jewelry, property, etc. are not acquired. Anger, frustration,\nirritation, annoyance, etc. can all arise in the mind based on the initial craving/desire/\nattachment for wealth. The individual is uncomfortable with the arisen anger, therefore, a\ncraving/desire/attachment for sex, drugs, alcohol, shopping, material possessions, or\nother cravings may arise within the mind as it seeks to rid itself of the painful feelings\nassociated with the anger. The unEnlightened mind is “unknowing of true reality” how it is\nstuck in this vicious cycle constantly longing and yearning with a strong eagerness to\npermanently hold on to the pleasant feelings when that is impossible. With the\nunEnlightened mind basing its inner feelings on impermanent conditions, it will never\nexperience lasting satisfaction until one trains the mind to eliminate all cravings/desires/\nattachments. The new cravings can then motivate unskillful intentions, speech, and\nactions resulting in significant difficulties in one’s life.\nIn this way, craving is born from anger.\nAnger is born from anger: If an individual has anger, this can arise further anger in the\nmind when one does not acquire the objects of their affection.\nFor example, if a Practitioner has anger because they were not able to acquire wealth,\nthis could then arise further anger when increased promotions in one’s career, increased\nmoney, lavish lifestyle, and luxury cars, clothing, jewelry, property, etc. are not acquired.\nAnger, frustration, irritation, annoyance, etc. can all arise in the mind based on the initial\nanger that wealth was not acquired. The new anger can then motivate unskillful\nintentions, speech, and actions resulting in significant difficulties in one’s life.\nIn this way, anger is born from anger.\n271", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 71, "chapter_title": "Craving and Anger Does Not Exist", "sutta_refs": ["AN"], "page": null, "page_start": 269, "page_end": 271, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ab82149d-3e44-41ea-9789-a336b5e9a4df", "parent_id": "book-vol3:ch72:scripture", "content_type": "scripture", "text": "Chapter 72\nCalm and Reflection Have Part in True Wisdom\nMonks, these two qualities have part in true wisdom.\nWhat two?\nCalm and reflection.\nIf cultivated, what profit does calm attain?\nThe mind is cultivated.\nWhat profit results from a cultivated mind?\nAll craving is abandoned.\nMonks, if reflection is cultivated, what profit does it attain?\nWisdom is cultivated.\nIf wisdom is cultivated, what profit does it attain?\nAll ignorance is abandoned.\nA mind defiled by craving is not liberated; and wisdom defiled by ignorance\n(unknowing of true reality) is not developed. Thus, Monks, through the fading\naway of craving there is liberation of mind; and through the fading away of\nignorance (unknowing of true reality) there is liberation by wisdom.\n(Reference: AN 2.31)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 72, "chapter_title": "Calm and Reflection Have Part in True Wisdom", "sutta_refs": ["AN"], "page": null, "page_start": 272, "page_end": 274, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f4a8b357-8ca9-4046-a1ee-a1fa56b6489e", "parent_id": "book-vol3:ch72:commentary:0", "content_type": "commentary", "text": "272", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 72, "chapter_title": "Calm and Reflection Have Part in True Wisdom", "sutta_refs": ["AN"], "page": null, "page_start": 272, "page_end": 274, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f6a45501-12c2-42b2-b221-a9341b11ef4e", "parent_id": "book-vol3:ch72:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how “calmness leads to the elimination\nof craving” and “reflection leads to the elimination of ignorance”. Accomplishing these\ngoals, a Practitioner’s mind would be close to Enlightenment and potentially Enlightened.\nTo attain Enlightenment, a Practitioner needs to eliminate craving/desire/attachment from\nthe mind. The Buddha guides Practitioners to understand that calmness is a quality of\nmind that leads to the elimination of craving/desire/attachment, thus, the elimination of\ndiscontentedness.\nTo attain Enlightenment, a Practitioner also needs to cultivate wisdom in the mind. The\nBuddha guides Practitioners to understand that reflection is a quality of mind that leads to\nthe cultivation of wisdom, thus, the elimination of ignorance.\nTo attain Enlightenment, a Practitioner will need to eliminate craving, anger, and ignorance\n(unknowing of true reality). This is the general way to understand what needs to be\neliminated with The Ten Fetters representing a detailed description of what needs to be\neliminated from the mind to attain Enlightenment.\nIt is wisdom that transforms ignorance (unknowing of true reality). Wisdom is acquired\nthrough learning, reflecting, and practicing these Teachings.\nTransforming The Three Poisons: Craving, Anger, and Ignorance\nGotama Buddha’s Teachings to eliminate craving, anger, and ignorance are known, for\ngood reason, as The Three Poisons, The Three Unwholesome Roots, and The Three Fires.\nAlso known as (greed, hatred, and delusion) or (desire, ill will, and confusion).\nThese are The Three Poisons that exist and are present in the mind as part of rebirth into\nthe human realm. It is our goal, through these Teachings, to eliminate these three poisons\nthrough practice of non-craving or generosity, non-anger or loving-kindness, and non-\nignorance or wisdom. To attain Enlightenment, one would need to completely eliminate\nThe Three Poisons.\nThese metaphors suggest how dangerous afflictive thoughts and emotions can be if they\nare not understood and transformed. Craving (Greed/Desire) refers to our selfishness,\ndesire, attachment, and grasping for contentedness and satisfaction outside of ourselves.\nAnger (Hatred/Ill Will) refers to our hostility and aggression, our aversion and repulsion\ntoward unpleasant people, circumstances, and even toward our own uncomfortable\nfeelings. Ignorance (Delusion/Confusion) refers to our dullness, confusion, and\nmisperception; our unknowing or wrong views of reality misunderstanding the world\naround us as described as part of The Natural Laws of Existence in Gotama Buddha’s\nTeachings.\nThe poisons of craving, anger, and ignorance (unknowing of true reality) — mask our true\nnature, the awakened mind of wisdom and compassion. These poisonous states of mind\nthen motivate non-virtuous and unskillful intentions, speech, and actions, which produces\nunwholesome Kamma so they need to be transformed, remedied and an antidote applied\nto experience the brightness of the Enlightened mind.\nCraving, anger, and ignorance (unknowing of true reality) are deeply embedded in the\nconditioning of our personalities. Our behavior is habitually influenced and tainted by\nthese three poisons, these unwholesome roots buried deep into the mind. Burning within\n273", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 72, "chapter_title": "Calm and Reflection Have Part in True Wisdom", "sutta_refs": ["AN"], "page": null, "page_start": 272, "page_end": 274, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a164168d-673f-44b6-8afb-6d397f5e8cd6", "parent_id": "book-vol3:ch72:commentary:2", "content_type": "commentary", "text": "us as craving (greed/desire), anger (hatred/ill will), and ignorance (delusion/confusion),\nthese poisons lay to waste hearts, lives, hopes, and civilizations, driving us blind and\nthirsty through the seemingly endless round of birth and death - The Cycle of Rebirth.\nGotama Buddha describes these defilements as bonds, hindrances, and knots; the actual\nroot cause of unwholesome Kamma and the entire spectrum of human discontentedness.\nIt is The Three Poisons, The Three Unwholesome Roots, or The Three Fires that keeps the\nmind in the unEnlightened state. It is only when a Practitioner deeply understands these\nand uproots them from the mind, that one can reside permanently peaceful, calm, serene,\nand content with joy.\nAlthough this Teaching may appear negative or unpleasant, indeed, a wise understanding\nof The Three Poisons of craving, anger, and ignorance (unknowing of true reality) is\nultimately positive and empowering. With this superb understanding, we can clearly see\nand feel the factors that are causing discontentedness and suffering in our lives. And with\nthis clarity and insight, we can make the choice to eliminate those factors.\nThe Teaching of The Four Noble Truths clearly explains that when we embrace and\nunderstand the exact causes of our discontentedness, suffering and dissatisfaction, we\ncan then take the necessary steps to extinguish those causes and liberate the mind. This\nis certainly positive and empowering.\nIn addition, it is important for us to realize that Gotama Buddha’s Teachings regarding\ndefilement and purification are not just rigid, restrictive, or authoritarian theories regarding\nmorality, but are real and solid truths essential to our correct understanding of reality and\neventual awakening. Through learning these Teachings and the practice of these\nTeachings, we awaken to true reality, acquiring wisdom, eliminating the poison of\nignorance/delusion or “unknowing” we have of true reality that keeps The Three Poisons\nwell rooted into the mind causing us untold amounts of discontentedness and suffering.\nThrough learning, reflecting, and practicing these Teachings while seeking guidance with\na Teacher, a Practitioner will independently observe the truth acquiring wisdom to liberate\nthe mind removing these poisons to experience Enlightenment.\nDetailed explanation of The Three Poisons and how to eliminate them is available in this\nsame book series found in Chapter 8 of the book “Developing a Life Practice: The Path\nThat Leads to Enlightenment” (Volume 1).\n274", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 72, "chapter_title": "Calm and Reflection Have Part in True Wisdom", "sutta_refs": ["AN"], "page": null, "page_start": 272, "page_end": 274, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "65f3bb5d-6f07-47ca-8814-338811ad4338", "parent_id": "book-vol3:ch73:commentary:0", "content_type": "commentary", "text": "Chapter 73\nOne Who Inclines Towards Nibbāna\n(Enlightenment)\nMonks, just as the river Ganges slants, slopes, and inclines towards the east,\nso too a Monk who develops and cultivates the four Jhānas slants, slopes,\nand inclines towards Nibbāna (Enlightenment).\nAnd how, Monks, does a Monk who develops and cultivates the four Jhānas\nslant, slope, and incline towards Nibbāna (Enlightenment)?\nHere, a Monk, distant from sense-desires, distant from unwholesome mental\nstates, enters and resides in the first Jhāna, which is with thinking and\npondering, based in seclusion, filled with excitement and joy. And with the\nsubsiding of thinking and pondering, by gaining inner tranquility and oneness\nof mind, he enters and resides in the second Jhāna, which is without thinking\nand pondering, based in concentration, filled with excitement and joy. And\nwith the fading away of excitement, remaining imperturbable (unable to be\nupset or excited; calm; serene), mindful and clearly aware, he experiences in\nhimself the joy of which the Noble Ones say:\n‘Peaceful is he who resides with equanimity and mindfulness’, he enters the\nthird Jhāna. And, having given up pleasure and pain, and with the fading\naway of former gladness and sadness, he enters and resides in the fourth\nJhāna, which is beyond pleasure and pain, and purified by equanimity and\nmindfulness.\nIt is in this way, Monks, that a Monk who develops and cultivates the four\nJhānas slants, slopes, and inclines towards Nibbāna (Enlightenment).\n(Reference: SN 53.1)\n275", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 73, "chapter_title": "One Who Inclines Towards Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 275, "page_end": 276, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "38871169-1249-45cb-9e65-4798cbeffcb2", "parent_id": "book-vol3:ch73:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how developing the mind to attain the\nJhānas moves a Practitioner’s mind towards Enlightenment. Through training the mind to\nattain the Jhānas, a Practitioner is likely to continue their progress towards the attainment\nof Enlightenment.\nThe way a Practitioner attains the Jhānas is to stay focused on learning, reflecting, and\npracticing the core and central Teachings that comprise the main aspects of The Path to\nEnlightenment.\nThe core and central Teachings a Practitioner should focus on developing in their life\npractice are:\nA.) The Three Universal Truths\nB.) The Four Noble Truths\nC.) The Eight Fold Path\nD.) The Five Precepts\nE.) The Brahma-viharas\nF.) The Ten Fetters\nG.) The Seven Factors of Enlightenment\nH.) Extensive Meditation Training\nThrough learning and practicing these Teachings, a Practitioner could be predicted to\nprogress towards the attainment of the Jhānas. Once the mind is experiencing the\nJhānas, this is an indication that one’s life practice is becoming well developed and they\nshould then start to focus on the elimination of The Ten Fetters.\nThrough the elimination of The Ten Fetters, the mind will experience Enlightenment.\n276", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 73, "chapter_title": "One Who Inclines Towards Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 275, "page_end": 276, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c4d6c52b-db15-4570-92e1-e67099513fc4", "parent_id": "book-vol3:ch74:commentary:0", "content_type": "commentary", "text": "Chapter 74\nGreat Fruit and Benefit of\nBreathing Mindfulness Meditation\n(Anāpānasati)\nMonks, Mindfulness of Breathing (Breathing Mindfulness Meditation), when\ndeveloped and cultivated, is of great fruit and benefit.\nAnd how, Monks, is Mindfulness of Breathing (Breathing Mindfulness\nMeditation) developed and cultivated so that it is of great fruit and benefit?\nHere, Monks, a Monk, having gone to the forest, to the foot of a tree, or an\nempty hut, sits down.\nHaving folded his legs crosswise, straightened his body and set up\nmindfulness in front of him, just mindful he breathes in, mindful he breathes\nout.\nBreathing in long, he knows: I breathe in long; or breathing out long,\nhe knows: I breathe out long.\nBreathing in short, he knows: I breathe in short; or breathing out short,\nhe knows: I breathe out short.\nHe trains thus: Experiencing the whole body, I will breathe in;\nhe trains thus: Experiencing the whole body, I will breathe out.\nHe trains thus: Calming the bodily sensations, I will breathe in;\nhe trains thus: Calming the bodily sensations, I will breathe out.\nHe trains thus: Experiencing joy, I will breathe in;\nhe trains thus: Experiencing joy, I will breathe out.\nHe trains thus: Experiencing peacefulness, I will breathe in;\nhe trains thus: Experiencing peacefulness, I will breathe out.\nHe trains thus: Experiencing the mental activity, I will breathe in;\nhe trains thus: Experiencing the mental activity, I will breathe out.\nHe trains thus: Calming the mental activity, I will breathe in;\nhe trains thus: Calming the mental activity, I will breathe out.\n277", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 74, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 277, "page_end": 279, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dff24934-4b9b-4d5e-a46b-74b6da15c76b", "parent_id": "book-vol3:ch74:commentary:1", "content_type": "commentary", "text": "He trains thus: Experiencing the mind, I will breathe in;\nhe trains thus: Experiencing the mind, I will breathe out.\nHe trains thus: Gladdening the mind, I will breathe in;\nhe trains thus: Gladdening the mind, I will breathe out.\nHe trains thus: Concentrating the mind, I will breathe in;\nhe trains thus: Concentrating the mind, I will breathe out.\nHe trains thus: Liberating the mind, I will breathe in;\nhe trains thus: Liberating the mind, I will breathe out.\nHe trains thus: Reflecting on impermanence, I will breathe in;\nhe trains thus; Reflecting on impermanence, I will breathe out.\nHe trains thus: Reflecting on fading away, I will breathe in;\nhe trains thus: Reflecting on fading away, I will breathe out.\nHe trains thus: Reflecting on elimination, I will breathe in;\nhe trains thus: Reflecting on elimination, I will breathe out.\nHe trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\nIt is, Monks, when Mindfulness of Breathing (Breathing Mindfulness\nMeditation) is developed and cultivated in this way that it is of great fruit and\nbenefit.\nWhen, Monks, Mindfulness of Breathing (Breathing Mindfulness Meditation)\nhas been developed and cultivated in this way, one of two fruits may be\npredicted: either final knowledge (wisdom) in this very life or, if there is a\nresidue of clinging, the state of Non-Returner.\n(Reference: SN 54.1)\n278", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 74, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 277, "page_end": 279, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "88e75460-30b2-4d34-b9bd-03e05427e708", "parent_id": "book-vol3:ch74:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares guidance for training the mind using\nBreathing Mindfulness Meditation.\nThere are two benefits that The Buddha is describing associated with Breathing\nMindfulness Meditation. The benefits he describes are “final knowledge (wisdom) in this\nvery life or, if there is a residue of clinging, the state of Non-Returner”.\nOne who has attained “final knowledge (wisdom)” is an Enlightened being and “the state\nof Non-Returner” is the third Stage of Enlightenment, the Stage of Enlightenment just\nprior to attaining Enlightenment as an Arahant in the fourth Stage of Enlightenment.\nBreathing Mindfulness Meditation is a primary aspect of training the mind to attain\nEnlightenment. One would not be able to attain Enlightenment without Breathing\nMindfulness Meditation but one would not be able to attain Enlightenment with only\nBreathing Mindfulness Meditation. Gotama Buddha prioritized Breathing Mindfulness\nMeditation above all other forms of meditation.\nAnāpānasati is the Pāli word to refer to Breathing Mindfulness Meditation.\nDetailed explanation of Breathing Mindfulness Meditation is available in this same book\nseries found in Chapter 11 of the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\nThe Buddha’s Teachings on Breathing Mindfulness Meditation are available in this same\nbook series found in the book “Breathing Mindfulness Meditation” (Volume 7). A detailed\nexplanation of his guidance will be explained in (Volume 7).\n279", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 74, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 277, "page_end": 279, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "12d01a9b-e249-4004-8791-508b3e53f56d", "parent_id": "book-vol3:ch75:commentary:0", "content_type": "commentary", "text": "Chapter 75\nBreathing Mindfulness Meditation\nAn Excellent and Peaceful Dwelling\n(The Buddha commented on the incidences of Monks’ dying through suicide\nby themselves or by encouraging and assisting others to do so. On this\noccasion The Perfectly Enlightened One had given them the discourses of\nAnāpānasati (Breathing Mindfulness Meditation).)\nMonks, this concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation), when developed and cultivated, is peaceful and\nsuperb, an excellent and peaceful dwelling, and it dissolves and extinguishes\nright on the spot evil unwholesome states whenever they arise.\nJust as, Monks, in the last month of the hot season, when a mass of dust\nand dirt has swirled up, a great rain cloud out of season disperses it and\nextinguishes it on the spot, so too concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation), when developed and cultivated, is\npeaceful and superb, an excellent and peaceful dwelling, and it dissolves\nand extinguishes on the spot evil unwholesome states whenever they arise.\nAnd how is this so?\nHere, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an\nempty hut, sits down.\nHaving folded his legs crosswise, straightened his body and set up\nmindfulness in front of him, just mindful he breathes in, mindful he breathes\nout.\nBreathing in long, he knows: I breathe in long; or breathing out long,\nhe knows: I breathe out long.\nBreathing in short, he knows: I breathe in short; or breathing out short,\nhe knows: I breathe out short.\nHe trains thus: Experiencing the whole body…. (Repeated as at Chapter 74)\nHe trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\n280", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 75, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 280, "page_end": 281, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bbfb42bd-b00f-4057-af26-6b7ee609132e", "parent_id": "book-vol3:ch75:commentary:1", "content_type": "commentary", "text": "It is in this way, Monks, that concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation) is developed and cultivated so that it is\npeaceful and superb, an excellent and peaceful dwelling, and it dissolves\nand extinguishes on the spot evil unwholesome states whenever they arise.\n(Reference: SN 54.9)\nIn this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation\ndevelops peacefulness in the mind eliminating any evil unwholesome mental states. While\nthis is true, it does require practice to develop one’s mind to the point where it can\n“dissolve and extinguish right on the spot evil unwholesome states whenever they arise”.\nIf you have never meditated before, one should not expect that the mind can immediately\neliminate evil unwholesome states. Instead, it is through gradual training and gradual\npractice that the mind will experience gradual progress towards the ability of Breathing\nMindfulness Meditation to “dissolve and extinguish right on the spot evil unwholesome\nstates whenever they arise”.\nDeveloping a dedicated practice of Breathing Mindfulness Meditation with the guidance\nof a Teacher will be needed to progress on The Path to Enlightenment. In doing so, one\ncan eliminate all unwelcomed feelings including suicidal thoughts or interest in assisting\nothers to die by suicide.\nYou can access resources to assist you in developing your practice using this Youtube\nChannel which has a Playlist of a series of nine (9) videos to guide you in your learning\nalong with other resources to help you. You can also seek personalized guidance with the\nauthor of this book.\nDaily Wisdom - Walking The Path with The Buddha (Youtube Channel)\nhttps://bit.ly/DailyWisdom-Youtube\n281", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 75, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 280, "page_end": 281, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b0b24667-a577-43e2-b7e4-85af07002595", "parent_id": "book-vol3:ch76:scripture", "content_type": "scripture", "text": "Chapter 76\nA Monk Who Is Not Lacking of Jhāna\nMonks, if for just the time of a finger snap a Monk develops Mindfulness of\nBreathing (Breathing Mindfulness Meditation), he is called a Monk who is not\nlacking of Jhāna, who acts upon The Teachings of The Teacher, who\nresponds to his advice, and who does not eat the country’s almsfood having\nproduced no results or benefits. How much more, then, those who cultivate\nit!\n(Reference: AN 1.394)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 76, "chapter_title": "A Monk Who Is Not Lacking of Jhāna", "sutta_refs": ["AN"], "page": null, "page_start": 282, "page_end": 282, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7833314b-7bb5-40de-825d-dbc8ea49ae68", "parent_id": "book-vol3:ch76:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how one who trains in Breathing\nMindfulness Meditation will be able to experience the Jhānas. He also encourages\nStudents to practice “The Teachings of The Teacher” and respond to his advice.\nA Teacher is highly important on The Path to Enlightenment. Through learning and\npracticing Gotama Buddha’s Teachings with guidance, the mind becomes Enlightened in\nthat you can observe the improvement in the condition of the mind as you eliminate all\ndiscontent feelings where the mind can reside peaceful, calm, serene, and content with\njoy - permanently. You are not believing The Teachings wishing for a positive outcome at\nsome point in the future or after death. Instead, you are observing the improvements to\nthe condition of the mind right now - in the present moment.\nOnly a Buddha would be able to attain Enlightenment on their own without Teachers.\nThese are some of the criteria that make a Buddha a Buddha is that they discover The\nTeachings on their own attaining Enlightenment without help from a Teacher, shares their\nindependently discovered Teachings to guide countless others to Enlightenment during\nthe remaining time of their life, and they leave their Teachings in a condition that they\nguide countless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\nThat means you and everyone else will need Teachers on this Path to Enlightenment. A\nBuddha has already done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the mind and\nyour life.\nSeeking guidance to learn and practice Breathing Mindfulness Meditation is a wise\ndecision to get started.\n282", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 76, "chapter_title": "A Monk Who Is Not Lacking of Jhāna", "sutta_refs": ["AN"], "page": null, "page_start": 282, "page_end": 282, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f7a5ac22-9182-4fe3-a9db-859a1cebf998", "parent_id": "book-vol3:ch77:scripture", "content_type": "scripture", "text": "Chapter 77\nBreathing In and Breathing Out\nIs a Certain Kind of Body\nWhenever, Ānanda, a Monk, when breathing in long, knows: I breathe in\nlong; or, when breathing out long, knows: I breathe out long;\nwhen breathing in short, knows: I breathe in short; or,\nwhen breathing out short, knows: I breathe out short;\nwhen he trains thus: Experiencing the whole body, I will breathe in;\nwhen he trains thus: Experiencing the whole body, I will breathe out;\nwhen he trains thus: Calming the bodily sensations, I will breathe in;\nwhen he trains thus: Calming the bodily sensations, I will breathe out…\n(Repeated as at Chapter 74)\n…on that occasion the Monk resides reflecting on the body as body,\ndedicated, clearly comprehending, mindful, having removed craving and\ndispleasure in regard to the world.\nFor what reason?\nI call this a certain kind of body. Ānanda, that is, breathing in and breathing\nout.\nTherefore, Ānanda, on that occasion the Monk resides reflecting on the body\nas body, dedicated, clearly comprehending, mindful, having removed craving\nand displeasure in regard to the world.\n(Reference: SN 54.13)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 77, "chapter_title": "Breathing In and Breathing Out", "sutta_refs": ["SN"], "page": null, "page_start": 283, "page_end": 284, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f65abf3f-d887-451e-b41c-c55840f246f3", "parent_id": "book-vol3:ch77:commentary", "content_type": "commentary", "text": "283\n\nIn this Teaching from Gotama Buddha, he shares how a Practitioner can use Breathing\nMindfulness Meditation to develop the first of The Four Foundations of Mindfulness\nthrough “reflecting on the body as body, dedicated, clearly comprehending, [and]\nmindful”.\nA Practitioner will need to develop Right Mindfulness to the point where they are able to\nobserve the arising discontentedness as bodily sensations so that they can “cut it off and\nlet it go” through applying Right Effort prior to the arising discontentedness becoming\nfeelings, affecting the condition of the mind, or forming a mental object.\nA Practitioner whose training has progressed to the point where they are observing the\nbodily sensations associated with arising discontentedness and is able to “cut it off and\nlet it go” is nearing close to Enlightenment.\nTo accomplish this goal, a Practitioner will need to have a well developed practice of the\nentire Eight Fold Path to include, Breathing Mindfulness Meditation.\nThen, in daily life as discontentedness is starting to arise and is observed as bodily\nsensations, the Practitioner should apply Right Effort to eliminate the arising\ndiscontentedness prior to it making its way into the mind as feelings. Doing this\nrepeatedly through one’s daily life will culminate into the complete elimination of\ndiscontentedness as the Practitioner eliminates the cravings/desires/attachments that\nproduced the discontentedness. “Cutting off and letting go” of any arising\ndiscontentedness will result in, over time, the discontent feelings never arising in the\nfuture as the mind eliminates the cravings/desires/attachments that produced the\ndiscontentedness.\n284", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 77, "chapter_title": "Breathing In and Breathing Out", "sutta_refs": ["SN"], "page": null, "page_start": 283, "page_end": 284, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f0e7a3c4-b59b-4abb-bbcc-771f5117d2bf", "parent_id": "book-vol3:ch78:scripture", "content_type": "scripture", "text": "Chapter 78\nMindfulness of the Body\nHere a Monk, gone to the forest or to the foot of a tree, or to an empty hut,\nsits down; having folded his legs crosswise, set his body erect, and\nestablished mindfulness in front of him, ever mindful he breathes in, mindful\nhe breathes out:\nBreathing in long, he understands: I breathe in long; or breathing out long,\nhe understands: I breathe out long.\nBreathing in short, he understands: I breathe in short; or breathing out short,\nhe understands: I breathe out short.\nHe trains thus: I shall breathe in experiencing the whole body;\nhe trains thus: I shall breathe out experiencing the whole body.\nHe trains thus: I shall breathe in calming the bodily sensations;\nhe trains thus: I shall breathe out calming the bodily sensations.\nAs he resides thus diligent, dedicated, and determined, his memories and\nthoughts based on the household life are abandoned; with their abandoning,\nhis mind becomes steadied internally, quieted, brought to singleness, and\nconcentrated.\nThat is how a Monk develops mindfulness of the body.\n(Reference: MN 119)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 78, "chapter_title": "Mindfulness of the Body", "sutta_refs": ["MN"], "page": null, "page_start": 285, "page_end": 286, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ab526757-17ba-4628-a110-6715c83923c9", "parent_id": "book-vol3:ch78:commentary", "content_type": "commentary", "text": "285\n\nIn this Teaching from Gotama Buddha, he shares another Teaching guiding a Practitioner\nto develop Right Mindfulness of bodily sensations as part of The Four Foundations of\nMindfulness.\n“Experiencing the whole body” is guiding a Practitioner to have awareness of the bodily\nsensations that arise, exist, and then fade away during meditation which then becomes\nhelpful in daily life. The mind can observe the impermanent nature of these bodily\nsensations to develop the mind to understand impermanence while cultivating awareness\nof mind.\n“As he resides thus diligent, dedicated, and determined” is encouraging a Practitioner to\nremain dedicated to the practice of Breathing Mindfulness Meditation.\n“His memories and thoughts based on the household life are abandoned” guides a\nPractitioner to let go of the past focusing the mind on the breath, the present moment,\nduring meditation. This trains the mind to reside only in the present moment, not longing\nfor the past or the future. His guidance was for the Ordained Practitioners who left the\nhousehold life. For a Household Practitioner, you can use this guidance to train the mind\nto let go of pleasant or painful experiences in the past, rooting the mind into the present\nmoment.\n“With their abandoning his mind becomes steadied internally, quieted, brought to\nsingleness, and concentrated” helps a Practitioner understand what they need to\naccomplish during Breathing Mindfulness Meditation sessions. The Practitioner will need\nto focus the mind on the breath to eliminate craving/desire/attachment while cultivating\nmindfulness (awareness of mind) and developing concentration or singleness of mind\nwhile quieting the thoughts.\nA mind trained in this way will then be able to perform optimally in daily life through the\nelimination of craving/desire/attachment and having cultivated mindfulness (i.e.\nawareness of mind) and concentration (i.e. singleness of mind) by focusing on only one\ntask at a time.\nThe Buddha explains the purpose of this Teaching through explaining “that is how a Monk\ndevelops mindfulness of the body”.\n286", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 78, "chapter_title": "Mindfulness of the Body", "sutta_refs": ["MN"], "page": null, "page_start": 285, "page_end": 286, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "727a1712-badd-4bcc-b739-040ce8cff5fd", "parent_id": "book-vol3:ch79:scripture", "content_type": "scripture", "text": "Chapter 79\nOne Who Has Developed and Cultivated\nMindfulness of the Body\nAgain, Monks when walking, a Monk understands: I am walking; when\nstanding, he understands: I am standing; when sitting, he understands: I am\nsitting; when lying down, he understands: I am lying down; or he\nunderstands accordingly however his body is positioned.\nAgain, Monks, a Monk is one who acts in full awareness when going forward\nand returning: who acts in full awareness when looking ahead and looking\naway; who acts in full awareness when flexing and extending his limbs: who\nacts in full awareness when wearing his robes and carrying his outer robe\nand bowl; who acts in full awareness when eating, drinking, consuming food,\nand tasting; who acts in full awareness when defecating or urinating; who\nacts in full awareness when walking, standing, sitting, falling asleep, waking\nup, talking, and keeping silent.\nAs he resides thus diligent, dedicated, and determined his memories and\nthoughts based on the household life are abandoned; with their abandoning,\nhis mind becomes steadied internally, quieted, brought to singleness, and\nconcentrated. That too is how a Monk develops mindfulness of the body.\nMonks, anyone who has developed and cultivated mindfulness of the body\nhas included within himself whatever wholesome states there are that lead to\ntrue wisdom.\nJust as anyone who has extended his mind over the great ocean has\nincluded within it whatever streams there are that flow into the ocean; so too,\nanyone who has developed and cultivated mindfulness of the body has\nincluded within himself whatever wholesome states there are that lead to\ntrue wisdom.\n(In addition, it was also mentioned that to develop reflection on\nunattractiveness of the body: Thirty-two (32) Part Body Meditation and to\ndevelop the first Jhāna all the way to the fourth Jhāna are also considered as\ndeveloping mindfulness of the body.)\n(Reference: MN 119)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 79, "chapter_title": "One Who Has Developed and Cultivated", "sutta_refs": ["MN"], "page": null, "page_start": 287, "page_end": 288, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "93939c69-a27e-41ac-a273-e1da09895971", "parent_id": "book-vol3:ch79:commentary:0", "content_type": "commentary", "text": "287", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 79, "chapter_title": "One Who Has Developed and Cultivated", "sutta_refs": ["MN"], "page": null, "page_start": 287, "page_end": 288, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "577b539c-a65f-4a04-8f2f-861c3b2ae66f", "parent_id": "book-vol3:ch79:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares additional Teachings on developing\nmindfulness of the bodily sensations.\nA Practitioner will need to function with full awareness of bodily sensations and the mind\nduring their daily life. This will take a lot of effort in the beginning of one’s development of\nthis practice but over time, the mind will be able to attend to this full awareness\neffortlessly. But, because the unEnlightened mind is untrained and is not used to constant\nawareness, initially this will require a lot of work and effort.\nThe Buddha provides many common daily tasks illustrating how that during even the\nmost simple activities, one needs to remain fully aware of the mind or mindful. Even when\ndoing tasks such as “defecating or urinating”, a Practitioner needs to focus on only one\ntask at a time rather than attempting to use a mobile device, read, or perform some other\ntasks. In this way, the mind will develop singleness of mind with deep concentration to\nbenefit you in daily life.\n“Anyone who has developed and cultivated mindfulness of the body has included within\nhimself whatever wholesome states there are that lead to true wisdom” guides a\nPractitioner in understanding how to cultivate the mind leading to wisdom.\nThe entire Path to Enlightenment has the cultivation of wisdom as a central objective. It is\nthrough the cultivation of wisdom that one observes the truth being able to make wise\ndecisions. Through wise decision making, or discernment, a Practitioner develops an\nimproved condition of their mind and life.\nThe Buddha uses the description of how streams flow into the ocean to describe how\ndeveloping mindfulness of bodily sensations leads to wholesome mental states, thus,\nleading to wisdom. Wisdom is the ocean, the ultimate goal. “Just as anyone who has\nextended his mind over the great ocean has included within it whatever streams there are\nthat flow into the ocean; so too, anyone who has developed and cultivated mindfulness of\nthe body has included within himself whatever wholesome states there are that lead to\ntrue wisdom”.\nThrough awareness of bodily sensations, the mind is then able to “cut off and let go” of\nany arising discontentedness. This leads to wholesome mental states through not\nallowing discontentedness or any other unwholesome mental states, to arise as feelings\nin the mind. Through practicing in this way, the mind becomes fully and completely\nprotected from all discontentedness and unwholesome mental states.\nThis requires a “diligent, dedicated, and determined” approach to developing and\nmaintaining a consistent meditation practice where the mind is “steadied internally,\nquieted, brought to singleness, and concentrated”. Training to develop these qualities of\nmind are then beneficial in daily life maintaining a peaceful, calm, serene, and content\nmind with joy.\n288", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 79, "chapter_title": "One Who Has Developed and Cultivated", "sutta_refs": ["MN"], "page": null, "page_start": 287, "page_end": 288, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a9366acf-7779-49a4-a845-0f6f54b7bf6e", "parent_id": "book-vol3:ch80:commentary:0", "content_type": "commentary", "text": "Chapter 80\nMindfulness Directed to the Body\n“A Strong Post for Mind”\nOne Dwells Without Having Set Up Mindfulness of the Body\nSuppose, Monks, a man would catch six animals--with different domains\nand different feeding grounds - and tie them by a strong rope. He would\ncatch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie\neach by a strong rope. Having done so, he would tie the ropes together\nwith a knot in the middle and release them.\nThen, those six animals with different domains and different feeding grounds\nwould each pull in the direction of its own feeding ground and domain. The\nsnake would pull one way, thinking, ‘Let me enter an anthill’. The crocodile\nwould pull another way, thinking, ‘Let me enter the water’. The bird would\npull another way, thinking, ‘Let me fly up into the sky’. The dog would pull\nanother way, thinking, ‘Let me enter a village’. The jackal would pull another\nway, thinking, ‘Let me enter a charnel ground’. The monkey would pull\nanother way, thinking, ‘Let me enter a forest’.\nNow when these six animals become worn out and fatigued, they would be\ndominated by the one among them that was strongest; they would submit to\nit and come under its control.\nSo too, Monks, when a Monk has not developed and cultivated mindfulness\ndirected to the body, the eye pulls in the direction of agreeable forms and\ndisagreeable forms are repulsive; the ear pulls in the direction of agreeable\nsounds and disagreeable sounds are repulsive; the nose pulls in the direction\nof agreeable odors and disagreeable odors are repulsive; the tongue pulls in\nthe direction of agreeable flavors and disagreeable flavors are repulsive; the\nbody pulls in the direction of agreeable physical objects and disagreeable\nphysical objects are repulsive; the mind pulls in the direction of agreeable\nmental objects and disagreeable mental objects are repulsive.\nIt is in such a way that there is non-restraint.\n289", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 80, "chapter_title": "Mindfulness Directed to the Body", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 291, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "66743189-822d-41fa-b2a0-cdccd95ad484", "parent_id": "book-vol3:ch80:commentary:1", "content_type": "commentary", "text": "One Resides Having Set Up Mindfulness of the Body\nSuppose, Monks, a man would catch six animals with different domains and\ndifferent feeding grounds - and tie them by a strong rope. He would catch a\nsnake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie each by a\nstrong rope. Having done so, he would bind them to a strong post or\npillar.\nThen, those six animals with different domains and different feeding grounds\nwould each pull in the direction of its own feeding ground and domain. The\nsnake would pull one way, thinking, ‘Let me enter an anthill’. The crocodile\nwould pull another way, thinking, ‘Let me enter the water’. The bird would\npull another way, thinking, ‘Let me fly up into the sky’. The dog would pull\nanother way, thinking, ‘Let me enter a village’. The jackal would pull another\nway, thinking, ‘Let me enter a charnel ground’. The monkey would pull\nanother way, thinking, ‘Let me enter a forest’.\nNow, when these six animals become worn out and fatigued, they would\nstand close to that post or pillar, they would sit down there, they would lie\ndown there.\nSo too, Monks, when a Monk has developed and cultivated mindfulness\ndirected to the body, the eye does not pull in the direction of agreeable forms\nnor are disagreeable forms repulsive; the ear does not pull in the direction of\nagreeable sounds nor are disagreeable sounds repulsive; the nose does not\npull in the direction of agreeable odors nor are disagreeable odors repulsive;\nthe tongue does not pull in the direction of agreeable flavors nor are\ndisagreeable flavors repulsive; the body does not pull in the direction of\nagreeable physical objects nor are disagreeable physical objects repulsive;\nthe mind does not pull in the direction of agreeable mental objects nor are\ndisagreeable mental objects repulsive.\nIt is in such a way that there is restraint.\nA strong post or pillar: this, Monks, is a designation for mindfulness directed\nto the body.\nTherefore, Monks, you should train yourselves thus: We will develop and\ncultivate mindfulness directed to the body, make it our vehicle, make it our\nbasis, stabilize it, exercise ourselves in it, and fully perfect it.\nThus should you train yourselves.\n(Reference: SN 35.247)\n290", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 80, "chapter_title": "Mindfulness Directed to the Body", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 291, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "956f0282-3d83-42fb-8827-d0f665df9310", "parent_id": "book-vol3:ch80:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation\n(i.e. “cultivate mindfulness directed to the body”) is used as a strong “post or pillar” to\nrestrain The Six Sense Bases of the eye, ear, nose, tongue, body, and mind.\nHe uses the six animals pulling in different directions to represent the six internal sense\nbases of the eyes, ears, nose, tongue, body, and mind pulling towards the six external\nsense bases of forms, sounds, odors, flavors, physical objects, and mental objects. If the\nmind is unrestrained allowing the mind to pull towards the objects of its affection, the\nmind will continue to experience discontentedness.\nThrough training the mind to be restrained by focusing on the arising bodily sensations as\nthe “post or pillar” then as discontentedness arises, the Practitioner can observe those\nbodily sensations and cut off and let go of the discontentedness, thus, working to\neliminate the cravings/desires/attachments that caused the discontentedness. By no\nlonger allowing the mind to pull towards the objects of its affection, it is restrained and the\nmind will eliminate discontentedness.\nA Practitioner who trains the mind in Breathing Mindfulness Meditation will be able to\ntrain the mind to cut off thoughts and let them go gaining more and more mental\ndiscipline of the mind being aware of the bodily sensations that precede the arising of\ndiscontentedness. In this way, one gains the ability to cut off and let go of cravings/\ndesires/attachments of the mind that are pulling towards forms, sounds, odors, flavors,\nphysical objects, and mental objects to eliminate discontentedness.\nIt is the mind’s mental longing with a strong eagerness towards the six external sense\nbases through the six internal sense bases that is the cause of the discontent mind. The\nmind craves pleasant feelings and when it gets the object of its affection, it experiences\nhappiness, excitement, and elation but the mind is discontent. If the mind does not\nacquire the objects of its affection, it experiences sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, etc. - painful feelings. Or, the mind might experience\nfeelings that are neither painful-nor-pleasant such as boredom, loneliness, shyness,\ndispleased, uncomfortable, unsatisfied. All of these feelings and others are indications of\na discontent mind.\nIt is only when one deeply learns, reflects, and practices these Teachings while training\nthe mind using techniques such as Breathing Mindfulness Meditation that the mind will be\nliberated through wisdom from the discontent feelings experienced in the unEnlightened\nmind. Then in the moment as the mind experiences the arising of bodily sensations\nindicating arising discontentedness, cut that off and let it go.\nAs the mind is being trained in meditation to cut off thoughts and let them go, the mind\ndevelops the ability to become deeply aware of unwholesome thoughts, feelings, ideas,\nperceptions, etc., arising and to then cut them off or let them go. This trains the mind over\nrepeated meditation training sessions to “let go”. Every time the mind wants to pull in any\ndirection towards the past, the future, thoughts, feelings, ideas, perceptions, etc., a\nPractitioner should not judge the thoughts, label them, or even attempt to figure out\nwhere they are coming from. You can just cut them off and let them go bringing the mind\nback to the breath. The breath is the present moment and is the strong “post or pillar”.\n291", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 80, "chapter_title": "Mindfulness Directed to the Body", "sutta_refs": ["SN"], "page": null, "page_start": 289, "page_end": 291, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8b0dc71e-0bbe-4d80-9acd-259406f30141", "parent_id": "book-vol3:ch81:commentary:0", "content_type": "commentary", "text": "Chapter 81\nThe Simile of The Tortoise\nMonks, in the past a tortoise was searching for food along the bank of a river\none evening. On that same evening a jackal was also searching for food\nalong the bank of that same river. When the tortoise saw the jackal in the\ndistance searching for food, it drew its limbs and neck inside its shell and\npassed the time keeping still and silent.\nThe jackal had also seen the tortoise in the distance searching for food, so\nhe approached and waited close by, thinking: When this tortoise extends one\nor another of its limbs or its neck, I will grab it right on the spot, pull it out,\nand eat it. But because the tortoise did not extend any of its limbs or its\nneck, the jackal, failing to gain access to it, lost interest in it and departed.\nSo too, Monks, Māra the Evil One is constantly and continually waiting close\nby you, thinking, ‘Perhaps I will gain access to him through the eye or\nthrough the ear or through the nose or through the tongue or through the\nbody or through the mind.’ Therefore, Monks, reside guarding the doors of\nThe Six Sense Bases. Having seen a form with the eye...Having heard a\nsound with the ear...Having smelt an odor with the nose...Having tasted a\nflavor with the tongue...Having touched a physical object with the body…\nHaving recognized a mental object with the mind, do not grasp its signs and\nfeatures. Since, if you leave the eye sense base unguarded, the ear sense\nbase unguarded, the nose sense base unguarded, the tongue sense base\nunguarded, the body sense base unguarded, the mind sense base\nunguarded, evil unwholesome states of craving and displeasure might invade\nyou, practice the way of its restraint, guard the eye sense base, the ear\nsense base, the nose sense base, the tongue sense base, the body sense\nbase, the mind sense base, undertake the restraint of the eye sense base,\nthe ear sense base, the nose sense base, the tongue sense base, the body\nsense base, and the mind sense base.\nWhen, Monks, you reside guarding the doors of The Six Sense Bases, Māra\nthe Evil One, failing to gain access to you, will lose interest in you and\ndepart, just as the jackal departed from the tortoise.\nDrawing in the mind’s thoughts\nAs a tortoise draws its limbs into its shell,\nIndependent, not harassing others, fully extinguished.\nA Monk would not blame anyone.\n293", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 81, "chapter_title": "The Simile of The Tortoise", "sutta_refs": ["SN"], "page": null, "page_start": 293, "page_end": 294, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2b878a45-455c-4a2e-a211-652525c60959", "parent_id": "book-vol3:ch81:commentary:1", "content_type": "commentary", "text": "(Reference: SN 35.240)\nIn this Teaching from Gotama Buddha, he shares Teachings to help Practitioners\nunderstand that developing a “guard” over The Six Sense Bases is crucial for the\ndevelopment of the mind on The Path to Enlightenment.\nA Practitioner needs to deeply understand the problem of the unEnlightened mind which\nis its mental longing and strong eagerness (craving/desire/attachment/wants/\nexpectations/grasping/holding), craving for sensual pleasures through The Six Sense\nBases. Due to the craving/desire/attachment for agreeable and pleasant sensual\npleasures, the mind causes itself to be discontent.\nIt is through training the mind to eliminate the defilement, or unwholesome root, of\ncraving/desire/attachment that one will be able to eliminate discontentedness and, thus,\nliberate the mind.\nSo, when one observes the arising of craving/desire/attachment through The Six Sense\nBases or a form, sound, odor, flavor, physical object, or mental object has come in\ncontact with the eyes, ears, nose, tongue, body, or mind that arises any sort of discontent\nfeelings either pleasant, painful, or neither painful-nor-pleasant - cut it off and let it go.\nThrough constant dedication and effort to eliminate the arising pleasant feelings, painful\nfeelings, and feelings that are neither painful-nor-pleasant, eventually these feelings will\nnot ever arise in the mind.\nBut this comes with determination and diligence to guard the six doorways to\ndiscontentedness ensuring that one can readily cut off and let go of the cravings/desires/\nattachments that cause the mind to be discontent.\n294", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 81, "chapter_title": "The Simile of The Tortoise", "sutta_refs": ["SN"], "page": null, "page_start": 293, "page_end": 294, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0c389878-18bf-44eb-b111-d84ed5d58eb8", "parent_id": "book-vol3:ch82:commentary:0", "content_type": "commentary", "text": "Chapter 82\nThe Simile of the Bowl of Oil\nMonks, suppose that on hearing, ‘The most beautiful girl of the land! The\nmost beautiful girl of the land!’ a great crowd of people would assemble.\nNow that most beautiful girl of the land would dance exquisitely and sing\nexquisitely. On hearing, ‘The most beautiful girl of the land is dancing! The\nmost beautiful girl of the land is singing!’ an even larger crowd of people\nwould assemble. Then a man would come along, aspiring to live, not aspiring\nto die, aspiring for peacefulness, uninterested in discontentedness.\nSomeone would say to him:\nGood man, you must carry around this bowl of oil filled to the brim between\nthe crowd and the most beautiful girl of the land. A man with a drawn sword\nwill be following right behind you, and wherever you spill even a little of it,\nright there he will cut off your head.\nWhat do you think, Monks, would that man stop attending to that bowl of oil\nand out of negligence turn his attention outwards?\n‘No, Venerable Sir.’\nI have made up this simile, Monks, in order to convey a meaning. This here is\nthe meaning: The bowl of oil filled to the brim: this is a designation for\nmindfulness directed to the body.\nTherefore, Monks, you should train yourselves thus: We will develop and\ncultivate mindfulness directed to the body, make it our vehicle, make it our\nbasis, stabilize it, exercise ourselves in it, and fully perfect it.\nThus, Monks, should you train yourselves.\n—————-\nMonks, those who do not take part in mindfulness directed to the body do\nnot take part in the deathless (Enlightenment). Those who take part in\nmindfulness directed to the body they take part in the deathless.\nMonks, those who are unattentive about mindfulness directed to the body\nare unattentive about the deathless. Those who are attentive about\nmindfulness directed to the body are attentive about the deathless\n(Enlightenment).\n295", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 82, "chapter_title": "The Simile of the Bowl of Oil", "sutta_refs": ["SN"], "page": null, "page_start": 295, "page_end": 296, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "69d312a6-09fd-4f44-8d47-83aebbb1bb8a", "parent_id": "book-vol3:ch82:commentary:1", "content_type": "commentary", "text": "(Reference: SN 47.20)\nIn this Teaching from Gotama Buddha, he shares a simile to help Practitioners understand\nthe importance in establishing mindfulness of bodily sensations or “mindfulness directed\nto the body”.\nHe is explaining how the mind needs to be restrained from the tendency for the eye to\npull towards the direction of “the most beautiful girl of the land” and the ear to pull in the\ndirection of “crowd of people” with excitement.\nApplying this to your daily life, as you are in situations where the mind wants to pull in the\ndirection of pleasant feelings to experience happiness, excitement, elation, thrill,\nexhilaration, euphoria, etc., imagine a man walking right behind you with a sword about to\ncut off the head should the mind pull in the direction of the eye, ear, nose, tongue, body,\nor mind (i.e. The Six Sense Bases).\nInstead, stabilize the mind and fully perfect restraining the mind from being pulled\ntowards agreeable contact and being repulsed by disagreeable contact. The mind can\ndevelop the ability to guard the six doorways to discontentedness so that it can reside\npeaceful, calm, serene, and content with joy - permanently.\n296", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 82, "chapter_title": "The Simile of the Bowl of Oil", "sutta_refs": ["SN"], "page": null, "page_start": 295, "page_end": 296, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f412e2a3-1de0-4505-84f2-5df74e85a39b", "parent_id": "book-vol3:ch83:scripture", "content_type": "scripture", "text": "Chapter 83\nGreat Good of Mindfulness Directed to the Body\nMonks, those who do not take part in mindfulness directed to the body do\nnot take part in the deathless (Enlightenment). Those who take part in\nmindfulness directed to the body take part in the deathless (Enlightenment).\nMonks, those who are unattentive about mindfulness directed to the body\nare unattentive about the deathless (Enlightenment). Those who are attentive\nabout mindfulness directed to the body are attentive about the deathless\n(Enlightenment).\n(Reference: AN 1.616)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 83, "chapter_title": "Great Good of Mindfulness Directed to the Body", "sutta_refs": ["AN"], "page": null, "page_start": 297, "page_end": 298, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a89a80ea-c97c-4f73-bb35-5b8d2f85e110", "parent_id": "book-vol3:ch83:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the importance of mindfulness of bodily\nsensations, or “mindfulness directed to the body”, in training the mind towards the\nattainment of Enlightenment.\n“The Deathless” is another way of referring to Enlightenment. One who has attained\nEnlightenment has escaped The Cycle of Rebirth and will no longer experience the\nconstant rounds of birth, sickness, aging, and death. Therefore, The Buddha is referring\nto one who has attained Enlightenment as “The Deathless”.\nHaving attained Enlightenment in this life, a being is so peaceful, calm, serene, and\ncontent with joy that the mind never experiences any discontent feelings. The mind has\neliminated 100% of all fears, including the fear of death. For the rest of one’s life, they will\nnever again experience any discontent feelings. So, at the time of their last death, there is\nno death. The physical body dies and the mind separates from the physical body, referred\nto as “Final Enlightenment”.\nTherefore, because there is “no you”, (i.e. an Enlightened being has realized The Universal\nTruth of Non-self), then “you” have not died but instead, the body and mind have just\nseparated. This is referred to as “the breaking-up of the body after death”. It is the\nphysical body that dies and the mind that separates from the physical body at death. But,\nfor one who has attained Enlightenment, there is no longer any rebirth through The Cycle\nof Rebirth, therefore, an Enlightened being is considered to be “The Deathless”.\nIf one is “unattentive about mindfulness directed to the body”, then they are “unattentive\nabout the deathless (Enlightenment)”. In other words, one who does not develop\nmindfulness of bodily sensations is complacent towards the attainment of Enlightenment.\nIf one is “attentive about mindfulness directed to the body”, then they are “attentive about\nthe deathless (Enlightenment)”. In other words, one who does develop mindfulness of\nbodily sensations is diligent towards the attainment of Enlightenment.\n297", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 83, "chapter_title": "Great Good of Mindfulness Directed to the Body", "sutta_refs": ["AN"], "page": null, "page_start": 297, "page_end": 298, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9ca554b0-8a6e-4fc3-a823-402db382ab29", "parent_id": "book-vol3:ch83:commentary:1", "content_type": "commentary", "text": "The Buddha left The Teachings of what happens when one attains Enlightenment and\ndies as an “undeclared” Teaching. He did not share what does or does not happen once\nEnlightenment is attained and there is death.\nI suspect The Buddha did this for one of these reasons:\n1.) The Buddha only ever taught what he had direct knowledge of and had experienced\nfor himself. Because he had never attained Enlightenment and died, he may not have\nknown what was next, if anything, so therefore he left what happens after the death of an\nEnlightened being as “undeclared”.\n2.) If The Buddha was aware that there is something next after a being has attained\nEnlightenment and dies, it must be as good or better than Enlightenment itself. If there is\nsomething that does happen after death of an Enlightened being, The Buddha could have\nwisely left this as an “undeclared” Teaching so that the unEnlightened mind does not\ndevelop a craving/desire/attachment (i.e. mental longing with a strong eagerness) for\nwhat may come after death.\nAn unEnlightened Practitioner has so many cravings/desires/attachments to eliminate\nfrom the mind, a wise Teacher who knows of something beneficial that comes after the\ndeath of an Enlightened being would not provide Teachings on what that is as a way of\nensuring their Students do not develop a craving/desire/attachment for any potential\nafterlife. Gotama Buddha, if he did know of something that does come next, wisely left\nthis as an undeclared Teaching ensuring his Students did not develop a craving/desire/\nattachment for any potential afterlife hindering Enlightenment. The goal of a Teacher who\nis sharing Teachings on The Path to Enlightenment, and definitely the goal of a Buddha, is\nto guide Students to Enlightenment. Through leaving any potential discussion of an\nafterlife as undeclared, this would be a compassionate way to ensure one’s Teachings are\nnot creating hindrances towards the attainment of Enlightenment but instead, eliminates\nany and all hindrances through sharing The Teachings that do lead to Enlightenment.\n3.) The Buddha only ever shared Teachings that lead to Enlightenment. While all the\nwisdom a Buddha acquires as part of their independent journey to Enlightenment is\nrepresented by all the leaves in all the trees of the forest, what is needed to attain\nEnlightenment is represented only by the few leaves collected in one’s hands.\nIf there is something that happens for an Enlightened being after death, knowing that is\nnot required for the attainment of Enlightenment. Only those Teachings that are needed\nfor the attainment of Enlightenment need to be shared with Students so they can focus\nthe mind on learning, reflecting, and practicing those Teachings. Anything beyond that,\nwould just be distracting and potentially take away from the core and central Path to\nEnlightenment.\nAn Enlightened being’s mind is so peaceful, calm, serene, and content with joy residing\nonly in the present moment, an Enlightened being is not going to care or be concerned\nwith what is next after death. They have overcome the most significant challenge ever,\nwhich is to eliminate 100% of all discontentedness in the mind. Having attained that goal\nthrough determination, dedication, and diligence to one’s practice and having overcome\nthe fear of death, an Enlightened being is not going to care what is next, if anything at all.\nAt death, an Enlightened being will not be reborn in The Cycle of Rebirth. There is no\nreason to ever share what may or may not happen to an Enlightened being after death.\n298", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 83, "chapter_title": "Great Good of Mindfulness Directed to the Body", "sutta_refs": ["AN"], "page": null, "page_start": 297, "page_end": 298, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e42a3b8b-c7de-4007-861f-bedcfa25466f", "parent_id": "book-vol3:ch84:scripture:0", "content_type": "scripture", "text": "Chapter 84\nTraining a Mind Filled with Loving-Kindness,\nwithout Hostility or Ill Will\nMonks, there are these five courses of speech that others may use when\nthey address you:\n(1) Their speech may be timely or untimely,\n(2) true or untrue,\n(3) gentle or harsh,\n(4) connected with benefit or unbeneficial,\n(5) spoken with a mind of loving-kindness or with inner hate.\nHerein, Monks, you should train thus:\nOur minds will remain unaffected, and we shall speak no evil words; we shall\nreside compassionate for their welfare, with a mind of loving-kindness,\nwithout inner hate. We shall reside enveloping that person with a mind filled\nwith loving-kindness, and starting with him, we shall reside enveloping the\nall-encompassing world with a mind filled with loving-kindness, abundant,\njoyful, immeasurable, without hostility and without ill will. That is how you\nshould train, Monks.\nMonks, suppose a man came with crimson, turmeric, indigo, or carmine and\nsaid: I shall draw pictures and make pictures appear on empty space.\nWhat do you think, Monks? Could that man draw pictures and make pictures\nappear on empty space?\n‘No, Venerable Sir’\nWhy is that?\nBecause empty space is formless and invisible; he cannot possibly draw\npictures there or make pictures appear there. Eventually the man would reap\nonly tiredness and disappointment.\nSo too, Monks, there are these five courses of speech that others may use\nwhen they address you.\nHerein, Monks, you should train thus: Our minds will remain unaffected, and\nwe shall speak no evil words; we shall reside compassionate for their\n299", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 84, "chapter_title": "Training a Mind Filled with Loving-Kindness,", "sutta_refs": ["MN"], "page": null, "page_start": 299, "page_end": 301, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d1afda60-d40d-48df-952c-98fbb331c698", "parent_id": "book-vol3:ch84:scripture:1", "content_type": "scripture", "text": "welfare, with a mind of loving-kindness, without inner hate. We shall reside\nenveloping them with a mind filled with loving-kindness; and starting with\nthem, we shall reside enveloping the all-encompassing world with a mind\nfilled with loving-kindness, abundant, joyful, immeasurable, without hostility\nand without ill will: That is how you should train, Monks.\n(The Buddha also spoke several other similes. A simile of a man who came\nwith a hoe and a basket and said ‘I shall make this great earth to be without\nearth’. A simile of a man with a blazing grass-torch and said ‘I shall heat up\nand burn away the river Ganges with this blazing grass-torch’. Eventually that\nman would reap only tiredness and disappointment.)\nMonks, even if criminals were to sever you savagely limb by limb with a two-\nhandled saw, he who gave rise to a mind of hate towards them would not be\npracticing my Teachings.\nHerein, Monks, you should train thus: Our minds will remain unaffected, and\nwe shall speak no evil words; we shall reside compassionate for their\nwelfare, with a mind of loving-kindness, without inner hate. We shall reside\nenveloping them with a mind filled with loving-kindness; and starting with\nthem, we shall reside enveloping the all-encompassing world with a mind\nfilled with loving-kindness, abundant, joyful, immeasurable, without hostility\nand without ill will: That is how you should train, Monks.\nMonks, if you keep this advice on the simile of the saw constantly in mind,\ndo you see any course of speech, insignificant or significant, that you could\nnot endure?\n‘No, Venerable Sir.’\nTherefore, Monks, you should keep this advice on the simile of the saw\nconstantly in mind. That will lead to your welfare and peacefulness for a long\ntime.\n(Reference: MN 21)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 84, "chapter_title": "Training a Mind Filled with Loving-Kindness,", "sutta_refs": ["MN"], "page": null, "page_start": 299, "page_end": 301, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cf55fc6a-81c3-4c18-8ee8-2cecfc59bd0e", "parent_id": "book-vol3:ch84:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the types of speech that one may\nencounter in the course of their daily life.\nPeople may speak to you in the following ways:\n(1) Their speech may be timely or untimely,\n(2) true or untrue,\n(3) gentle or harsh,\n(4) connected with benefit or unbeneficial,\n(5) spoken with a mind of loving-kindness or with inner hate.\n300", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 84, "chapter_title": "Training a Mind Filled with Loving-Kindness,", "sutta_refs": ["MN"], "page": null, "page_start": 299, "page_end": 301, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "db52750a-1f9a-41ab-9a88-2b8f3e6bd9e5", "parent_id": "book-vol3:ch84:commentary:1", "content_type": "commentary", "text": "However one should choose to speak to you, The Buddha provides guidance that a\nPractitioner who is training their mind towards the attainment of Enlightenment should\nremain unaffected residing with a mind filled with loving-kindness. “Our minds will remain\nunaffected, and we shall speak no evil words; we shall reside compassionate for their\nwelfare, with a mind of loving-kindness, without inner hate”.\nHate is not eliminated and extinguished through being hateful. Hate can only be\neliminated and extinguished through the practice of loving-kindness.\nWhile this may be challenging and completely opposite of what you have been taught or\npracticed your entire life, continuing to be angry, hateful, or have ill will is only going to\nproduce more anger, hatred, and ill will towards you. This is The Natural Law of Kamma of\n“cause and effect” or “action and results”, essentially the results of your decisions.\nThe reason why anger, hatred, and ill will is continuing around you is because you are\ncontinuing to put that out into the world, therefore, it will continue to come back to you. It\nis only when you train the mind to improve your wisdom, moral conduct, and mental\ndiscipline that you will see a different result.\nContinuing to do what you have done in the past will only produce the same results as\nyou are experiencing now. It is only when you make changes to your life practice that you\nwill observe improvements to the condition of the mind and your life.\nWhile others may speak to you untimely, untrue, harsh, unbeneficial, with a mind of inner\nhate and blamefully, you will need to train the mind to speak at the right time, truthful,\ngentle, beneficially, with a mind of loving-kindness, and blamelessly to attain\nEnlightenment.\nLearning, reflecting, and practicing The Five Factors of Well Spoken Speech is highly\nimportant to ensure one is not causing harm through their speech or communication.\nImproving your practice to accomplish this goal is going to take patience and dedication\nto ensure you are working in the direction of Right Speech.\nThrough a well developed practice of Breathing Mindfulness Meditation and Loving-\nkindness Meditation, a Practitioner can transform the mind eliminating craving, anger, and\nignorance (unknowing of true reality) making it much easier to practice Right Speech and\nall the other Teachings on The Path to Enlightenment.\nThe mind needs to be filled and permeating with loving-kindness for all beings for one to\nattain Enlightenment. Anger, hatred, ill will and all the lesser versions of these qualities of\nmind, do not exist in the mind of an Enlightened being. It is training the mind through a\nwell developed practice of The Eight Fold Path that the mind can be trained to fully\nextinguish all unwholesome Kamma to include Breathing Mindfulness Meditation and\nLoving-kindness Meditation. Then, in daily life, one needs to ensure they are practicing\nThe Eight Fold Path to perfection in all situations and interactions.\nThrough the continuous patience and diligence to learn and practice in this way, a\nPractitioner will move the mind towards the ultimate goal of Enlightenment.\n301", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 84, "chapter_title": "Training a Mind Filled with Loving-Kindness,", "sutta_refs": ["MN"], "page": null, "page_start": 299, "page_end": 301, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2e6654fd-7edb-4e58-9886-53e1c70cd3c4", "parent_id": "book-vol3:ch85:scripture", "content_type": "scripture", "text": "Chapter 85\nBenefits of Developing Various Kinds of\nMeditation\nRāhula, develop meditation on loving-kindness; for when you develop\nmeditation on loving-kindness, any ill will will be abandoned.\nRāhula, develop and cultivate the mind on compassion; for when you\ndevelop and cultivate the mind on compassion, any cruelty will be\nabandoned.\nRāhula, develop and cultivate the mind on sympathetic joy; for when you\ndevelop and cultivate the mind on sympathetic joy, any jealousy will be\nabandoned.\nRāhula, develop and cultivate the mind on equanimity; for when you develop\nand cultivate the mind on equanimity, any aversion will be abandoned.\nRāhula, develop meditation on unattractiveness of the body; for when you\ndevelop meditation on unattractiveness of the body, any lust will be\nabandoned.\nRāhula, develop meditation on the perception of impermanence; for when\nyou develop meditation on the perception of impermanence, the conceit ‘I\nam’ will be abandoned.\n(Reference: MN 62)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 85, "chapter_title": "Benefits of Developing Various Kinds of", "sutta_refs": ["MN"], "page": null, "page_start": 302, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ef5ee846-6c0c-41ae-ab4f-7150056e6c4e", "parent_id": "book-vol3:ch85:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares with his son Rāhula to develop\nmeditation on six (6) qualities of mind.\nThe first four (4) of these mental states are often referred to as “The Brahma-viharas”.\n1.) Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\n2.) Compassion (Pāli: karuṇā) is concern for the misfortunes of others.\n3.) Sympathetic joy (Pāli: muditā) is joy for others’ success, even if you did not contribute\nto it.\n4.) Equanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,\nespecially in a difficult situation; treating everyone impartially.\n302", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 85, "chapter_title": "Benefits of Developing Various Kinds of", "sutta_refs": ["MN"], "page": null, "page_start": 302, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9206b48f-af8b-4ed1-a195-8b5d308b74ee", "parent_id": "book-vol3:ch85:commentary:1", "content_type": "commentary", "text": "5.) Unattractiveness of the body is developed to abandon the fetter/taint/pollution of\n“sensual desire”.\n6.) Perception of impermanence is developed to train the mind to realize The Universal\nTruth of Impermanence so that it will be disinterested in craving/desire/attachment and to\neliminate the fetter/taint/pollution of “conceit”.\n“Rāhula, develop meditation on loving-kindness; for when you develop meditation\non loving-kindness, any ill will will be abandoned”: Loving-kindness is cultivated\nthrough Loving-kindness Meditation and will then need to be practiced in daily life to help\nthe mind eliminate anger/hatred/ill will filling up the mind with loving-kindness.\n“Rāhula, develop and cultivate the mind on compassion; for when you develop and\ncultivate the mind on compassion, any cruelty will be abandoned”: Compassion is\ncultivated, to a certain extent, with Loving-kindness Meditation as that meditation tends\nto develop compassion in the mind but, this will also need to be practiced in daily life.\n“Rāhula, develop and cultivate the mind on sympathetic joy; for when you develop\nand cultivate the mind on sympathetic joy, any jealousy will be abandoned”:\nSympathetic joy is cultivated through actively cutting off and letting go of any feelings of\njealousy or envy in daily life. When situations arise where it is observed that the mind has\njealousy or envy, the Practitioner needs to cut off and let go of those unwholesome\nfeelings, and arise the wholesome mental state of sympathetic joy.\n“Rāhula, develop and cultivate the mind on equanimity; for when you develop and\ncultivate the mind on equanimity, any aversion will be abandoned”: Equanimity is\ncultivated through training the mind in Breathing Mindfulness Meditation to reside\npeaceful and content but more actively in daily life when difficult situations arise. As a\ndifficult situation is experienced, a Practitioner will need to arise equanimity cutting off\nand letting go of any uncalmness or unsteadiness that arises in the mind bringing the\nmind to the middle practicing mental calmness, composure, and evenness of temper,\nespecially in a difficult situation.\nAllowing the mind to be shaken up to become unsteady will only create more difficulties\nby the mind being uncalm.\nCalm —> Mindfulness —> Concentration —> Wisdom\nIt is calmness of mind that leads to a Practitioner being able to practice mindfulness (i.e.\nawareness of mind). By practicing mindfulness, the mind can then be concentrated (i.e.\nsingleness of mind with focus). With concentration, a Practitioner can access wisdom to\nmake wise decisions leading to wholesome outcomes.\nBut, allowing the mind to become uncalm, will have the downstream negative effects of\ninhibiting the practice of mindfulness (i.e. awareness of mind), concentration (i.e.\nsingleness of mind with focus), and then being unable to access wisdom to make wise\ndecisions leading to wholesome outcomes. Allowing the mind to be uncalm or shaken up\ncan create a situation where, due to a lack of being able to access wisdom, the situation\nturns from bad to worse or even detrimental. Through maintaining one’s calmness and\ncomposure, they can then make wise decisions to improve the situation based in wisdom.\n303", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 85, "chapter_title": "Benefits of Developing Various Kinds of", "sutta_refs": ["MN"], "page": null, "page_start": 302, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b4ffd4ee-16ee-482e-b197-71448a07ba1e", "parent_id": "book-vol3:ch85:commentary:2", "content_type": "commentary", "text": "Observing a difficult situation and then arising equanimity to maintain calmness needs to\nbe developed and cultivated so that it becomes first nature during any and all life\nsituations.\n“Rāhula, develop meditation on unattractiveness of the body; for when you develop\nmeditation on unattractiveness of the body, any lust will be abandoned”: A\nPractitioner can use Thirty-Two Part Body Meditation to develop the unattractiveness of\nthe body to reduce and eliminate the fetter/taint/pollution of mind described as sensual\ndesire to include sexual contact. There is also a meditation where one can observe\nimages of a corpse or be in the presence of a corpse to develop unattractiveness of the\nbody.\nThrough training the mind to observe the unattractiveness of the body, a Practitioner can\nthen train the mind to eliminate the desire for sexual contact, when or if they are ready to\naccomplish this goal.\n“Rāhula, develop meditation on the perception of impermanence; for when you\ndevelop meditation on the perception of impermanence, the conceit ‘I am’ will be\nabandoned”: A Practitioner can use Breathing Mindfulness Meditation as a general\napproach to developing the perception of impermanence and deeply soak this into the\nmind through observing that all thoughts, feelings, ideas, bodily sensations, sounds, etc.\nare impermanent as one meditates. But, to eliminate the conceit ‘I am’, it is suggested\nthat you use the Meditation to Realize Non-self, available in this same book series found\nin Chapter 11 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nIn addition to employing the Meditation to Realize Non-self, a Practitioner will need to be\nobservant of the mind through practice of Right Mindfulness that as conceit arises in the\nmind, to cut it off and let it go so that it can be actively eliminated.\nMeditation alone will not completely transform the mind towards any of the wholesome\nqualities discussed by The Buddha. But through a combination of meditation and\napplying the entire Eight Fold Path in daily life, a Practitioner can train the mind to\neliminate the unwholesome qualities of mind and arise the wholesome qualities of mind\nmentioned in this Teaching from The Buddha.\nDetailed explanation of The Brahma-viharas is available in this same book series found in\nChapter 14 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nDetailed explanation to develop a meditation practice is available in this same book series\nfound in Chapter 11 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n304", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 85, "chapter_title": "Benefits of Developing Various Kinds of", "sutta_refs": ["MN"], "page": null, "page_start": 302, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d837f910-1267-4c02-b440-d88c45f5881d", "parent_id": "book-vol3:ch86:scripture", "content_type": "scripture", "text": "Chapter 86\nOne Who Is Capable of Entering and Residing in\nRight Concentration\nMonks, possessing five qualities, a Monk is incapable of entering and\nresiding in Right Concentration.\nWhat five?\nHere, a Monk cannot patiently endure forms, sounds, odors, flavors, and\nphysical objects. Possessing these five qualities, a Monk is incapable of\nentering and residing in Right Concentration.\nMonks, possessing five (other) qualities, a Monk is capable of entering and\nresiding in Right Concentration.\nWhat five?\nHere, a Monk can patiently endure forms, sounds, odors, flavors, and\nphysical objects. Possessing these five qualities, a Monk is capable of\nentering and residing in Right Concentration.\n(Reference: AN 5.113)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 86, "chapter_title": "One Who Is Capable of Entering and Residing in", "sutta_refs": ["AN"], "page": null, "page_start": 305, "page_end": 305, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ca739b80-feda-423e-b3d3-6cce3b514521", "parent_id": "book-vol3:ch86:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Practitioner’s mind will need to be\ndeveloped to be unaffected by forms, sounds, odors, flavors, and physical objects to\nexperience Right Concentration or the Jhānas.\nThe mind needs to be distant from “sensual desire”, or in other words, have diminished\nits craving/desire/attachment for seeing agreeable forms through the eyes, hearing\nagreeable sounds through the ears, smelling agreeable odors through the nose, tasting\nagreeable flavors through the tongue, and touching agreeable physical objects through\nthe body.\nA Practitioner is unable to experience Right Concentration (i.e. experience the Jhānas) if\nthe mind “cannot patiently endure” forms, sounds, odors, flavors, and physical objects.\n305", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 86, "chapter_title": "One Who Is Capable of Entering and Residing in", "sutta_refs": ["AN"], "page": null, "page_start": 305, "page_end": 305, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6963660d-b0c7-4fa5-a159-40c2c816c54e", "parent_id": "book-vol3:ch87:commentary", "content_type": "commentary", "text": "Chapter 87\nDo Concentration in the Morning, in the\nMiddle of the Day, and in the Evening\nMonks, possessing three factors, a shopkeeper is capable of acquiring\nwealth not yet acquired and of increasing wealth already acquired.\nWhat three?\nHere, a shopkeeper diligently applies himself to his work in the morning, in\nthe middle of the day, and in the evening.\nPossessing these three factors, a shopkeeper is capable of acquiring wealth\nnot yet acquired and of increasing wealth already acquired.\nSo too, possessing three factors, a Monk is capable of achieving a\nwholesome state not yet attained and of increasing a wholesome state\nalready attained.\nWhat three?\nHere, a Monk diligently applies himself to an object of concentration in the\nmorning, in the middle of the day, and in the evening.\nPossessing these three factors, a Monk is capable of achieving a wholesome\nstate not yet attained and of increasing a wholesome state already attained.\n(Reference: AN 3.19)\nIn this Teaching from Gotama Buddha, he shares to train the mind in meditation at three\n(3) times during the day, morning, midday, and evening.\nThis is a practice that most Practitioners will need to build up over time. You may or may\nnot be able to accomplish this goal as you first get started but instead, gradually train the\nmind to establish a practice where you are meditating 2-3 times per day for 30 minutes or\nmore per session.\nThis will produce the best results.\nDetailed explanation to develop a meditation practice is available in this same book series\nfound in Chapter 11 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n306", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 87, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 306, "page_end": 306, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0cd6186b-b61d-4fc1-a9db-1e3e4d0f1216", "parent_id": "book-vol3:ch88:scripture", "content_type": "scripture", "text": "Chapter 88\nRemote Lodgings in Forests and\nJungle Groves Are Hard to Endure\n‘Venerable Sir, I wish to retreat to remote lodgings in forests and jungle\ngroves.’\nRemote lodgings in forests and jungle groves are hard to endure, Upāli.\nSolitude is hard to undertake and hard to delight in. When he is alone, the\nwoods steal the mind of a Monk who does not gain concentration. It can be\npredicted that one who says ‘I do not gain concentration, yet I will retreat to\nremote lodgings in forests and jungle groves’ will either sink or float away.\nSuppose, Upāli, there was a large lake, and a bull elephant seven or eight\ncubits in size would come along. He might think: Let me enter this lake and\nplayfully wash my ears and back. I will bathe and drink, come out, and set off\nwherever I want. He then enters the lake and playfully washes his ears and\nback. He bathes and drinks, comes out, and sets off wherever he wants.\nHow so? Because his large body finds a footing in the depths.\nThen a hare or a cat comes along. It might think: How is a bull elephant\ndifferent from myself? I’Il enter this lake and playfully wash my ears and\nback. I will bathe and drink, come out, and set off wherever I want. Then,\nwithout reflecting, it hastily enters the deep lake. It can be predicted that it\nwill either sink or float away.\nWhy so? Because its small body does not find a footing in the depths.\nSo too, it can be predicted that one who would say: I do not gain\nconcentration, yet I will retreat to remote lodgings in forests and jungle\ngroves; will either sink or float away.\nCome, Upāli, reside within The Community. While you reside within The\nCommunity you will be at ease.\n(Reference: AN 10.99)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 88, "chapter_title": "Remote Lodgings in Forests and", "sutta_refs": ["AN"], "page": null, "page_start": 307, "page_end": 308, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "81a99b5e-5620-47cc-b3d6-ea111a350e02", "parent_id": "book-vol3:ch88:commentary", "content_type": "commentary", "text": "307\n\nIn this Teaching from Gotama Buddha, he provides guidance to his Student Upāli that he\nshould consider not going to the forest as he is not prepared for the harshness of living\nalone in the jungle.\nOne of the roles of a Teacher is to understand the development of their Students on The\nPath to Enlightenment and provide guidance as appropriate for their development. It is\nthe Student’s responsibility to seek guidance but having done so, a Teacher will need to\nprovide guidance appropriate to the Student’s current stage of development.\nThe Buddha feels the Student Upāli is not prepared or ready for the seclusion of being\nalone in the forest and suggests that if he goes into the jungle, he will “either sink or float\naway” much like a rabbit (hare) or a cat that enters a lake unprepared instead of like an\nelephant.\nThe elephant is prepared, strong, and able to enter the lake, experience benefit, and leave\nsafely. But, the hare or cat is unable to accomplish the same beneficial results because\nthey do not have the same qualities as the elephant to be able to establish a footing to\nexit the lake. The hare or cat “without reflecting, hastily enters the deep lake”. They have\nnot taken the time to consider whether they were prepared for the challenge ahead.\nA Practitioner who is well developed in their practice may be prepared for seclusion or a\nlengthy meditation retreat. A Practitioner who is early in the development of their practice\nmost likely will not experience the same benefit or be prepared for seclusion or a lengthy\nmeditation retreat.\nIt is important to challenge the mind and one’s practice as you progress on The Path to\nEnlightenment. But, it is also important to ensure one is not over challenged as this could\ndissuade you from further development and detract from the overall goal of progressing\ntowards Enlightenment.\nIt is important to know whether your practice is well developed such as an elephant\nwhere you will find a footing and be able to progress through challenges or you are a\nhare/cat where you will not find a footing and sink or float away.\nConsulting with a Teacher to seek guidance as you progress and embark on various\naspects of developing your practice and testing the mind is important. Without the\nguidance of a Teacher, a Student would be unable to train the mind to attain\nEnlightenment.\n308", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 88, "chapter_title": "Remote Lodgings in Forests and", "sutta_refs": ["AN"], "page": null, "page_start": 307, "page_end": 308, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "18ec92cf-5e01-4fb1-8fab-2b7c5d64b1a1", "parent_id": "book-vol3:ch89:scripture", "content_type": "scripture", "text": "Chapter 89\nFour Times, Rightly Developed and Coordinated,\nGradually Culminate in the\nDestruction of the Taints\nMonks, these four times, rightly developed and coordinated, gradually\nculminate in the destruction of the taints.\nWhat four?\nThe time for listening to The Teachings, the time for discussing The\nTeachings, the time for serenity, and the time for wisdom.\nThese four times, rightly developed and coordinated, gradually culminate in\nthe destruction of the taints.\nJust as, when it is raining and the rain pours down in thick droplets on a\nmountain top, the water flows down along the slope and fills the clefts,\ngullies, and creeks; these, becoming full, fill up the pools; these, becoming\nfull, fill up the lakes; these, becoming full, fill up the streams; these,\nbecoming full, fill up the rivers; and these, becoming full, fill up the great\nocean; so too, these four times, rightly developed and coordinated, gradually\nculminate in the destruction of the taints.\n(Reference: AN 4.147)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Four Times, Rightly Developed and Coordinated,", "sutta_refs": ["AN"], "page": null, "page_start": 309, "page_end": 311, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7e926f27-c317-49f6-ac86-9b3c980f27ec", "parent_id": "book-vol3:ch89:commentary:0", "content_type": "commentary", "text": "309", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Four Times, Rightly Developed and Coordinated,", "sutta_refs": ["AN"], "page": null, "page_start": 309, "page_end": 311, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "215fa285-c6f9-489a-a774-476282dc35d2", "parent_id": "book-vol3:ch89:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the four (4) times to gradually develop\nthe mind to eliminate The Ten Fetters (i.e. taints/pollution of mind).\n1.) “The time for listening to The Teachings” is when a Practitioner seeks understanding\nthrough learning with a Teacher as they share discourses to guide Students to learn,\nreflect, and practice The Teachings. A Practitioner will need to make time to learn directly\nwith a Teacher. A Practitioner will be unable to learn these Teachings alone and attain\nEnlightenment alone without a Teacher. Only a true Buddha would be able to accomplish\nthat goal. The last Buddha currently known to the world existed over 2,500 years ago.\nSeeking guidance with a Teacher through listening to The Teachings will gradually lead\ntowards the elimination of The Ten Fetters.\n2.) “The time for discussing The Teachings” is beneficial as a Practitioner is able to\nconverse with others who are interested to have open discussions about The Teachings.\nThis will help a Practitioner to develop their understanding of The Teachings due to the\ninsight and effort needed to discuss The Teachings with others. Open discussions about\nThe Teachings can further develop the mind’s understanding through needing to articulate\nThe Teachings confirming one’s own understanding. It is important to ensure that you are\ndiscussing The Teachings with someone who is interested in discussing The Teachings\nrather than, attempting to forcefully share with arrogance or pride.\nThere is no obligation to share these Teachings with others. The discussion that Gotama\nBuddha is recommending is open dialogue where Students are able to confirm their\nunderstanding through joint sharing, not actually through teaching others.\nIn order to teach others, it is important to have acknowledgement from your Teacher that\nyou are prepared to share these Teachings with others so that it is confirmed that your\npractice has developed to a point where you are capable to share these Teachings and\ntake on the responsibility of guiding Students on The Path to Enlightenment.\nIf you attempted to share these Teachings without your Teacher’s support, you would find\nit extremely difficult to successfully guide others along The Path to Enlightenment and\nyou will most likely be causing more harm than benefit.\nDo not be in a hurry or make a rushed decision to share these Teachings. The very best\nTeacher would need to first be a very deep Practitioner. It is through developing your own\npractice of these Teachings that you will have the wisdom to be able to help others along\nThe Path to Enlightenment. Focus on your own growth and development so that you can\nexperience liberation of mind or Enlightenment. Rushing to take on Students as a Teacher\nis oftentimes based in “conceit” (i.e. arrogance or pride). Taking on Students is a\nsignificant responsibility and should only be done so with deep reflection and support\nfrom your Teacher. Taking on Students too early can actually impede your own progress\non The Path to Enlightenment as the time and effort involved in sharing these Teachings\nwith Students can take away from your own learning and development along the path.\n3.) “The time for serenity” is ensuring the mind has time to rest and relax. To progress\ntowards the attainment of Enlightenment and to attain Enlightenment, a Practitioner will\nneed to dedicate much time, effort, and energy towards the inner work to train the mind. If\nthe mind is not in the middle, this can be exhausting. Therefore, a Practitioner needs to\nknow when to apply effort towards progressing in their practice and when to rest and\n310", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Four Times, Rightly Developed and Coordinated,", "sutta_refs": ["AN"], "page": null, "page_start": 309, "page_end": 311, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a5d752d5-fbcb-49a2-a18b-75cbfdf6dd0d", "parent_id": "book-vol3:ch89:commentary:2", "content_type": "commentary", "text": "relax while not allowing the mind to become complacent. The mind needs to find the\nmiddle as it relates to learning and progressing on The Path to Enlightenment.\nThere are going to be periods of significant growth and times where growth is more slow.\nThat is normal as the mind gradually progresses towards Enlightenment. And, as a\nPractitioner is progressing, they will need to know when to allow for rest and relax while\nensuring they do not allow the mind to become complacent.\n4.) “The time for wisdom” is to apply the wisdom of these Teachings in a given situation to\nensure a wholesome outcome.\nTo eliminate The Ten Fetters and attain Enlightenment, a Practitioner will need to develop\nwisdom through listening to The Teachings, discussing The Teachings, taking time for rest\nand relaxation, and then apply the acquired wisdom in daily life. It is through practice of\nThe Teachings through applying wisdom that the condition of the mind is improved.\nApplying the wisdom of these Teachings in daily life will gradually lead towards the\nelimination of The Ten Fetters and attainment of Enlightenment.\nJust like during a rain storm the water is directed from the mountain top, down a slope to\nfill the clefts, gullies, and creeks along with the pools, lakes, streams, and rivers flowing\ninto the ocean, when a Practitioner chooses to listen to The Teachings, discuss The\nTeachings, take time for rest and relaxation, and then apply the acquired wisdom in daily\nlife, this will all gradually lead to the elimination of The Ten Fetters and attainment of\nEnlightenment.\nYou are welcome to progress in your practice by learning these Teachings through the\nresources provided in books, audiobooks, videos, podcast, online classes, in-person\nlearning, and all the other ways, these Teachings are shared with you openly and freely\nwhile seeking guidance with a Teacher. This book has contact information for you to be\nable to connect with a Teacher and a Community of Practitioners where you will be\nwelcomed to learn and practice these Teachings.\n311", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Four Times, Rightly Developed and Coordinated,", "sutta_refs": ["AN"], "page": null, "page_start": 309, "page_end": 311, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7bc4a761-491c-49b3-9411-e52022fcf5f5", "parent_id": "book-vol3:ch90:commentary", "content_type": "commentary", "text": "Chapter 90\nOne Should Be Mindful and Clearly Aware\nMonks, a Monk should be mindful and clearly aware, this is my instruction to\nyou.\nAnd how is a Monk mindful?\nHere, a Monk resides reflecting on the body as body, dedicated, clearly\naware and mindful, having put aside craving and worry for the world, and\nlikewise with regard to feelings, mind, and mental objects.\nThat is how a Monk is mindful.\nAnd how is a Monk clearly aware?\nHere, a Monk, when going forward or backward, is aware of what he is\ndoing; in looking forward or back he is aware of what he is doing; in bending\nand stretching he is aware of what he is doing; in carrying his inner and outer\nrobe and bowl he is aware of what he is doing; in eating, drinking, chewing\nand tasting he is aware of what he is doing; in passing excrement or urine he\nis aware of what he is doing; in walking, standing, sitting or lying down, in\nkeeping awake, in speaking or in staying silent, he is aware of what he is\ndoing.\nThat is how a Monk is clearly aware.\nA Monk should be mindful and clearly aware, this is my instruction to you.\n(Reference: DN 16)\n312\n\nThe Importance of\nThe Tathāgata’s Words\n314", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 90, "chapter_title": "One Should Be Mindful and Clearly Aware", "sutta_refs": ["DN"], "page": null, "page_start": 312, "page_end": 314, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ef1417af-e573-41f6-810f-7011ca068708", "parent_id": "book-vol3:ch91:scripture", "content_type": "scripture", "text": "Chapter 91\nWhy Every Practitioner Should Study\nThe Tathāgata’s Words\nWords Which Should Be Studied, Learned, and\nInvestigated in the Foremost Assembly\nHere, in this kind of assembly, when those discourses are being recited that\nare mere poetry composed by poets, beautiful in words and phrases,\ncreated by outsiders, spoken by (their) disciples, the Monks do not want to\nlisten to them, do not lend an ear to them, or apply their minds to understand\nthem; they do not think those teachings should be studied and learned.\nBut when those discourses spoken by The Tathāgata are being recited that\nare deep, deep in meaning, world-transcending, connected with emptiness,\nthe Monks want to listen to them, lend an ear to them, and apply their minds\nto understand them; they think those Teachings should be studied and\nlearned. And having learned those Teachings, they question each other\nabout them and investigate them thoroughly, (asking): How is this? What is\nthe meaning of this? (They) disclose to (others) what is obscure and clarify\nwhat is unclear, and dispel their confusion about numerous\nmisunderstandings.\nThis is called the assembly trained in investigation, not in conceited talk.\n(Reference: AN 2.42)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 91, "chapter_title": "Why Every Practitioner Should Study", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 315, "page_end": 318, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3dbd8e51-dab3-41ec-9d90-90040e0aacff", "parent_id": "book-vol3:ch91:commentary:0", "content_type": "commentary", "text": "Words that Should Be Studied and Mastered\n(Simile of the Drum Peg)\nMonks, once in the past the Dasārahas had a kettle drum called the\nSummoner. When the Summoner became cracked, the Dasārahas inserted\nanother peg.\nEventually the time came when the Summoner’s original drumhead had\ndisappeared and only a collection of pegs remained.\nSo too, Monks, the same thing will happen with the Monks in the future.\nWhen those discourses spoken by The Tathāgata that are deep, deep in\nmeaning, world-transcending, dealing with emptiness, are being recited, they\nwill not be eager to listen to them, nor lend an ear to them, nor apply their\n315", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 91, "chapter_title": "Why Every Practitioner Should Study", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 315, "page_end": 318, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "27cb8653-6849-47a4-9fed-dc7fcf14f14b", "parent_id": "book-vol3:ch91:commentary:1", "content_type": "commentary", "text": "minds to understand them; and they will not think those Teachings should be\nstudied and mastered. But when those discourses that are mere poetry\ncomposed by poets, beautiful in words and phrases, created by outsiders,\nspoken by (their) disciples, are being recited, they will be eager to listen to\nthem, will lend an ear to them, will apply their minds to understand them;\nand they will think those teachings should be studied and mastered.\nIn this way, Monks, those discourses spoken by The Tathāgata that are\ndeep, deep in meaning, world-transcending, dealing with emptiness, will\ndisappear….\nTherefore, Monks, you should train yourselves thus: When those discourses\nspoken by The Tathāgata that are deep, deep in meaning, world-\ntranscending, dealing with emptiness, are being recited, we will be eager to\nlisten to them, will lend an ear to them, will apply our minds to understand\nthem; and we will think those Teachings should be studied and mastered.\nThus should you train yourselves.\n(Reference: SN 20.7)\nWords from Singleness of Mind\nAggivessana, ... The Tathāgata teaches The Teachings to others only to give\nthem knowledge. When the talk is finished, Aggivessana, then I steady my\nmind internally, quieten it, bring it to singleness, and concentrate it on that\nsame sign of concentration as before, in which I constantly reside.\n(Reference: MN 36)\nWords that Are Just So Not Otherwise\nFrom the night he fully awakened, Monks, until the night he attains Final\nNibbāna (Final Enlightenment), in this interval, whatever he speaks, talks of,\nand expounds, all that is just so, not otherwise…\n(Reference: AN 4.23)\nWords of Immediately Effective Teachings\nGood, Monks. So you have been guided by me with these Teachings, which\nare visible here and now, immediately effective, inviting inspection, onward\nleading, to be experienced by the wise for themselves…\n(Reference: MN 38.25)\n316", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 91, "chapter_title": "Why Every Practitioner Should Study", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 315, "page_end": 318, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5e204618-afcc-4919-a283-90799723cf60", "parent_id": "book-vol3:ch91:commentary:2", "content_type": "commentary", "text": "Words of The Teachings and Discipline\nWords to Be Resided with as One’s Own Island as One’s Own Refuge\n…Ānanda, it may be that you will think: ‘The Teacher’s instruction has\nceased, now we have no Teacher!’ It should not be seen like this, Ānanda,\nfor what I have taught and explained to you as Teachings and discipline will,\nat my passing, be your Teacher...\nThose Monks, Ānanda, either now or after I am gone, who reside with\nthemselves as their own island, with themselves as their own refuge, with no\nother refuge; who reside with The Teachings as their island, with The\nTeachings as their refuge, with no other refuge — it is these Monks, Ānanda,\nwho will be for me greatest of those dedicated to the training.\n(Reference: DN 16)\nWords to Be Undertook as Taught\nNot to Be Abolished\nAs long as the Monks do not give instruction on anything that has not been\ntaught or abolish anything that has already been taught, but undertake and\npractice the training guidelines as they have been taught, only growth is to\nbe predicted for them, not decline.\n(Reference: DN 16)\nIn this collection of Teachings from Gotama Buddha, he shares why a Practitioner should\nlearn the discourses as he taught them to represent The Teachings that lead to\nEnlightenment.\nThere are many places where Teachings are being shared and referenced to as being\nBuddhist Teachings but, due to impermanence, as you investigate you might come to\ndiscover that what is being shared is in conflict with The Words of The Buddha.\nLearning and practicing The Teachings of The Buddha through his own words will\nproduce the best results. The collection of Teachings assembled here help to support this\nthrough The Buddha’s own words shared during his lifetime.\nSharing Teachings that are not connected to The Words of The Buddha would only prove\nto be misleading and create obstacles for a Practitioner in the attainment of\nEnlightenment.\nEverything I share is confirmed in four (4) different ways so that I know it is the truth and\nyou can discover that same truth.\n317", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 91, "chapter_title": "Why Every Practitioner Should Study", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 315, "page_end": 318, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9be6be69-704e-4ba6-a100-3453d39f9bda", "parent_id": "book-vol3:ch91:commentary:3", "content_type": "commentary", "text": "1.) What I share is in The Pāli Canon: The Pāli Canon is the largest, most complete source\nof Gotama Buddha’s Teachings. Sourcing what you learn and practice back to this\noriginal source text ensures that you are learning and practicing what The Buddha taught.\n2.) I did not believe what was in The Pāli Canon, instead, I practiced it to determine the\ntruth for myself. Through practicing The Teachings, one can observe the condition of the\nmind is improving and moves to being peaceful, calm, serene, and content with joy -\npermanently. If a Practitioner is observing this through what they are learning, then they\nknow they are learning and practicing the truth because it is working to improve the\ncondition of the mind.\n3.) I share what I discovered with Students and it is working to improve the condition of\ntheir mind. Through all the years that I have been teaching, Students report that what they\nare learning with me is improving the condition of their mind as they are seeing situations\nthat once caused anger or other unwelcome feelings, no longer produce those same\nfeelings. They can observe the condition of their mind is improving.\n4.) Thai people confirm that what they learned from well known Enlightened Masters of\nBuddhist Teachings are the same Teachings that I share. As Thai people have had\nBuddhist Teachings in their culture for 800-1200 years, they know how to determine if\nsomeone is or is not Enlightened. They have people in their community who they know\nare Enlightened, because they can observe it for themselves. What Thai people learn in\nthe Thai language is the same thing that I share in English, according to Thai people who\nare deeply familiar with The Buddha’s Teachings and The Path to Enlightenment.\nHaving dedicated time, effort, energy, and resources to confirm The Teachings of The\nBuddha in this way, a Practitioner can have confidence that what is being shared with you\nare The Teachings of The Buddha and works to produce an Enlightened mind.\n“From the night he fully awakened, Monks, until the night he attains Final Nibbāna (Final\nEnlightenment), in this interval, whatever he speaks, talks of, and expounds, all that is just\nso, not otherwise…”\nThe Buddha’s Enlightenment was accomplished gradually over the course of many\nlifetimes. In the life that he became a Fully Perfectly Enlightened Buddha, he taught for 45\nyears sharing The Teachings that lead to Enlightenment with all those who chose to learn\nand practice his Teachings. His active journey to Enlightenment in his last life took 6 years\nof gradual training and gradual practice resulting in gradual progress. His mind gradually\nrealized Enlightenment. However, some people mistakenly believe that his Enlightenment\noccurred in an instant. This Teaching is essentially explaining that from the time he was\nknown to have attained Enlightenment until the final death, The Buddha shared The\nTeachings on The Path to Enlightenment with tireless effort and energy. This Teaching is\nnot sharing that he attained Enlightenment in just one night but instead, all that he spoke\nof and explained as Teachings is The Path to Enlightenment.\n318", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 91, "chapter_title": "Why Every Practitioner Should Study", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 315, "page_end": 318, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "484a5b73-e64c-45a7-a6bb-973010471343", "parent_id": "book-vol3:ch92:commentary", "content_type": "commentary", "text": "Chapter 92\nThe Noble Eight Fold Path is\nThe Wholesome Practice Instituted\nĀnanda, I instituted that wholesome practice, which leads to complete\nliberation, to freedom from strong feelings, to elimination, to peace, to direct\nknowledge (experience), to Enlightenment, to Nibbāna.\nAnd what is that wholesome practice?\nIt is this Noble Eight Fold Path; that is, Right View, Right Intention, Right\nSpeech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and\nRight Concentration.\nĀnanda, I say to you: continue this wholesome practice instituted by me and\ndo not be the last man. Ānanda, when there are two men living, he under\nwhom there occurs a breach of this wholesome practice - he is the last man\namong them.\nTherefore, Ānanda, I say to you: continue this wholesome practice instituted\nby me and do not be the last man.\n(Reference: MN 83)\nIn this Teaching from Gotama Buddha, he shares that The Eight Fold Path is “The Path to\nEnlightenment” resulting in “complete liberation, to freedom from strong feelings, to\nelimination, to peace, to direct knowledge (experience), to Enlightenment, to Nibbāna”.\nHe encourages one of his close Students Ānanda to stay dedicated to this “wholesome\npractice” and “do not be the last man” to attain Enlightenment.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nthe book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).\n319\n\nThe Story of\nThe Buddha’s Last Days\n320", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 92, "chapter_title": "The Noble Eight Fold Path is", "sutta_refs": ["MN"], "page": null, "page_start": 319, "page_end": 320, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e489cb3b-849b-446d-9e88-2c03a7d45687", "parent_id": "book-vol3:ch93:commentary:0", "content_type": "commentary", "text": "Chapter 93\nThe Buddha’s Last Days\nSāriputta, there are certain Ascetics and Brāhmins whose doctrine and view\nis this: As long as this good man is still young, a black-haired young man\nendowed with youthfulness, in the prime of life, so long is he perfect in his\nclear wisdom.\nBut when this good man is old, aged, burdened with years, advanced in life,\nand come to the last stage, being eighty, ninety, or a hundred years old, then\nthe clarity of his wisdom is lost. But it should not be regarded so. I am now\nold, aged, burdened with years, advanced in life, and come to the last stage:\nmy years have turned eighty.\nNow suppose that I had four disciples with a hundred years lifespan, perfect\nin mindfulness, recall (of The Teachings), memory, and clarity of wisdom.\nJust as a skilled archer, trained, practiced, and tested, could easily shoot a\nlight arrow across the shadow of a palm tree, suppose that they were even\nto that extent perfect in mindfulness, recall (of The Teachings), memory, and\nclarity of wisdom.\nSuppose that they continuously asked me about The Four Foundations of\nMindfulness and that I answered them when asked and that they\nremembered each answer of mine and never asked a subsidiary question or\npaused except to eat, drink, consume food, taste, urinate, defecate, and rest\nin order to remove sleepiness and tiredness. Still The Tathāgata’s explanation\nof The Teachings, his explanations of factors of The Teachings, and his\nreplies to questions would not yet come to an end, but meanwhile those four\ndisciples of mine with their hundred years lifespan would have died at the\nend of those hundred years.\nSāriputta, even if you have to carry me about on a bed, still there will be no\nchange in the clarity of The Tathāgata’s wisdom.\nRightly speaking, were it to be said of anyone: A being not subject to\nignorance/delusion has appeared in the world for the welfare and\npeacefulness of many, out of compassion for the world, for the good,\nwelfare, and peacefulness of gods and humans, it is of me indeed that rightly\nspeaking this should be said.\n321", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 93, "chapter_title": "The Buddha’s Last Days", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 321, "page_end": 324, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bd205f80-8643-48bd-ab1c-7bd2836118ca", "parent_id": "book-vol3:ch93:commentary:1", "content_type": "commentary", "text": "Then the Venerable Ānanda approached The Perfectly Enlightened One.\nHaving approached and paid homage (respect), while massaging The\nPerfectly Enlightened One’s limbs, he said to him: ‘It is wonderful, Venerable\nSir! It is amazing, Venerable Sir!’\n‘The Perfectly Enlightened One’s complexion is no longer pure and bright, his\nlimbs are all flimsy and wrinkled, his body is stooped, and some alteration is\nseen in his sense bases in the eye sense base, the ear sense base, the nose\nsense base, the tongue sense base, and the body sense base.’\nSo it is, Ānanda! In youth one is subject to aging; in health one is subject to\nsickness; while alive one is subject to death. The complexion is no longer\npure and bright, the limbs are all flimsy and wrinkled, the body is stooped,\nand some alteration is seen in the sense bases - in the eye sense base, the\near sense base, the nose sense base, the tongue sense base, and the body\nsense base.\nThis is what The Perfectly Enlightened One said. Having said this, The\nFortunate One, The Teacher, further said this:\nYuck on you, pitiful aging,\nAging which makes beauty fade!\nSo much has the charming puppet\nBeen crushed beneath advancing age.\nOne who might live a hundred years\nAlso has death as destination.\nDeath spares none along the way\nBut comes crushing everything.\nAnd now again, Ānanda, The Tathāgata has today at Chapala’s Shrine\nconsciously and deliberately rejected the rest of his allotted term of life.\nAnd when he had thus spoken the Venerable Ānanda addressed The\nFortunate One, and said: Grant us the privilege, Venerable Sir, to remain\nduring the eon: live on through the eon, O Fortunate One! for the good and\nthe peacefulness of the great multitudes (many people), out of pity for the\nworld, for the wholesome and the gain and the well-being of gods and men!\n‘Enough now, Ānanda, beg not The Tathāgata!’ was the reply. ‘The time for\nmaking such a request has past’.\n(And again, the second time and the third time, the Venerable Ānanda\nbegged The Fortunate One (in the same words). And he received from the\nFortunate One the same reply).\n322", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 93, "chapter_title": "The Buddha’s Last Days", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 321, "page_end": 324, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "38ca5ef8-1bfd-483b-b761-7dbdae4b4ebf", "parent_id": "book-vol3:ch93:commentary:2", "content_type": "commentary", "text": "(In that when a suggestion so evident and a hint so clear were thus given to\nyou, by The Tathāgata, you would be incapable of comprehending them.)\nIf you should have then so begged The Tathāgata, The Tathāgata might have\nrejected the appeal even to the second time, but the third time he would\nhave granted it. You, therefore, O Ānanda, are the fault, you are the offense!\nBut now, Ānanda, have I not formerly declared to you that it is in the very\nnature of all things, near and dear unto us, that we must divide ourselves\nfrom them, leave them, sever ourselves from them? How, then Ānanda, can\nthis be possible - whereas anything whatever born, brought into being, and\norganized, contains within itself the inherent necessity of dissolution - how\nthen can this be possible that such a being should not be dissolved? No\nsuch condition can exist!\nAll conditioned things must grow old.\nWork out your salvation with diligence. The final extinction of The Tathāgata\nwill take place before long.\nAt the end of three months from this time The Tathāgata will die.\nMy age is now full ripe, my life draws to its close: I leave you, I depart, relying\non myself alone! Be diligent then, O brethren, holy, full of thought!\nBe steadfast in dedication!\nKeep watch over your own hearts!\nWho becomes tired not,\nBut holds fast to this truth and natural law,\nShall cross this sea of life, shall make an end of grief.\n(Reference: MN 12 & DN 16)\n323", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 93, "chapter_title": "The Buddha’s Last Days", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 321, "page_end": 324, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "68350d40-0d9f-4b39-b2de-c8b6149a394f", "parent_id": "book-vol3:ch93:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that he will die in three (3) months and\nthat although the body is old and aged, the mind is crisp and sharp with wisdom.\nA Practitioner can conclude that while the physical body of an Enlightened being will grow\nold due to impermanence, the mind of an Enlightened being does not grow old. It is crisp\nand sharp, the mind is permanently liberated from craving, anger, and ignorance\n(unknowing of true reality) with deep wisdom.\nYou can observe that his close Student Ānanda is not yet Enlightened at this point as he\nattempts to beg The Buddha three (3) separate times to not die as he still has craving/\ndesire/attachment to The Buddha. It is reported that Ānanda did not attain Enlightenment\nuntil after the death of The Buddha, most likely due to Ānanda’s mind being attached to\nThe Buddha.\nGotama Buddha provides guidance that Students should remain dedicated in their\nlearning and practice of The Teachings that lead to Enlightenment and to never give up.\nFor some people, they consider the mind to be inside the heart. So when you see a\nstatement such as “keep watch over your own hearts!”, this can also be a way to refer to\nthe mind.\nThe mind is non-physical in nature. Whether the mind is in the heart, in the head, or even\noutside the body does not matter. The location of the mind cannot be determined\nbecause it is non-physical. You cannot physically touch the mind so an exact location\ncannot be determined.\nThe exact location does not matter. The fact is, the unEnlightened mind is discontent and\nit needs to be trained to attain Enlightenment to eliminate 100% of all discontentedness.\nIf the mind is in the heart, in the head, outside the body, or some other location, it does\nnot matter as the mind still needs to be trained no matter what its location. But again, the\nmind is non-physical it is intangible and a physical location cannot be determined. But,\neliminating discontentedness from the mind is not based on determining where the mind\nis located.\nIf the mind is in the heart, ok, it still needs to be trained.\nIf the mind is in the head, ok, it still needs to be trained.\nIf the mind is outside the body or some other location, ok, it still needs to be trained.\nA wise Practitioner will focus on training the mind not spending time to locate the mind as\nits location is non-physical and intangible. Even if one was able to locate something that\nis non-physical and intangible, it does not matter because it still needs to be trained.\nFocusing on training the mind is what will produce benefits, not figuring out its location.\n324", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 93, "chapter_title": "The Buddha’s Last Days", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 321, "page_end": 324, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e1d52f5c-0beb-49b4-b0bd-6a29b8e34bf9", "parent_id": "book-vol3:ch94:scripture", "content_type": "scripture", "text": "Chapter 94\nReside with The Teachings as Your Refuge\nBut have I not already declared, Ānanda, that we must be parted, separated,\nand severed from all who are dear and agreeable to us?\nHow, Ānanda, is it to be obtained here: ‘May what is born, come to be,\nconditioned, and subject to disintegration not disintegrate!’? That is\nimpossible.\nTherefore, Ānanda, reside with yourselves as your own island, with\nyourselves as your own refuge, with no other refuge; reside with The\nTeachings as your island, with The Teachings as your refuge, with no other\nrefuge.\nAnd how, Ānanda, does a Monk reside with himself as his own island, with\nhimself as his own refuge, with no other refuge; with The Teachings as his\nisland, with The Teachings as his refuge, with no other refuge?\nHere, Ānanda, a Monk resides reflecting on the body as body,\nHe resides reflecting on feelings as feelings,\nHe resides reflecting on mind as mind,\nHe resides reflecting on mental objects as mental objects, dedicated, clearly\ncomprehending, mindful, having removed craving and displeasure in regard\nto the world.\nThose Monks, Ānanda, either now or after I am gone, who reside with\nthemselves as their own island, with themselves as their own refuge, with no\nother refuge; who reside with The Teachings as their island, with The\nTeachings as their refuge, with no other refuge - it is these Monks, Ānanda,\nwho will be for me greatest of those dedicated to the training.\n(Reference: DN 16)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 94, "chapter_title": "Reside with The Teachings as Your Refuge", "sutta_refs": ["DN"], "page": null, "page_start": 325, "page_end": 326, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c0ac68d2-ac35-4980-b5ee-e15305b83469", "parent_id": "book-vol3:ch94:commentary:0", "content_type": "commentary", "text": "325", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 94, "chapter_title": "Reside with The Teachings as Your Refuge", "sutta_refs": ["DN"], "page": null, "page_start": 325, "page_end": 326, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b1572319-876d-4716-87b3-fcf0ec80c67d", "parent_id": "book-vol3:ch94:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that because he was born, he is subject\nto death.\nIn death, The Buddha advises that Practitioners “reside with yourselves as your own\nisland, with yourselves as your own refuge, with no other refuge; reside with The\nTeachings as your island, with The Teachings as your refuge, with no other refuge”.\nThis Teaching is widely misunderstood by many who feel this is The Buddha providing\nguidance that one does not need a Teacher to attain Enlightenment that all they need is\nThe Teachings. This is a gross misunderstanding of what The Buddha is sharing.\nInstead, The Buddha is sharing that one should not rely on any others but instead focus\non The Path to Enlightenment as an independent journey where one does the work to\ninvestigate The Teachings to acquire wisdom.\nThere is plenty of evidence of The Buddha guiding Practitioners to seek guidance with a\nTeacher. This Teaching is not guiding one to not have a Teacher but instead, do not rely\non anyone but instead, actively pursue your own learning and growth.\nIt is well understood that all Practitioners will need a Teacher. It is only a Buddha who\nwould be able to attain Enlightenment without the guidance of a Teacher. The last Buddha\ncurrently known to the world existed over 2,500 years ago.\nIf it was possible to attain Enlightenment without the guidance of a Teacher, why did The\nBuddha work for forty-five (45) years of his life dedicated to sharing these Teachings?\nIf it was possible to attain Enlightenment without the guidance of a Teacher, why didn’t\nThe Buddha attain Enlightenment and just say “Ok, I did it now you guys do it by\nyourselves”?\nIf The Buddha was suggesting that a Teacher is not needed, why are there so many\nreferences to having a Teacher and seeking guidance from a Teacher in his Teachings?\nThe truth is, that a Practitioner would be unable to only consult The Teachings in the Pāli\nCanon and attain Enlightenment. If that is the case, we’d have plenty of Enlightened\nbeings in the world as all one would need to do is read The Pāli Canon to attain\nEnlightenment. But, we do not have countless Enlightened beings in the world because it\nis not possible to attain Enlightenment through only reading the text. Each Practitioner will\nneed to seek guidance with a Teacher in order to progress on The Path to Enlightenment.\nThe Buddha then points to The Four Foundations of Mindfulness as the way for a\nPractitioner to reside with theirselves as “his own island, with no other refuge; with The\nTeachings as his island, with The Teachings as his refuge, with no other refuge?”. He\nguides Practitioners to reside reflecting on body as body (bodily sensations), feelings as\nfeelings, mind as mind (condition of the mind), and mental objects as mental objects\nbeing “dedicated, clearly comprehending, mindful, having removed craving and\ndispleasure in regard to the world”.\nAs The Buddha’s life is drawing to a close, he shares that those who cultivate and\npractice The Four Foundations of Mindfulness as being \"greatest of those dedicated to\nthe training”.\n326", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 94, "chapter_title": "Reside with The Teachings as Your Refuge", "sutta_refs": ["DN"], "page": null, "page_start": 325, "page_end": 326, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aab2e79c-9e96-424d-a46f-3c2507d77fb1", "parent_id": "book-vol3:ch95:commentary:0", "content_type": "commentary", "text": "Chapter 95\nFour Criteria that Assure\nThe Words of The Buddha\nSuppose a Monk were to say: ‘Friends, I heard and received this from The\nPerfectly Enlightened One’s own lips: these are The Teachings, this is the\ndiscipline, this is the Master’s Teaching’, then, Monks, you should neither\napprove nor disapprove his words. Then, without approving or disapproving,\nhis words and expressions should be carefully noted and compared with the\nSuttas (discourses) and reviewed in the light of the discipline.\nIf they, on such comparison and review, are found not to conform to the\nSuttas (discourses) or the discipline, the conclusion must be: ‘Assuredly this\nis not the word of The Buddha, it has been wrongly understood by this\nMonk’, and the matter is to be ignored.\nBut where on such comparison and review they are found to conform to the\nSuttas (discourses) or the discipline, the conclusion must be: ‘Assuredly this\nis the word of The Buddha, it has been rightly understood by this Monk.’\nSuppose a Monk were to say: In such and such place there is a community\nwith elders and distinguished Teachers. I have heard and received this from\nthat community, then, Monks, you should neither approve nor disapprove his\nwords …\nSuppose a Monk were to say: In such and such a place there are many\nelders who are learned, bearers of the tradition, who know The Teachings,\nthe discipline, the training guidance …\nSuppose a Monk were to say: In such and such a place there is one elder\nwho is learned ... I have heard and received this from that elder… But where\non such comparison and review they are found to conform to the Suttas\n(discourses) and the discipline, then the conclusion must be: ‘Assuredly this\nis the word of The Buddha, it has been rightly understood by this Monk.’\n(Reference: DN 16)\n327", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 95, "chapter_title": "Four Criteria that Assure", "sutta_refs": ["DN"], "page": null, "page_start": 327, "page_end": 328, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ea44bdcf-d03f-409f-a9f7-0c28868b13a5", "parent_id": "book-vol3:ch95:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how to confirm whether The Teachings\none learns are The Words of The Buddha or not.\nHe advises that a Practitioner should consult his discourses and if it is discovered that\nThe Teachings do not match to his discourses, one can conclude that “assuredly this is\nnot the word of The Buddha, it has been wrongly understood, and the matter is to be\nignored”.\nBut if having consulted The Buddha’s discourses and it is discovered that The Teachings\ndo match to his discourses, one can conclude that “Assuredly this is the word of The\nBuddha, it has been rightly understood”.\nThe way to confirm The Words of The Buddha is to ensure one is learning and practicing\nThe Teachings from a reliable source of The Pāli Canon with references so that you can\nindependently confirm that what you are learning are the discourses as spoken by The\nBuddha. If the source of The Teachings is not located in discourses of The Pāli Canon,\nthere is no confidence that what is being shared are The Words of The Buddha and one\ncan ignore those Teachings as not being spoken by The Buddha.\n328", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 95, "chapter_title": "Four Criteria that Assure", "sutta_refs": ["DN"], "page": null, "page_start": 327, "page_end": 328, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8ee785da-aac8-4e28-81cc-0c3af79037df", "parent_id": "book-vol3:ch96:commentary", "content_type": "commentary", "text": "Chapter 96\nThe Supreme Honor and Respect\nĀnanda, prepare me a bed between these twin sāl-trees with my head to the\nnorth. I am sleepy and would like to lie down.\nĀnanda, these sāl-trees have burst forth into an abundance of untimely\nblossoms, which fell upon The Tathāgata’s body, sprinkling it and covering it\nin homage (respect). Divine coral-tree flowers fell from the sky, divine sandal-\nwood powder fell from the sky, sprinkling and covering The Tathāgata’s body\nin homage (respect).\nDivine music and song sound from the sky in homage (respect) to The\nTathāgata. Never before has The Tathāgata been so honored, respected,\nappreciated, admired and adored.\nAnd yet, Ānanda, whatever male or female Ordained Practitioner, male or\nfemale Household Practitioner resides practicing The Teachings properly,\nand perfectly fulfills the way of The Teachings, he or she honors The\nTathāgata, has deep respect and appreciates him and pays him the supreme\nhomage (respect).\nTherefore, Ānanda, we will reside practicing The Teachings properly and\nperfectly fulfill the way of The Teachings - this must be your goal and\nobjective.\n(Reference: DN 16)\nIn this Teaching from Gotama Buddha, he shares the best way to show respect to him as\na Teacher is to “practice The Teachings”.\nThis is a documented miracle that takes place in the presence of Ānanda and Gotama\nBuddha uses it as an opportunity to share that the best way for a Student to show\nrespect to him as their Teacher is to practice The Teachings as their “goal and objective”.\n329", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 96, "chapter_title": "The Supreme Honor and Respect", "sutta_refs": ["DN"], "page": null, "page_start": 329, "page_end": 329, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "51c42384-8d44-4492-881b-b1975558d72d", "parent_id": "book-vol3:ch97:scripture", "content_type": "scripture", "text": "Chapter 97\nTeachings and Discipline Will Be Your Teacher\nĀnanda, it may be that you will think: ‘The Teacher’s instruction has ceased,\nnow we have no Teacher!’ It should not be seen like this, Ānanda, for what I\nhave taught and explained to you as Teachings and discipline will, at my\npassing, be your Teacher.\nNow, Monks, I declare to you: all conditioned things are of a nature to decay\nstrive on untiringly.\n(These were The Tathāgata’s last words.)\n(Reference: DN 16)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 97, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 330, "page_end": 342, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "299282ed-236f-4d52-9099-5d607f7902a7", "parent_id": "book-vol3:ch97:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares his last words prior to death.\nThe Buddha was so Enlightened that he was able to provide his Students three (3)\nmonths advance notice of his death and he knew the exact moment of his death\nproviding these last words as a final Teaching. People do not normally know of their\npending death three (3) months in advance and they do not know the exact moment of\ntheir death but The Perfectly Enlightened Buddha did know, due to his deep awareness of\nmind and wisdom having attained Enlightenment.\nAfter teaching for forty-five (45) years, he had shared The Teachings needed for\nPractitioners to attain Enlightenment. As all conditioned things are impermanent, it was\ntime for the death of The Buddha. The Universal Truth of Impermanence applies to all\nconditioned things even a Buddha.\nIn his last spoken sentence, The Buddha shares the very first Teaching on The Path to\nEnlightenment that a Practitioner will need to deeply understand to attain Enlightenment.\n“I declare to you: all conditioned things are of a nature to decay strive on untiringly” is\nexplaining The Universal Truth of Impermanence while also encouraging one to be\ndetermined, dedicated, and diligent in their pursuit towards the attainment of\nEnlightenment. To attain Enlightenment a Practitioner will need to deeply understand The\nUniversal Truth of Impermanence. The Buddha being a true Buddha teaches until his last\nbreath.\nHe encourages his Students to not mourn his death that his guidance has not ceased.\nInstead, that he had shared all that was needed for the attainment of Enlightenment over\nhis forty-five (45) years of teaching and these Teachings should be considered “your\nTeacher”.\nHe encourages his Students to “strive on untiringly” applying consistent energy and effort\ntowards the ultimate goal of Enlightenment.\n330", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 97, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 330, "page_end": 342, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "47c582ab-4408-463e-9c55-f4508ed10d77", "parent_id": "book-vol3:ch97:commentary:1", "content_type": "commentary", "text": "Final Nibbāna\nFinal Nibbāna, or Final Enlightenment, is when someone attains Enlightenment and dies.\nThis is referred to as Final Enlightenment.\nDuring one’s life, the mind can be trained to attain Enlightenment. The mind will reside\npeaceful, calm, serene, and content with joy - permanently. The mind will no longer\nexperience any mental pain associated with unwelcomed emotions, thoughts, ideas, or\nany sort of discontentedness of mind. All discontentedness such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc., will be completely eliminated from the mind.\nHowever, a being is unable to completely transcend physical pain while in the human\nform. This is impossible. While the mind can be developed to not react with anger,\nsadness, hostility, aggression, or other discontent feelings upon experiencing physical\npain, nonetheless, physical pain will still be experienced by the mind.\nThe mind can eliminate all cravings/desires/attachments while in the human form and\nduring this life to experience Enlightenment. But while still alive, a being cannot eliminate\nthe connection between the body and the mind. The mind is still connected to the\nphysical body during life. Therefore, the mind will still experience physical pain but the\nmind will experience it differently in the Enlightened mental state versus in the\nunEnlightened mental state.\nIn the unEnlightened mental state, when the mind experiences physical pain, one can\nbecome angered, frustrated, irritated, annoyed, hostile, aggressive, resentful, fearful, and\nexperience other discontent feelings. This is due to the mind craving permanent health,\npermanent comfort, and permanent pleasant feelings from the body. It is impossible for\nthe body to experience permanent comfort due to The Universal Truth of Impermanence.\nThe pain associated with the physical body is an important aspect of the mind that needs\nto exist in order for a being to function in the world. If a being did not experience physical\npain, they would be unable to remove the physical body from harm when too close to a\nheat source or if another problematic situation arose. The sensation of physical pain\nexperienced by the mind helps a being understand, potential damage will occur or has\noccurred and therefore, seek a remedy to the physical pain. This is why we choose to\nstep away from a heat source. The mind is alerted that the physical body is experiencing\npain and the being takes action to resolve the situation. This is beneficial and needed\nduring life.\nIn these situations, an unEnlightened mind will oftentimes experience discontentedness\nassociated with the craving for permanent comfort of the physical body. When there is\nphysical pain, the unEnlightened mind becomes discontent.\nAn Enlightened mind has been deeply trained to the point that it understands physical\npain is impermanent, and that allowing the mind to become discontent due to physical\npain, does not help to eliminate the physical pain.\nDiscontentedness at times of physical pain could actually make the situation worse.\nFor example, if one was bitten by a poisonous snake and became agitated, overactive,\nand uncalm, this would increase respirations of the lungs and heart functions creating\n331", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 97, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 330, "page_end": 342, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bd21a7db-cd0b-459e-92af-ed2ffc546e02", "parent_id": "book-vol3:ch97:commentary:2", "content_type": "commentary", "text": "conditions for the poison to more rapidly move through the body causing more significant\ninjury and damage with an increased risk of potential death. Through training the mind to\nreside unagitated and calm, an individual can decrease the harm to the body and improve\ntheir ability to survive an injury such as a snake bite because the poison will not permeate\nin the body as rapidly when the mind is calm. Through the mind remaining calm during\nphysical injuries, a being increases their ability to resolve the situation with a positive\noutcome.\nWhen an Enlightened mind experiences physical pain, the mind can continue to reside\npeaceful, calm, serene, and content with joy despite the physical injury, damage, or pain.\nThis is an added benefit experienced by an Enlightened mind producing improved\noutcomes in situations where physical pain is experienced.\nNonetheless, there is still physical pain for an Enlightened being but it is just that the mind\nwill not react to the pain and instead, respond to resolve the situation finding a solution.\nThe physical pain associated with existence will continue for the remaining time of\nexistence even for an Enlightened being. But, they will not experience mental anguish or\nany type of discontentedness associated with the physical pain. The Enlightened mind\ndoes not relate to the pain in the same way as the unEnlightened mind which will\noftentimes become discontent due to physical pain.\nIt is not until the physical body dies, described by Gotama Buddha as “the breakup of the\nbody”, that the body and mind completely separate. From that point, not only has one\ntranscended discontentedness their entire life due to the attainment of Enlightenment, but\nthe being will then experience the complete elimination of all pain including physical pain.\nThis is referred to as Final Enlightenment or Final Nibbāna.\nEnlightenment is experienced during life and the mind has transcended all emotional pain\nand suffering. But, the physical pain will remain, because it is needed to make wise\ndecisions concerning the physical body during times of injury. The Enlightened mind will\nhave physical pain but will have acquired an improved way of responding to the physical\npain rather than reacting to it so there is no mental pain.\nOnce a being has attained Enlightenment and dies, there is no longer any physical pain\nbecause the separation of the body and mind has occurred, therefore one has attained\nFinal Enlightenment. All pain both mental and physical has been completely eliminated -\npermanently.\nIt is possible for an unEnlightened being to experience Enlightenment and Final\nEnlightenment at the time of death. The being would have experienced discontentedness\ntheir entire life but at the time of death, they would immediately experience Enlightenment\nand Final Enlightenment no longer experiencing rebirth through The Cycle of Rebirth.\nWhat happens once one attains Enlightenment and dies experiencing Final Enlightenment\nis an undeclared Teaching of Gotama Buddha. He did not teach what is next other than\nan Enlightened being will not experience any further existence in The Cycle of Rebirth.\nThere are other Teachings from Gotama Buddha in this book series related to how to\nensure The Teachings of a Buddha are sustained in the world. Chapters 33 and 34 in the\nbook “Foundation in The Teachings” (Volume 3) provides these Teachings and an\nexplanation of these Teachings.\n332", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 97, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 330, "page_end": 342, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "91e2ffcb-98fe-4344-903b-965f275cf993", "parent_id": "book-vol3:ch97:commentary:3", "content_type": "commentary", "text": "What Happens at Death?\nAfter we die does the body become soil to the earth or after death what remains?\nIsn’t there spirit or energy which exist inside our body? Isn’t there some sort of\nenergy?\nNo, at the time of death the body and mind separate and then there is \"break up of the\nbody\".\nThe body was described by Gotama Buddha through The Four Elements of Earth, Wind,\nFire, and Water.\nEssentially, the physical body is described and classified into these Four Elements.\nEarth: The solids of the body. (hair, teeth, nails, bones, etc.)\nWind: The movement of bodily functions. (Circulation, movement of bile, etc.)\nFire: The temperature of the body.\nWater: The liquids of the body. (urine, saliva, blood, pus, tears, etc.)\nThe physical body is nothing more than these four elements coming together with a mind\nor consciousness. The joining of the body and the mind creates a person.\nOnce the body and mind separate, the body will deteriorate remaining as these four\nelements but without a mind or consciousness.\nWhat you are looking at when you see the body is a unique collection of these four\nelements that is always in a state of change and upon death, the body will continue that\nchange and configuration but it will still be just these four elements.\nThe body will progressively deteriorate and depending whether there is burial or\ncremation, will determine how quickly the process of change occurs.\nThrough burial, the process is much slower. Cremation accelerates the process of change\nof these four elements.\nWhat happens to the mind upon death?\nIf the mind is not yet Enlightened, (i.e. the mind has not yet attained Enlightenment), then\nthere is rebirth into one of The Five Realms.\nHeavenly Realm\nHuman Realm\nAfflicted Spirits Realm\nAnimal Realm\nHell Realm\nHeavenly, Afflicted Spirits, and Hell realms are formless realms. (i.e. there is no physical\nform).\n333", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 97, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 330, "page_end": 342, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c54e1dca-7a33-499d-a940-92cb62d5aeaf", "parent_id": "book-vol3:ch97:commentary:4", "content_type": "commentary", "text": "Human and Animal realms are form realms, (i.e. there is physical form).\nRebirth is not instantaneous and upon rebirth there is a completely new existence with a\nnew form or formless existence and a new consciousness, (i.e. a new mind).\nThe new mind will have residual memories of past lives and unextinguished craving/\ndesire/attachment from past lives. The residual memories of past lives may potentially be\nrecalled as the mind awakens towards Enlightenment more and more.\nIf someone attains Enlightenment what happens to the mind? Does it disappear?\nIf the mind has experienced Enlightenment during the human or heavenly existence or at\ndeath, (i.e. Enlightenment can be attained during an existence in the human or heavenly\nrealm or at death in those realms but not in the lower realms), the body and mind\nseparate and what happens next is an \"undeclared\" Teaching.\nTo attain Enlightenment, the mind needs to get to the point where there is no craving/\ndesire/attachment (i.e. mental longing with a strong eagerness) to know what is next.\nAn Enlightened mind is experiencing so much peace, calm, serenity, and contentedness\nwith joy that is permanent, the mind is not going to care what is next.\nAn Enlightened mind has already extinguished all fears including the fear of death,\ntherefore, the mind is so peaceful and does not fear death so what happens next, the\nEnlightened mind does not care.\nHaving attained Enlightenment, you will know that you are already experiencing complete\nand utter peacefulness so if there is something next after death for an Enlightened being,\nit is either as good as you are currently experiencing or better.\nAnd, if there is nothing next, then, ok, you are \"done\".\nEither way, the mind needs to \"let go\" of wanting to know what is next and just focus on\nlearning and practicing The Teachings with guidance on The Path to Enlightenment to\nexperience Enlightenment in this life now that you are human.\nIs the mind or soul/spirit the same thing?\nNo they are not.\nThere is no Teaching from The Buddha that there is or is not a soul/spirit. This is not a\nTeaching he shared. He left The Teaching on a soul/spirit as “undeclared\".\n334", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 97, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 330, "page_end": 342, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fa511cb1-d598-4a3b-9761-1605e7382da9", "parent_id": "book-vol3:ch97:commentary:5", "content_type": "commentary", "text": "How Did The Buddha Die?\nAuthor: Venerable Dr Mettanando Bhikkhu\nPublished: 15 May 2001 - Bangkok Post\n(This article was partially edited by the author of this book series to improve the formatting\nand readability, however, the primary content of the article was not edited. Dr Mettanando\nBhikkhu was a physician before becoming an Ordained Practitioner. He was based at Wat\nRatchaorasaram Ratchaworawihan, Thailand at the time that this article was published.)\nDuring Vesak Day, we are informed that it is also the day The Buddha attained Final\nEnlightenment. But not many know how The Buddha died. Ancient texts weave two\nstories about The Buddha's death. Was it planned and willed by The Buddha, or was it\nfood poisoning, or something else altogether?\nHere’s an account [to help you better understand how The Buddha died].\nThe Mahaparinibbana Sutta, (Reference: DN 16) from the Long Discourse of The Pāli\nCanon, is without doubt the most reliable source for details on the death of Siddhattha\nGotama (BCE 563-483), The Buddha. It is composed in a narrative style that allows\nreaders to follow the story of the last days of The Buddha, beginning a few months before\nhe died.\nTo understand what really happened to The Buddha is not a simple matter, though. The\nsutta, or discourse, paints two conflicting personalities of The Buddha, one overriding the\nother.\nThe first personality was that of a miracle worker who beamed himself and his entourage\nof Monks across the Ganges River (D II, 89), who had a divine vision of the settlement of\ngods on earth (D II, 87), who could live until the end of the world on condition that\nsomeone invite him to do so (D II, 103), who determined the time of his own death (D II,\n105), and whose death was glorified by the shower of heavenly flowers and sandal\npowder and divine music (D II, 138).\nThe other personality was that of an aged being who was failing in health (D II, 120), who\nalmost lost his life because of a severe pain during his last retreat at Vesali (D II, 100), and\nwho was forced to come to terms with his unexpected illness and death after consuming\na special cuisine offered by his generous host.\nThese two personalities take turns emerging in different parts of the narrative. Moreover,\nthere also appear to be two explanations of The Buddha's cause of death: One is that the\nBuddha died because his attendant, Ānanda, failed to invite him to live on to the age of\nthe world or even longer (D II, 117). The other is that he died by a sudden illness which\nbegan after he ate what is known as \"Sukaramaddava\" (D II, 127-157).\nThe former story was probably a legend, or the result of a political struggle within the\nBuddhist community during a stage of transition, whereas the latter sounds more realistic\nand accurate in describing a real life situation that happened in The Buddha’s last days.\n335", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 97, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 330, "page_end": 342, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b5447059-b4da-4773-8492-a37de62e95ec", "parent_id": "book-vol3:ch97:commentary:6", "content_type": "commentary", "text": "A number of studies have focused on the nature of the special cuisine that The Buddha\nate during his last meal as being the agent of his death. However, there is also another\napproach based on the description of the symptoms and signs given in the sutta, which\nmodern medical knowledge can shed light on.\nIn another mural painting at Wat Ratchasittharam, The Buddha is approaching death, but\nhe still takes time to answer questions put forth by the Ascetic Subhadda, his last convert\nwho, after being admitted to the Buddhist Order, became an Arahant (An Enlightened\nBeing).\nWhat We Know\nIn the Mahaparinibbana Sutta, we are told that The Buddha became ill suddenly after he\nate a special delicacy, Sukaramaddava, literally translated as \"soft pork\", which had been\nprepared by his generous host, Cunda Kammaraputta. The name of the cuisine has\nattracted the attention of many scholars, and it has been the focus of academic research\non the nature of the meal or ingredients used in the cooking of this special dish.\nThe sutta itself provides details concerning the signs and symptoms of his illness in\naddition to some reliable information about his circumstances over the previous four\nmonths, and these details are also medically significant.\nThe sutta begins with King Ajatasattus’ plot to conquer a rival state, Vajji. The Buddha\nhad journeyed to Vajji to enter his last rainy-season retreat. It was during this retreat that\nhe fell ill. The symptoms of the illness were sudden, severe pain.\nHowever, the sutta provides no description of the location and character of his pain. It\nmentions his illness briefly, and says that the pain was intense, and almost killed him.\nSubsequently, The Buddha was visited by Māra, the Evil One, who invited him to pass\naway. The Buddha did not accept the invitation right away. It was only after Ānanda, his\nattendant, failed to recognize his hint for an invitation to remain that he died. This piece of\nthe message, though tied up with myth and supernaturalism, gives us some medically\nsignificant information. When the sutta was composed, its author was under the\nimpression that The Buddha died, not because of the food he ate, but because he already\nhad an underlying illness that was serious and acute-and had the same symptoms of the\ndisease that finally killed him.\nThe Timing\n[The] Theravada Buddhist tradition has adhered to the assumption that the historical\nBuddha passed away during the night of the full moon in the lunar month of Vesak (which\nfalls sometime in May to June). But the timing contradicts information given in the sutta,\nwhich states clearly that the Buddha died soon after the rainy-season retreat, most likely\nduring the autumn or mid-winter, that is, November to January.\nA description of the miracle of the unseasonal blooming of leaves and flowers on the sala\ntrees, when The Buddha was laid down between them, indicates the timeframe given in\nthe sutta.\n336", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 97, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 330, "page_end": 342, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eec4cb52-d93e-4edf-b5d3-959477c6fb09", "parent_id": "book-vol3:ch97:commentary:7", "content_type": "commentary", "text": "Autumn and winter, however, are seasons that are not favorable for the growth of\nmushrooms, which some scholars believe to be the source of the poison that The Buddha\nate during his last meal.\nDiagnosis\nThe sutta tells us that The Buddha felt ill immediately after eating the Sukaramaddava.\nSince we do not know anything about the nature of this food, it is difficult to name it as\nthe direct cause of The Buddha's illness. But from the descriptions given, the onset of the\nillness was quick.\nWhile eating, he felt there was something wrong with the food and he suggested his host\nhave the food buried. Soon afterward, he suffered severe stomach pain and passed blood\nfrom his rectum.\nWe can reasonably assume that the illness started while he was having his meal, making\nhim think there was something wrong with the unfamiliar delicacy. Out of his compassion\nfor others, he had it buried.\nWas food poisoning the cause of the illness? It seems unlikely. The symptoms described\ndo not indicate food poisoning, which can be very acute, but would hardly cause diarrhea\nwith blood. Usually, food poisoning caused by bacteria does not manifest itself\nimmediately, but takes an incubation period of two to 12 hours to manifest itself, normally\nwith acute diarrhea and vomiting, but not the passage of blood.\nAnother possibility is chemical poisoning, which also has an immediate effect, but it is\nunusual for chemical poisoning to cause severe intestinal bleeding. Food poisoning with\nimmediate intestinal bleeding could only have been caused by corrosive chemicals such\nas strong acids, which can easily lead to immediate illness. But corrosive chemicals\nshould have caused bleeding in the upper intestinal tract, leading to vomiting blood. None\nof these severe signs are mentioned in the text.\n(NOTE from author of this book series: Chemicals were not yet invented during the\nlifetime of The Buddha.)\nPeptic ulcer diseases can be excluded from the list of possible illnesses as well. In spite\nof the fact that their onset is immediate, they are seldom accompanied by bloody stool. A\ngastric ulcer with intestinal bleeding produces black stool when the ulcer penetrates a\nblood vessel. An ulcer higher up in the digestive tract would be more likely to manifest\nitself as bloody vomiting, not a passage of blood through the rectum.\nOther evidence against this possibility is that a patient with a large gastric ulcer usually\ndoes not have an appetite. By accepting the invitation for lunch with the host, we can\nassume that The Buddha felt as healthy as any man in his early 80s would feel. Given his\nage we cannot rule out that The Buddha did not have a chronic disease, such as cancer\nor tuberculosis or a tropical infection such as dysentery or typhoid, which could have\nbeen quite common in The Buddha’s time.\nThese diseases could produce bleeding of the lower intestine, depending on their\nlocation. They also agree with the history of his earlier illness during the retreat. But they\ncan be ruled out, since they are usually accompanied by other symptoms, such as\n337", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 97, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 330, "page_end": 342, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "26cba223-2363-4d5c-a300-a46536eaa1d7", "parent_id": "book-vol3:ch97:commentary:8", "content_type": "commentary", "text": "lethargy, loss of appetite, weight loss, growth or mass in the abdomen. None of these\nsymptoms were mentioned in the sutta.\nA large hemorrhoid can cause severe rectal bleeding, but it is unlikely that a hemorrhoid\ncould cause severe abdominal pain unless it is strangulated. But then it would have\ngreatly disturbed the walking of The Buddha to the house of his host, and rarely is\nhemorrhoid bleeding triggered by a meal.\nMesenteric Infarction\nA disease that matches the described symptoms-accompanied by acute abdominal pain\nand the passage of blood, commonly found among elderly people, and triggered by a\nmeal-is mesenteric infarction, caused by an obstruction of the blood vessels of the\nmesentery. It is lethal. Acute mesenteric ischemia (a reduction in the blood supply to the\nmesentery) is a grave condition with a high rate of mortality.\nThe mesentery is a part of the intestinal wall that binds the whole intestinal tract to the\nabdominal cavity. An infarction of the vessels of the mesentery normally causes the death\nof the tissue in a large section of the intestinal tract, which results in a laceration of the\nintestinal wall.\nThis normally produces severe pain in the abdomen and the passage of blood. The\npatient usually dies of acute blood loss. This condition matches the information given in\nthe sutta. It is also confirmed later when The Buddha asked Ānanda to fetch some water\nfor him to drink, indicating intense thirst.\nAs the story goes, Ānanda refused, as he saw no source for clean water. He argued with\nThe Buddha that the nearby stream had been muddied by a large caravan of carts. But\nThe Buddha insisted he fetch water anyway.\nA question arises at this point: Why did The Buddha not go to the water himself, instead\nof pressing his unwilling attendant to do so? The answer is simple. The Buddha was\nsuffering from shock caused by severe blood loss. He could no longer walk, and from\nthen to his death bed he was most likely carried on a stretcher.\nIf this was indeed the situation, the sutta remains silent about The Buddha’s traveling to\nhis deathbed, possibly because the author felt that it would be an embarrassment for The\nBuddha. Geographically, we know that the distance between the place believed to be the\nhouse of Cunda and the place where The Buddha died was about 15 to 20 kilometers. It\nis not possible for a patient with such a grave illness to walk such a distance.\nMore likely, what happened was that The Buddha was carried on a stretcher by a group of\nMonks to Kusinara (Kushinagara).\nIt remains a point of debate whether The Buddha really determined to pass away at this\ncity, presumably not much larger than a town. From the direction of The Buddha's\njourney, given in the sutta, he was moving north from Rajagaha. It is possible that he did\nnot intend to die there, but in the town where he was born, which would have taken a\nperiod of three months to reach.\nFrom the sutta, it is clear that The Buddha was not anticipating his sudden illness, or else\nhe would not have accepted the invitation of his host.\n338", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 97, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 330, "page_end": 342, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "35774382-b756-4aa2-acdd-15be6e715e79", "parent_id": "book-vol3:ch97:commentary:9", "content_type": "commentary", "text": "Kusinara was probably the nearest town where he could find a doctor to take care of him.\nIt is not difficult to see a group of Monks hurriedly carrying The Buddha on a stretcher to\nthe nearest town to save his life.\nBefore passing away, The Buddha told Ānanda that Cunda was not to be blamed and that\nhis death was not caused by eating Sukaramaddava. The statement is significant. The\nmeal was not the direct cause of his death. The Buddha knew that the symptom was a\nrepeat of an experience he’d had a few months earlier, the one which had almost killed\nhim.\nSukaramaddava, no matter the ingredients or how it was cooked, was not the direct\ncause of his sudden illness.\nProgression of the Disease\nMesenteric infarction is a disease commonly found among elderly people, caused by the\nobstruction of the main artery that supplies the middle section of the bowel-the small\nintestine-with blood. The most common cause of the obstruction is the degeneration of\nthe wall of the blood vessel, the superior mesenteric artery, causing severe abdominal\npain, also known as abdominal angina.\nNormally, the pain is triggered by a large meal, which requires a higher flow of blood to\nthe digestive tract. As the obstruction persists, the bowel is deprived of its blood supply,\nwhich subsequently leads to an infarction, or gangrene, of a section of the intestinal tract.\nThis in turn results in a laceration of the intestinal wall, profuse bleeding into the intestinal\ntract, and then bloody diarrhea.\nThe disease gets worse as the liquid and content of the intestine oozes out into the\nperitoneal cavity, causing peritonitis or inflammation of the abdominal walls. This is\nalready a lethal condition for the patient, who often dies due to the loss of blood and\nother fluid. If it is not corrected by surgery, the disease often progresses to septic shock\ndue to bacterial toxins infiltrating the blood stream.\nRetrospective Analysis\nFrom the diagnosis given above, we can be rather certain that The Buddha suffered from\nmesenteric infarction caused by an occlusion of the superior mesenteric artery. This was\nthe cause of the pain that almost killed him a few months earlier during his last rainy-\nseason retreat.\nWith the progress of the illness, some of the mucosal lining of his intestine sloughed off,\nand this site became the origin of the bleeding.\nArteriosclerosis, the hardening of the vessel wall caused by aging, was the cause of the\narterial occlusion, a small blockage that did not result in bloody diarrhea, but is a\nsymptom, also known to us as abdominal angina.\nHe had his second attack while he was eating the Sukaramaddava. The pain was\nprobably not intense in the beginning, but made him feel that there was something wrong.\n339", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 97, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 330, "page_end": 342, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "17697fae-82fb-4c0b-9563-a8f8fe2e4546", "parent_id": "book-vol3:ch97:commentary:10", "content_type": "commentary", "text": "Suspicious about the nature of the food, he asked his host to have it all buried, so that\nothers might not suffer from it.\nSoon, The Buddha realized that the illness was serious, with the passage of blood and\nmore severe pain in his abdomen. Due to the loss of blood, he went into shock. The\ndegree of dehydration was so severe that he could not maintain himself any longer and he\nhad to take shelter at a tree along the way.\nFeeling very thirsty and exhausted, he got Ānanda to collect water for him to drink, even\nthough he knew that the water was muddied. It was there that he collapsed until his\nentourage carried him to the nearest town, Kusinara, where there would have been a\nchance of finding a doctor or lodging for him to recover in.\nIt was probably true that The Buddha got better after drinking to replace his fluid loss,\nand resting on the stretcher. The experience with the symptoms told him that his sudden\nillness was the second attack of an existing disease. He told Ānanda that the meal was\nnot the cause of his illness, and that Cunda was not to blame.\nA patient with shock, dehydration and profuse blood loss usually feels very cold. This was\nthe reason why he told his attendant to prepare a bed using four sheets of ifsanghati nf.\nAccording to Buddhist monastic discipline, a ifsanghati nfis a cloak, or extra piece of\nrobe, very large, the size of a bed sheet, which The Buddha allowed Ordained\nPractitioners to wear in winter.\nThis information reflects how cold the Buddha felt because of his loss of blood. Clinically,\nit is not possible for a patient who is in a state of shock with severe abdominal pain, most\nlikely peritonitis, pale and shivering, to be ambulatory.\nThe Buddha was most likely put into a lodging, where he was nursed and warmed,\nlocated in the city of Kusinara. This view is also confirmed with the description of Ānanda\nwho, weeping, swoons and holds onto the door of his lodge after learning that The\nBuddha was about to pass away.\nNormally, a patient with mesenteric infarction could live 10 to 20 hours. From the sutta we\nlearn that The Buddha died about 15 to 18 hours after the attack. During that time, his\nattendants would have tried their best to comfort him, for example, by warming the room\nwhere he was resting, or by dripping some water into his mouth to quench his lingering\nthirst, or by giving him some herbal drinks. But it would be highly unlikely that a shivering\npatient would need someone to fan him as is described in the sutta.\nOff and on, he may have recovered from a state of exhaustion, allowing him to continue\nhis dialogues with a few people. Most of his last words could have been true, and they\nwere memorized by generations of Monks until they were transcribed. But finally, late into\nthe night, The Buddha died during a second wave of septic shock. His illness stemmed\nfrom natural causes coupled with his age, just as it would for anyone else.\nConclusion\nThe hypothesis outlined above explains several scenes in the narrative of the sutta,\nnamely, the pressuring of Ānanda to fetch water, The Buddha’s request for a fourfold\ncloak for his bed, the ordering of the meal to be buried, and so on.\n340", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 97, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 330, "page_end": 342, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f4575a71-bf32-4d81-80ec-dcea5737349d", "parent_id": "book-vol3:ch97:commentary:11", "content_type": "commentary", "text": "It also reveals another possibility of the actual means of transportation of The Buddha to\nKusinara and the site of his death bed. Sukaramaddava, whatever its nature, was unlikely\nto have been the direct cause of his illness. The Buddha did not die by food poisoning.\nRather, it was the size of the meal, relatively too large for his already troubled digestive\ntract, that triggered the second attack of mesenteric infarction that brought an end to his\nlife.\nAuthor’s Thoughts\nDue to their importance, The Words of The Buddha book series have the last words of\nThe Buddha in multiple places throughout the book series.\nYou can investigate these chapters, which some of them are the same. There are basically\ntwo different chapters being repeated throughout the book series in all of these books\nand chapters.\nVolume 2 - Chapter 45\nVolume 3 - Chapter 97\nVolume 9 - Chapter 47\nVolume 10 - Chapter 46\nVolume 12 - Chapter 48\nIn all of these locations within the books series, I have inserted the last words of The\nBuddha and shared what one encounters upon death. This will help you to understand\nand gain the wisdom of, what transpires for a being as part of the process of dying and\ndeath itself.\nA Student who reads this article titled “How Did The Buddha Die?” and is unEnlightened\nmay perceive the depiction of how The Buddha died as being an extremely painful death.\nThat it was painful for The Buddha during his last moments of life. But, that is without the\nwisdom of what an Enlightened being experiences as a result of having attained\nEnlightenment and then having issues in the physical body to include death.\nI suspect that the author of the article may not be aware of how an unEnlightened and\nEnlightened being experience pain differently. Therefore, when describing what The\nBuddha experienced, he described it in graphic terms of, his own frame of reference and\nlifetime experiences with physical and mental pain - as being severely painful.\nAn Enlightened being does not experience severe physical pain but instead, it is\nsignificantly diminished or muted. An Enlightened being does not experience any mental\nanguish whatsoever.\nWhen I read this article, I know that The Buddha, while experiencing a medical condition\nthat led to his ultimate death, had a peaceful mind during the entire time leading all the\nway up to and including death. He would not have been in agonizing pain as one might\nthink who has not experienced physical pain while at the same time experiencing the\nEnlightened mental state.\n341", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 97, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 330, "page_end": 342, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6eda5041-5bd0-47f4-99fb-c5c2b8995edf", "parent_id": "book-vol3:ch97:commentary:12", "content_type": "commentary", "text": "An Enlightened being will experience physical pain but, it would be very minimal\ncompared to what an unEnlightened being would experience in the same circumstances.\nAn Enlightened being would experience some physical pain but, they will not experience\nthe mental anguish associated with the physical pain. An Enlightened being’s mind will\ncontinue to reside peaceful, calm, serene, and content with joy, despite any and all\nphysical pain. In this way, the physical pain experienced by an Enlightened being is\ninsignificant and a mere fraction of that which would be experienced by an unEnlightened\nbeing given the same exact situation.\nFor further understanding of physical and mental pain in the unEnlightened and\nEnlightened mental state, you might choose to investigate The Teachings in Volume 8 -\nChapter 40 titled “Transcending Physical Pain by Avoiding Mental Pain”. This will help you\nto understand how an unEnlightened being experiences physical pain versus, an\nEnlightened being.\nDetailed explanation of Transcending Physical Pain by Avoiding Mental Pain is available in\nthis same book series found in Chapter 40 of the book “The Foremost Householder”\n(Volume 9).\nYou can also gain an appreciation and the wisdom of this topic through understanding\nThe Teachings of The Buddha when he shares “The Simile of The Saw” in the\nKakacūpamasutta Sutta (Reference: MN 21) available in Volume 3 - Chapter 84 of this\nsame book series.\nThe Buddha shares, “Monks, even if criminals were to sever you savagely limb by limb\nwith a two-handled saw, he who gave rise to a mind of hate towards them would not be\npracticing my Teachings”.\nThe Buddha shares this Teaching because his own mind, experiencing Enlightenment,\nwould not experience mental anguish in this exact scenario or any others. It would be\nimpossible for an Enlightened being to experience hatred towards anyone for any reason,\neven if being sawed “limb by limb”. Therefore, The Buddha was well aware that if a\nStudent’s mind experienced hatred in this situation or any other, the mind would be\nunEnlightened. He emphasizes this in this Teaching.\nThis Teaching directly from The Buddha, and others, can provide you further insight to\nunderstand how an Enlightened being would not experience any “agonizing pain” during\nthe process of dying or at death.\nDetailed explanation of Training a Mind Filled with Loving-Kindness,\nwithout Hostility or Ill Will is available in this same book series found in Chapter 84 of the\nbook “Foundations in The Teachings” (Volume 3).\n342", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 97, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 330, "page_end": 342, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b3eb1269-f150-43ca-86af-c16931544dd9", "parent_id": "book-vol3:ch98:commentary", "content_type": "commentary", "text": "Chapter 98\nFour Places Which Should Arouse\nConfidence in the Dedicated\n‘Venerable Sir, formerly Monks who had spent the rains in various places\nused to come to see The Tathāgata, and we used to welcome them so that\nsuch well trained Monks might see you and pay their respects. But with The\nPerfectly Enlightened One’s passing, we shall no longer have a chance to do\nthis.’\nĀnanda, there are four places the sight of which should arouse confidence in\nthe dedicated.\nWhich are they?\nHere The Tathāgata was born is the first.\nHere The Tathāgata attained supreme Enlightenment is the second.\nHere The Tathāgata set in motion the Wheel of The Teachings (Dhamma\nWheel) is the third.\nHere The Tathāgata attained Final Enlightenment (Final Nibbāna; Death of\nPhysical Body for an Enlightened being) without remainder is the fourth.\nAnd, Ānanda, the dedicated male and female Ordained Practitioners, male\nand female Household Practitioners will visit those places. And any who dies\nwhile making the pilgrimage to these shrines with a devout (committed) heart\nwill, at the breaking-up of the body after death, be reborn in a heavenly\nworld.\n(Reference: DN 16)\n343\n\nIn this Teaching from Gotama Buddha, he shares four (4) places that Practitioners can\nvisit, after his death, to arise confidence in The Buddha, The Teachings, and The\nCommunity.\n(1) the location of his birth.\n(2) the location attributed with the attainment of his Enlightenment.\n(3) the location of his first Teaching.\n(4) the location of his death.\nAll of these locations are well known today and available for Practitioners to visit. These\nare all located in modern day Nepal and northeastern India.\nThe Buddha explains that should anyone die in their journey to visit these places, they will\nbe reborn in the heavenly realm.\n344", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 98, "chapter_title": "Four Places Which Should Arouse", "sutta_refs": ["DN"], "page": null, "page_start": 343, "page_end": 344, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dbfc5596-791c-49e8-9fd2-13effd60d923", "parent_id": "book-vol3:ch99:scripture", "content_type": "scripture", "text": "Chapter 99\nThree Places that Should Be Remembered\nMonks, there are these three (places) that a head-anointed Khattiya King\nshould remember all his life.\nWhat three?\n(1) The first is the place where he was born.\n(2) The second is the place where he was head-anointed a Khattiya King.\n(3) And the third is the place where, having triumphed in battle, he emerged\nvictorious and settled at the head of the battlefield.\nThese are the three (places) that a head-anointed Khattiya King should\nremember all his life.\n(Reference: AN 3.12)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 99, "chapter_title": "Three Places that Should Be Remembered", "sutta_refs": ["AN"], "page": null, "page_start": 345, "page_end": 346, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ad082e64-d9ca-4607-bd6e-e15b0dac69e7", "parent_id": "book-vol3:ch99:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings about the three (3) places\nthat should always be remembered by a King.\nThe Buddha taught people at all levels of society including members of the royal family.\nHe shares that the King should remember the place of his birth, the place where he was\nanointed as a King, and the place where he won in battle.\nA consideration for Practitioners in applying this Teaching to your life practice, I suggest\nthat you always remember the place where you were born, the location of any significant\nsuccesses you have accomplished in life, and remember those people who have\ncontributed to your success.\nAny success that you have accomplished in this life was not purely a success that you\nachieved through your own independent efforts but instead, there are others who\ncontributed to your success.\nIn order to continue to experience success, you will need to remember those who\ncontributed to your success showing gratitude and appreciation for their efforts to help\nyou in this life. In doing so, you will have ensured that you have acknowledged the\ncontributions of others to the goals and objectives you accomplish helping to eliminate\nconceit.\n345\n\nEnlightenment and\nDiscontentedness\n346", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 99, "chapter_title": "Three Places that Should Be Remembered", "sutta_refs": ["AN"], "page": null, "page_start": 345, "page_end": 346, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cbd20957-b52d-42da-bd8a-613a01fa2d90", "parent_id": "book-vol3:ch100:commentary:0", "content_type": "commentary", "text": "Chapter 100\nBirth is the Origin of Discontentedness\nThe Union of Three Things\nMonks, the conception of an embryo in a womb takes place through the\nunion of three things.\nHere, there is the union of the mother and father, but it is not the mother’s\nseason, and the consciousness/mind (gandhabba) to be reborn is not\npresent - in this case there is no conception of an embryo in a womb.\nHere, there is the union of the mother and father, and it is the mother’s\nseason, but the consciousness/mind (gandhabba) to be reborn is not present\n- in this case too there is no conception of an embryo in a womb.\nBut when there is the union of the mother and father, and it is the mother’s\nseason, and the consciousness/mind (gandhabba) to be reborn is present,\nthrough the union of these three things the conception of an embryo in a\nwomb takes place.\nThe mother then carries the embryo in her womb for nine or ten months with\nmuch anxiety, as a heavy burden. Then, at the end of nine or ten months, the\nmother gives birth with much anxiety, as a heavy burden.\nThen, when the child is born, she nourishes it with her own blood; for the\nmother’s breast-milk is called blood in the Noble One’s Discipline.\nWhen he grows up and his sense bases mature, the child plays at such\ngames as toy ploughs, tipcat, somersaults, toy windmills, toy measures, toy\ncarts, and a toy bow and arrow.\nWhen he grows up and his sense bases mature (still further), the youth\nenjoys himself provided and endowed with the five cords of sensual\npleasure, with forms recognizable by the eye... sounds recognizable by the\near… odors recognizable by the nose... flavors recognizable by the tongue…\nphysical objects recognizable by the body that are wished for, desired,\nagreeable and likeable, connected with sensual desire, and provocative of\ncraving.\n347", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 100, "chapter_title": "Birth is the Origin of Discontentedness", "sutta_refs": ["MN"], "page": null, "page_start": 347, "page_end": 349, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "491e9109-03d2-4808-b0f2-4a412112c5d0", "parent_id": "book-vol3:ch100:commentary:1", "content_type": "commentary", "text": "On seeing a form with the eye, he craves after it if it is pleasing; he dislikes it\nif it is unpleasing. He resides with mindfulness of the body unestablished,\nwith a limited mind, and he does not understand as it actually is the\nliberation of mind and liberation by wisdom wherein those evil unwholesome\nstates cease without remainder.\nEngaged as he is in favoring and opposing, whatever feeling he feels\nwhether pleasant or painful or neither painful-nor-pleasant he delights in that\nfeeling, welcomes it, and remains holding to it.\nAs he does so, excitement arises in him.\nNow excitement in feelings is clinging. With his clinging as condition,\nexistence (comes to be); with existence as condition, birth; with birth as\ncondition, aging-and-death, sorrow, grief, pain, displeasure, and despair\ncome to be.\nSuch is the origin of this whole mass of discontentedness.\nOn hearing a sound with the ear …\nOn smelling an odor with the nose …\nOn tasting a flavor with the tongue …\nOn touching a physical object with the body …\nOn recognizing a mental object with the mind, he craves after it if it is\npleasing; he dislikes it if it is unpleasing. He resides with mindfulness of the\nbody unestablished, with a limited mind, and he does not understand as it\nactually is the liberation of mind and liberation by wisdom wherein those evil\nunwholesome states are eliminated without remainder.\nEngaged as he is in favoring and opposing, whatever feeling he feels —\nwhether pleasant or painful or neither painful‑nor‑pleasant — he delights in that\nfeeling, welcomes it, and remains holding to it. As he does so, excitement\narises in him.\nNow excitement in feelings is clinging.\nWith his clinging as condition, existence [comes to be]; with existence as\ncondition, birth; with birth as condition, aging-and-death, sorrow, grief, pain,\ndispleasure, and despair come to be.\nSuch is the origin of this whole mass of discontentedness.\n(Reference: MN 38.26)\n348", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 100, "chapter_title": "Birth is the Origin of Discontentedness", "sutta_refs": ["MN"], "page": null, "page_start": 347, "page_end": 349, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "06b6fb62-525b-4b1e-b836-fe78f867526f", "parent_id": "book-vol3:ch100:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a being is born into the world\nthrough a mother and father, The Six Sense Bases mature, craving is established through\nThe Six Sense Bases, the mind is unaware of these Teachings having ignorance\n(unknowing of true reality), and experiences discontentedness.\nThe Buddha shares how a being comes into the world and experiences\ndiscontentedness.\nThere are three components that are needed to create a living being. An egg, sperm, and\na consciousness (i.e. a mind). If these things are present, there is a living being.\nPlants do not have a mind. While we may consider them as being “alive”, in some\nrespects, they are not living beings. Bacteria are not a living being because they do not\noriginate from an egg, sperm, nor have a consciousness.\nA being’s sense bases mature in the womb and outside of the womb. As a being\nexperiences the arising of pleasant feelings, the mind craves and clings, wanting them to\nbe permanent. The mind excites in pleasant feelings, welcoming them into the mind.\nDue to the mind’s craving and clinging to pleasant feelings and those are temporary, the\nmind then experiences painful feelings and feelings that are neither painful-nor-pleasant.\nIt is craving/desire through The Six Sense Bases that the mind attempts to satisfy its\nunquenchable thirst for pleasant feelings but it never can be fully and completely satisfied\nso it continues on with its wandering and roaming throughout The Cycle of Rebirth\nfettered/tainted/polluted with “sensual desire”.\nIt is not until a Practitioner chooses to actively learn, reflect, and practice these Teachings\nthat the mind can experience permanent peacefulness and satisfaction through the\nelimination of craving/desire/attachment to eliminate the entire massive amount of\ndiscontentedness experienced by the unEnlightened mind.\nThrough directly training the mind, a Practitioner can eliminate conditioned feelings, such\nas excitement, based on impermanent conditions. Then, it can be liberated from its\nstrong feelings finding lasting satisfaction and inner fulfillment.\n349", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 100, "chapter_title": "Birth is the Origin of Discontentedness", "sutta_refs": ["MN"], "page": null, "page_start": 347, "page_end": 349, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "04e4c90e-65f7-45ce-846b-56e2a1dce41d", "parent_id": "book-vol3:ch101:commentary:0", "content_type": "commentary", "text": "Chapter 101\nDiscontentedness is Dependently Arisen\nGood, good, Ānanda! Anyone answering rightly would answer just as\nSāriputta has done.\nI have said, Ānanda, that discontentedness is dependently arisen.\nDependent on what?\nDependent on contact. If one were to speak thus one would be stating what\nhas been said by me and would not misrepresent me with what is contrary to\nthe truth; one would explain in accordance with The Teachings, and no\nreasonable consequence of one’s assertion would give ground for criticism.\nTherein, Ānanda, in the case of those Ascetics and Brāhmins, advocates of\nKamma, who maintain that discontentedness is created by oneself, that is\nconditioned by contact.\nAlso, in the case of those Ascetics and Brāhmins, advocates of Kamma, who\nmaintain that discontentedness is created by another, that too is conditioned\nby contact.\nAlso, in the case of those Ascetics and Brāhmins, advocates of Kamma, who\nmaintain that discontentedness is created both by oneself and by another,\nthat too is conditioned by contact.\nAlso, in the case of those Ascetics and Brāhmins, advocates of Kamma, who\nmaintain that discontentedness has arisen randomly, being created neither\nby oneself nor by another, that too is conditioned by contact.\n(Reference: SN 12:25)\n351", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 101, "chapter_title": "Discontentedness is Dependently Arisen", "sutta_refs": ["SN"], "page": null, "page_start": 351, "page_end": 352, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9e08cf1c-8eb7-487e-95f7-eb015237a621", "parent_id": "book-vol3:ch101:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that discontentedness is conditioned, or\ncomes to be, due to contact.\nWhen there is contact through The Six Sense Bases, it is possible for one to experience\ndiscontentedness. All discontentedness will be experienced through The Six Sense Bases\nor the doorways to discontentedness.\nContact requires an internal sense base (eye, ear, nose, tongue, body, mind) to\nexperience an external sense base (form, sound, odor, flavor, physical object, mental\nobject), and to have awareness. These are the three (3) things required to have contact.\nTo create either wholesome or unwholesome Kamma, there needs to be contact.\nOnce contact is established, the unEnlightened mind will either experience pleasant\nfeelings, painful feelings, or feelings that are neither painful-nor-pleasant.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,\nstress, anxiety, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,\nuncomfortable, unsatisfied, etc.)\nOnce contact is established, the Enlightened mind will not experience pleasant feelings,\npainful feelings, or feelings that are neither painful-nor-pleasant. The Enlightened mind will\nnot base its inner feelings on impermanent conditions created through contact with The\nSix Sense Bases.\nThe Enlightened mind will be peaceful, calm, serene, and content with joy - permanently.\n352", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 101, "chapter_title": "Discontentedness is Dependently Arisen", "sutta_refs": ["SN"], "page": null, "page_start": 351, "page_end": 352, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6a49c7a8-e3d1-4e3e-bfa5-49be56d45520", "parent_id": "book-vol3:ch102:commentary:0", "content_type": "commentary", "text": "Chapter 102\nWith the Destruction of Craving Comes the\nDestruction of Unwholesome Kamma\nMonks, develop the path and the way that leads to the destruction of\ncraving.\nAnd what is the path and the way that leads to the destruction of craving?\nIt is The Seven Factors of Enlightenment.\nWhat seven?\nThe Enlightenment factor of mindfulness, the Enlightenment factor of\ninvestigation, the Enlightenment factor of energy, the Enlightenment factor of\njoy, the Enlightenment factor of tranquility, the Enlightenment factor of\nconcentration, and the Enlightenment factor of equanimity.\nWhen this was said, the Venerable Udāyi asked The Perfectly Enlightened\nOne: ‘Venerable Sir, how are The Seven Factors of Enlightenment developed\nand cultivated so that they lead to the destruction of craving?’\nHere, Udāyi, a Monk develops the Enlightenment factor of mindfulness,\nwhich is based upon seclusion, freedom from strong feelings and\nelimination, maturing in release; which is immense, superb, measureless,\nwithout ill will. When he develops the Enlightenment factor of mindfulness,\nwhich is based upon seclusion, freedom from strong feelings and\nelimination, maturing in release; which is immense, superb, measureless,\nwithout ill will, craving is abandoned. With the abandoning of craving,\nunwholesome Kamma is abandoned. With the abandoning of unwholesome\nKamma, discontentedness is abandoned…\n(All of The Seven Factors of Enlightenment are explained in the same way to\ninclude the Enlightenment factor of investigation, energy, joy, tranquility, and\nconcentration with the final factor being described in the same way as in the\nbelow.)\nHe develops the Enlightenment factor of equanimity, which is based upon\nseclusion, freedom from strong feelings and elimination, maturing in release;\nwhich is immense, superb, measureless, without ill will. When he develops\nthe Enlightenment factor of equanimity, which is based upon seclusion,\nfreedom from strong feelings and elimination, maturing in release; which is\n353", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 102, "chapter_title": "With the Destruction of Craving Comes the", "sutta_refs": ["SN"], "page": null, "page_start": 353, "page_end": 354, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "90f7b88d-26d0-4f1d-ae47-715b086aae8d", "parent_id": "book-vol3:ch102:commentary:1", "content_type": "commentary", "text": "immense, superb, measureless, without ill will, craving is abandoned. With\nthe abandoning of craving, unwholesome Kamma is abandoned. With the\nabandoning of unwholesome Kamma, discontentedness is abandoned.\nThus, Udāyi,\nWith the destruction of craving comes the destruction of unwholesome\nKamma;\nWith the destruction of unwholesome Kamma comes the destruction of\ndiscontentedness.\n(Reference: SN 46:26)\nIn this Teaching from Gotama Buddha, he shares how through practicing The Seven\nFactors of Enlightenment a Practitioner is able to eliminate craving. Craving, anger (ill will),\nand ignorance (unknowing of true reality) is the origin of all unwholesome Kamma.\nThrough the elimination of craving, anger (ill will), and ignorance (unknowing of true\nreality), all unwholesome Kamma production is eliminated.\nThrough the elimination of craving and all unwholesome Kamma production,\ndiscontentedness is eliminated.\nThe mind experiences Enlightenment where it is peaceful, calm, serene, and content with\njoy - permanently.\nHe further discusses how a Practitioner who develops The Seven Factors of\nEnlightenment leads to freedom from strong feelings and elimination, “maturing in\nrelease”.\n“Maturing in release” is the experience one may have that as they deeply develop the\nmind, they may experience the bodily sensation of specific cravings/desires/attachments\nand/or specific taints/fetters being “released” from the mind.\nThe more one develops The Eight Fold Path starting with Right View (The Four Noble\nTruths) the mind can develop the ability to readily, and in some cases, instantly eliminate\nspecific craving/desire/attachments and/or specific taints/fetters from the mind. There is\nmuch learning, reflecting, and practicing of these Teachings that is required as a\nprerequisite to developing this aspect of the mind.\nGotama Buddha is explaining the bodily sensation experienced upon the elimination of\nthese pollutions of the mind as “maturing in release”.\n354", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 102, "chapter_title": "With the Destruction of Craving Comes the", "sutta_refs": ["SN"], "page": null, "page_start": 353, "page_end": 354, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9f0cdb58-53e3-4855-a7a6-3c9086893be9", "parent_id": "book-vol3:ch103:scripture", "content_type": "scripture", "text": "Chapter 103\nThe Destruction of Excitement\nSeeing rightly, he experiences the fading away of strong feelings.\nWith the destruction of excitement comes destruction of craving;\nWith the destruction of craving comes destruction of excitement.\nWith the destruction of excitement and craving, the mind is said to be well\nliberated.\n(Reference: SN 22.51)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 103, "chapter_title": "The Destruction of Excitement", "sutta_refs": ["SN"], "page": null, "page_start": 355, "page_end": 355, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "58f522f9-1364-4892-9ed9-90cdb417026d", "parent_id": "book-vol3:ch103:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Practitioner “seeing rightly” is\naware of “strong feelings”. Observing the arising of pleasant feelings (happiness,\nexcitement, elation, thrill, exhilaration, euphoria, etc.), a Practitioner will need to cut off\nand let go of the pleasant feelings. In doing so, one will eliminate craving.\nWith the elimination of pleasant feelings and the associated craving that caused the\npleasant feelings, “the mind is said to be well liberated”.\nA liberated mind is free of strong feelings, it is Enlightened.\n355", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 103, "chapter_title": "The Destruction of Excitement", "sutta_refs": ["SN"], "page": null, "page_start": 355, "page_end": 355, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a430f4dc-3996-4bb7-be00-09d06dd4fcd5", "parent_id": "book-vol3:ch104:commentary:0", "content_type": "commentary", "text": "Chapter 104\nThe Destruction of Craving is Nibbāna\n(Enlightenment)\n‘Venerable Sir, it is said, ‘a being, a being. In what way, Venerable Sir, is one\ncalled a being?’\nOne is stuck, Rādha, tightly stuck, in desire, longing, excitement, and craving\nfor form; therefore one is called ‘a being’.\nOne is stuck, tightly stuck, in desire, longing, excitement, and craving for\nfeelings; therefore one is called ‘a being’.\nOne is stuck, tightly stuck, in desire, longing, excitement, and craving for\nperceptions; therefore one is called ‘a being’.\nOne is stuck, tightly stuck, in desire, longing, excitement, and craving for\nvolitional formations (choices/decisions); therefore one is called ‘a being’.\nOne is stuck, tightly stuck, in desire, longing, excitement, craving for\nconsciousness: therefore one is called ‘a being’.\nSuppose, Rādha, Some little boys or girls are playing with sand castles. So\nlong as they are not free of desire, longing, excitement, thirst, passion, and\ncraving for those sand castles, they cherish them, play with them, treasure\nthem, and treat them possessively.\nBut when those little boys or girls lose their desire, longing, excitement,\nthirst, passion, and craving for those sand castles, then they scatter them\nwith their hands and feet, demolish them, shatter them, and put them out of\nplay.\nSo too, Rādha, scatter form, demolish it, shatter it, put it out of play; practice\nfor the destruction of craving. Scatter feeling ... Scatter perception … Scatter\nvolitional formations (choices/decisions) ... Scatter consciousness, demolish\nit, shatter it, put it out of play; practice for the destruction of craving.\nFor the destruction of craving, Rādha, is Nibbāna (Enlightenment).\n(Reference: SN 23.2)\n356", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 104, "chapter_title": "The Destruction of Craving is Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 356, "page_end": 357, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "49bb9149-44b3-4806-a8f8-2207cdc5d2ed", "parent_id": "book-vol3:ch104:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how craving for The Five Aggregates of\nform, feelings, perceptions, volitional formations (choices/decisions), or consciousness\n(the mind) makes one “stuck” and “therefore one is called a being”.\nIt is The Five Aggregates that identifies a living being. Holding on to The Five Aggregates\nwith craving/desire/attachment will cause the mind to continue to experience\ndiscontentedness and continuous rebirth in The Cycle of Rebirth.\nThe Buddha provides a story of children playing with sand castles and as long as the\nmind is “not free of desire, longing, excitement, thirst, passion, and craving for those sand\ncastles, they cherish them, play with them, treasure them, and treat them possessively”\nthey will experience discontentedness.\n“But when those little boys or girls lose their desire, longing, excitement, thirst, passion,\nand craving for those sand castles, then they scatter them with their hands and feet,\ndemolish them, shatter them, and put them out of play” because the child will no longer\nhold on to the sand castles and not experience discontentedness.\nHe encourages Practitioners to “scatter” The Five Aggregates of form, feelings,\nperceptions, volitional formations (choices/decisions), and consciousness (the mind) so\nthat the mind is no longer holding on to them with craving/desire/attachment.\nTraining the mind to eliminate craving is the way to “practice for the destruction of\ncraving”. “For the destruction of craving, Rādha, is Nibbāna (Enlightenment)”.\nOnce craving/desire/attachment is eliminated from the mind, a Practitioner will no longer\nexperience discontentedness.\n357", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 104, "chapter_title": "The Destruction of Craving is Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 356, "page_end": 357, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "47d0985c-c9db-4fbc-abd0-b927c95ea5a2", "parent_id": "book-vol3:ch105:scripture", "content_type": "scripture", "text": "Chapter 105\nExcitement is Discontentedness\nAs a consequence of this, excitement arises. Excitement in consciousness is\nclinging.\nWith one’s clinging as condition, existence [comes to be];\nWith existence as condition, birth;\nWith birth as condition, aging-and-death, sorrow, grief, pain, displeasure,\nand despair come to be.\nSuch is the origin of this whole mass of discontentedness.\n(Reference: SN 22.5)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 105, "chapter_title": "Excitement is Discontentedness", "sutta_refs": ["SN"], "page": null, "page_start": 358, "page_end": 358, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e4909a87-1162-4d9a-a10e-eadf6cde945d", "parent_id": "book-vol3:ch105:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how the mind (i.e. consciousness)\nclinging to excitement creates the conditions for continued existence, birth, aging-and-\ndeath, along with all discontentedness such as “sorrow, grief, pain, displeasure, and\ndespair”.\nIt is due to birth that a being experiences discontentedness. If a being does not\nexperience birth, they will no longer experience discontentedness.\nHolding on to existence means the mind is still clinging and will continue to experience\nThe Cycle of Rebirth and continue to experience discontentedness until the mind is\ntrained to “let go”.\nIt is only when a Practitioner learns, reflects, and practices these Teachings that the mind\nwill acquire wisdom to remedy ignorance (unknowing of true reality) which eliminates the\ncondition that is creating rebirth. Through deeply understanding Dependent Origination, a\nPractitioner will come to understand how wisdom is the solution to the unEnlightened\nmind eliminating discontentedness and will allow one to escape The Cycle of Rebirth.\n358", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 105, "chapter_title": "Excitement is Discontentedness", "sutta_refs": ["SN"], "page": null, "page_start": 358, "page_end": 358, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "060366e6-bc5b-434e-a5e1-69e58f4b5bb1", "parent_id": "book-vol3:ch106:scripture:0", "content_type": "scripture", "text": "Chapter 106\nA Stream-Enterer is Worth More Than Being a\nWheel-Turning Monarch\nMonks, although a Wheel-Turning Monarch, having exercised supreme\nsovereign rulership over the four continents, with the breakup of the body,\nafter death, is reborn in a good destination, in a heavenly world, in the\ncompany of the heavenly beings of the heavenly realm, and there in the\nNandana Grove, accompanied by an entourage of heavenly nymphs, he\nenjoys himself supplied and endowed with the five cords of heavenly sensual\npleasure, still, as he does not possess four things, he is not freed from hell,\nthe animal realm, and the realm of afflicted spirits, not freed from the plane of\nmisery, the bad destinations, the nether world.\nAlthough, Monks, a Noble Disciple maintains himself by lumps of almsfood\nand wears rag-robes, still, as he possesses four things, he is freed from hell,\nthe animal realm, and the realm of afflicted spirits, freed from the plane of\nmisery, the bad destinations, the nether world.\nWhat are the four?\n(1) Here, Monks, the Noble Disciple possesses confirmed confidence in The\nBuddha thus: The Tathāgata is an Arahant, Perfectly Enlightened,\naccomplished in true wisdom and conduct, fortunate, knower of the\nworlds, unsurpassed leader of persons to be tamed, Teacher of heavenly\nbeings and humans, The Enlightened One, The Fortunate One.\n(2) He possesses confirmed confidence in The Teachings thus: The\nTeachings are well expounded by The Perfectly Enlightened One, directly\nvisible, immediate, inviting one to come and see, applicable, to be\npersonally experienced by the wise.\n(3) He possesses confirmed confidence in The Community thus: The\nCommunity of The Perfectly Enlightened One’s disciples is practicing the\nwholesome way, practicing the straight way, practicing the true way,\npracticing the proper way; that is, the four pairs of persons, the eight\ntypes of individuals - this Community of The Perfectly Enlightened One’s\ndisciples is worthy of gifts, worthy of hospitality, worthy of offerings,\nworthy of respectful salutation, the unsurpassed field of merit for the\nworld.\n359", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 106, "chapter_title": "A Stream-Enterer is Worth More Than Being a", "sutta_refs": ["SN"], "page": null, "page_start": 359, "page_end": 361, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9e76c21b-860c-4985-ae7e-52fca499a681", "parent_id": "book-vol3:ch106:scripture:1", "content_type": "scripture", "text": "(4) He possesses the virtues (moral conduct) dear to the Noble Ones -\nunbroken, untorn, unblemished, unblotched, liberating, praised by the\nwise, not misunderstood, and leading to concentration.\nHe possesses these four things. And, Monks, between the obtaining of\nsovereignty over the four continents and the obtaining of the four things, the\nobtaining of sovereignty over the four continents is not worth a sixteenth part\nof the obtaining of the four things.\n(Reference: SN 55.1)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 106, "chapter_title": "A Stream-Enterer is Worth More Than Being a", "sutta_refs": ["SN"], "page": null, "page_start": 359, "page_end": 361, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c4304c6c-f488-49b2-a64b-d251718772c0", "parent_id": "book-vol3:ch106:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Practitioner attaining the first\nStage of Enlightenment as a Stream-Enterer is more beneficial than a Wheel-Turning\nMonarch.\nA Stream-Enterer would have needed to learn, reflect, and practice these Teachings to\ndevelop wisdom and improve the condition of the mind to eliminate the first three (3)\nfetters of The Ten Fetters. They would be able to observe that the condition of their mind\nhas significantly improved from progressing on The Path to Enlightenment.\nA Wheel-Turning Monarch is an individual who is a leader of a large population of people\nwho chooses to guide them based on The Teachings of The Buddha.\nDuring the lifetime of The Buddha, these were actual Kings.\nToday, we could think of a President, Prime Minister, Kings, Queens, politicians, and\nothers who lead a large population of people through wise decision making based on The\nNatural Laws of Existence shared in The Teachings of The Buddha.\nA Wheel-Turning Monarch is a leader of a population of people who decides to implement\nrules for the population based on these Teachings. With their influence to be able to set\nrules and guidelines for the population, it is seen as beneficial to guide a population of\npeople through these good wholesome Teachings.\nThese individuals have deep wisdom of The Teachings and choose to practice them for\ntheir own life while also making decisions about their leadership of a large population of\npeople based on The Natural Laws of Existence, specifically, The Natural Law of Kamma.\nThey are a role model of these Teachings, in that they are setting an example for others to\nobserve that benefits the population of people through more closely understanding how\nto practice The Teachings in daily life through the example displayed by the “Wheel-\nTurning Monarch” or today, a leader of a large population of people.\nThe Natural Laws of Existence are a much higher law than any laws that could be created\nby human beings. Therefore, for a King or leader to function through these Natural Laws\nof Existence, this would lead to wholesome outcomes for large groups of people. A\nWheel-Turning Monarch has significant influence to help large populations of people\nthrough structuring their Kingdom and how it operates based on these natural laws as\n360", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 106, "chapter_title": "A Stream-Enterer is Worth More Than Being a", "sutta_refs": ["SN"], "page": null, "page_start": 359, "page_end": 361, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2998fbdb-1a24-464d-a422-319bcdcebeb0", "parent_id": "book-vol3:ch106:commentary:1", "content_type": "commentary", "text": "this would help individuals in the population more readily progress towards\nEnlightenment.\nBut, The Buddha shares that a Practitioner attaining the first Stage of Enlightenment is\nmore beneficial than one who is guiding an entire population of people based on rules for\nsociety that are based on these Teachings.\nHere, The Buddha is sharing how your attainment of increased levels of training and\nresults from the training is the ultimate goal and what is more beneficial.\nA Stream-Enterer will be able to benefit a Community of Practitioners in that their wisdom\nis able to be shared with others who will then be able to experience the same results of\nsignificantly reduced discontentedness and the other benefits mentioned in Volume 5 -\nChapter 21. While it would be most wise to seek guidance from a Teacher who has\nattained Enlightenment, having a Stream-Enterer or any other Practitioner who has\nattained any of The Four Stages of Enlightenment would be highly beneficial to a\npopulation of people as they could gain insight and understanding of The Teachings from\nthose Practitioners.\nIn this Teaching, The Buddha explains that a Stream-Enterer is more beneficial, or more\nhelpful, than a “Wheel-Turning Monarch”.\nDetailed explanation of the first Stage of Enlightenment is available in this same book\nseries found in the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n361", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 106, "chapter_title": "A Stream-Enterer is Worth More Than Being a", "sutta_refs": ["SN"], "page": null, "page_start": 359, "page_end": 361, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d4edea01-d2a8-4047-abc5-76db6e3922ca", "parent_id": "book-vol3:ch107:scripture", "content_type": "scripture", "text": "Chapter 107\nA Confident Practitioner\nMonks, the eye is impermanent, changing, becoming otherwise. The ear is\nimpermanent, changing, becoming otherwise. The nose is impermanent,\nchanging, becoming otherwise. The tongue is impermanent, changing,\nbecoming otherwise. The body is impermanent, changing, becoming\notherwise. The mind is impermanent, changing, becoming otherwise.\nOne who places confidence in these Teachings and persistent in them thus\nis called a “Confident Practitioner”, one who has entered the fixed course of\nrightness, entered the plane of wholesome persons, transcended the plane\nof the worldlings.\nHe is incapable of doing any deed by reason of which he might be reborn in\nhell, in the animal realm, or in the realm of afflicted spirits; he is incapable of\npassing away without having realized the fruit of Stream-Entry.\n(Reference: SN 25.1)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 107, "chapter_title": "A Confident Practitioner", "sutta_refs": ["SN"], "page": null, "page_start": 362, "page_end": 364, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a5025c7d-6b47-46b6-be34-e6cdfef6f0aa", "parent_id": "book-vol3:ch107:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, and the next, he is describing two types of\nPractitioners who are making their way to the first Stage of Enlightenment. One, based in\nconfidence and the other based in detailed examination of The Teachings - “A Confident\nPractitioner” and “A Teachings Practitioner”.\nBoth of these individuals are headed towards the first Stage of Enlightenment, but have\nnot yet attained it.\nIn order to get to the first Stage of Enlightenment, there will need to be confidence in The\nBuddha, The Teachings, The Community, their Teacher, and their own ability to attain\nEnlightenment, among other important qualities (i.e. A Confident Practitioner) And, a\nPractitioner will need to devote time and energy towards developing wisdom of The Path\nto Enlightenment through detailed investigation and examination of The Teachings (i.e. A\nTeachings Practitioner).\nWhat The Buddha is sharing, is that, if one has confidence, meaning they have eliminated\nthe fetter/taint/pollution of mind described as “doubt” about The Teachings, or they are\nclosely examining The Teachings, both of these individuals will make their way to the first\nStage of Enlightenment in this life.\nIf a Practitioner is in the first Stage of Enlightenment, they are in the first Stage of\nEnlightenment. There are not two different types of Stream-Enterers but instead, The\nBuddha is describing that if a Practitioner has confidence (i.e. A Confident Practitioner) or\nkeen interest to study The Teachings (i.e. A Teachings Practitioner), they will make their\nway, at least, to the first Stage of Enlightenment in this life.\n362", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 107, "chapter_title": "A Confident Practitioner", "sutta_refs": ["SN"], "page": null, "page_start": 362, "page_end": 364, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cb9b6a6c-57b6-46ce-bbab-9500c32c9886", "parent_id": "book-vol3:ch107:commentary:1", "content_type": "commentary", "text": "In order to attain the first Stage of Enlightenment, a Practitioner will need to have\nconfidence in The Buddha, The Teachings, The Community, their Teacher, and their own\nability to attain Enlightenment, among other important qualities. A Practitioner will also\nneed to know The Teachings closely and practice them closely to experience the results of\nthe first Stage of Enlightenment.\nWhat The Buddha is sharing is that, if someone is starting out with confidence or starting\nout with detailed investigation of The Teachings, they will make their way to the first Stage\nof Enlightenment, at a minimum, in this very life.\nA Practitioner who has attained the first Stage of Enlightenment as a Stream-Enterer is\nincapable of being reborn into the lower realms and will experience the benefits of their\nattainment of becoming a Stream-Enterer. There are multiple benefits of having attained\nthis Stage of Enlightenment.\nOnce the mind is trained to attain the first Stage of Enlightenment, the Practitioner is\nincapable of regressing backwards or doing anything that will create Kamma, such that,\nthey will be reborn into the lower realms. A Stream-Enterer will be reborn no more than\nseven (7) times to eventually attain Enlightenment. They will have significantly reduced the\ndiscontentedness they experience, and will have a significant portion of all The Teachings\nthey will need to make their way to Enlightenment. A Practitioner who is in the first Stage\nof Enlightenment has intentionally made their way to this attainment, with the guidance of\na Teacher, and will continue to need to seek guidance to make further progress. However,\nthey will have a wide variety of all The Teachings of The Buddha they will need to continue\ntheir journey to Enlightenment.\nFor a Practitioner “who places confidence in these Teachings and persistent in them thus\nis called a Confident Practitioner” and will make their way to the first Stage of\nEnlightenment as a Stream-Enterer, in this very life.\nDetailed explanation of The Stages of Enlightenment is available in this same book series\nfound in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nThe Buddha uses the stream as an analogy to describe one headed towards\nEnlightenment. Just like the flow of the stream moves a log towards the ocean, a\nPractitioner who enters the stream, heads towards the ocean. The ocean is\nEnlightenment. A Stream-Enterer is one who is moving towards Enlightenment with a\nfixed destination of Enlightenment.\nThe Buddha explains two types of Practitioners who will enter the stream: A Confident\nPractitioner and a Teachings Practitioner.\nA Confident Practitioner is “one who places confidence in these Teachings and persistent\nin them” continues to be determined, dedicated, and diligent towards the attainment of\nEnlightenment.\nA Confident Practitioner is “one who has entered the fixed course of rightness, entered\nthe plane of wholesome persons, transcended the plane of the worldlings”. They would\nbe dedicated to wholesome conduct as described through The Eight Fold Path which is\n“the fixed course of rightness” and “entered the plane of wholesome persons” through\n363", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 107, "chapter_title": "A Confident Practitioner", "sutta_refs": ["SN"], "page": null, "page_start": 362, "page_end": 364, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "47527ec8-0555-486a-b4bf-a2606dbf54e1", "parent_id": "book-vol3:ch107:commentary:2", "content_type": "commentary", "text": "deeply practicing The Eight Fold Path. In accomplishing this goal, a Confident Practitioner\nwould be one who has moved past or beyond “the plane of worldlings” or in other words,\nno longer seeking gratification from the impermanent conditions of worldly affairs or\nworldly possessions.\nA Confident Practitioner “is incapable of doing any deed by reason of which he might be\nreborn in hell, in the animal realm, or in the realm of afflicted spirits; he is incapable of\npassing away without having realized the fruit of Stream-Entry”.\nA Teachings Practitioner is “one for whom these Teachings are understood thus after\nbeing pondered to a sufficient degree with wisdom”. They have deeply understood and\nreflected upon these Teachings to acquire wisdom. They are “one who has entered the\nfixed course of rightness, entered the plane of wholesome persons, transcended the\nplane of the worldlings” as described in the prior paragraphs of this Chapter.\nA Teachings Practitioner is also “incapable of doing any deed by reason of which he might\nbe reborn in hell, in the animal realm, or in the realm of afflicted spirits; he is incapable of\npassing away without having realized the fruit of Stream-Entry”.\n364", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 107, "chapter_title": "A Confident Practitioner", "sutta_refs": ["SN"], "page": null, "page_start": 362, "page_end": 364, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6bec7c57-72f1-4572-894b-938dd4256884", "parent_id": "book-vol3:ch108:scripture", "content_type": "scripture", "text": "Chapter 108\nA Teachings Practitioner\nOne for whom these Teachings are understood thus after being pondered to\na sufficient degree with wisdom is called a “Teachings Practitioner”, one who\nhas entered the fixed course of rightness, entered the plane of wholesome\npersons, transcended the plane of the worldlings.\nHe is incapable of doing any deed by reason of which he might be reborn in\nhell, in the animal realm, or in the realm of afflicted spirits; he is incapable of\npassing away without having realized the fruit of Stream-Entry.\n(Reference: SN 25.1)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 108, "chapter_title": "A Teachings Practitioner", "sutta_refs": ["SN"], "page": null, "page_start": 365, "page_end": 367, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "034bbc6c-6a73-420f-a141-f856fb9007e6", "parent_id": "book-vol3:ch108:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, and the previous, he is describing two types of\nPractitioners who are making their way to the first Stage of Enlightenment. One, based in\nconfidence and the other based in detailed examination of The Teachings - “A Confident\nPractitioner” and “A Teachings Practitioner”.\nBoth of these individuals are headed towards the first Stage of Enlightenment, but have\nnot yet attained it.\nIn order to get to the first Stage of Enlightenment, there will need to be confidence in The\nBuddha, The Teachings, The Community, their Teacher, and their own ability to attain\nEnlightenment, among other important qualities (i.e. A Confident Practitioner) And, a\nPractitioner will need to devote time and energy towards developing wisdom of The Path\nto Enlightenment through detailed investigation and examination of The Teachings (i.e. A\nTeachings Practitioner).\nWhat The Buddha is sharing, is that, if one has confidence, meaning they have eliminated\nthe fetter/taint/pollution of mind described as “doubt” about The Teachings, or they are\nclosely examining The Teachings, both of these individuals will make their way to the first\nStage of Enlightenment in this life.\nIf a Practitioner is in the first Stage of Enlightenment, they are in the first Stage of\nEnlightenment. There are not two different types of Stream-Enterers but instead, The\nBuddha is describing that if a Practitioner has confidence (i.e. A Confident Practitioner) or\nkeen interest to study The Teachings (i.e. A Teachings Practitioner), they will make their\nway, at least, to the first Stage of Enlightenment in this life.\nIn order to attain the first Stage of Enlightenment, a Practitioner will need to have\nconfidence in The Buddha, The Teachings, The Community, their Teacher, and their own\nability to attain Enlightenment, among other important qualities. A Practitioner will also\nneed to know The Teachings closely and practice them closely to experience the results of\nthe first Stage of Enlightenment.\n365", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 108, "chapter_title": "A Teachings Practitioner", "sutta_refs": ["SN"], "page": null, "page_start": 365, "page_end": 367, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "33abd41e-e3e1-41b7-948d-48e8ba65f2e9", "parent_id": "book-vol3:ch108:commentary:1", "content_type": "commentary", "text": "What The Buddha is sharing is that, if someone is starting out with confidence or starting\nout with detailed investigation of The Teachings, they will make their way to the first Stage\nof Enlightenment, at a minimum, in this very life.\nA Practitioner who has attained the first Stage of Enlightenment as a Stream-Enterer is\nincapable of being reborn into the lower realms and will experience the benefits of their\nattainment of becoming a Stream-Enterer. There are multiple benefits of having attained\nthis Stage of Enlightenment.\nOnce the mind is trained to attain the first Stage of Enlightenment, the Practitioner is\nincapable of regressing backwards or doing anything that will create Kamma, such that,\nthey will be reborn into the lower realms. A Stream-Enterer will be reborn no more than\nseven (7) times to eventually attain Enlightenment. They will have significantly reduced the\ndiscontentedness they experience, and will have a significant portion of all The Teachings\nthey will need to make their way to Enlightenment. A Practitioner who is in the first Stage\nof Enlightenment has intentionally made their way to this attainment, with the guidance of\na Teacher, and will continue to need to seek guidance to make further progress. However,\nthey will have a wide variety of all The Teachings of The Buddha they will need to continue\ntheir journey to Enlightenment.\nFor a Practitioner “who places confidence in these Teachings and persistent in them thus\nis called a Confident Practitioner” and will make their way to the first Stage of\nEnlightenment as a Stream-Enterer, in this very life.\nDetailed explanation of The Stages of Enlightenment is available in this same book series\nfound in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nThe Buddha uses the stream as an analogy to describe one headed towards\nEnlightenment. Just like the flow of the stream moves a log towards the ocean, a\nPractitioner who enters the stream, heads towards the ocean. The ocean is\nEnlightenment. A Stream-Enterer is one who is moving towards Enlightenment with a\nfixed destination of Enlightenment.\nThe Buddha explains two types of Practitioners who will enter the stream: A Confident\nPractitioner and a Teachings Practitioner.\nA Confident Practitioner is “one who places confidence in these Teachings and persistent\nin them” continues to be determined, dedicated, and diligent towards the attainment of\nEnlightenment.\nA Confident Practitioner is “one who has entered the fixed course of rightness, entered\nthe plane of wholesome persons, transcended the plane of the worldlings”. They would\nbe dedicated to wholesome conduct as described through The Eight Fold Path which is\n“the fixed course of rightness” and “entered the plane of wholesome persons” through\ndeeply practicing The Eight Fold Path. In accomplishing this goal, a Confident Practitioner\nwould be one who has moved past or beyond “the plane of worldlings” or in other words,\nno longer seeking gratification from the impermanent conditions of worldly affairs or\nworldly possessions.\n366", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 108, "chapter_title": "A Teachings Practitioner", "sutta_refs": ["SN"], "page": null, "page_start": 365, "page_end": 367, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c70e3506-60ed-4ce8-80c0-f45ab1122a19", "parent_id": "book-vol3:ch108:commentary:2", "content_type": "commentary", "text": "A Confident Practitioner “is incapable of doing any deed by reason of which he might be\nreborn in hell, in the animal realm, or in the realm of afflicted spirits; he is incapable of\npassing away without having realized the fruit of Stream-Entry”.\nA Teachings Practitioner is “one for whom these Teachings are understood thus after\nbeing pondered to a sufficient degree with wisdom”. They have deeply understood and\nreflected upon these Teachings to acquire wisdom. They are “one who has entered the\nfixed course of rightness, entered the plane of wholesome persons, transcended the\nplane of the worldlings” as described in the prior paragraphs of this Chapter.\nA Teachings Practitioner is also “incapable of doing any deed by reason of which he might\nbe reborn in hell, in the animal realm, or in the realm of afflicted spirits; he is incapable of\npassing away without having realized the fruit of Stream-Entry”.\n367", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 108, "chapter_title": "A Teachings Practitioner", "sutta_refs": ["SN"], "page": null, "page_start": 365, "page_end": 367, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e0f4738e-7763-4e67-9073-1697cf8ebf86", "parent_id": "book-vol3:ch109:scripture", "content_type": "scripture", "text": "Chapter 109\nSix Cases of Incapability by\nOne Accomplished in View\nMonks, there are these six cases of incapability.\nWhat six?\nOne accomplished in view is:\n(1) incapable of depriving his mother of life;\n(2) incapable of depriving his father of life;\n(3) incapable of depriving an Arahant of life;\n(4) incapable of shedding The Tathāgata’s blood with a mind of hatred;\n(5) incapable of creating a division in The Community;\n(6) incapable of acknowledging another Teacher.\nThese are the six cases of incapability.\n(Reference: AN 6.94)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 109, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 368, "page_end": 369, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e8d8d812-083d-4c22-ae5e-991ab30e4697", "parent_id": "book-vol3:ch109:commentary", "content_type": "commentary", "text": "368\n\nIn this Teaching from Gotama Buddha, he shares “The Six Cases of Incapability” for one\nwho is accomplished and well established in “Right View”.\n(1) Incapable of depriving his mother of life: A Practitioner who is “accomplished in view”\nwould not be able to kill their own mother.\n(2) Incapable of depriving his father of life: A Practitioner who is “accomplished in view”\nwould not be able to kill their own father.\n(3) Incapable of depriving an Arahant of life: A Practitioner who is “accomplished in view”\nwould not be able to kill an Enlightened being, an Arahant.\n(4) Incapable of shedding The Tathāgata’s blood with a mind of hatred: A Practitioner who\nis “accomplished in view” would not be able to harm a Buddha, a Tathāgata.\n(5) Incapable of creating a division in The Community: A Practitioner who is\n“accomplished in view” would not be able to create separation, arguments, or breaking\nup of The Community of Practitioners learning and practicing these Teachings.\n(6) Incapable of acknowledging another Teacher: A Practitioner who is “accomplished in\nview” would not be able to learn with a Teacher other than The Buddha or a Teacher of his\nTeachings.\nFor a person who has deeply learned, reflected, and practiced these Teachings\nestablishing “Right View”, they would be incapable of any of these six deeds. They would\ndeeply understand the harm these deeds would cause and in doing so, they would cause\nharm to themselves. They would deeply understand that these Teachings are leading to\nthe diminishing of their own discontentedness and is The Path to Enlightenment,\ntherefore, they would be unable to acknowledge another Teacher as their Teacher\nbecause they would know that these Teachings are the truth leading to wisdom. They\nwould observe that their mind is becoming liberated through these Teachings and unable\nto recognize another Teacher.\n(1-5) of this list are referred to as The Five Heinous Crimes or The Five Heinous\nUnwholesome Acts.\n369", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 109, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 368, "page_end": 369, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b66ede9c-d6ca-46fb-a37f-a543ad464d45", "parent_id": "book-vol3:ch110:scripture", "content_type": "scripture", "text": "Chapter 110\nFinal Knowledge is Achieved by Gradual Training\nMonks, I do not say that final knowledge (wisdom) is achieved all at once. On\nthe contrary, final knowledge is achieved by gradual training, by gradual\npractice, by gradual progress.\nAnd how does there come to be gradual training, gradual practice, gradual\nprogress?\nHere;\nOne who has confidence in a Teacher visits him;\nWhen he visits him, he pays respect to him;\nWhen he pays respect to him, he gives ear;\nOne who gives ear, hears The Teachings;\nHaving heard The Teachings, he memorizes them;\nHe examines the meaning of The Teachings he has memorized;\nWhen he examines their meaning, he gains a reflective understanding of\nthose Teachings;\nWhen he has gained a reflective understanding of those Teachings,\nenthusiasm springs up in him;\nWhen enthusiasm has sprung up, he applies his will;\nHaving applied his will, he investigates;\nHaving investigated, he strives;\nPurposely striving, he realizes with the ultimate truth and sees it by\npenetrating it with wisdom.\n(Reference: MN 70.22)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 110, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 370, "page_end": 374, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d0adb768-7799-43bb-badb-c3d707a9ee18", "parent_id": "book-vol3:ch110:commentary:0", "content_type": "commentary", "text": "370", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 110, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 370, "page_end": 374, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "af14fb54-9489-40ad-a826-6f529870e187", "parent_id": "book-vol3:ch110:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Enlightenment is not achieved\nsuddenly or “all at once”. Instead, the attainment of Enlightenment is experienced\ngradually through gradual training and gradual practice resulting in gradual progress.\nThe Buddha provides guidance of how to attain the wisdom that leads to liberation of the\nmind. He is providing guidance in “how to learn” and make progress on The Path to\nEnlightenment by having a Teacher and gradually learning through investigation of The\nTeachings.\nWhen there is confidence in a Teacher, a Practitioner visits them, pays respect, listens to\ntheir Teachings (i.e. gives ear), memorizes The Teachings, examines the meaning of The\nTeachings, reflects on The Teachings arousing enthusiasm, and applies their will or effort\nto practice The Teachings. Having investigated The Teachings, a Practitioner will need to\nstrive to independently observe the truth to acquire wisdom.\nThis is the way one would liberate the mind through seeking guidance with a Teacher.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a Teacher to\nreceive guidance. One would not be able to only read a book and attain the results of an\nEnlightened mind.\nNothing in Gotama Buddha’s Teachings is based in belief. All his Teachings can be\nlearned and practiced to independently observe the truth as the mind \"gradually\"\nacquires wisdom through independent verification of his Teachings through practice of his\nTeachings. It is a real struggle to exist in a world that the unEnlightened mind does not\nunderstand.\nThis new found wisdom \"gradually\" improves the way the mind functions in the world\nthrough eliminating discontentedness of mind. The mind can completely eliminate all\ndiscontent feelings such as sadness, anger, frustration, irritation, annoyance, guilt, shame,\nfears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. on The\nPath to Enlightenment.\nThrough actively learning and practicing Gotama Buddha’s Teachings with guidance, the\nmind becomes Enlightened in that you can observe the improvement in the condition of\nthe mind as you eliminate all discontent feelings where the mind can reside peaceful,\ncalm, serene, and content with joy - permanently. You are not believing The Teachings\nwishing for a positive outcome at some point in the future or after death. Instead, you are\nobserving the improvements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without Teachers.\nThese are some of the criteria that make a Buddha a Buddha is that they discover The\nTeachings on their own attaining Enlightenment without help from a Teacher, shares their\nindependently discovered Teachings to guide countless others to Enlightenment during\nthe remaining time of their life, and they leave their Teachings in a condition that they\nguide countless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\n371", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 110, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 370, "page_end": 374, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d54a6fa3-a2d7-4a62-8c1a-210168108262", "parent_id": "book-vol3:ch110:commentary:2", "content_type": "commentary", "text": "That means you and everyone else will need Teachers on this Path to Enlightenment. A\nBuddha has already done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the mind and\nyour life.\nWhat is Final Knowledge and What Does It Mean?\nWhen a Practitioner has fully understood The Path to Enlightenment as taught by The\nBuddha, and has fully implemented The Teachings of The Buddha in their life to\nexperience liberation of mind (i.e. Enlightenment), that individual has experienced “final\nknowledge”.\nFinal knowledge is a final confirmation that an individual has fully understood and is fully\npracticing the entire Path to Enlightenment and that their mind is Enlightened.\nThis is discerned by the condition of the mind of the individual.\nThrough observing, for yourself, that you have not experienced any discontent feelings for\n1-3 years, not even the slightest ickiness of mind, you will know that the mind is\nexperiencing “final knowledge”, the mind is Enlightened, and that will serve as a \"final\nconfirmation\" that you have fully understood The Path to Enlightenment and The Natural\nLaws of Existence.\nAn individual who has attained “final knowledge” will be practicing The Ten Fold Path to\nperfection and is why, they no longer experience any discontent feelings and will know for\nthemselves, that they have attained “final knowledge”.\nThis is also why, an individual who has attained “final knowledge” will know what they\nunderstand as The Path to Enlightenment is 100% accurate.\nTheir mind has fully awakened (i.e. cultivated wisdom) to all of The Natural Laws of\nExistence as taught by The Buddha.\nTherefore, when asked questions about The Natural Laws of Existence (i.e. about life)\nthey will be able to answer questions with 100% confidence knowing that what they\nshare is 100% accurate.\nFor an individual unfamiliar with The Path to Enlightenment and “what is final knowledge”,\nthey could assume and form the perception that an individual stating what they share is\n100% accurate and the truth has arrogance or ego.\nThis is untrue, and the judgement and forming of the perception in the mind of that\nindividual is something for them to investigate and eradicate so that they can experience\nEnlightenment.\nAn individual who has attained “final knowledge” will have deep wisdom about The Path\nto Enlightenment and their mind will be completely at peace with calmness, serenity,\ncontentedness, and joy. This is a permanent mental state that they will be experiencing,\nand they will know they are experiencing for a significant period of time. So, they will have\nfull confidence in the accuracy of The Teachings they share.\n372", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 110, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 370, "page_end": 374, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f2ff2db4-7d54-4683-b4a4-b815e2590855", "parent_id": "book-vol3:ch110:commentary:3", "content_type": "commentary", "text": "Additionally, an individual who has attained “final knowledge” will not have a desire to\nconvince others that they are “right” and the other person is “wrong” about any specific\naspect of The Natural Laws of Existence. Instead, they will choose to share the\nunderstanding of The Natural Laws of Existence with those who ask questions and seek\nguidance.\nAn individual who has attain “final knowledge” has attained Enlightenment, they only walk\nwith wisdom and a smile but also, have deep loving-kindness and compassion for all\nbeings who continue to experience the suffering of continued discontentedness.\nA Teacher who has attained “final knowledge” is pointing the way to that “final\nknowledge” and will know with 100% accuracy, that what they share is “the truth”.\nWhy Would a Student Have Doubt About The Teachings and a Teacher?\nDoubt is a significant hindrance on The Path to Enlightenment. If a Practitioner doubts\nThe Buddha, The Teachings, The Community, your Teacher, or your own ability to attain\nEnlightenment, you will not experience Enlightenment.\nAn individual with doubt would not have even attained the first Stage of Enlightenment, let\nalone, Enlightenment itself.\nTherefore, you would like to understand what doubt is and eliminate it from the mind.\nIt is normal for a Student who is on The Path to Enlightenment to have doubt. After all,\nthey know very little about The Path to Enlightenment and Enlightenment itself.\nThe way doubt is eliminated from the mind is through close study, investigation, and\nexamination of The Teachings of The Buddha. A Student can harness their doubt, turning\nit into an inquisitive mind.\nIf a Student deeply investigates The Teachings of The Buddha, and then practices\nthem, they will be able to clearly see that there is improvement to the condition of\nthe mind and one’s life.\nSo, doubt is not eliminated through blind faith nor belief. There is no such thing as faith or\nbelief in The Teachings of The Buddha.\nInstead, it is through learning, reflecting (i.e. independently verifying), and practicing to\ncultivate wisdom that a Student would then see the improvement to the condition of their\nmind and life.\nBut, for a Student who has not done this work, and therefore, has not seen this progress,\nthere will continue to be doubt in the mind and the Student will be hindered from forward\nprogress on The Path to Enlightenment.\nAdditionally, a Student’s sensual desire can oftentimes be a very significant fetter/taint/\npollution of mind that leads to complacency.\nSensual desire, complacency, and doubt are all interlinked.\n373", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 110, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 370, "page_end": 374, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6ce52e98-9216-4112-b3a7-aaa45374cc50", "parent_id": "book-vol3:ch110:commentary:4", "content_type": "commentary", "text": "Due to a Student having such strong cravings/desires/attachments, the mind is not truly\ninterested to “let go”. Even for a Student who has been on The Path to Enlightenment for\nmultiple years, their mind continues to “hold on” with significant amounts of sensual\ndesire.\nThe Path to Enlightenment is challenging.\nAs the mind is letting go of its sensual desire, there are oftentimes significant amounts of\npainful feelings in the mind. Sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc.\ncan all arise in the mind due to the mind not “letting go” and continuing to have sensual\ndesire (i.e. craving/desire/attachment).\nSo, while an individual may consider themselves to be on The Path to Enlightenment, and\nworking to eliminate their cravings/desires/attachments, the painful feelings can\noftentimes seem overbearing. Therefore, the mind becomes complacent and looks for a\nway out of the needed work to progress on The Path to Enlightenment.\nAs complacency starts to set in, the mind becomes progressively more frustrated,\nagitated, and irritated. The mind can start to regress no longer experiencing growth and\ndevelopment. The individual can start to see the Teacher who has helped them as being\nthe problem, and as their anger/hatred/ill will is arising, choose to push away with\naversion from The Path to Enlightenment and their Teacher.\nThis is all unfortunate for the Student however, if you are aware of this dangerous\ndownward spiral, you can spot it early and not allow the mind to continue to cascade\ndownwards.\nIt is through consistent and ongoing investigation of The Teachings of The Buddha with\nthe guidance of a Teacher that will provide the mind the ability to cultivate wisdom,\novercome its sensual desires and associated painful feelings, while eradicating the\nhindrances of complacency and doubt.\nThus, a Student will be able to gradually progress towards Enlightenment.\nSome Students can overcome the obstacles and hindrances that block them from\nEnlightenment, and others will not.\nMany Students will have struggles and difficulties on The Path to Enlightenment. The\nsame struggles and difficulties that brought someone to The Path to Enlightenment are\nthe same struggles and difficulties that will take an individual away from The Path to\nEnlightenment - the pollutions in the mind.\nA diligent Student, who is deeply investigating The Teachings of The Buddha, while\nresiding as a newly arrived bride, will overcome the hindrances to flourish and break\nthrough to the Enlightened mind - radiant, bright, cheerful, glad, with ambition and\nenthusiasm.\nDetailed explanation of “Reside with a Mind of a Newly Arrived Bride” is available in this\nsame book series found in Chapter 17 of the book “The Foremost Householder” (Volume\n8).\n374", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 110, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 370, "page_end": 374, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3fa1efd5-150f-4796-aea7-a7fe7919356c", "parent_id": "book-vol3:ch111:scripture:0", "content_type": "scripture", "text": "Chapter 111\nThe Noble Eight Fold Path\nThe Way of Practice Leading to the\nElimination of Discontentedness\nAnd what, Monks, is The Noble Truth of the Way of Practice Leading to the\nElimination of Discontentedness?\nIt is just this Noble Eight Fold Path, namely: Right View; Right Intention; Right\nSpeech; Right Action; Right Livelihood; Right Effort; Right Mindfulness; Right\nConcentration.\nAnd what, Monks, is Right View?\nIt is, Monks, the wisdom of discontentedness, the wisdom of the cause of\ndiscontentedness, the wisdom of the elimination of discontentedness, and\nthe wisdom of the way of practice leading to the elimination of\ndiscontentedness. This is called Right View.\nAnd what, Monks, is Right Intention?\nThe intention of renunciation, the intention of non-ill-will, the intention of\nharmlessness. This, Monks, is called Right Intention.\nAnd what, Monks, is Right Speech?\nRefraining from lying, refraining from slander, refraining from harsh speech,\nrefraining from frivolous speech. This is called Right Speech.\nAnd what, Monks, is Right Action?\nRefraining from taking life, refraining from taking what is not given, refraining\nfrom sexual misconduct. This is called Right Action.\nAnd what, Monks, is Right Livelihood?\nHere, Monks, the Noble Disciple, having given up wrong livelihood, keeps\nhimself by Right Livelihood.\n376", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 111, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 376, "page_end": 383, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "51e30564-ded5-4aab-969a-cc8f451c0490", "parent_id": "book-vol3:ch111:scripture:1", "content_type": "scripture", "text": "And what, Monks, is Right Effort?\nHere, Monks, a Monk rouses his will, makes an effort, stirs up energy, exerts\nhis mind and strives to prevent the arising of unarisen evil unwholesome\nmental states. He rouses his will, makes an effort, stirs up energy, exerts his\nmind and strives to overcome evil unwholesome mental states that have\narisen. He rouses his will, makes an effort, stirs up energy, exerts his mind\nand strives to produce unarisen wholesome mental states. He rouses his will,\nmakes an effort, stirs up energy, exerts his mind and strives to maintain\nwholesome mental states that have arisen, not to let them fade away, to\nbring them to greater growth, to the full perfection of development. This is\ncalled Right Effort.\nAnd what, Monks, is Right Mindfulness?\nHere, Monks, a Monk resides reflecting on body as body, dedicated, clearly\naware and mindful, having put aside craving and worry for the world; he\nresides reflecting on feelings as feelings, dedicated, clearly aware and\nmindful, having put aside craving and worry for the world; he resides\nreflecting on mind as mind, dedicated, clearly aware and mindful, having put\naside craving and worry for the world; he resides reflecting on mental objects\nas mental objects, dedicated, clearly aware and mindful, having put aside\ncraving and worry for the world. This is called Right Mindfulness.\nAnd what, Monks, is Right Concentration?\nHere, a Monk, distant from sense-desires, distant from unwholesome mental\nstates, enters and resides in the first Jhāna, which is with thinking and\npondering, based in seclusion, filled with excitement and joy. And with the\nsubsiding of thinking and pondering, by gaining inner tranquility and oneness\nof mind, he enters and resides in the second Jhāna, which is without thinking\nand pondering, based in concentration, filled with excitement and joy. And\nwith the fading away of excitement, remaining imperturbable (unable to be\nupset or excited; calm; serene), mindful and clearly aware, he experiences in\nhimself the joy of which the Noble Ones say:\n‘Peaceful is he who resides with equanimity and mindfulness’, he enters the\nthird Jhāna. And, having given up pleasure and pain, and with the fading\naway of former gladness and sadness, he enters and resides in the fourth\nJhāna, which is beyond pleasure and pain, and purified by equanimity and\nmindfulness. This is called Right Concentration.\nAnd that, Monks, is called the way of practice leading to the elimination of\ndiscontentedness.\n377", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 111, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 376, "page_end": 383, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "400e3e98-9e9f-41cc-97cc-d3afbc6e7d86", "parent_id": "book-vol3:ch111:scripture:2", "content_type": "scripture", "text": "(Reference: DN 22)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 111, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 376, "page_end": 383, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9916c604-79b0-45c8-982c-2b30b3b12331", "parent_id": "book-vol3:ch111:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Eight Fold Path.\nThe Eight Fold Path is the complete solution to solving the problem of the unEnlightened\nmind and The Cycle of Rebirth. The Eight Fold Path is “the way of practice leading to the\nelimination of discontentedness.”\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nWhat are the Jhānas and how can I experience them?\nThe Jhānas are preliminary phases the mind experiences as it is making its way to\nEnlightenment, and prior to the first Stage of Enlightenment.\nWhen the mind is in the Jhānas, there are heightened qualities that are experienced,\nwhich are needed in order to fully develop the mind and experience Enlightenment. These\nare referred to as “the Jhānas”.\nWithout experiencing the Jhānas, a Practitioner would have no ability to attain\nEnlightenment, or even the first Stage of Enlightenment.\nThe Jhānas are oftentimes misunderstood, especially outside of Asia.\nOftentimes people think that the Jhānas are only experienced through the practice of\nmeditation and, that the Jhānas are turned \"on or off” while in meditation or in daily life.\nThis misunderstanding leads to the inability to experience these heightened qualities of\nmind, the first Stage of Enlightenment, or Enlightenment itself. Thus, an individual\ncontinues to stay trapped in the unEnlightened state experiencing sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc. over and over and over again. The mind is stuck\nin this continuous cycle of discontent feelings due to its lack of wisdom of The Path to\nEnlightenment.\nI will demystify the Jhānas and help you to understand what they are and how to\nexperience them so that you can escape the constant struggles and difficulties of the\nunEnlightened mind.\n(Please read further if you are interested in learning this important Teaching so that the\nmind can become free of these strong feelings and others.)\n—————\nAs mentioned, the Jhānas are heightened qualities that are experienced as one is\nprogressing on The Path to Enlightenment. These are heightened qualities of awareness\n(i.e. mindfulness), tranquility, concentration, and equanimity, along with other beneficial\nqualities of mind that are needed to experience progress on The Path to Enlightenment\nand Enlightenment itself.\nA Practitioner would be unable to experience Enlightenment without these heightened\nqualities developed and acquired in the Jhānas.\n378", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 111, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 376, "page_end": 383, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "204a2b87-71a6-48a8-ad87-24defb3e5342", "parent_id": "book-vol3:ch111:commentary:1", "content_type": "commentary", "text": "The Jhānas are experienced through learning, reflecting on (i.e. independently\nverifying), and practicing The Eight Fold Path.\nThe Eight Fold Path is the core and central Teaching of The Buddha, it is “THE” Path to\nEnlightenment. If you are interested in experiencing Enlightenment through The Teachings\nof The Buddha, you would need to know The Eight Fold Path, inside and out, backwards\nand forwards, up and down, left and right. And, you would need to learn The Eight Fold\nPath through the original Words of The Buddha with guidance from a Teacher while you\nretain the responsibility for your own learning and growth.\nIt is putting together all the individual factors of The Eight Fold Path that the mind will\nmove into, and reside in, the Jhānas.\nYes, one will need to meditate to experience the Jhānas but, it is not only meditation that\none needs to learn and practice to experience the Jhānas. There are many other aspects\nof The Path to Enlightenment than only meditation, which are described in The Eight Fold\nPath, and all of these factors are needed to make progress towards Enlightenment to\ninclude, experiencing the Jhānas.\nMeditation is one aspect of one factor in The Eight Fold Path. If you did the math, that\nmeans that meditation is about 6% of The Path to Enlightenment. There is much more to\nexperiencing Enlightenment than only meditation. There is much more to experiencing the\nJhānas than only meditation.\nUnfortunately, many people are misunderstanding, thinking that The Buddha sat under a\ntree, meditated, and instantly got to Enlightenment. This is just untrue and a significant\nmisunderstanding. You can know this is true through The Words of The Buddha and his\nimportant Teachings.\n“Monks, I do not say that final knowledge (wisdom) is achieved all at once. On the\ncontrary, final knowledge is achieved by gradual training, by gradual practice, by\ngradual progress.” (Reference: MN 70.22)\nAn Enlightened being would have attained “final knowledge” through acquiring wisdom,\nby learning, reflecting (i.e. independently verifying), and practicing The Teachings of The\nBuddha to awaken to The Natural Laws of Existence, the mind is then Enlightened.\nFinal Knowledge = Enlightenment\nEnlightenment is not achieved “all at once”.\nYou can independently verify that Enlightenment is not experienced “all at once” or\ninstantly because, everything you have ever accomplished in life has been through\ngradual training, gradual practice, and gradual progress, just like The Buddha is sharing in\nthis important Teaching. It took The Buddha six (6) years to attain Enlightenment.\nThink about learning to read, write, and speak English, did it happen all at once? Think\nabout the job or occupation that you perform, was your wisdom and skills acquired “all at\nonce”?\n379", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 111, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 376, "page_end": 383, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3b18d128-54ba-4f5c-a025-34de73d3d38c", "parent_id": "book-vol3:ch111:commentary:2", "content_type": "commentary", "text": "No, of course not.\nTherefore, you can understand how acquiring wisdom to attain Enlightenment does not\noccur “all at once”. The Words of The Buddha are sharing this important Teaching and,\nyou can independently verify it for yourself. All of The Teachings of The Buddha are\nindependently verifiable and is how a Practitioner would need to progress on The Path to\nEnlightenment to actually experience Enlightenment. It is through gradual training and\ngradual practice that leads to gradual progress of acquiring wisdom and awakening to the\nEnlightened mental state.\nSo, Enlightenment, and the Jhānas, are not experienced “all at once” and they are not\nexperienced only in meditation.\nThese are The Words of The Buddha on the Jhānas.\n“And what, Monks, is Right Concentration? Here, a Monk, distant from sense-desires,\ndistant from unwholesome mental states, enters and resides in the first Jhāna, which is\nwith thinking and pondering, based in seclusion, filled with excitement and joy. And with\nthe subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind,\nhe enters and resides in the second Jhāna, which is without thinking and pondering,\nbased in concentration, filled with excitement and joy. And with the fading away of\nexcitement, remaining imperturbable (unable to be upset or excited; calm; serene),\nmindful and clearly aware, he experiences in himself the joy of which the Noble Ones say:\n‘Peaceful is he who resides with equanimity and mindfulness’, he enters the third Jhāna.\nAnd, having given up pleasure and pain, and with the fading away of former gladness and\nsadness, he enters and resides in the fourth Jhāna, which is beyond pleasure and pain,\nand purified by equanimity and mindfulness. This is called Right Concentration.”\n(Reference: DN 22)\nThe Buddha describes the four (4) Jhānas in multiple places within his Teachings. There\nare only four (4) Jhānas, even though you will see different numbers being taught by other\npeople who have misunderstanding but, The Buddha only taught four (4) Jhānas, as you\ncan see in his original words.\nThe Buddha describes the four (4) Jhānas in the same way in each Teaching. However,\nthis is a reference to the eighth factor of The Eight Fold Path, Right Concentration. This is\nwhere he describes the Jhānas, in detail, and this is where the misunderstandings in the\nworld are originating as people are not understanding what was taught by The Buddha.\nRight Concentration is accomplished through a well developed meditation practice and\npracticing “singleness of mind” in daily life. The Buddha describes how to practice Right\nConcentration as part of The Path to Enlightenment in many of his other Teachings, which\nall integrate into The Eight Fold Path.\nSo, because Right Concentration is to practice meditation and developing singleness of\nmind, some people are misunderstanding the Jhānas as only being experienced in\nmeditation and is something that is turned “on and off”.\nThis is confusing many people and leading to the inability to experience the Jhānas and\nEnlightenment.\n380", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 111, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 376, "page_end": 383, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "39945658-8336-428c-80d1-597ae66b7bd2", "parent_id": "book-vol3:ch111:commentary:3", "content_type": "commentary", "text": "As you can see in the original Words of The Buddha, he is describing enhanced qualities\nof mind that the mind “enters and resides” in as part of his description of the Jhānas.\nThe mind “resides” in the Jhānas.\nHe is describing the Jhānas as part of The Eight Fold Path because this is the byproduct\nor benefit, of practicing the entire core and central Teaching of The Buddha, The Eight\nFold Path, which will guide you in training the mind to experience the Jhānas and attain\nEnlightenment.\nOne enhanced quality of mind that is experienced in the second Jhāna includes “oneness\nof mind” or “unification of the mind”.\nIn the unEnlightened state, there is a conscious mind and a subconscious mind, both of\nthese are polluted and need to be purified to experience Enlightenment. However, the\nsubconscious mind is much more heavily polluted than the conscious mind. A\nPractitioner in the unEnlightened state will have some awareness of the conscious mind\nbut, they will lack awareness of the subconscious mind until, they are experiencing the\nsecond Jhāna.\nOneness of mind, or unification of the mind, is when the conscious mind and\nsubconscious mind have merged. They have become “one”. The Practitioner will have\n“full awareness” of the entire mind, the mind becomes highly introspective being able to\neasily look inward. This is sometimes referred to as “the opening of the third eye, divine\neye, or inward looking eye”.\nWhen “oneness of mind” or “unification of mind” is experienced, there will no longer be a\nconscious and subconscious mind but instead, there will be just one mind - “oneness of\nmind” or “unification of the mind”. And, this enhanced quality is needed in order to purify\nthe mind. You would be unable to purify the entire mind to attain Enlightenment if there\nwas no awareness of the entire mind throughout your entire day.\nSo, to even get to the first Stage of Enlightenment, and Enlightenment itself, a Practitioner\nneeds to experience “oneness of mind” or “unification of the mind” in the second Jhāna.\nAnd, this is an enhanced quality of mind that is experienced at all times during one’s day.\nThis is not a quality of mind that is only experienced during meditation and it is not an\naspect of the mind that is turned “on or off”. Instead, the mind is “residing” in this mental\nquality. This is true for all the enhanced qualities of the Jhānas. They are experienced at\nall times and, are not turned “on or off”. As shared by The Buddha, the mind “enters” and\n“resides” in the Jhānas.\nFor anyone who has experienced the Jhānas, they know this to be true.\nThe translation of the word “Jhāna” is “mental absorption” and “meditative absorption”\nbecause, to experience the Jhānas, a Practitioner will have mentally absorbed a certain\namount of The Teachings of The Buddha and be practicing those Teachings. And, the\nPractitioner will have conducted and benefited from a certain amount of meditation. The\nmind has mentally “absorbed” The Teachings of The Buddha, and is practicing The\nTeachings of The Buddha, to include but not limited to, meditation.\n381", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 111, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 376, "page_end": 383, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5a46e622-9fe7-46f4-b5f3-1ed1a802589e", "parent_id": "book-vol3:ch111:commentary:4", "content_type": "commentary", "text": "When a mind has absorbed something and is experiencing improved qualities of mind,\nthose qualities are not being turned “on or off” nor only experienced during meditation.\nThese mental qualities are always present, the mind is “residing” in these enhanced\nqualities.\nThe Jhānas are temporary, as the mind can regress out of the Jhānas if the mind\nbecomes complacent. However, if one continues to remain determined, dedicated, and\ndiligent, the qualities of the Jhānas will continue to persist in the mind, all the way through\nto Enlightenment and while the mind is experiencing Enlightenment.\nThe Jhānas are not something to boast about nor take pride in. If the mind is becoming\narrogant or prideful due to experiencing the Jhānas, a Practitioner would be wise to “cut\nthat off and let it go”. Otherwise, the mind is complacent and will ultimately regress out of\nthe Jhānas and, this will hinder any further progress on The Path to Enlightenment.\nSo in short, you will need to experience the Jhānas to make progress on The Path to\nEnlightenment and to attain Enlightenment itself, and this is accomplished through\nlearning, reflecting on (i.e. independently verifying), and practicing The Eight Fold Path,\nthe core and central Teaching of The Buddha that you need to know inside and out to\nexperience the Jhānas and Enlightenment.\nExperiencing the Jhānas is like the “lightbulb is flickering”, providing an indication to you\nthat the mind has put together The Eight Fold Path well enough to experience these\nheightened qualities of mind.\nThe Practitioner will know they are experiencing the Jhānas because they will\nnotice the improved qualities of mind as described by The Buddha in Right\nConcentration of The Eight Fold Path.\nWhen experiencing the Jhānas it is a significant indication that a Practitioner is\nmaking tangible progress on The Path to Enlightenment.\nIt would be unwise to become arrogant, prideful, or boastful about anything at all, to\ninclude experiencing the Jhānas. If so, those unwholesome aspects of the mind would\nonly create a lack of further progress on The Path to Enlightenment.\nOnce a Practitioner is experiencing the Jhānas, it is time for the real work to begin. The\nmind is now prepared to fully eradicate all of the pollutions of mind. The needed\nenhanced qualities have been acquired and it is time to start focusing on the elimination\nof The Ten Fetters starting with, the first three.\nEliminating the first three fetters/taints/pollutions of mind, a Practitioner will then\nexperience the first Stage of Enlightenment. From the first Stage of Enlightenment, the\nmind will no longer regress. In the first Stage of Enlightenment, one has progressed past\nthe preliminary phases of the Jhānas, where the mind can regress, and is now firmly in\nthe first Stage of Enlightenment, where the mind will not regress.\nBut, this is not a time to become complacent but instead, learn, reflect on (i.e.\nindependently verify), and practice the elimination of The Ten Fetters. Your practice will\nneed to pivot towards actively learning, reflecting on (i.e. independently verifying), and\npracticing to eliminate The Ten Fetters.\n382", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 111, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 376, "page_end": 383, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e28a8075-30f5-4242-9fd9-a53c99c11831", "parent_id": "book-vol3:ch111:commentary:5", "content_type": "commentary", "text": "A Practitioner will need to know what is each of The Ten Fetters, what are the symptoms,\nhow to eliminate the fetters, and how to know they are eliminated. This can all be learned\nin one of our annual retreats titled “Purification of The Mind to Attain Enlightenment”. In\nthis retreat, there are individual classes devoted to learning each individual fetter of The\nTen Fetters.\nThe Jhānas await you. These improved qualities of mind await you. Enlightenment awaits\nyou.\nThe only thing holding you back is your own determination, dedication, and diligence to\nlearn, reflect (i.e. independently verify), and practice The Path to Enlightenment, based on\nThe Words of The Buddha, as taught by The Buddha.\nMeditate, Monks, do not be complacent, lest you will regret it later. This is my instruction\nto you. (Reference: SN 43.1)\nBe well and enjoy your journey…\nTo learn more about the Jhānas please see this recorded online class.\nhttps://www.youtube.com/watch?v=wgxpbmW6bO4&list=PLFuun1phKgQn_7rDGqXFDF-\nPz4cRrlBa_&index=3\n383", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 111, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 376, "page_end": 383, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1718ebe8-0c47-4882-a82e-c6433bbef9fd", "parent_id": "book-vol3:ch112:commentary:0", "content_type": "commentary", "text": "Chapter 112\nWhere Earth, Water, Fire, and Wind\nFind No Footing\nOnce, Kevaddha, in this order of Monks the thought occurred to a certain\nMonk: “I wonder where the four great elements - the earth element, the\nwater element, the fire element, and the wind element - are eliminated\nwithout remainder.’ And that Monk attained to such a state of mental\nconcentration that the way to the heavenly realm appeared before him.\n(And that Monk attained to such a state of mental concentration that the way\nto the heavenly realm appeared before him. He went to the heavenly realm of\nThe Four Great Kings and asked the question.\nWhen none of them could answer the question, the Monk went to the Thirty-\nThree Gods who said “We don’t know, but Sakka, Ruler of the Heavenly\nBeings, may know…”. Sakka told the Monk to ask the Yama heavenly beings,\nthe Suyama, the Tusita heavenly beings, the Santusita, Nimmanarati,\nSunimmita, Paranimmita-Vesavatti heavenly beings, Vasavatti, Brahma’s\nassociates and all the way to the Great Brahma. The Great Brahma avoided\nto answer and finally said that the heavenly beings believe there is nothing\nBrahma does not know but the truth is he does not know where the four\ngreat elements cease without remainder. It is the Monk’s fault that he did not\nask The Perfectly Enlightened One. In the end, the Monk went back to The\nPerfectly Enlightened One.)\nSo that Monk, as swiftly as a strong man might flex or unflex his arm,\nvanished from the Brahma world and appeared in my presence. He\nprostrated himself before me, then sat down to one side and said: Venerable\nSir, where are the four great elements - the earth element, the water element,\nthe fire element, and the wind element - eliminated without remainder?\nI replied: Monk, once upon a time sea traveling merchants, when they set sail\non the ocean, took in their ship a land sighting bird. When they could not see\nthe land themselves, they released this bird. The bird flew to the east, to the\nsouth, to the west, to the north, it flew to the zenith (over head) and to the\nintermediate points of the compass.\nIf it saw land anywhere, it flew there. But if it saw no land, it returned to the\nship. In the same way, Monk, you have been as far as the Brahma world\nsearching for an answer to your question and not finding it, and now you\ncome back to me.\n384", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 112, "chapter_title": "Where Earth, Water, Fire, and Wind", "sutta_refs": ["DN"], "page": null, "page_start": 384, "page_end": 386, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f7dbe89d-e9c4-402e-95a7-9dea23317e9b", "parent_id": "book-vol3:ch112:commentary:1", "content_type": "commentary", "text": "But, Monk, you should not ask your question in this way: Where are the four\ngreat elements — the earth element, the water element, the fire element, and\nthe wind element — eliminated without remainder?\nInstead, this is how the question should have been put: Where do earth\nwater, fire, and wind find no footing?\nWhere are long and short, small and great, fair and foul — Where are “name-\nand-form” wholly destroyed?\nAnd the answer is: Where consciousness is quieted, immeasurable, all-\nradiant, that’s where earth, water, fire, and wind find no footing, There both\nlong and short, small and great, fair and foul — There “name-and-form” are\nwholly destroyed.\nWith the elimination of consciousness, this is all destroyed.\n(Reference: DN 11)\nIn this Teaching from Gotama Buddha, he shares that to eliminate existence is\naccomplished through the elimination of the consciousness.\nDuring the lifetime of The Buddha and now in traditional medicine, the body is described\nthrough The Four Elements. The body is categorized into four (4) different elements such\nas: earth, water, fire, and wind. Each of these is used to describe the characteristics of the\nbody.\nEarth is the solids of the body. For example, hair, teeth, bones, finger and toe nails, etc.\nWater is the liquids of the body. For example, tears, saliva, pus, urine, blood, etc.\nFire is the temperature of the body. For example, the heat that is generated to sustain the\nbody. This element is also connected with the process of digestion.\nWind is the movement within the body. For example, the movement of food and feces\nthrough the intestines of the body.\nSpace is the lack of any other of The Four Elements. For example, the voids or empty\nspaces in the body like the nasal cavity or other locations where there is nothing that\nexists.\nThe Four Elements are used in traditional medicine to understand symptoms of illness\nand provide remedies to the patient.\nNot only can the human body be described through The Four Elements, but we can also\ndescribe any physical object through The Four Elements as all material objects have a\ncombination of The Four Elements.\n385", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 112, "chapter_title": "Where Earth, Water, Fire, and Wind", "sutta_refs": ["DN"], "page": null, "page_start": 384, "page_end": 386, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2c25063e-5c68-4960-8b74-ebded4453fa3", "parent_id": "book-vol3:ch112:commentary:2", "content_type": "commentary", "text": "The question The Buddha explains is appropriate for the Student to ask is “where are\n“name-and-form” wholly destroyed?”.\nName-and-form relate to the physical body. The question the Student is asking is “how is\nthis physical existence eliminated?”.\nThe Buddha teaches the following about “name-and-form” in other discourses of his\nTeachings.\n————\nAnd what, Monks, is name-and-form?\nFeeling, perception, volitional formation, contact, consciousness: this is called name. The\nfour great elements and the form derived from the four great elements: this is called form.\nThus this name and this form are together called name-and-form.\n————-\nName-and-form is describing the physical body and what makes “a being a being”.\nIt is through the elimination of consciousness that a Practitioner eliminates existence in\nThe Cycle of Rebirth. This is further explained in The Buddha’s Teachings on Dependent\nOrigination.\nDetailed explanation of Dependent Origination is available in this same book series found\nin the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n386", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 112, "chapter_title": "Where Earth, Water, Fire, and Wind", "sutta_refs": ["DN"], "page": null, "page_start": 384, "page_end": 386, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c9d4f72f-18c1-4a45-a5fe-0ab65a268cea", "parent_id": "book-vol3:ch113:scripture", "content_type": "scripture", "text": "Chapter 113\nWhere Consciousness is Quieted\nWhere consciousness is quieted, immeasurable, all-radiant, that’s where\nearth, water, fire, and wind find no footing. There both long and short, small\nand great, fair and foul - There \"name-and-form\" are wholly destroyed.\nWith the elimination of consciousness this is all destroyed.\n(Reference: DN 11)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 113, "chapter_title": "Where Consciousness is Quieted", "sutta_refs": ["DN"], "page": null, "page_start": 387, "page_end": 388, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "11fa7283-8d6e-4450-b028-d3b505bb7e2d", "parent_id": "book-vol3:ch113:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that to eliminate existence is\naccomplished through the elimination of the consciousness.\nDuring the lifetime of The Buddha and now in traditional medicine, the body is described\nthrough The Four Elements. The body is categorized into four (4) different elements such\nas: earth, water, fire, and wind. Each of these is used to describe the characteristics of the\nbody.\nEarth is the solids of the body. For example, hair, teeth, bones, finger and toe nails, etc.\nWater is the liquids of the body. For example, tears, saliva, pus, urine, blood, etc.\nFire is the temperature of the body. For example, the heat that is generated to sustain the\nbody. This element is also connected with the process of digestion.\nWind is the movement within the body. For example, the movement of food and feces\nthrough the intestines of the body.\nSpace is the lack of any other of The Four Elements. For example, the voids or empty\nspaces in the body like the nasal cavity or other locations where there is nothing that\nexists.\nThe Four Elements are used in traditional medicine to understand symptoms of illness\nand provide remedies to the patient.\nNot only can the human body be described through The Four Elements, but we can also\ndescribe any physical object through The Four Elements as all material objects have a\ncombination of The Four Elements.\nThe question The Buddha explains is appropriate for the Student to ask is “where are\n\"name-and-form\" wholly destroyed?”.\nName-and-form relate to the physical body. The question the Student is asking is “how is\nthis physical existence eliminated?”.\n387\n\nThe Buddha teaches the following about “name-and-form” in other discourses of his\nTeachings.\n————\nAnd what, Monks, is name-and-form?\nFeeling, perception, volitional formation, contact, consciousness: this is called name. The\nfour great elements and the form derived from the four great elements: this is called form.\nThus this name and this form are together called name-and-form.\n————-\nName-and-form is describing the physical body and what makes “a being a being”.\nIt is through the elimination of consciousness that a Practitioner eliminates existence in\nThe Cycle of Rebirth. This is further explained in The Buddha’s Teachings on Dependent\nOrigination.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n388", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 113, "chapter_title": "Where Consciousness is Quieted", "sutta_refs": ["DN"], "page": null, "page_start": 387, "page_end": 388, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7e52bce5-1bbc-4c0b-b3d7-5625d4c54fb5", "parent_id": "book-vol3:ch114:scripture", "content_type": "scripture", "text": "Chapter 114\nThe Conditioned\nMonks, there are these three characteristics that define the conditioned.\nWhat three?\nAn arising is seen, a vanishing is seen, and its alteration while it persists is\nseen.\nThese are the three characteristics that define the conditioned.\n(Reference: AN 3.47)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 114, "chapter_title": "The Conditioned", "sutta_refs": ["AN"], "page": null, "page_start": 389, "page_end": 390, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "55b449c9-7ff0-46df-bf91-4cf90850c4e3", "parent_id": "book-vol3:ch114:commentary", "content_type": "commentary", "text": "389\n\nIn this Teaching from Gotama Buddha, he describes all “conditioned” objects or feelings.\nA conditioned object or feeling arises, changes, and will fade away.\nThe Buddha uses this language “an arising is seen, a vanishing is seen (i.e. fade away),\nand its alteration while it persists is seen (i.e. changes)”.\nA conditioned object or feeling will arise, change, and then fade away.\nDiscontentedness experienced in the unEnlightened mind is based on impermanent\nconditions and can be described as “conditioned feelings”.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,\nstress, anxiety, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,\nuncomfortable, unsatisfied, etc.)\nThe unEnlightened, or conditioned mind, will experience conditioned feelings because the\nfeelings are based on impermanent conditions. The impermanent conditions arise,\nchange, and fade away. Therefore, the conditioned feelings in the mind arise, change, and\nfade away.\nAn unEnlightened mind will base its happiness on an impermanent condition such as a\nnew car, promotion at work, new relationship, or some other temporary condition. Then,\nas the car, promotion at work, relationship, or some other condition is no longer pleasing\nto the mind, the happiness changes and fades away. This is due to the unEnlightened\nmind being untrained and it bases its inner feelings on an impermanent condition. The\nmind experiences conditioned feelings that arise, change, and fade away.\nThis is not what an Enlightened unconditioned mind experiences.\nExamples of conditioned objects exist all around you. You can observe for yourself that\neverything in the world is a conditioned object. The physical body, a tree, car, mobile\nphone, feelings, etc. You can investigate the world around you and observe, all that you\nsee, hear, smell, taste, come in contact with through the physical body, and think about in\nthe mind is a conditioned object. These are all impermanent because they are\nconditioned objects. They arise, change, and fade away.\n390", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 114, "chapter_title": "The Conditioned", "sutta_refs": ["AN"], "page": null, "page_start": 389, "page_end": 390, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1b48ed64-cdcd-45ba-b5ce-a522658f45e3", "parent_id": "book-vol3:ch115:scripture", "content_type": "scripture", "text": "Chapter 115\nThe Unconditioned\nMonks, there are these three characteristics that define the unconditioned.\nWhat three?\nNo arising is seen, no vanishing is seen, and no alteration while it persists is\nseen.\nThese are the three characteristics that define the unconditioned.\n(Reference: AN 3.47)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 115, "chapter_title": "The Unconditioned", "sutta_refs": ["AN"], "page": null, "page_start": 391, "page_end": 392, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e7071167-a78d-4dc4-8621-4ffa8e4ff138", "parent_id": "book-vol3:ch115:commentary", "content_type": "commentary", "text": "391\n\nIn this Teaching from Gotama Buddha, he describes all “unconditioned” mental qualities.\nAn unconditioned mental quality will not arise, change, and fade away.\nThe Buddha uses this language “No arising is seen, no vanishing is seen (i.e. no fading\naway), and no alteration while it persists is seen (I.e. no changes)”.\nAn unconditioned mental quality will not arise, change, and then fade away.\nThe peaceful, calm, serene, and content mind with joy experienced in the Enlightened\nmind is not based on impermanent conditions and can be described as “unconditioned\nmental qualities”.\nThe Enlightened, or unconditioned mind, will not experience conditioned feelings because\nthe mental qualities of an Enlightened mind are not based on impermanent conditions.\nThe unconditioned mental qualities will not arise, change, and fade away. Therefore, the\nunconditioned mental qualities are permanent.\nAn Enlightened mind will not base its peace, calm, serenity, and contentedness with joy\non impermanent conditions such as a new car, promotion at work, new relationship, or\nsome other temporary condition. Due to the Enlightened mind being deeply trained and it\ndoes not base its inner feelings on impermanent conditions, the mind can reside peaceful,\ncalm, serene, and content with joy - permanently. The mind experiences unconditioned\nmental qualities that do not arise, change, and fade away - they are permanent.\nThis is what an Enlightened unconditioned mind experiences.\nExamples of unconditioned objects that I have observed are Enlightenment, The Natural\nLaws of Existence, and love (i.e. unconditional love). These do not arise, change, nor fade\naway.\nDetailed explanation of “Why Enlightenment is Permanent?” is available in this same book\nseries found in the Frequently Asked Questions of the book “Developing a Life Practice:\nThe Path That Leads to Enlightenment” (Volume 1).\n392", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 115, "chapter_title": "The Unconditioned", "sutta_refs": ["AN"], "page": null, "page_start": 391, "page_end": 392, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aaecc08a-5511-4878-a0dc-32e1b8533750", "parent_id": "book-vol3:ch116:scripture", "content_type": "scripture", "text": "Chapter 116\nSeeing Non-self with Correct Wisdom\nMonks, Form is impermanent.... Feeling is impermanent.... Perception is\nimpermanent.... Volitional formations (choice/decisions) are impermanent....\nConsciousness is impermanent.\nWhat is impermanent is discontentedness. What is discontentedness is non-\nself. What is non-self should be seen as it really is with correct wisdom thus:\nThis is not mine, this I am not, this is not my self.\nWhen one sees this thus as it really is with correct wisdom, one holds no\nmore views concerning the past.\nWhen one holds no more views concerning the past, one holds no more\nviews concerning the future.\nWhen one holds no more views concerning the future, one has no more\nstubborn craving.\nWhen one has no more stubborn craving, the mind becomes free from\nstrong feelings towards form, feeling, perception, volitional formations, and\nconsciousness, and is liberated from the taints by non-clinging.\nBy being liberated, the mind is steady;\nby being steady, the mind is content;\nby being content, one is not agitated;\nBeing unagitated, one personally attains Nibbāna (Enlightenment).\nOne understands: Destroyed is birth,\nthe holy life has been lived,\nwhat had to be done has been done,\nthere is no more for this state of existence.\n(Reference: SN 22.46)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 116, "chapter_title": "Seeing Non-self with Correct Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 393, "page_end": 394, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "378001fb-54b8-4633-9e16-9b01be79ef04", "parent_id": "book-vol3:ch116:commentary:0", "content_type": "commentary", "text": "393", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 116, "chapter_title": "Seeing Non-self with Correct Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 393, "page_end": 394, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "560cfc5a-8420-4cc7-a01d-80f8da545725", "parent_id": "book-vol3:ch116:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings on The Universal Truth of\nImpermanence and The Universal Truth of Non-self.\nThe Buddha explains that The Five Aggregates of form, feelings, perceptions, volitional\nformations (choices/decisions), and consciousness (the mind) are impermanent. Like with\nall Teachings, this is not a Teaching that you should believe but instead, observe the truth\nfor yourself through investigating it and examining it in the world.\nHe then explains, “What is impermanent is discontentedness. What is discontentedness\nis non-self”. If the mind holds onto impermanent conditions, it will experience\ndiscontentedness. And, when the mind experiences discontentedness, that is not the self,\nthat is not you, that is not who you are.\nIf you understand The Universal Truth of Impermanence and The Universal Truth of Non-\nself then you will come to the conclusion that “This is not mine, this I am not, this is not\nmy self”. None of The Five Aggregates or any other object is “you” or belongs to “you”.\nThe Buddha then mentions how the mind should be trained to not hold on to the past nor\nthe future eliminating any sort of craving/desire/attachment for the past and the future.\nThe mind needs to be trained to be in the present moment. “When one sees this thus as it\nreally is with correct wisdom, one holds no more views concerning the past. When one\nholds no more views concerning the past, one holds no more views concerning the\nfuture. When one holds no more views concerning the future, one has no more stubborn\ncraving”.\nWhen the mind eliminates craving/desire/attachment, it “becomes free from strong\nfeelings towards form, feeling, perception, volitional formations, and consciousness, and\nis liberated from the taints by non-clinging”. As the mind is trained to “let go” of The Five\nAggregates, it can be trained to eliminate The Ten Fetters or “the taints”.\nWhen the mind has eliminated The Ten Fetters then it is “liberated, the mind is steady”,\n“the mind is content”, “not agitated”, and “one personally attains Nibbāna\n(Enlightenment)”.\nHaving attained Enlightenment, a Practitioner understands “destroyed is birth”, “the holy\nlife has been lived”, “what had to be done has been done”, “there is no more for this state\nof existence” and there will no longer be any more rebirth in The Cycle of Rebirth.\nWith an Enlightened mind experiencing such peace, calm, serenity, and contentedness\nwith joy, a Practitioner knows and can observe this for themselves. They will know that\nthis path has led exactly where Gotama Buddha said it would, to complete liberation and\nfreedom from discontentedness. You will also know that there is no more rebirth to be\nexperienced because the mind has attained Enlightenment.\nAs has been shared in the other Teachings within this book series, a Practitioner should\nnever convince themselves that the mind is Enlightened as that can be dangerous to the\nmind. But instead, with humbleness a Practitioner will know the mind is liberated when it\nhas not experienced any discontentedness for a few years.\nAs the discontentedness in the mind gradually decreases, life only gets better and better\nas the brilliance and brightness of the Enlightened mind shines through.\n394", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 116, "chapter_title": "Seeing Non-self with Correct Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 393, "page_end": 394, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e3dfe0c5-3fed-4298-90e9-aec34103ed10", "parent_id": "book-vol3:ch117:commentary:0", "content_type": "commentary", "text": "Chapter 117\nNo Desire for the Nutriment\nOne Attains Enlightenment\nIf, Monks, there is no desire for the nutriment edible food, or for the\nnutriment contact, or for the nutriment of volitional formations (choices/\ndecisions), or for the nutriment consciousness, if there is no excitement, if\nthere is no craving, consciousness does not become established there and\ncome to growth.\nWhere consciousness does not become established and come to growth,\nthere is no development of name-and-form. Where there is no development\nof name-and-form, there is no growth of volitional formations (choices/\ndecisions). Where there is no growth of volitional formations (choices/\ndecisions), there is no production of future renewed existence. Where there\nis no production of future renewed existence, there is no future birth, aging,\nand death. Where there is no future birth, aging, and death, I say that: is\nwithout sorrow, anguish, and despair.\nSuppose, Monks, there was a house, a hall with a peaked roof, with windows\non the northern, southern, and eastern sides.\nWhen the sun rises and a beam of light enters through a window, where\nwould it become established?\n‘On the western wall, Venerable Sir.’\nIf there were no western wall, where would it become established?\n‘On the earth, Venerable Sir.’\nIf there were no earth, where would it become established?\n‘On the water, Venerable Sir’\nIf there were no water, where would it become established?\n‘It would not become established anywhere, Venerable Sir.’\n395", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 117, "chapter_title": "No Desire for the Nutriment", "sutta_refs": ["SN"], "page": null, "page_start": 395, "page_end": 396, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dfbd5290-39f3-490d-8eb2-427dcb3c199a", "parent_id": "book-vol3:ch117:commentary:1", "content_type": "commentary", "text": "So too, Monks, if there is no desire for the nutriment edible food ... for the\nnutriment contact ...for the nutriment of volitional formations (choices/\ndecisions) ... for the nutriment consciousness ... consciousness does not\nbecome established there and come to growth.\nWhere consciousness does not become established and come to growth,\nthere is no development of name-and-form. Where there is no development\nof name-and-form, there is no growth of volitional formations. Where there is\nno growth of volitional formations, there is no production of future renewed\nexistence. Where there is no production of future renewed existence, there is\nno future birth, aging, and death. Where there is no future birth, aging, and\ndeath, I say that: is without sorrow, grief, and despair.\n(Reference: SN 12.64)\nIn this Teaching from Gotama Buddha, he shares another Teaching to help a Practitioner\nunderstand how the mind attaining Enlightenment a being is no longer reborn in The\nCycle of Rebirth.\nWhen the mind eliminates craving/desire/attachment, it will experience Enlightenment.\nThe Buddha explains that when the mind has eliminated craving/desire/attachment to\nfood, contact, volitional formations, and consciousness, the mind will not experience\n“excitement” based on those conditions. When “there is no craving, consciousness does\nnot become established there and come to growth” the mind is Enlightened and it will no\nlonger lead to rebirth.\nCraving is the fuel that leads to rebirth. If there is craving/desire/attachment in the mind at\nthe time of death, there will be rebirth. The Buddha is explaining how “consciousness\ndoes not become established there and come to growth” when “there is no craving”.\nHe further explains in the second paragraph of this Teaching sharing that “where\nconsciousness does not become established and come to growth, there is no\ndevelopment of name-and-form”. He is describing that where there is no consciousness\n(i.e. a mind), that there is no forming of a new being. Name-and-form is the living being\nand if name-and-form does not develop, there is no further rebirth. Name-and-form would\nonly be created if there is a consciousness (i.e. a mind), to enter the physical body.\nWithout a consciousness, there is no rebirth.\nThen, The Buddha uses the example of the sun shining into a building to explain that if\nthere is no craving/desire/attachment, that consciousness cannot be established to\ncreate a new existence just like the sun cannot establish itself if there is no object to shine\non like a wall, earth, or water. If these objects do not exist, then the sun is unable to\nestablish its beam on these objects much like consciousness cannot be established if\nthere is no craving.\nIf there is no more birth, there will be no more discontentedness such as “sorrow, grief,\nand despair”.\n396", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 117, "chapter_title": "No Desire for the Nutriment", "sutta_refs": ["SN"], "page": null, "page_start": 395, "page_end": 396, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "74acb3c0-9062-4450-9c68-40622d909fba", "parent_id": "book-vol3:ch118:commentary:0", "content_type": "commentary", "text": "Chapter 118\nHow Should the Nutriment Edible Food Be Seen?\nAnd how, Monks, should the nutriment edible food be seen?\nSuppose a couple, husband and wife, had taken limited provisions and were\ntraveling through a desert. They have with them their only son, dear and\nbeloved.\nThen, in the middle of the desert, their limited provisions would be used up\nand exhausted, while the rest of the desert remains to be crossed. The\nhusband and wife would think: Our limited provisions have been used up and\nexhausted, while the rest of this desert remains to be crossed. Let us kill our\nonly son, dear and beloved, and prepare dried and spiced meat. By eating\nour son’s flesh we can cross the rest of this desert. Let not all three of us\nperish!\nThen, Monks, the husband and wife would kill their only son, dear and\nbeloved, prepare dried and toasted meat, and by eating their son’s flesh they\nwould cross the rest of the desert.\nWhile they are eating their son’s flesh, they would beat their breasts and cry:\nWhere are you, our only son? Where are you, our only son?\nWhat do you think, Monks? Would they eat that food for amusement or for\nenjoyment or for the sake of physical beauty and attractiveness?\n‘No, Venerable Sir’\nWouldn’t they eat that food only for the sake of crossing the desert?\n‘Yes, Venerable Sir.’\nIt is in such a way, Monks, that I say the nutriment edible food should be\nseen. When the nutriment edible food is fully understood, craving for the five\ncords of sensual pleasure is fully understood. When craving for the five cords\nof sensual pleasure is fully understood, there is no fetter bound by which a\nNoble Disciple might come back again to this world.\n(Reference: SN 12:63)\n397", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 118, "chapter_title": "How Should the Nutriment Edible Food Be Seen?", "sutta_refs": ["SN"], "page": null, "page_start": 397, "page_end": 398, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5af45c8b-e48c-4179-be64-95677eadaa17", "parent_id": "book-vol3:ch118:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how one should view food as needed to\nsustain life and not for enjoyment or pleasure of the tongue and mind.\nWhile there are foods that are flavorful with outstanding taste, if the mind has craving/\ndesire/attachment to food, then it will experience discontentedness when these foods are\nunavailable due to impermanence. A Practitioner will need to train the mind to view food\nas a substance to sustain life rather than, a substance that is meant to bring pleasure to\nthe tongue and mind.\nTo attain Enlightenment, the mind needs to eliminate the craving/desire/attachment for\npleasant feelings through The Six Sense Bases. This requires training and careful\nattention to observe the mind with full awareness or mindfulness.\nOnce the mind has eliminated craving/desire/attachment for food, it is possible to still eat\nenjoyable food without craving/desire/attachment.\n398", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 118, "chapter_title": "How Should the Nutriment Edible Food Be Seen?", "sutta_refs": ["SN"], "page": null, "page_start": 397, "page_end": 398, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "57d9da9d-022c-4f55-b25b-fb779f8b4d72", "parent_id": "book-vol3:ch119:scripture", "content_type": "scripture", "text": "Chapter 119\nThe End of Stress\nThere being no yearning, there is no coming or going.\nThere being no coming or going, there is no passing away or arising.\nThere being no passing away or arising, there is neither a here nor a there\nnor a between-the-two.\nThis, just this, is the end of stress.\n(Reference: UD 8.4)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 119, "chapter_title": "The End of Stress", "sutta_refs": [], "page": null, "page_start": 399, "page_end": 399, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b5c6496b-e2c1-47e1-8acc-df38fc6e99ab", "parent_id": "book-vol3:ch119:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the way to eliminate stress is to\neliminate craving/desire/attachment.\n“Yearning” is another way to describe craving/desire/attachment. When there is “no\nyearning, there is no coming and going”. When the mind has extinguished craving/desire/\nattachment it is peaceful and content where ever it exists and does not have the craving\nto always be “on the go” or “coming and going”.\nWhen there is “no yearning (i.e. craving/desire/attachment)”, then there is “no coming and\ngoing”. The mind will not experience impermanent feelings that are “passing away or\narising”. All impermanent conditioned feelings will have been eliminated.\nWhen the impermanent conditioned feelings are eliminated a Practitioner will not\nexperience “passing away or arising” of discontentedness the mind is permanently\npeaceful and content, “there is neither a here nor a there nor a between-the-two”. Or in\nother words, they will not experience rebirth.\nWith the elimination of rebirth, “this, just this, is the end of stress” as an Enlightened being\nwill no longer experience any stress in the remaining time of their life and they will not\nexperience any future births to experience discontentedness ever again.\nThe mind is completely liberated and completely free from all discontentedness.\n399", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 119, "chapter_title": "The End of Stress", "sutta_refs": [], "page": null, "page_start": 399, "page_end": 399, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9bc4b3da-0c84-4887-bce4-b4567f862dda", "parent_id": "book-vol3:ch120:commentary:0", "content_type": "commentary", "text": "Chapter 120\nThe Mind Has Attained to the End of Craving\nThrough the round of many births I roamed\nwithout reward,\nwithout rest,\nseeking the house-builder.\nPainful is birth\nagain & again.\nHouse-builder, you’re seen!\nYou will not build a house again.\nAll your rafters are broken,\nthe ridge pole is dismantled,\nimmersed in dismantling,\nthe mind has attained to the end of craving.\n(Reference: DHP 153-154)\n400", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 120, "chapter_title": "The Mind Has Attained to the End of Craving", "sutta_refs": [], "page": null, "page_start": 400, "page_end": 403, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "07a5fc83-8e27-4058-9215-47dbf1266294", "parent_id": "book-vol3:ch120:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares just a little bit of his own experience in\nThe Cycle of Rebirth prior to the attainment of Enlightenment.\nHe was reborn through constant rounds of rebirth.\nAs the mind awakens, one might come to observe their past lives. Not all Enlightened\nbeings have this experience but for some Practitioners, it does occur.\nAt this point in time, you have memory and can recall events, situations, and relationships\nthat have transpired within your current existence - your current life. However, you have\nhad several lives prior to this life that you may not currently recall and cannot remember.\nThose prior existences may not be part of your current available memories.\nAs the mind wakes up, closer and closer to Enlightenment, the mind may have memories\nof previous lives. The process of Enlightenment will allow you to attain a higher and\nHigher Consciousness, which allows you to see more of your current life and past lives.\nAs you ascend to a higher place, you can see more of the bigger picture.\nJust like if you were in a village or city, you can only see and experience what is in that\nvillage or city. But if you relocated to a higher location on a nearby mountain’s top, you\nwould be able to see all the other villages from this higher vantage point and how all these\nvillages interconnect from one to the other.\nAttaining a Higher Consciousness will have the same effect as being on top of the\nmountain.\nAs you attain a Higher Consciousness, you will see more of your existing life and how to\ncreate a smooth and peaceful existence within this life. You may also observe previous\nbirths in the other realms, including previous births in the human realm.\nTo obtain rebirth in the human realm, you would have needed to generate significant\namounts of wholesome, or good, Kamma in your previous births.\nSeeing past lives, is not necessarily important because they are in the past and have no\nsignificance on your attaining Enlightenment in this life. Discovering past lives is\ninteresting but will not help you to attain Enlightenment in this life. Only what you do in\nthis life will contribute to Enlightenment in this life. Nothing from past lives and nothing in\nthe past from this life matters - it’s in the past and does not affect your ability to attain\nEnlightenment in this life.\nBeing born into the human realm means there have already been countless previous\nbirths. A certain number of rebirths into the human realm occur from the heavenly realm.\nThe vast majority of all rebirths occur out of the animal realm into the human realm.\nIf you are new to these Teachings, I suggest that you set aside The Teachings on The\nCycle of Rebirth until you have a well established practice of The Three Universal Truths,\nThe Four Noble Truths, The Eight Fold Path to include a well developed meditation\npractice, and The Five Precepts. These are the core and central Teachings that a\nPractitioner will need to learn, reflect on, and practice to start observing improvement to\nthe condition of one’s mind and life.\n401", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 120, "chapter_title": "The Mind Has Attained to the End of Craving", "sutta_refs": [], "page": null, "page_start": 400, "page_end": 403, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6700b4fb-40f5-467e-88c5-9dfa504d5f77", "parent_id": "book-vol3:ch120:commentary:2", "content_type": "commentary", "text": "In regards to The Cycle of Rebirth, what happened in the past is in the past - we can’t\nchange that. What may or may not happen in the future, has not happened yet so there is\nno need to worry about the future. The challenges that you are experiencing in this\npresent moment and this present life is a discontent mind. A Practitioner needs to deeply\ninvestigate the core Teachings implementing them into a well developed life practice to\ntrain the mind. It is through gradual training and gradual practice that there is gradual\nprogress on The Path to Enlightenment.\nUnderstanding The Cycle of Rebirth early in practice can be a distraction that takes one\naway from truly discovering the life changing Teachings offered by The Buddha. I suggest,\nif new to these Teachings, that you focus on the book “Developing a Life Practice: The\nPath That Leads to Enlightenment” (Volume 1) with the guidance of a Teacher.\nIt is through dedicated and determined diligence to developing and practicing these\nTeachings with guidance that one will come to experience the results.\nIn addition to acquiring a peaceful mind as the mind becomes more and more\nEnlightened, there will no longer be any rebirth. One will no longer “build a house again”\nas one will have laid down the burden and no longer accumulate The Five Aggregates.\nThe “house-builder, you’re seen” as through wisdom it is that one understands The Cycle\nof Rebirth and how continuous rebirth occurs. Through attaining Enlightenment “you will\nnot build a house again” as one has escaped The Cycle of Rebirth and there is no more\nexistence as birth has been eliminated. There will be no more sickness, aging, death,\nsorrow, grief, pain, displeasure, and despair because it is all eliminated - once and for all.\n402\n\nMonk\nWho Perfected Morality\n403", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 120, "chapter_title": "The Mind Has Attained to the End of Craving", "sutta_refs": [], "page": null, "page_start": 400, "page_end": 403, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c1528463-94dc-42d9-8935-39b75b53a026", "parent_id": "book-vol3:ch121:scripture", "content_type": "scripture", "text": "Chapter 121\nThis is My Instruction to You\nWhatever should be done, Monks, by a compassionate Teacher out of\ncompassion for his disciples, aspiring for their welfare, that I have done for\nyou.\nThese are the feet of trees, Monks these are empty huts.\nMeditate, Monks, do not be complacent, lest you regret it later.\nThis is my instruction to you.\n(Reference: SN 43.1)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 121, "chapter_title": "This is My Instruction to You", "sutta_refs": ["SN"], "page": null, "page_start": 404, "page_end": 406, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5caf5271-64ec-4438-af64-4b88e9fcbed3", "parent_id": "book-vol3:ch121:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he encourages Students to “not be complacent”\nas in doing so, one would “regret it later”.\nGotama Buddha never used guilt, shame, or fear to encourage people to learn and\npractice his Teachings. His Teachings are to eliminate guilt, shame and fear among other\ndiscontent feelings, so he would not be interested to produce guilt, shame and fear in the\nmind of his Students.\nHe humbly accepted invitations to teach based on people’s interest to host him in their\nvillage or home. He held regular talks people could attend at Temples to learn and then\napply The Teachings in their daily life.\nHe explains that he shared these Teachings “out of compassion for his disciples, aspiring\nfor their welfare”.\nWhat I feel he might be pointing to here as “regret it later” is that if one lacks the\ndetermination, dedication, and diligence to learn, reflect, and practice The Teachings to\ninclude meditation, a Practitioner could surely “regret this later” through being reborn and\nthrough continuing to experience discontentedness.\nHere he is providing clear guidance that one needs to meditate in order to attain\nEnlightenment. One would not be able to attain Enlightenment without meditation. But,\none would not be able to attain Enlightenment with only meditation either. A Practitioner\nwill need to learn, reflect, and practice The Teachings in daily life to be able to attain\nEnlightenment.\nIt is when the mind is fully soaked into The Teachings that a Practitioner can readily apply\nThe Teachings in daily life and experience the results.\n404", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 121, "chapter_title": "This is My Instruction to You", "sutta_refs": ["SN"], "page": null, "page_start": 404, "page_end": 406, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a528a51b-59a7-4497-a9b9-fba30e0abd4b", "parent_id": "book-vol3:ch121:commentary:1", "content_type": "commentary", "text": "Can you explain complacency and how to eliminate it from the mind?\nComplacency is a hindrance to Enlightenment and will obstruct an individual from\nattaining this mental state.\nComplacency is experienced in the mind where it is dull, lethargic, and unmotivated, it will\nhinder a Practitioner from the attainment of Enlightenment.\nComplacency includes: being disinterested to learn and practice The Teachings of The\nBuddha. This can be experienced as a disinterest to read books, come to classes, seek\nguidance from a Teacher, meditate, etc. The Buddha describes complacency to the point\nwhere, if the mind experiences an unwholesome thought/idea/feeling and the Practitioner\ndoes nothing about it, then the mind is complacent. What a Practitioner is taught to do on\nThe Path to Enlightenment is to “cut off and let go” of all unwholesome thoughts/ideas/\nfeelings, therefore, if one does nothing about an unwholesome thought/idea/feelings, the\nmind is complacent.\nAgain, this will hinder an individual from the attainment of Enlightenment, which is a\npurification of the mind.\nIf the mind is unEnlightened, then there is the fetter/taint/pollution of mind described as\nignorance (unknowing of true reality) still in the mind. A Practitioner does not understand\nthings as they truly are, the mind lacks wisdom of The Natural Laws of Existence. This is\nan all encompassing pollution of mind and is the last one that will be eliminated from the\nmind prior to Enlightenment.\nAs long as one’s mind is unEnlightened, it does not have the needed wisdom to attain\nEnlightenment because it is not yet practicing The Teachings (i.e. The Natural Laws of\nExistence), thus, there is ignorance, confusion, misunderstanding, misperception, a lack\nof wisdom, or “the unknowing of true reality” still in the mind. Ignorance is eliminated\nthrough learning, reflecting (i.e. independently verifying), and practicing The Teachings of\nThe Buddha to acquire wisdom. Wisdom is just the opposite of “the unknowing of true\nreality” and will eradicate the mind’s fetter/taint/pollution of mind described as ignorance.\nWhile ignorance is involved in all the fetters/taints/pollutions, the fetters that are directly\ninvolved in complacency are “Doubt” and “Sensual Desire”.\nThe mind doubts The Teachings of The Buddha and their ability to guide an individual to\nEnlightenment. And, the mind is having sensual desire, in that, it is holding on to certain\nthings with craving/desire/attachment being unmotivated to learn and practice The\nTeachings while also indulging in unwholesome thoughts/ideas/feelings.\nDoubt (Elimination of doubts about The Teachings and the ability of them to attain\nEnlightenment. Confidence in The Buddha, The Teachings, The\nCommunity, your Teacher, and your own ability to attain Enlightenment.)\nSensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes,\nears, nose, tongue, body, and the mind.)\nThere is a remedy, or solution to eliminate complacency, that can be implemented to\nensure the mind is able to overcome this obstacle and continue its journey to\nEnlightenment.\n405", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 121, "chapter_title": "This is My Instruction to You", "sutta_refs": ["SN"], "page": null, "page_start": 404, "page_end": 406, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "639533d4-a896-4d25-bec6-d88977dacf64", "parent_id": "book-vol3:ch121:commentary:2", "content_type": "commentary", "text": "The solution is to practice The Eight Fold Path to include, the Enlightenment factors of\ninvestigation, energy, and joy from The Seven Factors of Enlightenment. The\nEnlightenment factors of investigation, energy, and joy are just the opposites of the\ndullness, lethargy, and lack of motivation that exists in the mind during the time of\ncomplacency. Some older texts use the phrase “sloth and torpor” for complacency but,\n“complacency” is a much better way to understand this aspect of the unEnlightened mind\nwith language we use today.\nInvestigation: (Dedicated examination, exploration, research, study, and questioning to\nlearn The Teachings.)\nEnergy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\nJoy: (Pleased and delighted not associated with any specific object; unconditioned\ngladness; the Practitioner is not attaining it by craving/desire/attachment.)\nMeditate, Monks, do not be complacent, lest you will regret it later. This is my instruction\nto you. (Reference: SN 43.1)\nYou can learn more about complacency and its remedy using these resources.\nVolume 1 - Chapter 3 and the recorded classes where I teach The Five Hindrances, this is\none of those.\nFree Books - The Words of The Buddha\nhttps://www.buddhadailywisdom.com/freebuddhabooks\nThe Five Hindrances & The Seven Factors of Enlightenment\nhttps://www.youtube.com/watch?v=7t6VKPshUn0\n406", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 121, "chapter_title": "This is My Instruction to You", "sutta_refs": ["SN"], "page": null, "page_start": 404, "page_end": 406, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "97ad1870-d5ae-41c4-b463-6c26b6776774", "parent_id": "book-vol3:ch122:commentary", "content_type": "commentary", "text": "Chapter 122\nMonk Who is Perfected in Morality\n(First Discourse)\nAnd how, Sir, is a Monk perfected in morality?\nAbandoning the taking of life, he resides refraining from taking life, without\nstick or sword, diligent, compassionate, trembling for the welfare of all living\nbeings. Thus he is accomplished in morality.\nAbandoning the taking of what is not given, he resides refraining from taking\nwhat is not given, living purely, accepting what is given, awaiting what is\ngiven, without stealing. Thus he is accomplished in morality.\nAbandoning unchastity, he lives far from it, distant from the village - practice\nof sex. Thus he is accomplished in morality.\nAbandoning false speech, he resides refraining from false speech, a truth-\nspeaker, one to be relied on, trustworthy, dependable, not a deceiver of the\nworld. Thus he is accomplished in morality.\nAbandoning malicious speech, he does not repeat there what he has heard\nhere to the damage of these or repeat here what he has heard there to the\ndamage of those. Thus he is a peacemaker of those in conflict and an\nencourager of those to come together, rejoicing in peace, loving it, finding joy\nin it, one who speaks up for peace. Thus he is accomplished in morality.\nAbandoning harsh speech, he refrains from it. He speaks whatever is\nblameless, pleasing to the ear, agreeable, reaching the heart, courteous,\npleasing and attractive to the multitude (many people). Thus he is\naccomplished in morality.\nAbandoning idle chatter, he speaks at the right time, what is correct and to\nthe point, of Teachings and discipline. He is a speaker whose words are to\nbe treasured, meeting the needs of the occasion, well thought out, well-\ndefined and connected with the goal. Thus he is accomplished in morality.\n(Reference: DN 1.8)\nIn this Teaching from Gotama Buddha, he shares how a Practitioner can become\n“accomplished in morality” or moral conduct. It is very clear and straight forward so no\nfurther explanation will be provided.\n407", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 122, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 407, "page_end": 407, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4ece7700-bdc6-49fb-9521-75b99c7084b9", "parent_id": "book-vol3:ch123:scripture", "content_type": "scripture", "text": "Chapter 123\nMonk Who is Perfected in Morality\n(Second Discourse)\nHe eats once a day and not at night, refraining from eating at improper times.\nHe avoids watching dancing, singing, music and shows. He abstains from\nusing garlands, perfumes, cosmetics, ornaments and adornments. He avoids\nusing high or wide beds. He avoids accepting gold and silver. He avoids\naccepting raw grain or raw flesh, he does not accept women and young\ngirls, male or female slaves, sheep and goats, cocks and pigs, elephants,\ncattle, horses and mares, fields and plots of land; he refrains from running\nerrands, from buying and selling, from cheating with false weights and\nmeasures, from bribery and corruption, deception and insincerity, from\nwounding, killing, imprisoning, highway robbery, and taking food by force.\nThus he is accomplished in morality.\n(Reference: DN 1.10)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 123, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 408, "page_end": 408, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cf3fe79f-a8b8-42ad-bcca-ce99cfb9ea2f", "parent_id": "book-vol3:ch123:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Practitioner can become\n“accomplished in morality” or moral conduct. This Teaching is mostly for the guidance of\nOrdained Practitioners but can also benefit Household Practitioners when understood\nand practiced based on household life.\nThis guidance is explained in Chapter 46 of this book as part of The Eight Precepts. “He\neats once a day and not at night, refraining from eating at improper times. He avoids\nwatching dancing, singing, music and shows. He abstains from using garlands, perfumes,\ncosmetics, ornaments and adornments. He avoids using high or wide beds”.\nThis guidance helps an Ordained Practitioner to further purify Right Action and Right\nLivelihood. “He avoids accepting gold and silver. He avoids accepting raw grain or raw\nflesh, he does not accept women and young girls, male or female slaves, sheep and\ngoats, cocks and pigs, elephants, cattle, horses and mares, fields and plots of land; he\nrefrains from running errands, from buying and selling, from cheating with false weights\nand measures, from bribery and corruption, deception and insincerity, from wounding,\nkilling, imprisoning, highway robbery, and taking food by force”.\nDetailed explanation of Teachings to guide Ordained Practitioners is available in this same\nbook series found in the book “Lowly Arts” (Volume 12). There are also Teachings in\nVolume 12 that will help Household Practitioners.\n408", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 123, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 408, "page_end": 408, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "71c30201-0147-415d-84f3-cd42b8360898", "parent_id": "book-vol3:ch124:scripture:0", "content_type": "scripture", "text": "Chapter 124\nMonk Who is Perfected in Morality\n(Third Discourse)\nWhereas, Sir, some Ascetics and Brāhmins, feeding on the food of the\ndedicated, are addicted to the destruction of such seeds as are propagated\nfrom roots, from stems, from joints, from cuttings, from seeds, a Monk\nrefrains from such destruction. Thus he is perfected in morality.\nWhereas some Ascetics and Brāhmins, feeding on the food of the dedicated,\nremain addicted to the enjoyment of stored-up goods such as food, drink,\nclothing, carriages, beds, perfumes, meat, a Monk refrains from such\nenjoyment. Thus he is perfected in morality.\nWhereas some Ascetics and Brāhmins, feeding on the food of the dedicated,\nremain addicted to attending such shows as dancing, singing, music,\ndisplays, recitations, hand-music, cymbals and drums, fairy-shows,\nacrobatic and conjuring tricks, combats of elephants, buffaloes, bulls, goats,\nrams, cocks and quail, fighting with staves, boxing, wrestling, sham-fights,\nparades, manoeuvres and military reviews, a Monk refrains from attending\nsuch displays. Thus he is perfected in morality.\nWhereas some Ascetics and Brāhmins, feeding on the food of the dedicated,\nmake their living by such base arts, such wrong means of livelihood as\npalmistry, divining by signs, portents, dreams, body-marks, mouse\ngnawings, fire-oblations, oblations from a ladle, of husks, rice-powder, rice\ngrains, ghee or oil, from the mouth or of blood, reading the finger-tips,\nhouse- and garden-lore, skill in charms, ghost-lore, earth-house lore, snake\nlore, poison-lore, rat-lore, bird-lore, crow-lore, foretelling a person’s life span,\ncharms against arrows, knowledge of animals’ cries, a Monk refrains from\nsuch base arts and wrong means of livelihood. Thus he is perfected in\nmorality.\nWhereas some Ascetics and Brāhmins, feeding on the food of the dedicated,\nmake their living by such base arts as predicting an eclipse of the moon, the\nsun, a star; that the sun and moon will on their proper course - will go astray;\nthat a star will go on its proper course will go astray; that there will be a\nshower of meteors, a blaze in the sky, an earthquake, thunder; a rising,\nsetting, darkening, brightening of the moon, the sun, the stars; and ‘such will\nbe the outcome of these things’, a Monk refrains from such base arts and\nwrong means of livelihood. Thus he is perfected in morality.\n409", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3252db15-fb38-489a-ad8a-bfa16975ddbc", "parent_id": "book-vol3:ch124:scripture:1", "content_type": "scripture", "text": "Whereas some Ascetics and Brāhmins, feeding on the food of the dedicated,\nmake their living by such base arts as predicting good or bad rainfall; a good\nor bad harvest; security, danger; disease, health; or accounting, computing,\ncalculating, poetic composition, philosophizing, a Monk refrains from such\nbase arts and wrong means of livelihood. Thus he is perfected in morality.\nWhereas some Ascetics and Brāhmins, feeding on the food of the dedicated,\nmake their living by such base arts as arranging the giving and taking in\nmarriage, engagements and divorces; (declaring the time for) saving and\nspending, bringing good or bad luck, procuring abortions, using spells to\nbind the tongue, binding the jaw, making the hands jerk, causing deafness,\ngetting answers with a mirror, a girl-medium, a heavenly being; worshipping\nthe sun or Great Brahma (God), breathing fire, invoking the goddess of luck,\na Monk refrains from such base arts and wrong means of livelihood. Thus he\nis perfected in morality.\nWhereas some Ascetics and Brāhmins, feeding on the food of the dedicated,\nmake their living by such base arts, such wrong means of livelihood as\nappeasing the heavenly beings and redeeming vows to them, making earth-\nhouse spells, causing virility or impotence, preparing and consecrating\nbuilding-sites, giving ritual rinsings and bathings, making sacrifices, giving\nemetics, purges, expectorants and phlegmagogues, giving ear-, eye-, nose-\nmedicine, ointments and counter-ointments, eye-surgery, surgery, pediatry,\nusing balms to counter the side-effects of previous remedies, a Monk\nrefrains from such base arts and wrong means of livelihood. Thus he is\nperfected in morality.\n(Reference: DN 1.11)", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4927fc09-066c-47a7-90ec-5b9d55dfc9fa", "parent_id": "book-vol3:ch124:commentary:0", "content_type": "commentary", "text": "410", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ce3b47c6-abf5-4585-8e4f-863351155549", "parent_id": "book-vol3:ch124:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares guidance to help Ordained Practitioners\nto further purify Right Action and Right Livelihood.\n“Feeding on the food of the dedicated” are the Household Practitioners who are providing\nregular offerings of food to sustain the life of the Ordained Practitioners. Ordained\nPractitioners should be appreciative and have significant gratitude for the energy and\neffort applied by Household Practitioners to support their progress on The Path to\nEnlightenment. The Ordained Practitioners should have deep respect for the Household\nPractitioners and not be interested in causing harm to them but instead, support the\nHousehold Practitioners in their growth on The Path to Enlightenment.\n“Whereas, Sir, some Ascetics and Brāhmins, feeding on the food of the dedicated, are\naddicted to the destruction of such seeds as are propagated from roots, from stems, from\njoints, from cuttings, from seeds, a Monk refrains from such destruction” helps ensure\nthere is no harm to the crops of farmers. Through Ordained Practitioners roaming the\ncountryside, if they destroyed crops of the farmers this would cause harm to the farmers\nfamily and to the surrounding people as the harvest could not support the people.\n“Whereas some Ascetics and Brāhmins, feeding on the food of the dedicated, remain\naddicted to the enjoyment of stored-up goods such as food, drink, clothing, carriages,\nbeds, perfumes, meat, a Monk refrains from such enjoyment” ensures Ordained\nPractitioners are coming into contact with Household Practitioners on a daily basis.\nThrough this interaction, the Household Practitioners have the opportunity to learn from\nthe Ordained Practitioners who should be dedicated to sharing The Teachings. Through\nthe Household Practitioners supporting the Ordained Practitioners with offerings, the\nOrdained Practitioners should be supporting the Household Practitioners with Teachings\nto benefit their life. This is the exchange of Kamma between the two groups of\nPractitioners.\n“Whereas some Ascetics and Brāhmins, feeding on the food of the dedicated, remain\naddicted to attending such shows as dancing, singing, music, displays, recitations, hand-\nmusic, cymbals and drums, fairy-shows, acrobatic and conjuring tricks, combats of\nelephants, buffaloes, bulls, goats, rams, cocks and quail, fighting with staves, boxing,\nwrestling, sham-fights, parades, manoeuvres and military reviews, a Monk refrains from\nattending such displays” helps an Ordained Practitioner eliminate craving/desire/\nattachment to entertainment and viewing of harmful content that can pollute the mind\ninhibiting Enlightenment.\n“Whereas some Ascetics and Brāhmins, feeding on the food of the dedicated, make their\nliving by such base arts, such wrong means of livelihood as palmistry, divining by signs,\nportents, dreams, body-marks, mouse gnawings, fire-oblations, oblations from a ladle, of\nhusks, rice-powder, rice grains, ghee or oil, from the mouth or of blood, reading the\nfinger-tips, house- and garden-lore, skill in charms, ghost-lore, earth-house lore, snake\nlore, poison-lore, rat-lore, bird-lore, crow-lore, foretelling a person’s life span, charms\nagainst arrows, knowledge of animals’ cries, a Monk refrains from such base arts and\nwrong means of livelihood”…\n“Whereas some Ascetics and Brāhmins, feeding on the food of the dedicated, make their\nliving by such base arts as predicting an eclipse of the moon, the sun, a star; that the sun\nand moon will on their proper course - will go astray; that a star will go on its proper\ncourse will go astray; that there will be a shower of meteors, a blaze in the sky, an\nearthquake, thunder; a rising, setting, darkening, brightening of the moon, the sun, the\n411", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9a72ec80-64c0-4fb4-9c7b-5328fd59ac8d", "parent_id": "book-vol3:ch124:commentary:2", "content_type": "commentary", "text": "stars; and ‘such will be the outcome of these things’, a Monk refrains from such base arts\nand wrong means of livelihood”…\n“Whereas some Ascetics and Brāhmins, feeding on the food of the dedicated, make their\nliving by such base arts as predicting good or bad rainfall; a good or bad harvest;\nsecurity, danger; disease, health; or accounting, computing, calculating, poetic\ncomposition, philosophizing, a Monk refrains from such base arts and wrong means of\nlivelihood”…\n“Whereas some Ascetics and Brāhmins, feeding on the food of the dedicated, make their\nliving by such base arts as arranging the giving and taking in marriage, engagements and\ndivorces; (declaring the time for) saving and spending, bringing good or bad luck,\nprocuring abortions, using spells to bind the tongue, binding the jaw, making the hands\njerk, causing deafness, getting answers with a mirror, a girl-medium, a heavenly being;\nworshipping the sun or Great Brahma (God), breathing fire, invoking the goddess of luck,\na Monk refrains from such base arts and wrong means of livelihood”…\n“Whereas some Ascetics and Brāhmins, feeding on the food of the dedicated, make their\nliving by such base arts, such wrong means of livelihood as appeasing the heavenly\nbeings and redeeming vows to them, making earth-house spells, causing virility or\nimpotence, preparing and consecrating building-sites, giving ritual rinsings and bathings,\nmaking sacrifices, giving emetics, purges, expectorants and phlegmagogues, giving ear-,\neye-, nose-medicine, ointments and counter-ointments, eye-surgery, surgery, pediatry,\nusing balms to counter the side-effects of previous remedies, a Monk refrains from such\nbase arts and wrong means of livelihood”…\n…all help an Ordained Practitioner to practice Right View basing their life practice on The\nTeachings that lead to Enlightenment. Through the Ordained Practitioners deeply\npracticing The Teachings, they will be role models for Household Practitioners to deeply\nlearn and practice these Teachings. If Ordained Practitioners are basing their livelihood or\neven practicing any of these for any reason, it would promote “wrong view” distracting\nThe Community from being able to deeply understand and practice Right View.\nAdditionally, for an Ordained Practitioner to take time away from learning and practicing\nThe Teachings from The Buddha that lead to Enlightenment, they are choosing to be\ndistracted from their primary objective to attain Enlightenment. Through deciding to\nordain and live on “the food of the dedicated”, they should be devoted to learning,\nreflecting, and practicing these Teachings to attain Enlightenment and then be able to\noffer guidance to other Ordained Practitioners and Household Practitioners to attain\nEnlightenment. If Ordained Practitioners were devoting time to learning and practicing any\nof the above mentioned “lowly arts”, they are not fulfilling their duty and responsibility to\nthe dedicated Household Practitioners who are supporting them in their pursuit to attain\nEnlightenment. Ordained Practitioners who choose to learn and practice these lowly arts\nwould be unable to responsibly share The Teachings and experiences with others, that\nlead to Enlightenment, to support others in the attainment of Enlightenment.\n“Thus he is perfected in morality” means that having practiced all the other Teachings of\nThe Buddha including these, an Ordained Practitioner is perfect in moral conduct. If an\nOrdained Practitioner is not practicing in this way, they are not perfect in moral conduct.\n412", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "42ac2b38-7482-404e-9949-85507e0bb656", "parent_id": "book-vol3:ch124:commentary:3", "content_type": "commentary", "text": "Now that you have completed reading (Volume 3) of this book series and may decide to\nread this book multiple times, I would like to take a moment to personally “thank you” for\nyour determination, dedication, and diligence to learn, reflect, and practice The Teachings\nof The Buddha on The Path to Enlightenment.\nThe time, effort, energy, and resources that you devote to this path are serving to help you\nand countless other beings. As you choose to learn and practice these Teachings, you will\nsignificantly reduce then eliminate any harm that you are putting into the world through\nyour unknowing of true reality. The unEnlightened mind does not understand what it does\nnot understand.\nYou are now applying time, effort, energy, and resources to improving the condition of the\nmind, the condition of your life, and, thus, the condition of the world through investigating\nThe Teachings to acquire wisdom. The world becomes a better place when we each\nindividually choose to improve our own life practice taking responsibility for our own\nintentions, speech, actions, and livelihood while improving our wisdom and mental\ndiscipline.\nI admire individuals who choose to walk towards harmlessness. I admire individuals who\nchoose to realize there is a better way of life and create that better way of life for\nthemselves through seeking guidance. And, I admire individuals who do not shrink back\nfrom the struggle to move the mind towards Enlightenment when the natural tendency\nmight be to remain complacent.\nWhy have I chosen to share these Teachings with you?\n“That it may be for the benefit and peacefulness of the multitude (many people), out of\ncompassion for the world, for the benefit and peacefulness of heavenly beings and\nhumans”. (Gotama Buddha)\n“Because if they understand even a single sentence, that will lead to their welfare and\npeacefulness for a long time”. (Gotama Buddha)\nMay you discover the freedom associated with a mind that is peaceful, calm,\nserene, and content with joy permanently - the Enlightened mind.\nAs you need help to learn, reflect, and practice these Teachings, you are welcome to\nseek guidance which is available openly and freely to “all beings”.\n414", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "15f3b443-69bf-48c7-95b2-a34c18baa650", "parent_id": "book-vol3:ch124:commentary:4", "content_type": "commentary", "text": "Author\nDavid Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s\nTeachings who has been part of the Thai community since 2001. He visited\nThailand for the first time in 2002 and brought the Traditional Thai Healing\nArts back to the United States of America to share with people in the\nWestern World.\nHis Traditional Thai Healing Arts centers, located in the Washington DC area,\nprovided traditional Thai healing arts to clients and educational opportunities\nto Students to explore the Thai healing arts, Thai culture, and The Teachings\nof Gotama Buddha. David is a published author with books on the topics of\nTraditional Thai Healing Arts and The Path That Leads to Enlightenment.\nDavid has taught Gotama Buddha’s Teachings since 2005 in the United\nStates of America. In 2015, he closed his businesses and relocated to\nChiang Mai, Thailand to be closer to the Thai culture and the Thai\nCommunity of Buddhist Practitioners.\nDavid shares Gotama Buddha’s Teachings with Household Practitioners and\nOrdained Practitioners in Chiang Mai, Thailand and around the world through\ncourses, retreats, and special events providing guidance to help people\nattain Enlightenment - a peaceful, calm, serene, and content mind with joy.\nFor more information on participating in courses, retreats, special events or\nto invite these Teachings to your learning venue, use the contact information\nbelow:\nTeacher - David Roylance\nhello@buddhadailywisdom.com\nwww.BuddhaDailyWisdom.com\n415", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e805bf19-59c7-40c3-973b-054a5d6a63b2", "parent_id": "book-vol3:ch124:commentary:5", "content_type": "commentary", "text": "Restoration of The Buddha’s Teachings\nThe Path to Enlightenment\nThe Buddha taught over 2,500 years ago. He taught The Path to\nEnlightenment guiding countless beings to a mental state that is peaceful,\ncalm, serene, and content with joy that is permanent, where the mind has\neliminated 100% of all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc.\nImmediately following the death of The Buddha (i.e. Gotama Buddha), The\nTeachings were shining in the world continuing to guide countless people to\nEnlightenment. But, over the course of many generations, just as Gotama\nBuddha predicted, people’s understanding of his Teachings gradually\ndiminished due to modifications and adjustments made by people after him.\nThe modifications made to his Teachings, handed down through oral\ntransmission, have made it increasingly difficult for human beings to attain\nEnlightenment.\nThe goal of David’s Teachings is to root the learning and practice he\nshares in “The Words of The Buddha” based on The Teachings that\nexisted during the lifetime of Gotama Buddha, so that countless beings\ncan now attain Enlightenment based on the original Path to\nEnlightenment discovered and declared by Gotama Buddha.\nDavid does this through connecting what he teaches to the largest most\ncomplete source of Teachings from Gotama Buddha - The Pāli Canon. The\nPāli Canon is the original source text of The Teachings from Gotama Buddha\nas spoken by him during his lifetime.\nDavid has spent countless hours dedicated to restoring The Words of The\nBuddha by updating a significant portion of the translations of Gotama\nBuddha’s Teachings from The Pāli Canon. He now offers several resources\nfor Students to learn, reflect, and practice The Path to Enlightenment to\nexperience the results of an Enlightened mind.\nDavid offers books, audiobooks, videos, podcasts, online learning programs,\npersonal guidance, and retreats without any requirement for financial\nsupport. All the work that is being done is offered openly and freely for all\nbeings without any requirement to provide any financial support. David\naccepts donations but Students are not required to provide donations for\nany work that he does in supporting them on The Path to Enlightenment.\n416", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8337fd0b-ee29-43ea-a666-734465a5d3f1", "parent_id": "book-vol3:ch124:commentary:6", "content_type": "commentary", "text": "David does not request donations and instead, just accepts whatever is\noffered to him, if anything at all.\nHis dedication to sharing these Teachings is not motivated by finances. He\nshares openly and freely with everyone who has a sincere interest in learning\nand practicing The Path to Enlightenment.\nUltimately, David plans to preserve The Teachings of The Buddha in a format\nthat is easily, readily, and openly accessible to anyone in the world while\noffering support to learn, reflect, and practice to experience the results of the\nEnlightened mind.\nHis plan is to guide countless people to Enlightenment during his lifetime\nand leave a Community of Enlightened beings who can continue to share\nThe Teachings long after his death. Through developing a Community of\nEnlightened beings and preserving The Path to Enlightenment in resources\nthat are easily, readily, and openly accessible to anyone in the world, David is\nrevealing the hidden Teachings of Gotama Buddha and doing the best he\ncan to remove any obstacles one might have to learn, reflect, and practice\nthese Teachings, allowing countless people to experience the results of an\nEnlightened mind.\nUpon his death, David predicts that his closest Student, his son and a\ncontinued lineage of Teachers, will share these same Teachings continuing to\nsupport and grow The Community of Enlightened beings long into the future\n- for the next 1,000 years.\nThese efforts will culminate into restoring The Path to Enlightenment back\ninto the world so that all of humanity can experience Enlightenment evolving\nthe human species to one where every being has the opportunity to attain\nEnlightenment creating “heaven on earth”.\n417", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8b64aed6-4c44-4e75-896c-fdfcf9ec54fa", "parent_id": "book-vol3:ch124:commentary:7", "content_type": "commentary", "text": "The Goal\nAn Entire Species of Enlightened Beings\nHaving experienced Enlightenment and knowing the peace, calm, serenity,\nand contentedness with joy that comes with having attained Enlightenment,\na Buddha’s goal is to share his Teachings worldwide so that “all beings” can\nexperience Enlightenment.\nThe Enlightened mind no longer experiences any discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.\nAll discontent feelings have been eliminated 100% from the Enlightened\nmind (i.e. all suffering is eliminated).\nAn Enlightened mind will have loving-kindness, compassion, sympathetic\njoy, equanimity, and generosity among many other wholesome qualities.\nCan you imagine an entire world where all human beings have liberated\ntheir mind to no longer experience these discontent feelings and are\npracticing wholesome qualities of mind at all times?\nWith “The Buddha” (Gotama Buddha) having attained this permanent mental\nstate of Enlightenment on his own as The Perfectly Enlightened Buddha, he\nwould have known that through his dedicated and persistent pursuit to\nEnlightenment, he had acquired the wisdom needed to guide “all beings” to\nthis same mental state.\nHowever, his teaching career of 45 years would not be enough time to share\nhis Teachings worldwide. He knew, that it would require many centuries for\nhis Teachings to reach all parts of the world. During his lifetime, travel of\npeople and information was limited based on several constraints.\nToday, we are in a unique time in history where these same constraints have\nbeen eliminated. A time when people and information are able to travel\naround the world in an instant.\nNot only can information travel quickly but all of humanity is slowly coming\nto the point where there is a common language spoken around the world -\nthe English language.\nCriteria exist today that did not exist during Gotama Buddha’s lifetime that\nmake now the perfect time for all of humanity to gradually attain\nEnlightenment realizing a better existence.\n418", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6f60720e-4ba1-4902-9e24-ada9c1887464", "parent_id": "book-vol3:ch124:commentary:8", "content_type": "commentary", "text": "- People can travel worldwide.\n- Information can be shared worldwide in an instant.\n- Commonly spoken language among a large percentage of the worldwide\npopulation and this is only growing.\nThese criteria did not exist during the lifetime of Gotama Buddha and it is\nonly now that the world has come into an age where his original goal is\nrealistically possible.\nBut, during Gotama Buddha’s lifetime it seems they had something that we\nmay not have….\nThe people during Gotama Buddha’s lifetime had perseverance and\ndedication to learning, reflecting, and practicing The Teachings to realize the\nresults of experiencing the Enlightened mind. They were not afraid of hard\nwork.\nWith our modern day conveniences, I am unsure how many people are\nwilling to apply their determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience the Enlightened mind.\nWhen a being decides they are finished with the sadness, anger, frustration,\nirritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,\njealousy, resentment, etc., that is the time when one can turn towards The\nTeachings and goal of experiencing Enlightenment.\nThrough each individual deciding to learn and practice The Teachings of\nGotama Buddha, as a collective world, our species will gradually evolve. We\nevolve to a higher consciousness where we train the mind to not harm others\nthrough our intentions, speech, nor actions.\nThrough each individual deciding to learn, reflect, and practice The\nTeachings of Gotama Buddha, each person benefits and we all benefit as\nthere will be less and less harm in the world.\nThrough individuals deciding to focus on developing a comprehensive\napproach to learning and practicing The Teachings of Gotama Buddha with\nguidance from a Teacher, your life drastically improves and the entire world\nimproves essentially creating “heaven on earth”.\nWe do not need to “fix” the world. That is not the problem. The problem is\nthe unEnlightened mind does not understand The Natural Laws of Existence\nand it is quite a struggle to live in a world that one does not understand.\n419", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "88a9c4f1-7980-41a1-8bf4-09632a6b9572", "parent_id": "book-vol3:ch124:commentary:9", "content_type": "commentary", "text": "Through learning and practicing The Teachings of Gotama Buddha, a\nPractitioner comes to deeply understand The Natural Laws of Existence to\nacquire wisdom that will end the struggles and misery one may face on a\nregular basis.\nAre you ready to apply determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience Enlightenment?\nIf one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is\nnothing to do.\nBut, if you are interested to eliminate these unwelcomed feelings from the\nmind, then I suggest you turn towards The Path to Enlightenment and apply\nyour dedication and diligence to learning, reflecting, and practicing The\nTeachings of Gotama Buddha.\nAnd then, as all of humanity gradually experiences Enlightenment we will\nhave accomplished “the goal”.\n“An entire species of Enlightened beings”.\n420", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "928cce0b-0744-44b0-a80d-a8f3c53774e2", "parent_id": "book-vol3:ch124:commentary:10", "content_type": "commentary", "text": "Why Have I Decided to Teach The Path to\nEnlightenment as Taught by Gotama Buddha?\nI have chosen to share these Teachings out of compassion for the world.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nAnd due to this compassion, it is important to share Teachings that are\nbased in wisdom, not belief.\nThere are countless traditions and ways of sharing those traditions\nthroughout the world. All of these, in one form or another, are essentially\nsharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No\nHarm and 3.) Be a Good Moral Person.\nHowever, the way each tradition is shared and the clarity of those teachings\nis unique to each tradition.\nThe Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)\nover 2,500 years ago as documented in The Pāli Canon, is the most clear,\nconcise, and precise Teachings I have ever encountered that leads exactly\nwhere he said they do, to Enlightenment.\nThe Enlightened mind is peaceful, calm, serene, and content with joy -\npermanently. The Enlightened mind will no longer experience any discontent\nfeelings such as sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,\nanxiety, etc.\nThis is accomplished through not believing The Teachings of The Buddha but\ninstead, through learning, reflecting, and practicing to discover the truth. The\nmind can be trained to eliminate all the conditions that are causing it to be\nstuck in the unEnlightened state. Through eliminating the pollution of mind\nby training the mind, one can experience liberation of mind, freedom from\nstrong feelings, peace, Enlightenment.\nThe Buddha’s Teachings are the only Teachings that I have encountered that\ndo not rely on belief. With belief, one does not know what is true or false\nbecause they are just believing. Instead, Gotama Buddha’s Teachings are\nshared in such a way that, a Practitioner can investigate and examine them\nto determine the truth which leads to wisdom and thus, Enlightenment. If one\nwas to only believe The Teachings of The Buddha, they could not acquire\nwisdom nor attain Enlightenment.\n421", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "92cb2f37-d424-4ca5-ac44-19ea13e24f22", "parent_id": "book-vol3:ch124:commentary:11", "content_type": "commentary", "text": "These Teachings are perfectly suited for today’s society where there is a\nproliferation of misinformation and untruths. These Teachings, with guidance\nfrom a Teacher, guide a Practitioner to independently discover the truth\nthrough deeply investigating The Natural Laws of Existence (i.e. The\nTeachings of The Buddha). Through doing this inner work on The Path to\nEnlightenment, one can discover that these Teachings are the solution to the\nchallenges we experience in the world and the solutions of how to heal from\nwhat hurt us so that we never need to hurt again. The mind can completely\nand entirely eliminate 100% of all discontent feelings once it is Enlightened.\nThis cannot be accomplished through belief.\nInstead, a Practitioner needs to be determined, dedicated, and diligent to\ndoing the inner work to develop the mind and progress towards the\nEnlightened mental state by acquiring wisdom.\nAs far as I have discovered, there are no other teachings on the planet that\ncan guide an individual to the complete elimination of discontent feelings\nthrough independently verifying the teachings to acquire wisdom. The\nBuddha did something very unique during his lifetime that no other person or\nTeacher has accomplished.\nHe independently attained Enlightenment, dedicated the rest of his life to\nsharing his independently discovered Teachings guiding countless people to\nEnlightenment, and he left his Teachings in such a condition that countless\nmore people have attained Enlightenment after his death. He meets all the\ncriteria of a true Buddha. Gotama Buddha was a true Buddha.\nMy work during this life has been to rediscover these Teachings, in such a\nway, that they can now be shared worldwide in the international language of\nEnglish so that countless people all throughout the world can attain\nEnlightenment during this lifetime and after my death.\nThe only way to accomplish this goal is to share Teachings that are not\nbased in belief but instead, are based in independently verifiable truth so that\na Practitioner can acquire wisdom.\nThese Teachings are clear, concise, and precise. They invite investigation\nand examination. Through doing this work, one can gradually train the mind\nto gradually practice these Teachings and gradually progress to\nEnlightenment. As discontentedness is gradually diminished and then\neliminated from the mind, one can see the truth for themselves that these\nTeachings work to guide one to Enlightenment.\n422", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4e559c1f-7e3d-471f-8ac8-dd2b67b73941", "parent_id": "book-vol3:ch124:commentary:12", "content_type": "commentary", "text": "These Teachings lead exactly where Gotama Buddha said they do, to\nEnlightenment, and through each individual choosing to attain\nEnlightenment, humanity will evolve the human species and at the same time\ncreate “heaven on earth”.\n423\n\nWhy Have I Decided to Reside and Teach in\nThailand in Order to Restore The Teachings of The\nBuddha Back into Humanity and Create “Heaven\non Earth”?\n1.) Largest Population of Theravada Buddhist Practitioners Anywhere in\nthe World: Thailand is the largest population of Theravada Buddhist\nPractitioners and Teachers anywhere in the world. Theravada Buddhism\nconsiders The Pāli Canon to be the original source Teachings of The Buddha\nin The Words of The Buddha. Theravada Buddhism teaches the importance\nof not changing The Teachings of The Buddha and practicing The Path to\nEnlightenment as a Buddha has taught, without any modifications.\nThe Pāli Canon is an important text that should not be believed to be the true\nTeachings of The Buddha but instead, one can learn, reflect, and practice to\nindependently verify The Teachings to acquire wisdom observing the truth in\nThe Teachings as the mind awakens and discontent feelings are gradually\ndiminished and ultimately eliminated.\nOnce I dedicate the remaining time of this life sharing these Teachings to\nrestore them back into the world, the Thai people and all other diligent\nStudents who choose to learn with me will not ever allow these Teachings to\nbe changed, modified, degraded, or lost over time. The Thai people and\ndiligent Students are well aware that since the lifetime of Gotama Buddha,\nthat is what has occurred and, through having these Teachings restored\nduring the remaining time of this life, the Thai people and diligent Students\nwill not allow this to occur again.\nThe Thai people will support these Teachings and ensure they continue to be\noffered in the world for the benefit of “all beings” while being hosted in\nThailand and supported by dedicated Students from many international\nlocations.\nThese Teachings have existed in Thailand for 800-1200 years and they have\nreceived significant support from countless people over many generations.\nThe Thai people understand just how impactful The Teachings of The\nBuddha are to their society and for all of humanity. The Thai people can\nobserve my dedication and commitment to sharing these Teachings, and\nwhere possible, they will support me in sharing these Teachings throughout\nThailand and throughout the world.\n424", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3d4dbf02-0699-47d2-96f1-844cf38a0ba6", "parent_id": "book-vol3:ch124:commentary:13", "content_type": "commentary", "text": "Due to these Teachings existing in Thailand for approximately 800-1200\nyears, there is a significant amount of infrastructure already created through\nover 30,000-40,000 Temples where local Thai people and visitors to Thailand\ncan actively learn, reflect, and practice these Teachings to acquire wisdom\nand then integrate them into their lives. The Temple and Ordained\nPractitioner infrastructure is not isolated to only Thailand but extends\nthroughout the world and is readily accessible to the benefit of “all beings”.\nThe Thai people have laid the groundwork for these Teachings to now be\nshared worldwide through the Temple and Ordained Practitioner foundation\nand infrastructure that has been created over multiple generations.\nThailand is a favorite destination for international travelers with many people\nvisiting Thailand to gain exposure and understanding of these Teachings\nallowing them to be learned and then practiced “worldwide”. There is an\ninternational audience that regularly visits Thailand who can learn these\nTeachings to then return back to their home country where these Teachings\nwill be able to take root within all international societies. As these Teachings\nflourish around the world, Thailand has the knowledge and resources to\nsupport all of humanity to develop a Temple and Ordained Practitioner\ninfrastructure that can be created within each individual country based on\nthe interest of each country to more deeply integrate these Teachings into\ntheir local communities.\n2.) Students Have the Ability to Learn and Practice Among Millions of\nPractitioners: One aspect of learning and practicing The Teachings of The\nBuddha that will aid one’s development and progress towards the attainment\nof Enlightenment is, to be part of a Community of Practitioners and Teachers\nthat can provide guidance for gradual training and gradual practice to\nexperience gradual progress on The Path to Enlightenment.\nThrough me residing and teaching in Thailand, Students have the\nopportunity to live in a Community of Practitioners and Teachers who are\ndeeply committed to these Teachings and can serve as a role model for\nStudents to gain deeper understanding of how to practice these Teachings in\neveryday life - even if on a semi-temporary basis during short visits to learn.\nThrough Students traveling to Thailand to learn while being surrounded by\nmillions of Practitioners, they can more readily absorb how one might\nchoose to integrate these Teachings into their daily life through observing\nhow the people of Thailand live with countless nationalities residing\npeacefully and harmoniously with each other throughout the Kingdom of\nThailand. Students will not only be able to learn these Teachings in a\nclassroom setting at a Temple but, they will also experience day-to-day\ninteractions with people who are choosing to deeply practice these\nTeachings creating “real life lessons” in a “classroom without walls”.\n425", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d67cd277-19a5-4a71-8406-7986ea147c2c", "parent_id": "book-vol3:ch124:commentary:14", "content_type": "commentary", "text": "The entire Kingdom of Thailand can serve as a real life classroom\nenvironment where these Teachings are readily practiced and observable by\nthose who choose to visit this Kingdom. I often refer to Thailand as “heaven\non earth”.\n3.) Can Live With Minimal Expenses: To be able to offer these Teachings at\n“no cost” I needed to find a location where I could reside with minimal\nexpenses. This allows me to live based on donations rather than charging\nStudents a price for the time, effort, energy, and resources that I expend to\nshare these Teachings worldwide. This allows me to serve the widest\naudience possible without a need to require payment for my services and\nThe Teachings that are shared.\nThe basic necessities to live life are readily available and are offered at a\nminimal cost in Thailand. This provides me the ability to live a basic lifestyle\nfrom donations shared by Students. I am able to purchase food, water,\nclothing, shelter, and medical care at a relatively nominal cost. And, services\nthat I might need to support the development of learning resources are also\nreadily available at a nominal cost.\nWhether it be an audio studio to record an audiobook, printing services,\ntechnology, classroom supplies, or a full range of other needs to support the\ncontinued sharing of these Teachings, Thailand offers these at a nominal\nprice so that there is the best utilization of any and all donations received.\nAs a result, I am able to help any and all beings regardless of their financial\nsituation through creating a lifestyle where I only need basic necessities to\nsurvive and those are provided at a nominal cost while being supported by\ndonations that are fully utilized by purchasing goods and services that are\nmade available at a reasonable price.\n4.) Healthy Environment to Live Life and Work: A wise choice for a place\nto live and teach would need to include a healthy food supply, weather,\nenvironment, and lifestyle. All of these are readily available in Thailand which\nis able to support me in leading as healthy of a lifestyle as possible.\nThe food in Thailand is healthy and readily available. There are many fresh\nfruits, vegetables, herbs, nuts, seeds, and other foods that are a regular part\nof the Thai food offerings and readily accessible among countless fresh food\nmarkets. This allows me to ingest quality food that is supportive to a long\nand healthy life, thus, being able to support the learning of many Students\nfor as long as possible due to an elongated duration of life.\n426", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5db47cc3-a0b7-4b15-8fe0-ec923b0ed77b", "parent_id": "book-vol3:ch124:commentary:15", "content_type": "commentary", "text": "Thailand’s weather and environment provides the least impact to the\nphysical body without significant weather changes or weather events that\ncan be taxing to one’s physical health.\nThe Thai economy is conducive to living a balanced lifestyle that supports a\nsignificant amount of time with family and friends. A work-life balance is\nhighly understood, appreciated, supported, and straight forward to create\nwhile living in Thailand. I am able to remain dedicated and determined in my\nwork life while also being dedicated to quality time within our immediate\nfamily. This creates the very best environment to ensure consistent health\nand longevity of life while enjoying a fulfilling life.\n5.) Can Share Teachings Within Thailand Throughout the Day and Can\nShare Teachings with the Rest of The World in the Mornings and\nEvenings: Through living and sharing these Teachings from Thailand and\nneeding minimal sleep, I am able to help countless people throughout the\nday based on the Thai timezone, while helping countless people in other\ntimezones during the early morning hours and evenings. This allows me to\nbe effective at sharing these Teachings around the clock and throughout the\nworld without any limitations based on restrictive timezones.\nThe timezone in Thailand is favorable to allowing me to share these\nTeachings worldwide without limitations based on the time of day. I can be\nhelpful from morning, afternoon, and evening where there are Students who\nare readily interested to learn - whether in-person or online.\n6.) Students Have Easy Access to Visas to Gain Access to Classes,\nCourses, and Retreats: To be successful at sharing these Teachings\nworldwide, in-person learning is ideal. While there is much that can be\nlearned online and that is one way to be able to share these Teachings, there\nis no better way to develop your life practice than to learn through in-person\naccess to a Teacher.\nThrough residing and teaching in Thailand, Students from all over the world\nhave easy access to classes, courses, and retreats from within Thailand due\nto easy access to visas and as a result, me as their Teacher. Thailand does\nnot have restrictive visa requirements that would bar people from certain\ncountries which would inhibit “all beings” from gaining access to these\nTeachings.\nInstead, Thailand is open and accessible to a wide majority of the world and\nwhere needed, I am able to travel.\n427", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3b0aca1e-4ea0-4729-a155-68b6a78ec441", "parent_id": "book-vol3:ch124:commentary:16", "content_type": "commentary", "text": "I live in Chiang Mai, Thailand which is an international destination for\ncountless people around the world. I live within a 4000 km distance to fifty\npercent (50%) of the world’s population. This means that half of the world’s\npopulation is a short drive or plane ride away. This creates the ability for a\nlarge majority of humanity to more easily gain access to these Teachings.\nAnd, where needed, I am able to easily travel to all other parts of the world\nand teach online.\nPeople often travel to Thailand for the sole purpose of learning The\nTeachings of The Buddha on The Path to Enlightenment. So, by sharing\nthese Teachings from within Thailand, there are countless people who are\ncoming here specifically to learn and practice in the exact location where I\nreside and teach.\nIn conclusion, through residing and teaching in Thailand as a “home-base”, I\nam able to readily share these Teachings worldwide and work towards the\nrestoration of The Teachings of The Buddha back into humanity so that\ncountless people can attain Enlightenment during this lifetime and after my\ndeath.\nThailand is the perfect location for these Teachings to be shared and to serve\nas a “home-base” or “headquarters” for the international community to be\ninvited and welcomed with “open arms”. There is no other location on earth\nthat could provide for a better location to share these important Teachings\nand to then be preserved for future generations.\nThe Kingdom is here in Thailand and ready to support you in the\ndevelopment of your life practice towards the attainment of Enlightenment so\nthat we can all create “heaven on earth”.\nThe Teachings are hosted in the east and visible in the west.\nThey are readily available to you and there will be a period of 1,000 years\nthat they will “shine in the world” for all those who choose to learn, reflect,\nand practice to experience the peace and joy of the Enlightened mind. Then,\nwith all of us doing the work towards developing our own individual practice\nof these Teachings, they will never again diminish, be degraded, or lost.\nOnce restored, these Teachings can continue to support humanity for the\nrest of time.\nMay you discover the peace and joy of the Enlightened mind in this lifetime.\nMay you be peaceful, may you be safe, may you be well, and may you be\nfree of all discontentedness and the suffering it causes.\n428", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a03c4221-9316-4587-9fd8-c68ce1c536c3", "parent_id": "book-vol3:ch124:commentary:17", "content_type": "commentary", "text": "Invitation to Learn\nI would like to invite you to a kind, compassionate and loving community of\nPractitioners to learn and grow with these Teachings.\nI would like to invite you to join this online group.\nYou will find it to be an online learning center for these Teachings and there\nis a Teacher there to help provide guidance as you have questions.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\n429\n\nCreated by:\nDaily Wisdom - Walking The Path with The Buddha\nBuddhaDailyWisdom.com\nFacebook:\nhttps://bit.ly/DailyWisdom-Facebook\nYouTube:\nhttps://bit.ly/DailyWisdom-Youtube\nPodcast:\nhttps://bit.ly/DailyWisdom-Podcast\nI would like to express my appreciation and gratitude for the community of\nOrdained and Household Practitioners benefiting from the leadership of\nVenerable Bhikkhu Kukrit Sotthibalo at Wat Na Pah Pong in Krung Thep,\nThailand for their dedication and diligence in sharing The Teachings of\nGotama Buddha. Their work was the inspiration for\n“The Words of The Buddha” book series.\nWat Na Pah Pong\nhttp://watnapp.com\n430", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ad13aad8-b91a-4225-afbc-15a8d9b8898a", "parent_id": "book-vol3:ch124:commentary:18", "content_type": "commentary", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n431", "source_file": "data/books/Vol3-Foundation-in-The-Teachings.pdf", "volume_number": 3, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Monk Who is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 409, "page_end": 431, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e80c466f-1e01-4286-ac50-3bf2a06c9509", "parent_id": "book-vol4:front", "content_type": "book_front_matter", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nExploring\nThe Path to Enlightenment\nVolume 4\n1\n\nNote from Author 8\nPreface 14\nExploring The Path to Enlightenment 14\nChapter 1 19\nA Small Amount of Existence is Not Praiseworthy 19\nChapter 2 21\nOne Who is Engaged is Unliberated One Who is Disengaged is Liberated 21\nChapter 3 24\nOne Dwelling with Craving As A Partner 24\nChapter 4 27\nThis Holy Life is Lived for the Abandoning of Existence 27\nChapter 5 31\nWith Destruction of Excitement and Craving Comes Destruction of\nDiscontentedness 31\nChapter 6 33\nWith The Elimination of Excitement Comes The Complete Destruction of\nDiscontentedness 33\nChapter 7 36\nMindfulness Directed to the Body “A Strong Post for Mind” 36\nChapter 8 40\nThe Simile of The Tortoise 40\nChapter 9 42\nThe Simile of the Bowl of Oil 42\nChapter 10 45\nGreat Fruit and Benefit of Breathing Mindfulness Meditation (Anāpānasati) 45\nChapter 11 48\nCultivating Mindfulness of Breathing 48\nChapter 12 57\nThe Suitable Way for Attaining Nibbāna (Enlightenment) (First Discourse) 57\nChapter 13 59\nThe Suitable Way for Attaining Nibbāna (Enlightenment) (Second Discourse) 59\nChapter 14 61\n2\n\nThe Suitable Way for Attaining Nibbāna (Enlightenment) (Third Discourse) 61\nChapter 15 63\nThe Suitable Way for Attaining Nibbāna (Enlightenment) (Fourth Discourse) 63\nChapter 16 66\nDispelling the Contact 66\nChapter 17 69\nDirect Development of The Noble Eight Fold Path 69\nChapter 18 71\nNo Coming or Going No Passing Away or Arising 71\nChapter 19 74\nThere Is No You There 74\nChapter 20 75\nMerely the Seen 75\nChapter 21 80\nAwaiting His Time Mindful and Clearly Comprehending 80\nChapter 22 85\nNothing Is Worth Adhering To 85\nChapter 23 87\nKnowing and Seeing as Impermanent 87\nChapter 24 90\nDirect Knowledge for A Sick One 90\nChapter 25 95\nDeveloping and Cultivating Five Things (First Discourse) 95\nChapter 26 97\nDeveloping and Cultivating Five Things (Second Discourse) 97\nChapter 27 98\nDeveloping and Cultivating Five Things (Third Discourse) 98\nChapter 28 100\nDeveloping and Cultivating Five Things (Fourth Discourse) 100\nChapter 29 103\nOne Who Is Constantly Dedicated 103\nChapter 30 105\n3\n\nOne Who Is Constantly Complacent 105\nChapter 31 107\nFour Modes of Practice for Destruction of The Taints 107\nAuthor 112\nRestoration of The Buddha’s Teachings 113\nThe Path to Enlightenment 113\nThe Goal 115\nAn Entire Species of Enlightened Beings 115\nWhy Have I Decided to Teach The Path to Enlightenment as Taught by Gotama\nBuddha? 118\nWhy Have I Decided to Reside and Teach in Thailand in Order to Restore The\nTeachings of The Buddha Back into Humanity and Create “Heaven on Earth”? 121\n4\n\nThe author is donating 100% of all his proceeds from\nthis book to charitable work to share The Teachings\nof Gotama Buddha.\nYou are welcome to freely distribute this book.\nPlease consider providing a donation to support the\ncontinued sharing of these Teachings.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\n5\n\nTHE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n6\n\nExploring The Path to Enlightenment (Volume 4)\nJourney through The Words of The Buddha from the beginning of his first\nTeaching until his “last words” prior to death.\nThe book, “Exploring The Path to Enlightenment” is select Teachings from\nThe Buddha organized from the largest and most complete collection of The\nBuddha’s Teachings on The Path to Enlightenment - The Pāli Canon.\nThe Pāli Canon, or The Pāli Text, comprises forty-five (45) large volumes of\nbooks where Students from the lifetime of The Buddha captured his\nTeachings. The discourses of The Buddha in The Pāli Canon represent the\nlargest and most complete collection we have of The Buddha’s Teachings in\nhis own words. The Buddha’s Teachings are scattered over multiple volumes\nof books in The Pāli Canon making it challenging for the average Practitioner\nto glean the benefit of his Teachings.\nThe Words of The Buddha book series, has consolidated and organized his\nTeachings into a series of books, based on specific topics, with explanations\nof The Teachings from a dedicated Practitioner and Teacher.\nYou will find books such as Breathing Mindfulness Meditation (Volume 7) that\nare the consolidated Teachings in The Words of The Buddha related to\nmeditation. The Natural Law of Kamma (Volume 6) provides Teachings\ndirectly from The Buddha related to the important topic of Kamma. The\nForemost Householders (Volume 8) shares Teachings specifically for\nHousehold Practitioners who are pursuing The Path to Enlightenment where\nthe mind is peaceful, calm, serene, and content with joy - permanently.\nThe Words of The Buddha book series will provide a beginning, middle, and\nend with detailed Teachings to develop your life practice and the ability to\nseek guidance with the author of the book series. Learn, reflect, and practice\nThe Teachings of The Buddha, in his own words, with guidance from a\nTeacher - offered openly and freely to “all beings”.\nBuddhaDailyWisdom.com\n7\n\nNote from Author\nThis book shares Teachings from Gotama Buddha to guide Practitioners on\nThe Path to Enlightenment.\nIn various settings, Gotama Buddha is sharing Teachings with either a male\nor a female - a husband or a wife.\nAs you learn, reflect, and practice these Teachings from Gotama Buddha,\nyou should consider The Teachings shared as multi-gendered. So while\nGotama Buddha may be using a specific gender of he/she, male/female, or a\nspecific title of husband/wife, son/daughter you can apply these same\nTeachings to all genders and roles of the opposite of which he was\naddressing his Teachings to in the setting in which The Teachings were\noriginally shared, or use a gender-neutral pronoun.\nIf Gotama Buddha is sharing Teachings with a man of how to be a\nwholesome husband, you can relate this same Teaching for a female of how\nto be a wholesome wife. If he is sharing a Teaching with a male of how to be\na wholesome son, you can relate this same Teaching for a female of how to\nbe a wholesome daughter. You have the freedom to apply these Teachings\nusing all genders and titles in use today.\nAdditionally, Gotama Buddha never used rebirth in the heavenly realm nor\nrebirth in the lower realms of hell, animal, or afflicted spirits as a way to guilt,\nshame, fear, or otherwise motivate people to learn and practice his\nTeachings.\nWhen you come to understand Teachings shared by Gotama Buddha related\nto these potential future destinations upon rebirth, he is sharing the truth of\nwhat will or will not occur based on specific Teachings based on The Natural\nLaws of Existence. The truth he discovered, observed, and experienced as\nThe Perfectly Enlightened One.\nOne should in no way consider these Teachings he shared as a way to guilt,\nshame, or fear one into learning and practicing his Teachings but instead,\nconsider that he is sharing the truth of what will or will not occur ensuring\nthat Practitioners understand the truth related to The Natural Laws of\nExistence. Gotama Buddha’s Teachings on The Path to Enlightenment\ninvolve, among other things, the elimination of guilt, shame, and fear. He\nwould not use guilt, shame, or fear to motivate someone to learn and\npractice his Teachings because his most core and central Teaching of The\nFour Noble Truths, and everything else he taught, makes it clear that the\nobjective is to eliminate discontent feelings such as guilt, shame, and fear.\n8\n\nGotama Buddha shared The Teachings as guidance for anyone who chooses\nto learn and practice without forceful influence. Through learning, reflecting,\nand practicing his Teachings, one comes to understand the truth as the\ncondition of the mind and the condition of one’s life gradually improve.\nIt is not possible to forcefully influence one to attain Enlightenment and that\napproach was never employed by The Perfectly Enlightened One, and\nshould never be employed by anyone else. Learning and practicing these\nTeachings is through personal free will choice.\nA Buddha only points the way, everyone else must strive.\nWhile this book series contains “The Words of The Buddha” as the\nfoundation and focus of study, the author has provided you content in which\nto understand and reflect on his thoughts related to The Teachings shared by\nThe Buddha.\nA reader and, thus, Practitioner should not rely solely on the author’s content\nin their reflection on The Teachings from Gotama Buddha. The author’s\ncontent is to provide you guidance towards understanding but it is you, the\nPractitioner, who needs to deeply investigate “The Words of The Buddha” to\ndetermine the truth for yourself. You should not be limited to only what the\nauthor has provided by way of meaning and understanding of “The Words of\nThe Buddha”. Instead, learn, reflect, practice, and seek guidance from a\nTeacher to support you in gaining wisdom. The mind is liberated through\nwisdom.\nTo gain the most benefit from “The Words of The Buddha” book series,\nit is suggested that you start with (Volume 1), “Developing a Life\nPractice: The Path That Leads to Enlightenment”. That book will provide\na framework to understand all of Gotama Buddha’s Teachings in the\nentire book series. Without reading that book first, a Practitioner will\nfind it very challenging to start with learning from “The Words of The\nBuddha”.\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n9\n\nThe Problem - The Wisdom of Enlightenment Has Been Lost\nGotama Buddha lived over 2,500 years ago sharing The Teachings that lead\nto Enlightenment.\nDuring his lifetime, it was well known to people who were learning, reflecting,\nand practicing with him as their Teacher, exactly what Enlightenment is and\nhow to attain it.\nThis wisdom remained for 500 years after the death of The Buddha. But\nthereafter, this wisdom has gradually declined and diminished to the point\nwhere we are today, 2,500 years later. Gotama Buddha predicted this would\noccur.\nThe vast majority of the world does not understand what Enlightenment is\nand how to attain it. The Path to Enlightenment, while once was strong and\nvibrant during the lifetime of The Buddha, has now practically disappeared.\nThere are very few beings in existence today who understand what\nEnlightenment is and how to attain it.\nThe Universal Truth of Impermanence has drastically affected humanity’s\nunderstanding of The Path to Enlightenment.\nThis occurred through the lack of focus and diligence to maintain The\nTeachings of The Buddha as vibrantly as existed during his lifetime. People\ngradually and slowly mixed and blended various traditions and thoughts into\nThe Buddha’s Teachings which, while perhaps well intended, have only\nserved to dilute humanity’s understanding of The Path to Enlightenment and,\nthus, have made it extremely difficult for countless beings to experience\nEnlightenment.\nEnlightenment is a peaceful, calm, serene, and content mind with joy that is\npermanent. The Enlightened mind no longer experiences any discontent\nfeelings. All discontentedness such as sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,\nresentment, stress, anxiety, etc., has been completely eliminated from the\nEnlightened mind.\nGotama Buddha’s objective is for his Teachings to be shared worldwide so\nthat all beings can experience the Enlightened mental state. However, during\nhis lifetime, it was impossible to share his Teachings worldwide. It has now\ncome to us to be able to actively learn, reflect, and practice his Teachings, in\nsuch a way, that they are restored and shining in the world so that countless\n10\n\nindividuals can attain Enlightenment today and in multiple generations to\ncome.\nBut, in order to accomplish this goal, we will need to stay determined,\ndedicated, and diligent to learning, reflecting, and practicing The Teachings\nof The Buddha that he shared over 2,500 years ago. We will need to be\ndiligent to ensure that we are not diluting his Teachings through mixing\nvarious traditions and practices that are not part of The Path to\nEnlightenment.\nEvery Practitioner will need to decide, are they interested in being part of the\nproblem or part of the solution.\nThe solution takes time, effort, energy, and resources to be committed\nenough to restoring The Buddha’s Teachings back into humanity, in such a\nway, that is highly beneficial to countless individuals today and long into the\nfuture.\nRemaining part of the problem requires no time, effort, energy, or resources.\nIt just requires continued complacency and lack of attention to the active\nlearning, reflecting, and practicing of “The Words of The Buddha”. I suggest\nit would be unwise to remain part of the problem as one will continue to\nexperience discontentedness and the suffering it causes.\nThe Solution - Restoring The Buddha’s Teachings Back into Humanity\nIf you would like to be part of the solution, I would like to encourage you to\nactively learn, reflect, and practice The Teachings of The Buddha, in such a\nway, that does not include the diluting or mixing of his Teachings with other\ntraditions. It is The Teachings of The Buddha that lead to Enlightenment, not\nthose that are blended and mixed that only serve to dilute The Path to\nEnlightenment for all those who aspire to experience Enlightenment.\nThe primary obstacle or obstruction that hinders Practitioners from the\nattainment of Enlightenment is ignorance (unknowing of true reality). This is a\ntaint/pollution of mind where the Practitioner lacks wisdom to understand the\ntrue Path to Enlightenment. This unknowing of true reality creates an\nobstacle or obstruction that keeps the mind trapped in the unEnlightened\nstate continuing to experience continued discontentedness and the suffering\nit causes. The only way to remove this hindrance is to seek guidance with a\nTeacher in the true Teachings of The Buddha using The Words of The\nBuddha. It is The Teachings of The Buddha that will awaken the mind to\nEnlightenment through independent verification of his Teachings to acquire\nwisdom, thus, removing this obstruction to Enlightenment.\n11\n\nThrough dedication to restoring The Teachings of The Buddha within your\nown life practice by acquiring wisdom using The Words of The Buddha, you\nare doing your part to contribute to restoring his Teachings back into\nhumanity for the benefit of countless beings that exist now and long into the\nfuture. All of humanity can evolve so that everyone can attain Enlightenment\ncreating the most peaceful world we have ever imagined. It will be like\n“heaven on earth”.\nYou are invited to join this Community to only learn and practice “The Words\nof The Buddha”, in such a way, that leads to your Enlightenment and the\nrestoration of The Buddha’s Teachings so that you and countless beings can\nexperience the peacefulness, liberation of mind, and complete elimination of\ndiscontentedness and the suffering it causes, known as Enlightenment.\nThe Words of The Buddha Book Series\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n“Thank you” for choosing to learn and\npractice Gotama Buddha’s Teachings.\nYou are making the world a better place\nthrough developing your life practice based\non “The Words of The Buddha”.\n12\n\nContinue to read and understand “The Words of The Buddha - The Path to\nEnlightenment - Revealing The Hidden” book series that has been laid out\nfor all of us to achieve a better way of life.\nYou can connect to a group of people in a supportive environment for\ndiscussion, sharing, and learning through the Facebook group.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAll members are accepted without judgment. It is a healthy place to talk,\ndiscuss, learn, and grow. There are resources to help you further on this\nPath to Enlightenment accessible online through a Group Learning\nProgram.\nGroup Learning Program: LIVE Interactive Online Classes, Books,\nAudiobooks, Videos, Podcast and Personal Guidance are available for you.\n13\n\nPreface\nExploring The Path to Enlightenment\nThis book is dedicated to “you” and the complete elimination, destruction,\nand cessation of suffering or “discontentedness” of the mind. Thus, this\nbook is dedicated to the elimination of discontentedness and the suffering\nthat it causes in the entire world.\nThe Teachings in this book series, with some effort on your part, will lead you\nto everlasting peace - a peaceful mind and a peaceful life. It’s your personal\nchoices, with these Teachings serving as a guide, that will bring you these\nresults.\nWe are all walking towards the darkness or towards the light. Which\ndirection you walk is completely your choice.\nThis book and Teachings are meant to guide you in learning, reflecting, and\npracticing The Teachings of The Perfectly Enlightened Buddha who lived\nover 2,500 years ago.\nThe Teachings of The Buddha are timeless, meaning they are just as\napplicable today as they were 2,500 years ago.\nGotama Buddha’s Teachings are not a religion but instead, a “better way of\nlife”. Through learning, reflecting, and practicing these Teachings to\nindependently verify the truth, the mind will acquire wisdom awakening to\nEnlightenment.\nIt is suggested that you first read “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1) of this same book series while seeking\nguidance from a Teacher. It is that book that provides a Practitioner with a\nsolid foundation in developing a life practice that will lead to the Enlightened\nmind.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a\nTeacher to receive guidance. One would not be able to only read a book and\nattain the results of an Enlightened mind.\nNothing in Gotama Buddha’s Teachings is based on belief. A Buddha has\nalready done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the\nmind and your life.\n14\n\nAll his Teachings can be learned and practiced to independently observe the\ntruth as the mind “gradually” acquires wisdom through independent\nverification of his Teachings and through practice of his Teachings.\nThis new found wisdom “gradually” improves the way the mind functions in\nthe world through eliminating discontentedness of mind. The mind can\ncompletely eliminate all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc. on The Path to\nEnlightenment.\nThrough learning and practicing Gotama Buddha’s Teachings with guidance,\nthe mind becomes Enlightened in that you can observe the improvement in\nthe condition of the mind as you eliminate all discontent feelings where the\nmind can reside peaceful, calm, serene, and content with joy - permanently.\nYou are not believing The Teachings wishing for a positive outcome at some\npoint in the future or after death. Instead, you are observing the\nimprovements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without\nTeachers. These are some of the criteria that make a Buddha a Buddha is\nthat they discover The Teachings on their own attaining Enlightenment\nwithout help from a Teacher, shares their independently discovered\nTeachings to guide countless others to Enlightenment during the remaining\ntime of their life, and they leave their Teachings in a condition that they guide\ncountless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\nThat means you and everyone else will need Teachers on this Path to\nEnlightenment.\nYour journey to learn, reflect, and practice these Teachings is significantly\nimproved through making the choice to learn directly with “The Words of The\nBuddha”.\nToday, there are many resources for Teachings described as Buddhist or\noriginating with The Buddha. But, it is only when a Practitioner chooses to\ninvestigate “The Words of The Buddha” being sourced directly from the\noriginal source, The Pāli Canon, that a Practitioner will come to understand\nthe truth of what The Buddha actually taught and be able to implement these\nTeachings into your daily life to experience the results of Enlightenment.\n15\n\nThrough learning and practicing Gotama Buddha’s Teachings, in his own\nwords, The Perfectly Enlightened One’s wisdom can penetrate the mind and\nyou can experience the breakthrough to realizing the Enlightened mind.\nI have significant gratitude, appreciation, admiration, and respect for Master\nTeacher Gotama Buddha as his Teachings lead exactly where he said they\nwould. To a steady, calm, stable, and unshakable mind, known as\nEnlightenment.\nThere are countless unknown and unnamed individuals who are responsible\nfor these Teachings reaching you in this book series. These Teachings have\nbeen preserved throughout history over the last 2,500 years through the\ntireless efforts of Ordained and Household Practitioners. These Teachings\nhave been preserved and shared from one generation to the next because\nthey work.\nIt is now up to us to learn, reflect, and practice these Teachings to\nexperience the Enlightened mind, so that we may benefit from an improved\nexistence while also preserving these Teachings for future generations in our\nhearts and minds.\nWhile books are an outstanding tool to capture The Teachings and share\nthem worldwide, there is nothing more significant than having massive\nnumbers of Enlightened beings in the world who can directly share these\nTeachings with those who choose to seek guidance in developing their life\npractice on The Path to Enlightenment. Each of us individually and\ncollectively, are just one link in a long chain of Practitioners and Teachers\nspanning over 2,500 years.\nWhat we choose to do in this time and place will determine how vibrant and\nsustaining these Teachings are for future generations. It is our work and\neffort to seek our own Enlightenment that we will experience results for our\nown mind and lay the groundwork for countless more beings after us to\nexperience the same freedom of mind that you are now choosing to pursue.\nMany people are interested in improving the world, but do not know how. It\nis only when we are dedicated to improving our own wisdom, moral conduct,\nand mental discipline that we will improve the world. Through improving our\nown life practice through learning “The Words of The Buddha” then, we will\nhave collectively improved the world.\nThe problem that the unEnlightened mind is experiencing is not the outside\nworld, but the inner world. Training the mind, the inner world, is what\nproduces a peaceful existence. You can’t control other people and what they\n16\n\ndo. You can only decide to train your own mind to be unaffected by what\nothers do.\nIt is a real struggle to exist in a world that the mind does not understand. It is\n“The Words of The Buddha” that explains The Natural Laws of Existence\nguiding the mind to acquire deep wisdom to make better free will decisions\nthrough a purified mind.\nMaster Teacher Gotama Buddha\n(The Tathāgata)\n17\n\nDestroying Excitement\n18", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": null, "chapter_title": null, "sutta_refs": [], "page": null, "page_start": 1, "page_end": 18, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8531951a-8d94-441e-9af0-ae059a02487b", "parent_id": "book-vol4:ch1:scripture", "content_type": "scripture", "text": "Chapter 1\nA Small Amount of Existence is Not Praiseworthy\nMonks, just as even a small amount of feces is foul smelling, so too I do not\npraise even a small amount of existence, even for a mere finger snap.\nMonks, just as even a small amount of urine is foul smelling…a small amount\nof saliva is foul smelling…a small amount of pus is foul smelling…a small\namount of blood is foul smelling, so too I do not praise even a small amount\nof existence, even for a mere finger snap.\n(Reference: AN 1.328)", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "A Small Amount of Existence is Not Praiseworthy", "sutta_refs": ["AN"], "page": null, "page_start": 19, "page_end": 20, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c18c5eb3-c4da-44e9-a7ab-fb455998fbd1", "parent_id": "book-vol4:ch1:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how existence of any type within The\nCycle of Rebirth is not praiseworthy.\nPraiseworthy: deserving admiration; commendable.\nGotama Buddha’s Teachings on The Path to Enlightenment solve the problem of the\ndiscontent mind and upon a being attaining Enlightenment to eliminate discontentedness,\nthey will have eliminated the conditions which create rebirth in The Cycle of Rebirth.\nAn Enlightened being will no longer experience existence in The Cycle of Rebirth,\ntherefore, Gotama Buddha is explaining that existence is not deserving of admiration nor\ncommendable. Just as “a small amount of feces is foul smelling”, The Buddha considers\nexistence as undesirable.\nTo exist in any form or formless realm means the mind is hindered by ignorance\n(unknowing of true reality) still experiencing craving and anger. The Path to Enlightenment\nis to eliminate craving, anger, and ignorance (unknowing of true reality) to eliminate\ndiscontentedness from the mind and having done so, a being will have eliminated The\nCycle of Rebirth no longer experiencing existence in any realm.\nThe Buddha does not favor existence even for a split second or for a “finger snap”.\nJust as urine, saliva, pus, blood, and feces are all “foul smelling”, so too The Buddha\ndoes not feel existence in The Cycle of Rebirth is deserving of admiration or\ncommendable.\nThe Buddha did not teach that one should aspire for continuous rebirth but instead, that\none should train the mind to independently verify The Teachings to acquire wisdom\neliminating discontentedness and existence in The Cycle of Rebirth.\nOnce the mind is Enlightened, there will no longer be any discontentedness nor rebirth.\nWhat happens after death for an Enlightened being is an undeclared Teaching.\n19", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "A Small Amount of Existence is Not Praiseworthy", "sutta_refs": ["AN"], "page": null, "page_start": 19, "page_end": 20, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "12c049b9-9ed8-4438-aba9-ab4501b30559", "parent_id": "book-vol4:ch1:commentary:1", "content_type": "commentary", "text": "You may have come across teachings where people believe that The Buddha taught that\nPractitioners should be a bodhisattva and that the goal of this path and Teachings is to\nreturn to existence to help others attain Enlightenment.\nYou can see from this Teaching in The Words of The Buddha, that he did not teach the\nbodhisattva approach that some people choose to share today. The Buddha did not\nshare that one should aspire for existence but instead, apply effort and dedication to\nlearning and practicing these Teachings to attain Enlightenment to end The Cycle of\nRebirth.\nDue to The Universal Truth of Impermanence, there are many different beliefs that have\nbeen integrated into The Buddha’s Teachings over countless years and generations. But,\nthese beliefs are not based on The Words of The Buddha as they are modifications made\nafter his death and do not lead to Enlightenment. The Path to Enlightenment does not\ninclude belief but instead is based on truth to acquire wisdom.\nThrough you learning and practicing with The Words of The Buddha, you will come to\nunderstand exactly what he did and did not teach and be able to see the truth for\nyourself.\nThe Buddha never taught anyone to aspire for rebirth or come back to help others attain\nEnlightenment. That is not the goal of The Path to Enlightenment.\nOnce a being is Enlightened, there will no longer be any rebirth. And, how could one help\nothers attain Enlightenment if they themselves have not attained Enlightenment? Could\nan individual who has never driven a car teach another person to drive a car? This is not\npossible and would only lead to chaos and confusion.\nThe goal of this path is, if you choose, to learn, reflect, and practice these Teachings so\nyou can observe the truth to acquire wisdom liberating the mind from constant\ndiscontentedness and continued rebirth in The Cycle of Rebirth. Having done so, all\nsorrow, grief, and despair will be completely eliminated from the mind - permanently.\n20", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "A Small Amount of Existence is Not Praiseworthy", "sutta_refs": ["AN"], "page": null, "page_start": 19, "page_end": 20, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1474e6d3-04b7-442d-a48c-e903c607ed7a", "parent_id": "book-vol4:ch2:scripture", "content_type": "scripture", "text": "Chapter 2\nOne Who is Engaged is Unliberated\nOne Who is Disengaged is Liberated\nMonks, one who is engaged is unliberated, one who is disengaged is\nliberated. Consciousness, Monks, while standing, might stand engaged with\nform; based upon form, established upon form, with a sprinkling of\nexcitement, it might come to growth, increase, and expansion.\nOr consciousness, while standing, might stand engaged with feeling; based\nupon feeling, established upon feeling, with a sprinkling of excitement, it\nmight come to growth, increase, and expansion.\nOr consciousness, while standing, might stand engaged with perception;\nbased upon perception, established upon perception, with a sprinkling of\nexcitement, it might come to growth, increase, and expansion.\nOr consciousness, while standing, might stand engaged with volitional\nformations (choices/decisions); based upon volitional formations, established\nupon volitional formations, with a sprinkling of excitement, it might come to\ngrowth, increase, and expansion.\nMonks, though someone might say: ‘Separated from form, separated from\nfeeling, separated from perception, separated from volitional formations, I\nwill make known the coming and going of consciousness, its passing away\nand rebirth, its growth, increase, and expansion — is impossible.’\nMonks, if a Monk has abandoned desire for the form aggregate, with the\nabandoning of craving the basis is cut off: there is no support for the\nestablishing of consciousness. If he has abandoned desire for the feeling\naggregate, for the perception aggregate, for the volitional formations\n(choices/decisions) aggregate, for the consciousness aggregate, with the\nabandoning of craving the basis is cut off, there is no support for the\nestablishing of consciousness.\nWhen that consciousness is unestablished, not coming to growth, non-\ngenerative, the mind is liberated.\n21\n\nBy being liberated, the mind is steady;\nby being steady, the mind is content;\nby being content, one is not agitated;\nBeing unagitated, one personally attains Nibbāna (Enlightenment).\nOne understands: Destroyed is birth,\nthe holy life has been lived,\nwhat had to be done has been done,\nthere is no more for this state of existence.\n(Reference: SN 22.53)", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "One Who is Engaged is Unliberated", "sutta_refs": ["SN"], "page": null, "page_start": 21, "page_end": 23, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "32d02ba3-5aeb-45b4-935c-c99ec3b79fcb", "parent_id": "book-vol4:ch2:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how one who is engaged is unliberated\nand one who is unengaged is liberated.\nTo be liberated is to have attained Enlightenment. The mind is liberated, or experiencing\nfreedom, from strong feelings. The mind is liberated, or experiencing freedom, from\ndiscontentedness.\nHere, The Buddha interchanges the word craving/desire/attachment with “engaged”. So,\nwhen he shares that “one who is engaged is unliberated, one who is disengaged is\nliberated” another way to say this is “one who has craving/desire/attachment is\nunliberated; one who has eliminated craving/desire/attachment is liberated”.\nWhere you see the word engaged, substitute the word craving/desire/attachment.\nWhere you see the word disengaged, substitute the word non-craving, non-desire, or\nnon-attachment.\nThe Buddha then goes further to mention that a being who is “engaged” with The Five\nAggregates of form, feelings, perceptions, volitional formations (choices/decisions), and\nconsciousness will have “a sprinkling of excitement” or pleasant feelings.\nPleasant feelings are part of a discontent mind.\nSo, if one has craving/desire/attachment to The Five Aggregates, they will experience\npleasant feelings and thus, will also experience painful feelings and feelings that are\nneither painful-nor-pleasant. The mind is unliberated or unEnlightened.\nIf the mind is craving/desiring/attached to form, feelings, perceptions, volitional\nformations (choices/decisions), or consciousness, the mind is unliberated and will\ncontinue to experience discontentedness along with rebirth in The Cycle of Rebirth.\nThe Buddha then shares “Monks, though someone might say: ‘Separated from form,\nseparated from feeling, separated from perception, separated from volitional formations, I\nwill make known the coming and going of consciousness, its passing away and rebirth, its\ngrowth, increase, and expansion — is impossible”. It is not just merely separating the\nmind from a certain object that it will experience liberation. Thus, The Buddha explains\n22", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "One Who is Engaged is Unliberated", "sutta_refs": ["SN"], "page": null, "page_start": 21, "page_end": 23, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e6c567ed-c911-4d6e-b7d3-d3357dfa037c", "parent_id": "book-vol4:ch2:commentary:1", "content_type": "commentary", "text": "that separation from form, feelings, perceptions, volitional formations, and consciousness\nwill not lead to liberation as this “is impossible”.\nInstead, he shares that abandoning desire (i.e. craving) for form, feelings, perceptions,\nvolitional formations (choices/decisions), and consciousness is what leads to liberation of\nthe mind.\nCraving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental\nlonging for something with a strong eagerness. The mind pulling in a direction for objects\nof its affection.\nA craving/desire/attachment is not the object itself but instead, the mental longing,\nyearning, and pulling in the direction of the object. A Practitioner needs to eliminate the\nmental longing, not the object itself necessarily.\nSeparating the mind from the actual object of its affection can be helpful in eliminating\ncravings/desires/attachments but through the separation of the being from the object\ndoes not necessarily eliminate the craving/desire/attachment.\nIt is only when the mind is trained to “cut off” craving/desire/attachment that the mind is\nliberated from that craving/desire/attachment no longer experiencing discontentedness\nrelated to that specific craving/desire/attachment.\nOnce all craving/desire/attachment is eliminated from the mind, it will be liberated. In\nother words, once the mind is disengaged it is then liberated.\nOnce craving/desire/attachment has been eliminated, or cut off, there is no more basis or\nsupport for renewed consciousness. The mind is liberated from discontentedness in this\nlife and is liberated from The Cycle of Rebirth. The “consciousness is unestablished, not\ncoming to growth, non-generative, the mind is liberated”.\nWhen the mind has eliminated craving then it is “liberated, the mind is steady”, “the mind\nis content”, “not agitated”, and “one personally attains Nibbāna (Enlightenment)”.\nHaving attained Enlightenment, a Practitioner understands “destroyed is birth”, “the holy\nlife has been lived”, “what had to be done has been done”, “there is no more for this state\nof existence” and there will no longer be any more rebirth in The Cycle of Rebirth.\nWith an Enlightened mind experiencing such peace, calmness, serenity, and\ncontentedness with joy, a Practitioner knows and can observe this for themselves. They\nwill know that this path has led exactly where Gotama Buddha said it would, to complete\nliberation and freedom from discontentedness. You will also know that there is no more\nrebirth to be experienced because the mind has attained Enlightenment.\nAs has been shared in the other Teachings within this book series, a Practitioner should\nnever convince themselves that the mind is Enlightened as that can be dangerous to the\nmind. But instead, with humbleness a Practitioner will know the mind is liberated when it\nhas not experienced any discontentedness for a few years.\nAs the discontentedness in the mind gradually decreases, life only gets better and better\nas the brilliance and brightness of the Enlightened mind shines through.\n23", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "One Who is Engaged is Unliberated", "sutta_refs": ["SN"], "page": null, "page_start": 21, "page_end": 23, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d9814cb9-906d-479f-97f0-b420542fec53", "parent_id": "book-vol4:ch3:scripture:0", "content_type": "scripture", "text": "Chapter 3\nOne Dwelling with Craving As A Partner\n‘Venerable Sir, in what way is one dwelling with a partner?’\nThere are, Migajala, forms recognizable by the eye that are desirable, lovely,\nagreeable, pleasing, sensually enticing, tempting.\nIf a Monk seeks excitement in them, welcomes them, and remains holding to\nthem, excitement arises.\nWhen there is excitement, there is obsession of mind.\nWhen there is obsession of mind, there is bondage.\nBound by the fetter of sensual desire, Migajala, a Monk is called one\ndwelling with a partner.\nThere are, Migajala, sounds recognizable by the ear…odors recognizable by\nthe nose...flavors recognizable by the tongue...physical objects recognizable\nby the body...mental objects recognizable by the mind that are desirable,\nlovely, agreeable, pleasing, sensually enticing, tempting. If a Monk seeks\nexcitement in them…he is called one dwelling with a partner.\nMigajala, even though a Monk who dwells thus resorts to forests and groves,\nto remote lodgings where there are few sounds and little noise, unoccupied,\nhidden from people, appropriate for seclusion, he is still called one dwelling\nwith a partner.\nFor what reason?\nBecause craving is his partner, and he has not abandoned it; therefore he is\ncalled one dwelling with a partner.\n‘Venerable Sir, in what way is one a lone dweller?’\nThere are, Migajala, forms recognizable by the eye that are desirable, lovely,\nagreeable, pleasing, sensually enticing, tempting.\nIf a Monk does not seek excitement in them, does not welcome them, and\ndoes not remain holding to them, excitement is eliminated.\n24", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "One Dwelling with Craving As A Partner", "sutta_refs": ["SN"], "page": null, "page_start": 24, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f8e4b796-43ed-4ca7-9bbe-131392f0e34d", "parent_id": "book-vol4:ch3:scripture:1", "content_type": "scripture", "text": "When there is no excitement, there is no obsession of mind.\nWhen there is no obsession of mind, there is no bondage.\nReleased from the fetter of sensual desire, Migajala, a Monk is called a lone\ndweller.\nThere are, Migajala, sounds recognizable by the ear…odors recognizable by\nthe nose...flavors recognizable by the tongue...physical objects recognizable\nby the body...mental objects recognizable by the mind that are desirable,\nlovely, agreeable, pleasing, sensually enticing, tempting. If a Monk does not\nseek excitement in them...he is called a lone dweller.\nMigajala, even though a Monk who dwells thus lives in the vicinity of a\nvillage, associating with male and female Ordained Practitioners with male\nand female Household Practitioners, with Kings and Royal Ministers, with\nSectarian Teachers and their disciples, he is still called a lone dweller.\nFor what reason?\nBecause craving is his partner, and he has abandoned it; therefore he is\ncalled a lone dweller.\n(Reference: SN 35.63)", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "One Dwelling with Craving As A Partner", "sutta_refs": ["SN"], "page": null, "page_start": 24, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8755769e-0f88-4d21-b633-e6dccc151550", "parent_id": "book-vol4:ch3:commentary:0", "content_type": "commentary", "text": "25", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "One Dwelling with Craving As A Partner", "sutta_refs": ["SN"], "page": null, "page_start": 24, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a08e786f-7fc2-4562-9554-049488d449a2", "parent_id": "book-vol4:ch3:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he highlights his central Teaching of how craving/\ndesire/attachment leads to discontentedness of the mind describing craving as a\n“partner”. One who has eliminated craving/desire/attachment is described as a “lone\ndweller”.\nWith craving/desire/attachment in the mind, a Practitioner’s mind will be unliberated\nexperiencing continuous discontentedness. The mind will continue to chase after the\nobjects of its affection in an attempt to please the craving. Never experiencing lasting\nsatisfaction, the mind continues to long with a strong eagerness through The Six Internal\nSense Bases of the eyes, ears, nose, tongue, body, and mind for The Six External Sense\nBases of forms, sounds, odors, flavors, physical objects, and mental objects.\nThe mind is “bound by the fetter of sensual desire”. The mind is inhibited, trapped, and\nbound to getting pleasure through The Six Sense Bases attempting to satisfy its “sensual\ndesire” but never experiences lasting satisfaction due to the mind basing its inner feelings\non impermanent conditions through The Six Sense Bases.\nThe unEnlightened mind wants “desirable, lovely, agreeable, pleasing, sensually enticing,\ntempting” forms, sounds, odors, flavors, physical objects, and mental objects at all times\npermanently. The unEnlightened mind is chasing pleasant feelings “seeks excitement in\nthem, welcomes them, and remains holding to them, excitement arises”.\n“When there is excitement, there is obsession of mind” as the mind will be unable to be\ncalm and peaceful while excitement arises and obsesses the mind.\nEven though one may be alone, with craving/desire/attachment, a Practitioner “is called\none dwelling with a partner”.\nThe Buddha then provides the opposite to reinforce the elimination of craving/desire/\nattachment as the goal of these Teachings and what leads to Enlightenment.\nIf a Practitioner “does not seek excitement in them, does not welcome them, and does not\nremain holding to them, excitement is eliminated”. “When there is no excitement, there is\nno obsession of mind”. “When there is no obsession of mind, there is no bondage” as the\nmind is liberated from craving/desire/attachment.\nA Practitioner who has trained the mind to eliminate craving/desire/attachment is\n“released from the fetter of sensual desire” and “is called a lone dweller”.\nSensual desire is just one of The Ten Fetters that needs to be eliminated to experience\nEnlightenment. Liberating the mind from all of The Ten Fetters a Practitioner will\nexperience peace, calmness, serenity, and contentedness with joy - permanently.\n26", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "One Dwelling with Craving As A Partner", "sutta_refs": ["SN"], "page": null, "page_start": 24, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e2e62940-919f-4be4-91dd-b07f5fa1a404", "parent_id": "book-vol4:ch4:scripture", "content_type": "scripture", "text": "Chapter 4\nThis Holy Life is Lived for the\nAbandoning of Existence\nThis world is burning.\nHarmed by contact, it calls disease a ‘self.’\nBy whatever means it understands (any thing), it becomes otherwise than\nthat.\nBecoming otherwise, the world is attached to becoming harmed by\nexistence and yet has excitement in that very existence.\nWhere there’s excitement, there is fear.\nWhat one fears is stressful.\nThis holy life is lived for the abandoning of existence.\nWhatever Ascetics or Brāhmans say that liberation from existence is by\nmeans of existence, all of them are not released from existence, I say.\nAnd whatever Ascetics or Brāhmans say that escape from existence is by\nmeans of non-existence, all of them have not escaped from existence, I say.\nFor this stress comes into play in dependence on every gain of material\npossessions.\nWith the ending of every craving/desire, there’s no stress coming into play.\nLook at this world: Beings, afflicted with thick ignorance (unknowing of true\nreality), are unreleased from passion for what has come to be.\nAll levels of existence, anywhere, in any way, are impermanent, stressful,\nsubject to change.\nSeeing this - as it’s come to be - with Right Wisdom, one abandons craving\nfor existence, and doesn’t have excitement in non-existence.\nFrom the total ending of craving comes fading and elimination without\nremainder: liberation (Enlightenment).\n27\n\nFor the Monk who is liberated through lack of craving/desire, there's no\nfurther existence.\nHe has conquered Māra, won the battle, having gone beyond existences:\nSuch.\n(Reference: UD 3.10)", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 27, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fc470cbd-5c4a-4549-a851-6132dc6eefa8", "parent_id": "book-vol4:ch4:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a Teaching after having emerged from\nseven (7) days of continuous meditation without a break. Having observed the extensive\namount of craving, anger, and ignorance (unknowing of true reality) that exists in the world\nthrough the third eye or inner eye, he shared this Teaching declaring that “the world is\nburning”.\nCraving, anger, and ignorance (unknowing of true reality) are most commonly referred to\nas The Three Poisons but are also referred to as The Three Unwholesome Roots and The\nThree Fires. Here, The Buddha’s reference to “the world is burning” relates to The Three\nFires of craving, anger, and ignorance (unknowing of true reality) which are burning\nthroughout the mind of countless individuals in the world causing nothing but destruction\nin its wake. Having seen the world greatly affected by craving, anger, and ignorance\n(unknowing of true reality), The Buddha shares how eliminating craving/desire/attachment\nliberates the mind from all discontentedness and further existence in The Cycle of\nRebirth.\nThe following content will be a line by line explanation of The Teachings of The Buddha.\n“Harmed by contact, it calls disease a ‘self.’”: The mind has the fetter of “Personal\nExistence View” (i.e. a self) and despite the harm experienced through existence the mind\nwants to hold on to existing in this world thinking that is permanent. The self, known as\nthe fetter/taint/pollution of “Personal Existence View”, is a disease of the mind that needs\nto be eliminated to experience liberation (i.e. Enlightenment).\n“By whatever means it understands (any thing), it becomes otherwise than that.”: The\nmind experiences thick ignorance (unknowing of true reality) being unable to understand\nanything with true clarity. Whatever the unEnlightened mind thinks it understands or\ncomprehends, it does not truly understand because it is looking through the pollution of\ncraving, anger, and ignorance (unknowing of true reality) forming countless\nmisperceptions. Beings are stuck in the continuous cycle of birth and death unable to see\nclearly how to escape due to not being able to see or comprehend clearly.\n“The world is attached to becoming harmed by existence and yet has excitement in that\nvery existence.”: People in the world experience significant harm and displeasure due to\ncraving/desire/attachment yet continue to hold on to existence in this world with\nexcitement.\n“Where there’s excitement, there is fear.”: If one has excitement to exist in this world, then\none will have fear of losing existence. The mind will hold on to existence with craving/\ndesire/attachment fearing death.\n28", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 27, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c6bcb782-274a-4448-88df-f86750217645", "parent_id": "book-vol4:ch4:commentary:1", "content_type": "commentary", "text": "“What one fears is stressful.”: Through the mind holding on to existence with craving/\ndesire/attachment this produces fear and stress in the mind. The mind is discontent yet\ncontinues to hold on.\nSo despite the harm beings experience in this world, the heavily polluted mind defiled\nwith craving, anger, and ignorance (unknowing of true reality), continues to want to hold\non to what’s causing the hurt, pain, and harm. That is existence in this world rather than\neliminating craving/desire/attachment to escape all hurt, pain, and harm.\n“This holy life is lived for the abandoning of existence.”: Learning, reflecting, and\npracticing these Teachings is to develop your life practice and attain Enlightenment to\nprogress towards letting go of craving/desire/attachment for existence in the world. One\naspect of The Path to Enlightenment is to let go of wanting to continue to exist.\n“Whatever Ascetics or Brāhmans say that liberation from existence is by means of\nexistence, all of them are not released from existence, I say.”: For any Teacher who\nteaches that liberation of the mind happens through existence in the world, The Buddha\nshares that, their mind is not yet liberated or Enlightened. Those beings are not yet\nreleased from existence in The Cycle of Rebirth.\n“And whatever Ascetics or Brāhmans say that escape from existence is by means of non-\nexistence, all of them have not escaped from existence, I say.”: For any Teacher who\nteaches that liberation of the mind happens through non-existence in the world, The\nBuddha shares that, their mind is not yet liberated or Enlightened. Those beings have not\nyet escaped from existence in The Cycle of Rebirth.\n“For this stress comes into play in dependence on every gain of material possessions.”:\nAs the mind has craving/desire/attachment for gain of material possessions, the mind\ncreates its own stress. A mind that experiences excitement in accumulating material\npossessions still has craving/desire/attachment to exist in the world and will not be\ninterested in letting go of existence. The mind will continue to experience fear, stress, and\nother forms of discontentedness.\n“With the ending of every craving/desire, there's no stress coming into play.”: Through\ntraining of the mind to eliminate craving/desire/attachment, the mind will not experience\nany stress because it has been trained to let go. When there is no more holding on with\ncraving/desire/attachment, all stress is eliminated.\n“Look at this world: Beings, afflicted with thick ignorance (unknowing of true reality), are\nunreleased from passion for what has come to be.”: UnEnlightened beings continue to be\nnegatively affected by the unknowing of true reality that their own cravings/desires/\nattachments are keeping them trapped and unreleased from the constant cycle of pain,\nmisery, and displeasure.\n“All levels of existence, anywhere, in any way, are impermanent, stressful, subject to\nchange.”: All beings that exist no matter which realm of existence are impermanent and\nare experiencing discontentedness. The unEnlightened mind craves and desires\npermanent existence yet all existence in The Cycle of Rebirth is impermanent.\n29", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 27, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dcf86c22-810d-44fe-839c-36f6b0254dc0", "parent_id": "book-vol4:ch4:commentary:2", "content_type": "commentary", "text": "“Seeing this - as it's come to be - with Right Wisdom, one abandons craving for\nexistence, and doesn't have excitement in non-existence.”: When a Practitioner sees the\ntruth and acquires the wisdom of these Teachings that conditioned objects are\nimpermanent and holding on to them causes discontentedness, they will train the mind to\neliminate craving/desire/attachment for existence and will not experience excitement in\nnon-existence. Instead, the mind will discover and reside in the middle where it can be\npeaceful and calm.\n“From the total ending of craving comes fading and elimination without remainder:\nliberation (Enlightenment).”: Once a Practitioner completely eliminates craving/desire/\nattachment without any residual amounts along with all the other fetters/taints/pollution,\nthe mind is liberated from discontentedness and experiences Enlightenment. The mind\nwill be free of strong feelings residing in the middle - peaceful, calm, serene, and content\nwith joy.\n“For the Monk who is liberated through lack of craving/desire, there's no further\nexistence.”: Having experienced liberation of mind or Enlightenment through the\nelimination of craving/desire/attachment, a being will have no further existences in The\nCycle of Rebirth. Craving is the fuel that causes rebirth and through the elimination of\ncraving/desire/attachment the mind is liberated from discontentedness and has also\nescaped The Cycle of Rebirth.\n“He has conquered Māra, won the battle, having gone beyond existences: Such.”: The\nbeing has overcome Māra The Evil One who only seeks to influence destruction and\nchaos in the world. An Enlightened being is no longer able to be influenced by Māra The\nEvil One and will continue to experience significant amounts of peace and calm in this life,\ntheir last life.\n“Such” is used to emphasize “and that is just the way it is” or “such is the way that it is”.\n30", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 27, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fdf7ed01-7cf5-47c9-b7b0-2b05547ea447", "parent_id": "book-vol4:ch5:scripture", "content_type": "scripture", "text": "Chapter 5\nWith Destruction of Excitement and Craving\nComes Destruction of Discontentedness\nMonks, a Monk sees as impermanent the eye which is actually impermanent:\nthat is his Right View.\nSeeing rightly, he experiences a fading away of strong feelings.\nWith the destruction of excitement comes destruction of craving;\nWith the destruction of craving comes destruction of excitement;\nWith the destruction of excitement and craving the mind is said to be well\nliberated.\nMonks, a Monk sees as impermanent the ear, the nose, the tongue, the\nbody, the mind which is actually impermanent.\nSeeing rightly, he experiences a fading away of strong feelings.\nWith the destruction of excitement and craving the mind is said to be well\nliberated.\n(The Buddha repeats the entire statement for the remaining internal sense\nbases of the ear, nose, tongue, body, mind and the six (6) external sense\nbases of forms, sounds, odors, flavors, physical objects, mental objects.)\n(Reference: SA 196)", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "With Destruction of Excitement and Craving", "sutta_refs": [], "page": null, "page_start": 31, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a1b263d7-b288-4675-a1b9-7a08f08cfaa8", "parent_id": "book-vol4:ch5:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that observing the impermanence of the\neye and all The Six Sense Bases is part of establishing “Right View”. Establishing Right\nView requires developing wisdom to eliminate the mind’s ignorance (unknowing of true\nreality) through observing the truth in The Natural Laws of Existence. A Practitioner learns,\nreflects, and practices The Teachings of The Buddha to observe the truth acquiring\nwisdom.\nAre the eyes, ears, nose, tongue, body, or mind permanent?\nAre forms, sounds, odors, flavors, physical objects, or mental objects permanent?\nThe answer to both of these questions is “no” they are not permanent. But, you cannot\nbelieve this Teaching but instead will need to observe the truth of this reality on your own.\n31", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "With Destruction of Excitement and Craving", "sutta_refs": [], "page": null, "page_start": 31, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "030199dc-10b9-4b5c-a00e-c4891e50fe48", "parent_id": "book-vol4:ch5:commentary:1", "content_type": "commentary", "text": "What form have you seen with the eyes that is permanent? Are the eyes themselves\npermanent or will they, over time, change and decay?\nWhat sound have you heard with the ears that is permanent? Are the ears themselves\npermanent or will they, over time, change and decay?\nWhat odor have you smelled with the nose that is permanent? Is the nose itself\npermanent or will it, over time, change and decay?\nWhat flavor have you tasted with the tongue that is permanent? Is the tongue itself\npermanent or will it, over time, change and decay?\nWhat physical object have you touched with the body that is permanent? Is the physical\nbody itself permanent or will it, over time, change and decay?\nWhat mental object have you recognized with the mind that is permanent? Is the mind\nitself permanent or will it, over time, change and decay?\nMental objects are objects such as thoughts, ideas, emotions, mental states, etc.\n“Seeing rightly, he experiences a fading away of strong feelings.”: Observing the truth that\nall of The Six Sense Bases are impermanent, the mind can be trained to eliminate strong\nfeelings when there is agreeable contact through The Six Sense Bases which produces\npleasant feelings in the mind. And, the mind can be trained to eliminate strong feelings\nwhen there is disagreeable contact through The Six Sense Bases which produces painful\nfeelings in the mind.\n“With the destruction of excitement comes destruction of craving;”: When the mind\nobserves with Right Mindfulness pleasant feelings such as excitement arising, a\nPractitioner should apply Right Effort to eliminate the pleasant feeling of excitement that\nis arising by cutting it off and letting it go when it is just a bodily sensation. Then a\nPractitioner will experience the gradual elimination of the craving/desire/attachment that\nproduced the arising of this discontentedness. The same approach should be employed\nfor all discontentedness arising whether it be pleasant feelings, painful feelings, or\nfeelings that are neither painful-nor-pleasant.\n“With the destruction of craving comes destruction of excitement; With the destruction of\nexcitement and craving the mind is said to be well liberated.”: When a Practitioner has\neliminated craving/desire/attachment, the mind will no longer experience the\nimpermanent conditioned pleasant feelings. The mind can reside peaceful, calm, serene,\nand content with joy - permanently. The mind is well liberated or Enlightened.\n“Monks, a Monk sees as impermanent the ear, the nose, the tongue, the body, the mind\nwhich is actually impermanent. Seeing rightly, he experiences a fading away of strong\nfeelings. With the destruction of excitement and craving the mind is said to be well\nliberated.”: This is the continuation of the entire Teaching expanding the prior Teaching to\nall of The Six Sense Bases.\n32", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "With Destruction of Excitement and Craving", "sutta_refs": [], "page": null, "page_start": 31, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a8382727-aa09-40b5-837a-034b28629338", "parent_id": "book-vol4:ch6:scripture", "content_type": "scripture", "text": "Chapter 6\nWith The Elimination of Excitement Comes The\nComplete Destruction of Discontentedness\nPunna, there are forms recognizable by the eye that are desirable, lovely,\nagreeable, pleasing, sensually enticing, tempting. If a Monk does not seek\nexcitement in them, does not welcome them, and does not remain holding to\nthem, excitement is eliminated in him. With the elimination of excitement,\nPunna, there is the elimination of discontentedness, I say.\nThere are, Punna, sounds recognizable by the ear…, odors recognizable by\nthe nose..., flavors recognizable by the tongue..., physical objects\nrecognizable by the body…, mental objects recognizable by the mind that\nare desirable, lovely, agreeable, pleasing, sensually enticing, tempting. If a\nMonk does not seek excitement in them, does not welcome them, and does\nnot remain holding to them, excitement is eliminated in him.\nWith the elimination of excitement, Punna, there is the elimination of\ndiscontentedness, I say.\n(Reference: SN 35.88)", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "With The Elimination of Excitement Comes The", "sutta_refs": ["SN"], "page": null, "page_start": 33, "page_end": 35, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e7455ef2-d691-4abc-8d1b-7d299606c17e", "parent_id": "book-vol4:ch6:commentary:0", "content_type": "commentary", "text": "33", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "With The Elimination of Excitement Comes The", "sutta_refs": ["SN"], "page": null, "page_start": 33, "page_end": 35, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "50dbfe98-64ca-417a-ab4f-fd7b549925ff", "parent_id": "book-vol4:ch6:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a Teaching that will help you see that\nthe conditioned pleasant feelings are just as much of a problem as the painful feelings\nand the feelings that are netter painful-nor-pleasant.\nThe mind will experience desirable, lovely, agreeable, pleasing, sensually enticing, and\ntempting forms that the mind sees through the eyes. If a Practitioner does not long or\nyearn for excitement in these agreeable forms, welcome them, or remain holding on to\nthem, then the mind can eliminate its craving/desire/attachment to impermanent\nconditions that are creating the impermanent pleasant feelings causing the mind to be\ndissatisfied (i.e. discontent). Because the pleasant feelings are based on impermanent\nconditions and are not permanent, the mind eventually becomes discontent or\ndissatisfied with the constant struggle attempting to hold on to the pleasant feelings\npermanently. While the mind experiences temporary pleasantness, it will eventually swing\nto painful feelings or feelings that are neither painful-nor-pleasant due to the mind basing\nits inner feelings on impermanent conditions.\nThrough the elimination of craving/desire/attachment for desirable and agreeable forms,\nsounds, odors, flavors, physical objects, and mental objects through the eyes, ears, nose,\ntongue, body, and mind, a Practitioner will gradually eliminate all discontentedness.\nThe unEnlightened mind will continue to long with a strong eagerness for pleasant\nfeelings through The Six Sense Bases and as long as the mind is seeking, welcoming,\nand holding on to the cravings/desires for these pleasant feelings chasing after the\nobjects of its affection, the mind will continue to experience discontentedness including\npainful feelings and feelings that are neither painful-nor-pleasant.\nThe mind needs to be trained to be “satisfied with what is” rather than continuously chase\nafter the objects of its affection to experience pleasant feelings. Allowing the mind to\ncontinue to chase after pleasant feelings is to invite painful feelings and feelings that are\nneither painful-nor-pleasant into the mind.\nBecause the conditions that create pleasant feelings are impermanent, eventually the\nmind will be unable to acquire those conditions to create the pleasant feelings, thus,\npainful feelings or feelings that are neither painful-nor-pleasant will be experienced.\nDetailed explanation of The Six Sense Bases is available in this same book series found in\nthe book “The Six Sense Bases” (Volume 9).\n34", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "With The Elimination of Excitement Comes The", "sutta_refs": ["SN"], "page": null, "page_start": 33, "page_end": 35, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fcef5f72-8e53-49b7-b56b-7b71edd5349b", "parent_id": "book-vol4:ch6:commentary:2", "content_type": "commentary", "text": "Mindfulness Directed to\nThe Body\n35", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "With The Elimination of Excitement Comes The", "sutta_refs": ["SN"], "page": null, "page_start": 33, "page_end": 35, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "78e73beb-b1a8-4826-b21d-195bd6dae3f8", "parent_id": "book-vol4:ch7:scripture:0", "content_type": "scripture", "text": "Chapter 7\nMindfulness Directed to the Body\n“A Strong Post for Mind”\nOne Dwells Without Having Set Up Mindfulness of the Body\nSuppose, Monks, a man would catch six animals--with different domains\nand different feeding grounds - and tie them by a strong rope. He would\ncatch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie\neach by a strong rope. Having done so, he would tie the ropes together\nwith a knot in the middle and release them.\nThen, those six animals with different domains and different feeding grounds\nwould each pull in the direction of its own feeding ground and domain. The\nsnake would pull one way, thinking, ‘Let me enter an anthill’. The crocodile\nwould pull another way, thinking, ‘Let me enter the water’. The bird would\npull another way, thinking, ‘Let me fly up into the sky’. The dog would pull\nanother way, thinking, ‘Let me enter a village’. The jackal would pull another\nway, thinking, ‘Let me enter a charnel ground’. The monkey would pull\nanother way, thinking, ‘Let me enter a forest’.\nNow when these six animals become worn out and fatigued, they would be\ndominated by the one among them that was strongest; they would submit to\nit and come under its control.\nSo too, Monks, when a Monk has not developed and cultivated mindfulness\ndirected to the body, the eye pulls in the direction of agreeable forms and\ndisagreeable forms are repulsive; the ear pulls in the direction of agreeable\nsounds and disagreeable sounds are repulsive; the nose pulls in the direction\nof agreeable odors and disagreeable odors are repulsive; the tongue pulls in\nthe direction of agreeable flavors and disagreeable flavors are repulsive; the\nbody pulls in the direction of agreeable physical objects and disagreeable\nphysical objects are repulsive; the mind pulls in the direction of agreeable\nmental objects and disagreeable mental objects are repulsive.\nIt is in such a way that there is non-restraint.\n36", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Mindfulness Directed to the Body", "sutta_refs": ["SN"], "page": null, "page_start": 36, "page_end": 39, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ffd8fbb5-cb35-487f-af47-05f614b604f4", "parent_id": "book-vol4:ch7:scripture:1", "content_type": "scripture", "text": "One Resides Having Set Up Mindfulness of the Body\nSuppose, Monks, a man would catch six animals with different domains and\ndifferent feeding grounds - and tie them by a strong rope. He would catch a\nsnake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie each by a\nstrong rope. Having done so, he would bind them to a strong post or\npillar.\nThen, those six animals with different domains and different feeding grounds\nwould each pull in the direction of its own feeding ground and domain. The\nsnake would pull one way, thinking, ‘Let me enter an anthill’. The crocodile\nwould pull another way, thinking, ‘Let me enter the water’. The bird would\npull another way, thinking, ‘Let me fly up into the sky’. The dog would pull\nanother way, thinking, ‘Let me enter a village’. The jackal would pull another\nway, thinking, ‘Let me enter a charnel ground’. The monkey would pull\nanother way, thinking, ‘Let me enter a forest’.\nNow, when these six animals become worn out and fatigued, they would\nstand close to that post or pillar, they would sit down there, they would lie\ndown there.\nSo too, Monks, when a Monk has developed and cultivated mindfulness\ndirected to the body, the eye does not pull in the direction of agreeable forms\nnor are disagreeable forms repulsive; the ear does not pull in the direction of\nagreeable sounds nor are disagreeable sounds repulsive; the nose does not\npull in the direction of agreeable odors nor are disagreeable odors repulsive;\nthe tongue does not pull in the direction of agreeable flavors nor are\ndisagreeable flavors repulsive; the body does not pull in the direction of\nagreeable physical objects nor are disagreeable physical objects repulsive;\nthe mind does not pull in the direction of agreeable mental objects nor are\ndisagreeable mental objects repulsive.\nIt is in such a way that there is restraint.\nA strong post or pillar: this, Monks, is a designation for mindfulness directed\nto the body.\nTherefore, Monks, you should train yourselves thus: We will develop and\ncultivate mindfulness directed to the body, make it our vehicle, make it our\nbasis, stabilize it, exercise ourselves in it, and fully perfect it.\nThus should you train yourselves.\n(Reference: SN 35.247)", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Mindfulness Directed to the Body", "sutta_refs": ["SN"], "page": null, "page_start": 36, "page_end": 39, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "065ad7a5-f2f0-44ae-9534-a773a5656fc4", "parent_id": "book-vol4:ch7:commentary:0", "content_type": "commentary", "text": "37", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Mindfulness Directed to the Body", "sutta_refs": ["SN"], "page": null, "page_start": 36, "page_end": 39, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f69c5b5c-7f3b-4faf-bde6-85210e9dfbeb", "parent_id": "book-vol4:ch7:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation\n(i.e. “cultivate mindfulness directed to the body”) is used as a strong “post or pillar” to\nrestrain The Six Sense Bases of the eye, ear, nose, tongue, body, and mind.\nHe uses the six animals pulling in different directions to represent the six internal sense\nbases of the eyes, ears, nose, tongue, body, and mind pulling towards the six external\nsense bases of forms, sounds, odors, flavors, physical objects, and mental objects. If the\nmind is unrestrained allowing the mind to pull towards the objects of its affection, the\nmind will continue to experience discontentedness.\nThrough training the mind to be restrained by focusing on the arising bodily sensations as\nthe “post or pillar” then as discontentedness arises, the Practitioner can observe those\nbodily sensations and cut off and let go of the discontentedness, thus, working to\neliminate the cravings/desires/attachments that caused the discontentedness. By no\nlonger allowing the mind to pull towards the objects of its affection, it is restrained and the\nmind will eliminate discontentedness.\nA Practitioner who trains the mind in Breathing Mindfulness Meditation will be able to\ntrain the mind to cut off thoughts and let them go gaining more and more mental\ndiscipline of the mind being aware of the bodily sensations that precede the arising of\ndiscontentedness. In this way, one gains the ability to cut off and let go of cravings/\ndesires/attachments of the mind that are pulling towards forms, sounds, odors, flavors,\nphysical objects, and mental objects to eliminate discontentedness.\nIt is the mind’s mental longing with a strong eagerness towards the six external sense\nbases through the six internal sense bases that is the cause of the discontent mind. The\nmind craves pleasant feelings and when it gets the object of its affection, it experiences\nhappiness, excitement, and elation but the mind is discontent. If the mind does not\nacquire the objects of its affection, it experiences sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, etc. - painful feelings. Or, the mind might experience\nfeelings that are neither painful-nor-pleasant such as boredom, loneliness, shyness,\ndispleased, uncomfortable, unsatisfied. All of these feelings and others are indications of\na discontent mind.\nIt is only when one deeply learns, reflects, and practices these Teachings while training\nthe mind using techniques such as Breathing Mindfulness Meditation that the mind will be\nliberated through wisdom from the discontent feelings experienced in the unEnlightened\nmind. Then in the moment as the mind experiences the arising of bodily sensations\nindicating arising discontentedness, cut that off and let it go.\nAs the mind is being trained in meditation to cut off thoughts and let them go, the mind\ndevelops the ability to become deeply aware of unwholesome thoughts, feelings, ideas,\nperceptions, etc., arising and to then cut them off or let them go. This trains the mind over\nrepeated meditation training sessions to “let go”. Every time the mind wants to pull in any\ndirection towards the past, the future, thoughts, feelings, ideas, perceptions, etc., a\nPractitioner should not judge the thoughts, label them, or even attempt to figure out\nwhere they are coming from. You can just cut them off and let them go bringing the mind\nback to the breath. The breath is the present moment and is the strong “post or pillar”.\n38", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Mindfulness Directed to the Body", "sutta_refs": ["SN"], "page": null, "page_start": 36, "page_end": 39, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5608b370-bcce-465e-ac4d-9b3ea29f3e68", "parent_id": "book-vol4:ch7:commentary:2", "content_type": "commentary", "text": "This training will develop into the mind having deep awareness (Right Mindfulness) and\nthe ability to cut off and let go of thoughts, feelings, ideas, perceptions, etc. (Right Effort)\nThen, with this consistent and ongoing training during daily meditation sessions of 2-3\ntimes per day for 30-minutes or more per session, in daily life as unwholesome thoughts,\nfeelings, ideas, perceptions, etc., arise or the mind goes to the past or future, cut it off\nand let it go.\nOver time, this trains the mind to be well disciplined with Breathing Mindfulness\nMeditation being the strong “post or pillar”. Just as Gotama Buddha shares that “when\nthese six animals become worn out and fatigued, they would stand close to that post or\npillar, they would sit down there, they would lie down there” the mind will eventually get\ntired of pulling in the direction of the six external sense bases through the six internal\nsense bases and it will just “sit down there” and “lie down there” being perfectly tuned to\n“the middle way”.\nThe mind can then apply this in daily life, that as the mind is pulling in the direction of the\nobjects of its affection due to craving/desire/attachment, the Practitioner can cut that off\nand let it go. This trains the mind to reside in the middle no longer pulling towards the\nobjects of its affection due to craving/desire/attachment. Craving/desire/attachment can\nbe gradually eliminated from the mind, thus, all discontentedness of mind is gradually\neliminated. The mind becomes Enlightened because the unwholesome root of craving/\ndesire/attachment has been extinguished from the mind and no longer causes arising\ndiscontentedness.\nThe mind will be more and more trained to perform optimally with deep concentration\n(Right Concentration) as the fetters/taints/pollution of the mind are no longer causing\nmuddle mindedness. The mind will become more and more clear as it fully realizes the\nbenefits and results of consistent and ongoing training on The Path to Enlightenment.\nDetailed explanation of Breathing Mindfulness Meditation is available in this same book\nseries found in Chapter 11 of the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\n39", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Mindfulness Directed to the Body", "sutta_refs": ["SN"], "page": null, "page_start": 36, "page_end": 39, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e9f0da53-5257-42e8-bd4f-d0f1489f3169", "parent_id": "book-vol4:ch8:commentary:0", "content_type": "commentary", "text": "Chapter 8\nThe Simile of The Tortoise\nMonks, in the past a tortoise was searching for food along the bank of a river\none evening. On that same evening a jackal was also searching for food\nalong the bank of that same river. When the tortoise saw the jackal in the\ndistance searching for food, it drew its limbs and neck inside its shell and\npassed the time keeping still and silent.\nThe jackal had also seen the tortoise in the distance searching for food, so\nhe approached and waited close by, thinking: When this tortoise extends one\nor another of its limbs or its neck, I will grab it right on the spot, pull it out,\nand eat it. But because the tortoise did not extend any of its limbs or its\nneck, the jackal, failing to gain access to it, lost interest in it and departed.\nSo too, Monks, Māra the Evil One is constantly and continually waiting close\nby you, thinking, ‘Perhaps I will gain access to him through the eye or\nthrough the ear or through the nose or through the tongue or through the\nbody or through the mind.’ Therefore, Monks, reside guarding the doors of\nThe Six Sense Bases. Having seen a form with the eye...Having heard a\nsound with the ear...Having smelt an odor with the nose...Having tasted a\nflavor with the tongue...Having touched a physical object with the body…\nHaving recognized a mental object with the mind, do not grasp its signs and\nfeatures. Since, if you leave the eye sense base unguarded, the ear sense\nbase unguarded, the nose sense base unguarded, the tongue sense base\nunguarded, the body sense base unguarded, the mind sense base\nunguarded, evil unwholesome states of craving and displeasure might invade\nyou, practice the way of its restraint, guard the eye sense base, the ear\nsense base, the nose sense base, the tongue sense base, the body sense\nbase, the mind sense base, undertake the restraint of the eye sense base,\nthe ear sense base, the nose sense base, the tongue sense base, the body\nsense base, and the mind sense base.\nWhen, Monks, you reside guarding the doors of The Six Sense Bases, Māra\nthe Evil One, failing to gain access to you, will lose interest in you and\ndepart, just as the jackal departed from the tortoise.\nDrawing in the mind’s thoughts\nAs a tortoise draws its limbs into its shell,\nIndependent, not harassing others, fully extinguished.\nA Monk would not blame anyone.\n40", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "The Simile of The Tortoise", "sutta_refs": ["SN"], "page": null, "page_start": 40, "page_end": 41, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2f41fd78-6a76-424b-b7bc-9ec221b88316", "parent_id": "book-vol4:ch8:commentary:1", "content_type": "commentary", "text": "(Reference: SN 35.240)\nIn this Teaching from Gotama Buddha, he shares Teachings to help Practitioners\nunderstand that developing a “guard” over The Six Sense Bases is crucial for the\ndevelopment of the mind on The Path to Enlightenment.\nA Practitioner needs to deeply understand the problem of the unEnlightened mind which\nis its mental longing and strong eagerness (craving/desire/attachment/wants/\nexpectations/grasping/holding), craving for sensual pleasures through The Six Sense\nBases. Due to the craving/desire/attachment for agreeable and pleasant sensual\npleasures, the mind causes itself to be discontent.\nIt is through training the mind to eliminate the defilement, or unwholesome root, of\ncraving/desire/attachment that one will be able to eliminate discontentedness and, thus,\nliberate the mind.\nSo, when one observes the arising of craving/desire/attachment through The Six Sense\nBases or a form, sound, odor, flavor, physical object, or mental object has come in\ncontact with the eyes, ears, nose, tongue, body, or mind that arises any sort of discontent\nfeelings either pleasant, painful, or neither painful-nor-pleasant - cut it off and let it go.\nThrough constant dedication and effort to eliminate the arising pleasant feelings, painful\nfeelings, and feelings that are neither painful-nor-pleasant, eventually these feelings will\nnot ever arise in the mind.\nBut this comes with determination and diligence to guard the six doorways to\ndiscontentedness ensuring that one can readily cut off and let go of the cravings/desires/\nattachments that cause the mind to be discontent.\n41", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "The Simile of The Tortoise", "sutta_refs": ["SN"], "page": null, "page_start": 40, "page_end": 41, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a3302364-d4a3-45eb-b736-5a1d3067fcff", "parent_id": "book-vol4:ch9:commentary:0", "content_type": "commentary", "text": "Chapter 9\nThe Simile of the Bowl of Oil\nMonks, suppose that on hearing, ‘The most beautiful girl of the land! The\nmost beautiful girl of the land!’ a great crowd of people would assemble.\nNow that most beautiful girl of the land would dance exquisitely and sing\nexquisitely. On hearing, ‘The most beautiful girl of the land is dancing! The\nmost beautiful girl of the land is singing!’ an even larger crowd of people\nwould assemble. Then a man would come along, aspiring to live, not aspiring\nto die, aspiring for peacefulness, uninterested in discontentedness.\nSomeone would say to him:\nGood man, you must carry around this bowl of oil filled to the brim between\nthe crowd and the most beautiful girl of the land. A man with a drawn sword\nwill be following right behind you, and wherever you spill even a little of it,\nright there he will cut off your head.\nWhat do you think, Monks, would that man stop attending to that bowl of oil\nand out of negligence turn his attention outwards?\n‘No, Venerable Sir.’\nI have made up this simile, Monks, in order to convey a meaning. This here is\nthe meaning: The bowl of oil filled to the brim: this is a designation for\nmindfulness directed to the body.\nTherefore, Monks, you should train yourselves thus: We will develop and\ncultivate mindfulness directed to the body, make it our vehicle, make it our\nbasis, stabilize it, exercise ourselves in it, and fully perfect it.\nThus, Monks, should you train yourselves.\n—————-\nMonks, those who do not take part in mindfulness directed to the body do\nnot take part in the deathless (Enlightenment). Those who take part in\nmindfulness directed to the body they take part in the deathless.\nMonks, those who are unattentive about mindfulness directed to the body\nare unattentive about the deathless. Those who are attentive about\nmindfulness directed to the body are attentive about the deathless\n(Enlightenment).\n42", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "The Simile of the Bowl of Oil", "sutta_refs": ["SN"], "page": null, "page_start": 42, "page_end": 44, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e8d61333-4653-4b16-af5b-f25bb2e0febc", "parent_id": "book-vol4:ch9:commentary:1", "content_type": "commentary", "text": "(Reference: SN 47.20)\nIn this Teaching from Gotama Buddha, he shares a simile to help Practitioners understand\nthe importance in establishing mindfulness of bodily sensations or “mindfulness directed\nto the body”.\nHe is explaining how the mind needs to be restrained from the tendency for the eye to\npull towards the direction of “the most beautiful girl of the land” and the ear to pull in the\ndirection of “crowd of people” with excitement.\nApplying this to your daily life, as you are in situations where the mind wants to pull in the\ndirection of pleasant feelings to experience happiness, excitement, elation, thrill,\nexhilaration, euphoria, etc., imagine a man walking right behind you with a sword about to\ncut off the head should the mind pull in the direction of the eye, ear, nose, tongue, body,\nor mind (i.e. The Six Sense Bases).\nInstead, stabilize the mind and fully perfect restraining the mind from being pulled\ntowards agreeable contact and being repulsed by disagreeable contact. The mind can\ndevelop the ability to guard the six doorways to discontentedness so that it can reside\npeaceful, calm, serene, and content with joy - permanently.\n43\n\nMindfulness of Breathing\n44", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "The Simile of the Bowl of Oil", "sutta_refs": ["SN"], "page": null, "page_start": 42, "page_end": 44, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c2923f5d-5ba7-46ee-a9a0-ec2248db4142", "parent_id": "book-vol4:ch10:commentary:0", "content_type": "commentary", "text": "Chapter 10\nGreat Fruit and Benefit of\nBreathing Mindfulness Meditation\n(Anāpānasati)\nMonks, Mindfulness of Breathing (Breathing Mindfulness Meditation), when\ndeveloped and cultivated, is of great fruit and benefit.\nAnd how, Monks, is Mindfulness of Breathing (Breathing Mindfulness\nMeditation) developed and cultivated so that it is of great fruit and benefit?\nHere, Monks, a Monk, having gone to the forest, to the foot of a tree, or an\nempty hut, sits down. Having folded his legs crosswise, straightened his\nbody and set up mindfulness in front of him, just mindful he breathes in,\nmindful he breathes out.\nBreathing in long, he knows: I breathe in long; or breathing out long,\nhe knows: I breathe out long.\nBreathing in short, he knows: I breathe in short; or breathing out short,\nhe knows: I breathe out short.\nHe trains thus: Experiencing the whole body, I will breathe in;\nhe trains thus: Experiencing the whole body, I will breathe out.\nHe trains thus: Calming the bodily sensations, I will breathe in;\nhe trains thus: Calming the bodily sensations, I will breathe out.\nHe trains thus: Experiencing joy, I will breathe in;\nhe trains thus: Experiencing joy, I will breathe out.\nHe trains thus: Experiencing peacefulness, I will breathe in;\nhe trains thus: Experiencing peacefulness, I will breathe out.\nHe trains thus: Experiencing the mental activity, I will breathe in;\nhe trains thus: Experiencing the mental activity, I will breathe out.\nHe trains thus: Calming the mental activity, I will breathe in;\nhe trains thus: Calming the mental activity, I will breathe out.\n45", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 45, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6c4b3afb-584f-4acd-a48e-4dd9a446f046", "parent_id": "book-vol4:ch10:commentary:1", "content_type": "commentary", "text": "He trains thus: Experiencing the mind, I will breathe in;\nhe trains thus: Experiencing the mind, I will breathe out.\nHe trains thus: Gladdening the mind, I will breathe in;\nhe trains thus: Gladdening the mind, I will breathe out.\nHe trains thus: Concentrating the mind, I will breathe in;\nhe trains thus: Concentrating the mind, I will breathe out.\nHe trains thus: Liberating the mind, I will breathe in;\nhe trains thus: Liberating the mind, I will breathe out.\nHe trains thus: Reflecting on impermanence, I will breathe in;\nhe trains thus; Reflecting on impermanence, I will breathe out.\nHe trains thus: Reflecting on fading away, I will breathe in;\nhe trains thus: Reflecting on fading away, I will breathe out.\nHe trains thus: Reflecting on elimination, I will breathe in;\nhe trains thus: Reflecting on elimination, I will breathe out.\nHe trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\nIt is, Monks, when Mindfulness of Breathing (Breathing Mindfulness\nMeditation) is developed and cultivated in this way that it is of great fruit and\nbenefit.\nWhen, Monks, Mindfulness of Breathing (Breathing Mindfulness Meditation)\nhas been developed and cultivated in this way, one of two fruits may be\npredicted: either final knowledge (wisdom) in this very life or, if there is a\nresidue of clinging, the state of Non-Returner.\n(Reference: SN 54.1)\n46", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 45, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "34d30631-fb10-49c7-9758-6157201cf020", "parent_id": "book-vol4:ch11:commentary:0", "content_type": "commentary", "text": "Chapter 11\nCultivating Mindfulness of Breathing\nFulfills Four Foundations of Mindfulness,\nSeven Factors of Enlightenment,\nTrue Wisdom and Liberation\nThere is, Monks, one thing which, when developed and cultivated, fulfills four\nthings; and four things which, when developed and cultivated, fulfill seven\nthings; and seven things which, when developed and cultivated, fulfill two\nthings.\nConcentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation), Monks, is the one thing which, when developed and cultivated,\nfulfills The Four Foundations of Mindfulness. The Four Foundations of\nMindfulness, when developed and cultivated, fulfill The Seven Factors of\nEnlightenment. The Seven Factors of Enlightenment, when developed and\ncultivated, fulfill true wisdom and liberation.\nMindfulness of Breathing Fulfills\nThe Four Foundations of Mindfulness\nHow, Monks, is concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) developed and cultivated so that it fulfills The Four\nFoundations of Mindfulness?\nHere, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an\nempty hut, sits down. Having folded his legs crosswise, straightened his\nbody, and set up mindfulness in front of him, just mindful he breathes in,\nmindful he breathes out.\nBreathing in long, he knows: I breathe in long; or breathing out long,\nhe knows: I breathe out long.\nBreathing in short, he knows: I breath in short; or breathing out short,\nhe knows: I breathe out short.\nHe trains thus: Experiencing the whole body, I will breathe in;\nhe trains thus: Experiencing the whole body, I will breathe out.\nHe trains thus: Calming the bodily sensations, I will breathe in;\nhe trains thus: Calming the bodily sensations, I will breathe out.\n48", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 48, "page_end": 56, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a8c32bdb-bdd2-4e7a-abf5-9bfc99c065e2", "parent_id": "book-vol4:ch11:commentary:1", "content_type": "commentary", "text": "He trains thus: Experiencing joy, I will breathe in;\nhe trains thus: Experiencing joy, I will breathe out.\nHe trains thus: Experiencing peacefulness, I will breathe in;\nhe trains thus: Experiencing peacefulness, I will breathe out.\nHe trains thus: Experiencing the mental activity, I will breathe in;\nhe trains thus: Experiencing the mental activity, I will breathe out.\nHe trains thus: Calming the mental activity, I will breathe in;\nhe trains thus: Calming the mental activity, I will breathe out.\nHe trains thus: Experiencing the mind, I will breathe in;\nhe trains thus: Experiencing the mind, I will breathe out.\nHe trains thus: Gladdening the mind, I will breathe in;\nhe trains thus: Gladdening the mind, I will breathe out.\nHe trains thus: Concentrating the mind, I will breathe in;\nhe trains thus: Concentrating the mind, I will breathe out.\nHe trains thus: Liberating the mind, I will breathe in;\nhe trains thus: Liberating the mind, I will breathe out.\nHe trains thus: Reflecting on impermanence, I will breathe in;\nhe trains thus: Reflecting on impermanence, I will breathe out.\nHe trains thus: Reflecting on fading away, I will breathe in;\nhe trains thus: Reflecting on fading away, I will breathe out.\nHe trains thus: Reflecting on elimination, I will breathe in;\nhe trains thus: Reflecting on elimination, I will breathe out.\nHe trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\nWhenever, Monks, a Monk, when breathing in long, knows: I breathe in long;\nor, when breathing out long, knows: I breathe out long; or when breathing in\nshort, knows: I breathe in short; or, when breathing out short, knows: I\nbreathe out short; when he trains thus: Experiencing the whole body, I will\nbreathe in: when he trains thus: Experiencing the whole body, I will breathe\nout; when he trains thus: Calming the bodily sensations, I will breathe in;\nwhen he trains thus: Calming the bodily sensations, I will breathe out. — on\nthat occasion, the Monk resides reflecting on the body as body, dedicated,\n49", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 48, "page_end": 56, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9c1e094e-1052-4379-89a4-7af39707f72c", "parent_id": "book-vol4:ch11:commentary:2", "content_type": "commentary", "text": "clearly comprehending, mindful, having removed craving and displeasure in\nregard to the world.\nFor what reason?\nI call this a certain kind of body, Monks, that is, breathing in and breathing\nout.\nTherefore, Monks, on that occasion the Monk resides reflecting on the body\nas body, dedicated, clearly comprehending, mindful, having removed craving\nand displeasure in regard to the world.\nWhenever, Monks, a Monk trains thus: Experiencing joy, I will breathe in;\nwhen he trains thus: Experiencing joy, I will breathe out; when he trains thus:\nExperiencing peacefulness, I will breathe in; when he trains thus:\nExperiencing peacefulness, I will breathe out; when he trains thus:\nExperiencing the mental activity, I will breathe in; when he trains thus:\nExperiencing the mental activity, I will breathe out; when he trains thus:\nCalming the mental activity, I will breathe in; when he trains thus: Calming\nthe mental activity, I will breathe out — on that occasion, the Monk resides\nreflecting on feelings as feelings dedicated, clearly comprehending, mindful,\nhaving removed craving and displeasure in regard to the world.\nFor what reason?\nI call this a certain kind of feeling, Monks, that is, close attention to breathing\nin and breathing out.\nTherefore, Monks, on that occasion the Monk resides reflecting on feelings\nas feelings, dedicated, clearly comprehending, mindful, having removed\ncraving and displeasure in regard to the world.\nWhenever, Monks, a Monk trains thus: Experiencing the mind, I will breathe\nin; when he trains thus: Experiencing the mind, I will breathe out; when he\ntrains thus: Gladdening the mind, I will breathe in; when he trains thus:\nGladdening the mind, I will breathe out; when he trains thus: Concentrating\nthe mind, I will breathe in; when he trains thus: Concentrating the mind, I will\nbreathe out; when he trains thus: Liberating the mind, I will breathe in; when\nhe trains thus: Liberating the mind, I will breathe out - on that occasion, the,\nMonk resides reflecting on mind as mind, dedicated, clearly comprehending,\nmindful, having removed craving and displeasure in regard to the world.\n50", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 48, "page_end": 56, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9c1ff3cc-791f-463e-a06d-f6a95d695790", "parent_id": "book-vol4:ch11:commentary:3", "content_type": "commentary", "text": "For what reason?\nI say, Monks, that there is no development of concentration by Mindfulness\nof Breathing (Breathing Mindfulness Meditation) for one who is muddled and\nwho lacks clear comprehension.\nTherefore, Monks, on that occasion the Monk resides reflecting on mind as\nmind, dedicated, clearly comprehending, mindful, having removed craving\nand displeasure in regard to the world.\nWhenever, Monks, a Monk trains thus: Reflecting on impermanence, I will\nbreathe in; when he trains thus: Reflecting on impermanence, I will breathe\nout; when he trains thus: Reflecting on fading away, I will breathe in; when he\ntrains thus: Reflecting on fading away, I will breathe out; when he trains thus:\nReflecting on elimination, I will breathe in; when he trains thus: Reflecting on\nelimination, I will breathe out; when he trains thus: Reflecting on letting go, I\nwill breathe in; when he trains thus: Reflecting on letting go, I will breathe out\n- on that occasion, the Monk resides reflecting on mental objects as mental\nobjects, dedicated, clearly comprehending, mindful having removed craving\nand displeasure in regard to the world.\nHaving seen with wisdom what is the abandoning of craving and\ndispleasure, the Monk is one who looks on closely with equanimity.\nTherefore, Monks, on that occasion the Monk resides reflecting on mental\nobjects as mental objects, dedicated, clearly comprehending, mindful,\nhaving removed craving and displeasure in regard to the world.\nIt is, Monks, when concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) is developed and cultivated in this way that it fulfills\nThe Four Foundations of Mindfulness.\nFour Foundations of Mindfulness Fulfill\nThe Seven Factors of Enlightenment\nAnd how, Monks, are The Four Foundations of Mindfulness developed and\ncultivated so that they fulfill The Seven Factors of Enlightenment?\nWhenever, Monks, a Monk resides reflecting on the body as body, on that\noccasion unmuddled mindfulness is established in that Monk. Whenever,\nMonks, unmuddled mindfulness has been established in a Monk, on that\noccasion the Enlightenment factor of mindfulness is aroused by the Monk;\non that occasion the Monk develops the Enlightenment factor of\nmindfulness; on that occasion the Enlightenment factor of mindfulness goes\nto fulfillment by development in the Monk.\n51", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 48, "page_end": 56, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "92af9732-58e4-403b-b7ad-5d44b1046e5e", "parent_id": "book-vol4:ch11:commentary:4", "content_type": "commentary", "text": "Residing thus mindfully, he penetrates that Teaching with wisdom, examines\nit, makes an investigation of it. Whenever, Monks, a Monk residing thus\nmindfully penetrates that Teaching with wisdom, examines it, makes an\ninvestigation of it, on that occasion the Enlightenment factor of investigation\nis aroused by the Monk; on that occasion the Monk develops the\nEnlightenment factor of investigation; on that occasion the Enlightenment\nfactor of investigation goes to fulfillment by development in the Monk.\nWhile he penetrates that Teaching with wisdom, examines it, makes an\ninvestigation of it, his energy is aroused without slackening. Whenever,\nMonks, a Monk’s energy is aroused without slackening as he penetrates that\nTeaching with wisdom, examines it, makes an investigation of it, on that\noccasion the Enlightenment factor of energy is aroused by the Monk; on that\noccasion the Monk develops the Enlightenment factor of energy; on that\noccasion the Enlightenment factor of energy goes to fulfillment by\ndevelopment in the Monk.\nWhen his energy is aroused, there arises in him joy. Whenever, Monks, joy\narises in a Monk whose vitality is aroused, on that occasion the\nEnlightenment factor of joy is aroused by the Monk; on that occasion the\nMonk develops the Enlightenment factor of joy; on that occasion the\nEnlightenment factor of joy goes to fulfillment by development in the Monk.\nFor one whose mind is uplifted by joy the body becomes tranquil and the\nmind becomes tranquil. Whenever, Monks, the body becomes tranquil and\nthe mind becomes tranquil in a Monk whose mind is uplifted by joy, on that\noccasion the Enlightenment factor of tranquility is aroused by the Monk; on\nthat occasion the Monk develops the Enlightenment factor of tranquility; on\nthat occasion the Enlightenment factor of tranquility goes to fulfillment by\ndevelopment in the Monk.\nFor one whose body is tranquil and who is joyful the mind becomes\nconcentrated. Whenever, Monks, the mind becomes concentrated in a Monk\nwhose body is tranquil and who is joyful, on that occasion the Enlightenment\nfactor of concentration is aroused by the Monk; on that occasion the Monk\ndevelops the Enlightenment factor of concentration; on that occasion the\nEnlightenment factor of concentration goes to fulfillment by development in\nthe Monk.\nHe becomes one who closely looks on with equanimity at the mind thus\nconcentrated. Whenever, Monks, a Monk becomes one who closely looks on\nwith equanimity at the mind thus concentrated, on that occasion the\nEnlightenment factor of equanimity is aroused by the Monk; on that occasion\nthe Monk develops the Enlightenment factor of equanimity; on that occasion\n52", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 48, "page_end": 56, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e644127f-596c-4fea-aea9-bf156deb8625", "parent_id": "book-vol4:ch11:commentary:5", "content_type": "commentary", "text": "the Enlightenment factor of equanimity goes to fulfillment by development in\nthe Monk.\nWhenever, Monks, a Monk resides reflecting on feelings as feelings … mind\nas mind … mental objects as mental objects, on that occasion unmuddled\nmindfulness is established in that Monk. Whenever, Monks, unmuddled\nmindfulness has been established in a Monk, on that occasion the\nEnlightenment factor of mindfulness is aroused by the Monk; on that\noccasion the Monk develops the Enlightenment factor of mindfulness; on\nthat occasion the Enlightenment factor of mindfulness goes to fulfillment by\ndevelopment in the Monk.\n(The remaining three (3) Foundations of Mindfulness should be elaborated as\nin the case of The First Foundation of Mindfulness.)\nHe becomes one who closely looks on with equanimity at the mind thus\nconcentrated. Whenever, Monks, a Monk becomes one who closely looks on\nwith equanimity at the mind thus concentrated, on that occasion the\nEnlightenment factor of equanimity is aroused by the Monk; on that occasion\nthe Monk develops the Enlightenment factor of equanimity; on that occasion\nthe Enlightenment factor of equanimity goes to fulfillment by development in\nthe Monk.\nIt is, Monks, when The Four Foundations of Mindfulness are developed and\ncultivated in this way that they fulfill The Seven Factors of Enlightenment.\nSeven Factors of Enlightenment Fulfill\nTrue Wisdom and Liberation\nHow, Monks, are The Seven Factors of Enlightenment developed and\ncultivated so that they fulfill true wisdom and liberation?\nHere, Monks, a Monk develops the Enlightenment factor of mindfulness,\nwhich is based upon seclusion, freedom from strong feelings, and\nelimination, maturing in release.\nHe develops the Enlightenment factor of investigation, which is based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of energy, which is based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of joy, which is based upon seclusion,\nfreedom from strong feelings, and elimination, maturing in release.\n53", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 48, "page_end": 56, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8c4cfd46-9536-448e-aa8f-475cbc49e1a7", "parent_id": "book-vol4:ch11:commentary:6", "content_type": "commentary", "text": "He develops the Enlightenment factor of tranquility, which is based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of concentration, which is based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of equanimity, which is based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nIt is, Monks, when The Seven Factors of Enlightenment are developed and\ncultivated in this way that they fulfill true wisdom and liberation.\n(Reference: MN 10)\nIn this Teaching from Gotama Buddha, he shares the one thing that leads to the\ndevelopment of many important aspects of The Path to Enlightenment.\nAs part of this Path to Enlightenment, a Practitioner will need to develop many aspects of\ntheir life practice. The Buddha shares that Breathing Mindfulness Meditation is that one\nthing that leads to the development of The Four Foundations of Mindfulness, The Seven\nFactors of Enlightenment, true wisdom, and liberation of the mind or Enlightenment.\nThese are all important aspects of The Path to Enlightenment and need to be learned and\npracticed to train the mind.\nThe Buddha is a Master at showing the causes and conditions of how one thing leads to\nanother. He explains the ordering of how one thing leads to another throughout his\nTeachings so a Practitioner can see the exact progress of The Path to Enlightenment and\nhow to develop one’s mind.\nDetailed explanation on developing a meditation practice is available in Chapter 11 of this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nNext, The Buddha explains The Four Foundations of Mindfulness and how these lead to\ndeveloping The Seven Factors of Enlightenment.\nDetailed explanation on The Four Foundations of Mindfulness is available in Chapter 5 of\nthis same book series found in the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\nLastly, The Buddha explains The Seven Factors of Enlightenment and how these lead to\ndeveloping true wisdom and liberation as part of The Ten Fold Path as Right Wisdom and\nRight Liberation.\nHe further discusses how a Practitioner who develops The Seven Factors of\nEnlightenment leads to freedom from strong feelings and elimination, “maturing in\nrelease”.\n54", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 48, "page_end": 56, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "62f4deb0-9959-4d2c-84b5-bc40ac3bb3a1", "parent_id": "book-vol4:ch11:commentary:7", "content_type": "commentary", "text": "“Maturing in release” is the experience one may have that as they deeply develop the\nmind, they may experience the bodily sensation of specific cravings/desires/attachments\nand/or specific taints/fetters being “released” from the mind.\nThe more one develops The Eight Fold Path starting with Right View (The Four Noble\nTruths) the mind can develop the ability to readily, and in some cases, instantly eliminate\nspecific craving/desire/attachments and/or specific taints/fetters from the mind. There is\nmuch learning, reflecting, and practicing of these Teachings that is required as a\nprerequisite to developing this aspect of the mind.\nGotama Buddha is explaining the bodily sensation experienced upon the elimination of\nthese pollutions of the mind as “maturing in release”\nDetailed explanation on The Seven Factors of Enlightenment is available in Chapter 3 of\nthis same book series found in the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\nDetailed explanation on The Ten Fold Path is available in Chapter 5 of this same book\nseries found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n55\n\nThe Suitable Way for\nAttaining Nibbāna\n56", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 48, "page_end": 56, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "97e15b04-429c-4d41-92ab-281da10c4cbc", "parent_id": "book-vol4:ch12:commentary:0", "content_type": "commentary", "text": "Chapter 12\nThe Suitable Way for Attaining Nibbāna\n(Enlightenment)\n(First Discourse)\nMonks, I will teach you the way that is suitable for attaining Nibbāna\n(Enlightenment).\nListen to that and attend closely, I will speak…\nAnd what, Monks, is the way that is suitable for attaining Nibbāna\n(Enlightenment)?\nHere, a Monk sees the eye as impermanent, he sees forms as impermanent,\nhe sees eye-consciousness as impermanent, he sees eye-contact as\nimpermanent, he sees as impermanent whatever feeling arises with eye-\ncontact as condition, whether pleasant or painful or neither painful-nor-\npleasant.\nHe sees the ear as impermanent, he sees sounds as impermanent, he sees\near-consciousness as impermanent, he sees ear-contact as impermanent, he\nsees as impermanent whatever feeling arises with ear-contact as condition,\nwhether pleasant or painful or neither painful-nor-pleasant.\nHe sees the nose as impermanent, he sees odors as impermanent, he sees\nnose-consciousness as impermanent, he sees nose-contact as\nimpermanent, he sees as impermanent whatever feeling arises with nose-\ncontact as condition, whether pleasant or painful or neither painful-nor-\npleasant.\nHe sees the tongue as impermanent, he sees flavors as impermanent, he\nsees tongue-consciousness as impermanent, he sees tongue-contact as\nimpermanent, he sees as impermanent whatever feeling arises with tongue-\ncontact as condition, whether pleasant or painful or neither painful-nor-\npleasant.\nHe sees the body as impermanent, he sees physical objects as\nimpermanent, he sees body-consciousness as impermanent, he sees body-\ncontact as impermanent, he sees as impermanent whatever feeling arises\nwith body-contact as condition, whether pleasant or painful or neither\npainful-nor-pleasant.\n57", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "The Suitable Way for Attaining Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 57, "page_end": 58, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f0b5260e-a5be-49bd-89ac-f66faae09b8b", "parent_id": "book-vol4:ch12:commentary:1", "content_type": "commentary", "text": "He sees the mind as impermanent, he sees mental objects as impermanent,\nhe sees mind-consciousness as impermanent, he sees mind-contact as\nimpermanent, he sees as impermanent whatever feeling arises with mind-\ncontact as condition, whether pleasant or painful or neither painful-nor\npleasant.\nThis, Monks, is the way that is suitable for attaining Nibbāna (Enlightenment).\n(Reference: SN 35.147)\nIn this Teaching from Gotama Buddha, he shares how The Six Internal Sense Bases, The\nSix External Sense Bases, and contact through these sense bases creates the\nconsciousness or awareness of discontent feelings and these feelings are impermanent.\nFor example, the eye comes in contact with a form and the mind becomes aware of this\nthrough the mind or consciousness. Whatever discontent feelings that arise as a result of\nthis contact are impermanent.\nThis can be said of all The Six Internal Sense Bases and The Six External Sense Bases.\nWhether it is the eyes, ears, nose, tongue, body, or mind, these are all impermanent. All\nforms, sounds, odors, flavors, physical objects, and mental objects are also all\nimpermanent.\nThe discontent feelings such as pleasant feelings, painful feelings, or feelings that are\nneither painful-nor-pleasant that arise in the mind through contact through The Six Sense\nBases are also impermanent.\nThe mind needs to be trained to eliminate the discontent feelings associated with contact\nthrough The Six Sense Bases to move the mind towards Enlightenment.\nUnderstanding The Universal Truth of Impermanence, a Practitioner can then train the\nmind to no longer hold on or welcome discontent feelings into the mind based on\nimpermanent conditions.\nDetailed explanation on The Universal Truth of Impermanence is available in Chapter 4 of\nthis same book series found in the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\n58", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "The Suitable Way for Attaining Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 57, "page_end": 58, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "151adda6-f6e1-4fa1-9569-20eaba947439", "parent_id": "book-vol4:ch13:commentary:0", "content_type": "commentary", "text": "Chapter 13\nThe Suitable Way for Attaining Nibbāna\n(Enlightenment)\n(Second Discourse)\nMonks, I will teach you the way that is suitable for attaining Nibbāna\n(Enlightenment).\nListen to that and attend closely, I will speak…\nAnd what, Monks, is the way that is suitable for attaining Nibbāna\n(Enlightenment)?\nHere, a Monk sees the eye as discontentedness, he sees forms as\ndiscontentedness, he sees eye-consciousness as discontentedness, he sees\neye-contact as discontentedness, he sees as discontentedness whatever\nfeeling arises with eye-contact as condition, whether pleasant or painful or\nneither painful-nor-pleasant.\nHe sees the ear as discontentedness, he sees sounds as discontentedness,\nhe sees ear-consciousness as discontentedness, he sees ear-contact as\ndiscontentedness, he sees as discontentedness whatever feeling arises with\near-contact as condition, whether pleasant or painful or neither painful-nor-\npleasant.\nHe sees the nose as discontentedness, he sees odors as discontentedness,\nhe sees nose-consciousness as discontentedness, he sees nose-contact as\ndiscontentedness, he sees as discontentedness whatever feeling arises with\nnose-contact as condition, whether pleasant or painful or neither painful-nor-\npleasant.\nHe sees the tongue as discontentedness, he sees flavors as\ndiscontentedness, he sees tongue-consciousness as discontentedness, he\nsees tongue-contact as discontentedness, he sees as discontentedness\nwhatever feeling arises with tongue-contact as condition, whether pleasant\nor painful or neither painful-nor-pleasant.\nHe sees the body as discontentedness, he sees physical objects as\ndiscontentedness, he sees body-consciousness as discontentedness, he\nsees body-contact as discontentedness, he sees as discontentedness\n59", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "The Suitable Way for Attaining Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 59, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8683fac6-d41b-44c3-b8bf-0bc1ab39c3af", "parent_id": "book-vol4:ch13:commentary:1", "content_type": "commentary", "text": "whatever feeling arises with body-contact as condition, whether pleasant or\npainful or neither painful-nor-pleasant.\nHe sees the mind as discontentedness, he sees mental objects as\ndiscontentedness, he sees mind-consciousness as discontentedness, he\nsees mind-contact as discontentedness, he sees as discontentedness\nwhatever feeling arises with mind-contact as condition, whether pleasant or\npainful or neither painful-nor-pleasant.\nThis, Monks, is the way that is suitable for attaining Nibbāna (Enlightenment).\n(Reference: SN 35.148)\nIn this Teaching from Gotama Buddha, he shares how The Six Internal Sense Bases, The\nSix External Sense Bases, and contact through these sense bases creates the\nconsciousness or awareness of discontent feelings and these feelings are\ndiscontentedness.\nFor example, the eye comes in contact with a form and the mind becomes aware of this\nthrough the mind or consciousness. Whatever discontent feelings that arise as a result of\nthis contact is discontentedness.\nThis can be said of all The Six Internal Sense Bases and The Six External Sense Bases.\nWhether it is the eyes, ears, nose, tongue, body, or mind, these are all potential sources\nof discontentedness. All forms, sounds, odors, flavors, physical objects, and mental\nobjects are also all potential sources of discontentedness.\nThe discontent feelings such as pleasant feelings, painful feelings, or feelings that are\nneither painful-nor-pleasant that arise in the mind through contact through The Six Sense\nBases are discontentedness.\nThe mind needs to be trained to eliminate the discontent feelings associated with contact\nthrough The Six Sense Bases to move the mind towards Enlightenment.\nUnderstanding The Universal Truth of Discontentedness, a Practitioner can then train the\nmind to no longer hold on or welcome discontent feelings into the mind based on\nimpermanent conditions.\nDetailed explanation on The Universal Truth of Discontentedness is available in Chapter 4\nof this same book series found in the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n60", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "The Suitable Way for Attaining Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 59, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "93d62eab-f921-4790-8237-c9db07a79d83", "parent_id": "book-vol4:ch14:commentary:0", "content_type": "commentary", "text": "Chapter 14\nThe Suitable Way for Attaining Nibbāna\n(Enlightenment)\n(Third Discourse)\nMonks, I will teach you the way that is suitable for attaining Nibbāna\n(Enlightenment).\nListen to that and attend closely, I will speak…\nAnd what, Monks, is the way that is suitable for attaining Nibbāna\n(Enlightenment)?\nHere, a Monk sees the eye as non-self, he sees forms as non-self, he sees\neye-consciousness as non-self, he sees eye-contact as non-self, he sees as\nnon-self whatever feeling arises with eye-contact as condition, whether\npleasant or painful or neither painful-nor-pleasant.\nHe sees the ear as non-self, he sees sounds as non-self, he sees ear-\nconsciousness as non-self, he sees ear-contact as non-self, he sees as non-\nself whatever feeling arises with ear-contact as condition, whether pleasant\nor painful or neither painful-nor-pleasant.\nHe sees the nose as non-self, he sees odors as non-self, he sees nose-\nconsciousness as non-self, he sees nose-contact as non-self, he sees as\nnon-self whatever feeling arises with nose-contact as condition, whether\npleasant or painful or neither painful-nor-pleasant\nHe sees the tongue as non-self, he sees flavors as non-self, he sees tongue-\nconsciousness as non-self, he sees tongue-contact as non-self, he sees as\nnon-self whatever feeling arises with tongue-contact as condition, whether\npleasant or painful or neither painful-nor-pleasant.\nHe sees the body as non-self, he sees physical objects as non-self, he sees\nbody-consciousness as non-self, he sees body-contact as non-self, he sees\nas non-self whatever feeling arises with body-contact as condition, whether\npleasant or painful or neither painful-nor-pleasant.\nHe sees the mind as non-self, he sees mental objects as non-self, he sees\nmind-consciousness as non-self, he sees mind-contact as non-self, he sees\n61", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "The Suitable Way for Attaining Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 61, "page_end": 62, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ff5a1be7-e5f8-4b2e-8411-e629627c6860", "parent_id": "book-vol4:ch14:commentary:1", "content_type": "commentary", "text": "as non-self whatever feeling arises with mind-contact as condition, whether\npleasant or painful or neither painful-nor-pleasant.\nThis, Monks, is the way that is suitable for attaining Nibbāna (Enlightenment).\n(Reference: SN 35.149)\nIn this Teaching from Gotama Buddha, he shares how The Six Internal Sense Bases, The\nSix External Sense Bases, and contact through these sense bases creates the\nconsciousness or awareness of discontent feelings and these feelings are not the self (i.e.\nnon-self).\nFor example, the eye comes in contact with a form and the mind becomes aware of this\nthrough the mind or consciousness. Whatever discontent feelings that arise as a result of\nthis contact is not the self.\nThis can be said of all The Six Internal Sense Bases and The Six External Sense Bases.\nWhether it is the eyes, ears, nose, tongue, body, or mind, these are all not the self. All\nforms, sounds, odors, flavors, physical objects, and mental objects are also not the self.\nThe discontent feelings such as pleasant feelings, painful feelings, or feelings that are\nneither painful-nor-pleasant that arise in the mind through contact through The Six Sense\nBases are not the self.\nThe mind needs to be trained to eliminate the discontent feelings associated with contact\nthrough The Six Sense Bases to move the mind towards Enlightenment.\nUnderstanding The Universal Truth of Non-self, a Practitioner can then train the mind to\nno longer hold on or welcome discontent feelings into the mind based on impermanent\nconditions.\nDetailed explanation on The Universal Truth of Non-self is available in Chapter 4 of this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n62", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "The Suitable Way for Attaining Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 61, "page_end": 62, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c3f44179-7efc-4889-98e9-f7a9394e86a4", "parent_id": "book-vol4:ch15:commentary:0", "content_type": "commentary", "text": "Chapter 15\nThe Suitable Way for Attaining Nibbāna\n(Enlightenment)\n(Fourth Discourse)\nMonks, I will teach you the way that is suitable for attaining Nibbāna\n(Enlightenment).\nListen to that and attend closely, I will speak…\nWhat do you think, Monks, is the eye permanent or impermanent?\n‘Impermanent, Venerable Sir.’\nIs what is impermanent discontentedness or contentedness?\n‘Discontentedness, Venerable Sir.’\nIs what is impermanent, discontentedness, and subject to change fit to be\nregarded thus: This is mine, this I am, this is my ‘self’?\n‘No, Venerable Sir.’\nAre forms permanent or impermanent? Is eye-consciousness permanent or\nimpermanent? Is eye-contact permanent or impermanent? Is any feeling that\narises with eye-contact as condition - whether pleasant or painful or neither\npainful-nor-pleasant permanent or impermanent?\n‘Impermanent, Venerable Sir.’\nIs the ear permanent or impermanent? Is the nose permanent or\nimpermanent? Is the tongue permanent or impermanent? Is the body\npermanent or impermanent? Is the mind permanent or impermanent? Is any\nfeeling that arises with ear-contact, nose-contact, tongue-contact, body-\ncontact, mind-contact as condition permanent or impermanent?\n‘Impermanent, Venerable Sir.’\nIs what is impermanent discontentedness or contentedness?\n‘Discontentedness, Venerable Sir.’\n63", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "The Suitable Way for Attaining Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 63, "page_end": 65, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0581e8e9-71d0-4a73-854c-446c157f668f", "parent_id": "book-vol4:ch15:commentary:1", "content_type": "commentary", "text": "Is what is impermanent, discontentedness, and subject to change fit to be\nregarded thus: This is mine, this I am, this is my ‘self’?\n‘No, Venerable Sir.’\nSeeing thus, Monks, the instructed Noble Disciple experiences a fading\naway of strong feelings towards the eye, towards forms, a fading away of\nstrong feelings towards eye-consciousness, a fading away of strong feelings\ntowards eye-contact, a fading away of strong feelings towards whatever\nfeeling arises with eye-contact as condition - whether pleasant or painful or\nneither painful-nor-pleasant.\n(All the below were restated as above.)\nHe experiences a fading away of strong feelings towards the ears…towards\nthe nose… towards the tongue…towards the body…towards the\nmind...towards whatever feeling arises with mind-contact as condition -\nwhether pleasant or painful or neither painful-nor-pleasant.\nExperiencing a fading away of strong feelings, he becomes free from strong\nfeelings. Through freedom from strong feelings (his mind) is liberated. When\nit is liberated, there comes the knowledge: It’s liberated.\nHe understands: Destroyed is birth, the holy life has been lived, what had to\nbe done has been done, there is no more for this state of existence.\nThis, Monks, is the way that is suitable for attaining Nibbāna (Enlightenment).\n(Reference: SN 35.150)\n64\n\nIn this Teaching from Gotama Buddha, he shares a Teaching to walk Students through\nreflecting on his Teachings to discover the truth so that they can acquire wisdom.\nWith asking his Students questions, they can investigate The Teachings through reflection\nand discover the truth rather than believing anything that he shares.\nThrough understanding that The Six Sense Bases are impermanent a Practitioner trains\nthe mind to eliminate holding on to strong feelings related to the eyes, ears, nose, tongue,\nbody, or mind.\nWith the elimination of strong feelings and being freed from the strong feelings produced\nby craving/desire/attachment, the Practitioner gains the knowledge that the mind is well\nliberated towards the attainment of Enlightenment.\nThe Practitioner then understands that having attained Enlightenment, there is no further\nrebirth in The Cycle of Rebirth.\n65", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "The Suitable Way for Attaining Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 63, "page_end": 65, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6214e908-1122-4850-9ae3-927196b68865", "parent_id": "book-vol4:ch16:commentary:0", "content_type": "commentary", "text": "Chapter 16\nDispelling the Contact\nMonks, consciousness comes to be based on two things.\nAnd how, Monks, does consciousness come to be based on two things?\nConsciousness is based on the eye and forms, there arises eye-\nconsciousness. The eye is impermanent, changing, becoming otherwise;\nforms are impermanent, changing, becoming otherwise. Thus these two\nthings are moving and fluctuating, impermanent, changing, becoming\notherwise.\nEye-consciousness is impermanent, changing, becoming otherwise. The\ncause and condition for the arising of eye-consciousness is also\nimpermanent, changing, becoming otherwise. When, Monks, eye-\nconsciousness has arisen based on a condition that is impermanent, how\ncould it be permanent?\nThe meeting, the encounter, the combining of these three things is called\neye-contact. Eye-contact too is impermanent, changing, becoming\notherwise. The cause and condition for the arising of eye-contact is also\nimpermanent, changing, becoming otherwise. When, Monks, eye-contact\nhas arisen based on a condition that is impermanent, how could it be\npermanent?\nContacted, Monks, one feels, contacted one craves, contacted one\nperceives. Thus these things, too are moving and fluctuating, impermanent,\nchanging, becoming otherwise.\n(Similar discourses were recited in the case of ear-consciousness, nose-\nconsciousness, tongue-consciousness, body-consciousness, and mind-\nconsciousness.)\nIn dependence on the ear and sounds, there arises ear-consciousness…\nIn dependence on the nose and odors, there arises nose-consciousness…\nIn dependence on the tongue and flavors, there arises tongue-\nconsciousness…\n66", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dispelling the Contact", "sutta_refs": ["SN"], "page": null, "page_start": 66, "page_end": 68, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dfe62dc6-eba2-4985-8d4a-9726fc1c374c", "parent_id": "book-vol4:ch16:commentary:1", "content_type": "commentary", "text": "In dependence on the body and physical objects, there arises body-\nconsciousness…\nIn dependence on the mind and mental objects, there arises mind\nconsciousness…\nThe ear, nose, tongue, body, and mind are impermanent, changing,\nbecoming otherwise; mental objects are impermanent, changing, becoming\notherwise.\nThus two things are moving and fluctuating, impermanent, changing,\nbecoming otherwise.\nMind-consciousness is impermanent, changing, becoming otherwise. The\ncause and condition for the arising of mind-consciousness is also\nimpermanent, changing, becoming otherwise. When, Monks, mind-\nconsciousness has arisen based on a condition that is impermanent, how\ncould it be permanent?\nThe meeting, the encounter, the combining of these three things is\ncalled mind-contact.\nMind-contact too is impermanent, changing, becoming otherwise. The cause\nand condition for the arising of mind-contact is also impermanent, changing,\nbecoming otherwise. When, Monks, mind-contact has arisen based on a\ncondition that is impermanent, how could it be permanent?\nContacted, Monks, one feels, contacted one craves, contacted one\nperceives. Thus these things too are moving and fluctuating, impermanent,\nchanging, becoming otherwise.\nIt is in such a way, Monks, that consciousness comes to be based on\ntwo things.\n(Reference: SN 35.93)\n67\n\nIn this Teaching from Gotama Buddha, he shares and walks Students through his\nTeachings helping them to clearly see The Universal Truth of Impermanence.\nHe explains how consciousness or awareness is based on The Six Internal Sense Bases\nand The Six External Sense Bases. This is called consciousness or awareness and is\nimpermanent.\nWith The Six Internal Sense Bases, The Six External Sense Bases, and awareness then\nthere is contact.\nEye + Form + Consciousness (i.e. Awareness) = Contact through the eyes\nEar + Sound + Consciousness (i.e. Awareness) = Contact through the ears\nNose + Odor + Consciousness (i.e. Awareness) = Contact through the nose\nTongue + Flavor + Consciousness (i.e. Awareness) = Contact through the tongue\nBody + Physical Object + Consciousness (i.e. Awareness) = Contact through the body\nMind + Mental Object + Consciousness (i.e. Awareness) = Contact through the mind\nContact is impermanent but once one experiences contact through The Six Sense Bases,\nthe mind then experiences craving/desire/attachment.\n68", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Dispelling the Contact", "sutta_refs": ["SN"], "page": null, "page_start": 66, "page_end": 68, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ea27f0b3-ee70-4ee2-9973-5a802b34c733", "parent_id": "book-vol4:ch17:commentary:0", "content_type": "commentary", "text": "Chapter 17\nDirect Development of The Noble Eight Fold Path\nMonks, when one knows and sees the eye as it actually is, when one knows\nand sees forms as they actually are, when one knows and sees eye-\nconsciousness as it actually is, when one knows and sees eye-contact as it\nactually is, when one knows and sees as it actually is (the feeling) felt as\npleasant or painful or neither painful-nor-pleasant that arises with eye-\ncontact as condition, then one is not inflamed by craving for the eye, for\nforms, for eye-consciousness, for eye-contact, for (the feeling) felt as\npleasant or painful or neither painful-nor-pleasant that arises with eye-\ncontact as condition.\nWhen one resides uninflamed by craving, unfettered, unobsessed, reflecting\non danger, then The Five Aggregates affected by clinging are diminished for\none in the future; and one’s craving which brings renewal of existence, is\naccompanied by excitement and desire, and excitement in this or that - are\nabandoned. One’s bodily and mental troubles are abandoned, one’s bodily\nand mental torments are abandoned, one’s bodily and mental fevers are\nabandoned, and one experiences bodily and mental peacefulness.\nThe view of a person such as this is Right View. His intention is Right\nIntention, his effort is Right Effort, his mindfulness is Right Mindfulness, his\nconcentration is Right Concentration. But his bodily action, his verbal\nspeech, and his livelihood have already been well purified earlier. Thus this\nNoble Eight Fold Path comes to fulfillment in him by development.\nWhen he develops this Noble Eight Fold Path, The Four Foundations of\nMindfulness also come to fulfillment in him by development (body, feelings,\nmind, mental objects); the four right kinds of striving also come to fulfillment\nin him by development (Right Effort); the four bases for spiritual power also\ncome to fulfillment in him by development (also known as ‘mental power’:\ninitiative, energy, mind, investigation); the five sense bases also come to\nfulfillment in him by development (eyes, ears, nose, tongue, body); the five\npowers also come to fulfillment in him by development (confidence, energy,\nmindfulness, concentration, wisdom); The Seven Factors of Enlightenment\nalso come to fulfillment in him by development (mindfulness, investigation,\nenergy, joy, tranquility, concentration, equanimity).\nThese two things serenity and insight - occur in him combined evenly\ntogether. He fully understands by direct knowledge (experience) those things\nthat should be fully understood by direct knowledge (experience).\n69", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Direct Development of The Noble Eight Fold Path", "sutta_refs": ["MN"], "page": null, "page_start": 69, "page_end": 70, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "462f385b-79a9-4fb9-a05c-ca8ef6826f04", "parent_id": "book-vol4:ch17:commentary:1", "content_type": "commentary", "text": "He abandons by direct knowledge (experience) those things that should be\nabandoned by direct knowledge (experience). He develops by direct\nknowledge (experience) those things that should be developed by direct\nknowledge (experience). He realizes by direct knowledge (experience) those\nthings that should be realized by direct knowledge (experience).\n(All the below were restated as above.)\nWhen one knows and sees the ear as it actually is…\nWhen one knows and sees the nose as it actually is…\nWhen one knows and sees the tongue as it actually is…\nWhen one knows and sees the body as it actually is…\nWhen one knows and sees the mind as it actually is…\nThese are the things that should be realized by direct knowledge\n(experience).\n(Reference: MN 149)\nIn this Teaching from Gotama Buddha, he walks through several of his Teachings that are\nexplained in other parts of this book series connecting them to The Eight Fold Path.\n70", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Direct Development of The Noble Eight Fold Path", "sutta_refs": ["MN"], "page": null, "page_start": 69, "page_end": 70, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1bb9b8f8-27c4-4fbf-aa2f-c1c70611e011", "parent_id": "book-vol4:ch18:scripture", "content_type": "scripture", "text": "Chapter 18\nNo Coming or Going\nNo Passing Away or Arising\nAnd on that occasion The Perfectly Enlightened One was instructing, urging,\nrousing, and encouraging the Monk with discussion of The Teachings\nconcerned with liberation. The Monks - receptive, attentive, focusing their\nentire awareness, lending ear - listened to The Teachings.\nThen, on realizing the significance of that, The Perfectly Enlightened One on\nthat occasion exclaimed:\nOne who is dependent has wavering.\nOne who is independent has no wavering.\nThere being no wavering, there is calm.\nThere being calm, there is no yearning.\nThere being no yearning, there is no coming or going.\nThere being no coming or going, there is no passing away or arising.\nThere being no passing away or arising, there is neither a here nor a there\nnor a between-the-two.\nThis, just this, is the end of stress.\n(Reference: UD 8.4)", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "No Coming or Going", "sutta_refs": [], "page": null, "page_start": 71, "page_end": 73, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f9299c05-73c4-44db-be90-2beec3f181f3", "parent_id": "book-vol4:ch18:commentary", "content_type": "commentary", "text": "71\n\nIn this Teaching from Gotama Buddha, he shares the way to eliminate stress is to\neliminate craving/desire/attachment.\nHe uses the word “dependent” rather than craving/desire/attachment and “independent”\nrather than non-craving/non-desire/non-attachment.\nWhen the mind has eliminated craving/desire/attachment it will no longer waver and\nfluctuate but instead experience steadiness, stability, and calmness. There is no wavering\nin a mind that has eliminated craving/desire/attachment.\n“Yearning” is another way to describe craving/desire/attachment. When there is “no\nyearning, there is no coming and going”. When the mind has extinguished craving/desire/\nattachment it is peaceful and content wherever it exists and does not have the craving to\nalways be “on the go” or “coming and going”.\nWhen there is “no yearning (i.e. craving/desire/attachment)”, then there is “no coming and\ngoing”. The mind will not experience impermanent feelings that are “passing away or\narising”. All impermanent conditioned feelings will have been eliminated.\nWhen the impermanent conditioned feelings are eliminated, a Practitioner will not\nexperience “passing away or arising” of discontentedness the mind is permanently\npeaceful and content, “there is neither a here nor a there nor a between-the-two”. Or in\nother words, they will not experience rebirth.\nWith the elimination of rebirth, “this, just this, is the end of stress” as an Enlightened being\nwill no longer experience any stress in the remaining time of their life and they will not\nexperience any future births to experience discontentedness ever again.\nThe mind is completely liberated and completely free from all discontentedness.\n72\n\nThere Will Be\nJust the Seen…\n73", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "No Coming or Going", "sutta_refs": [], "page": null, "page_start": 71, "page_end": 73, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e9a8c623-7078-4914-abae-5c3201db88b4", "parent_id": "book-vol4:ch19:scripture", "content_type": "scripture", "text": "Chapter 19\nThere Is No You There\nThen, Bahiya,…\nWhen for you there will be only the seen in reference to the seen, only the\nheard in reference to the heard, only the sensed in reference to the sensed,\nonly the recognized in reference to the recognized, then, Bahiya, there is no\nyou in connection with that.\nWhen there is no you in connection with that, there is no you there. When\nthere is no you there, you are neither here nor there nor between-the-two.\nThis, just this, is the end of stress.\n(Reference: UD 1.10)", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "There Is No You There", "sutta_refs": [], "page": null, "page_start": 74, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9b12f4b0-0a6f-40f3-ac46-51a37f81f58b", "parent_id": "book-vol4:ch19:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he points to The Teaching of “non-self”.\nThe Universal Truth of Non-self is required to be learned, reflected upon, and practiced to\neliminate the fetter/taint of “Personal Existence View”. This is a Teaching that I suggest a\nPractitioner gain some basic familiarity with then sets aside while they focus on\nestablishing a well developed practice of The Eight Fold Path.\nThen, as the mind enters the Jhānas, a Practitioner could more deeply learn, reflect, and\npractice The Teaching of “The Universal Truth of Non-self” to eliminate the fetter/taint of\n“Personal Existence View” to move the mind into the first Stage of Enlightenment and\nbeyond. A Practitioner would be unable to eliminate the fetter/taint of “Personal Existence\nView” early in practice as the mind is not yet prepared to release this fetter/taint. It is only\nonce a Practitioner deeply prepares the mind through a well developed practice of The\nEight Fold Path, that it will be ready and able to release the “Personal Existence View”\nthrough understanding and practicing The Universal Truth of Non-self.\nThrough the elimination of “Personal Existence View” by realizing “non-self” the mind will\nbe able to “end stress” and all other discontent feelings as all of The Ten Fetters are\neliminated.\nDetailed explanation of The Universal Truth of Non-self is available in Chapter 4 and 16 of\nthis same book series found in the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\n74", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "There Is No You There", "sutta_refs": [], "page": null, "page_start": 74, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "85b2a662-a2a3-471f-b398-88cb03fc57b1", "parent_id": "book-vol4:ch20:commentary:0", "content_type": "commentary", "text": "Chapter 20\nMerely the Seen\n‘Although, Venerable Sir, I am old, aged, burdened with years, advanced in\nlife, come to the last stage, let The Perfectly Enlightened One teach me The\nTeachings in brief, let the Fortunate One teach me The Teachings in brief.\nPerhaps I may understand the meaning of The Perfectly Enlightened One’s\nstatement, perhaps I may become an heir to The Perfectly Enlightened One’s\nstatement.’\nWhat do you think, Mālunkyaputta, do you have any craving, desire, or\nattachment for those forms recognizable by the eye that you have not seen\nand never saw before, that you do not see and would not think might be\nseen?\n‘No, Venerable Sir.’\nDo you have any craving, desire, or attachment for those sounds\nrecognizable by the ear... for those odors recognizable by the nose... for\nthose flavors recognizable by the tongue ... for those physical objects\nrecognizable by the body ... for those mental objects recognizable by the\nmind that you have not recognized and never recognized before, that you do\nnot recognize and would not think might be recognized?\n‘No, Venerable Sir.’\nHere, Mālunkyaputta, regarding things seen, heard, sensed, and recognized\nby you: in the seen there will be merely the seen; in the heard there will be\nmerely the heard; in the sensed there will be merely the sensed; in the\nrecognized there will be merely the recognized.\nWhen, Mālunkyaputta, regarding things seen, heard, sensed, and recognized\nby you, in the seen there will be merely the seen, in the heard there will be\nmerely the heard, in the sensed there will be merely the sensed, in the\nrecognized there will be merely the recognized, then, Mālunkyaputta, you will\nnot be ‘by that’.\nWhen, Mālunkyaputta, you are not ‘by that’, then you will not be ‘therein’.\nWhen, Mālunkyaputta, you are not ‘therein’, then you will be ‘neither here nor\nbeyond nor in between-the-two’. This itself is the end of discontentedness.\n75", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Merely the Seen", "sutta_refs": ["SN"], "page": null, "page_start": 75, "page_end": 79, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "97fc57d5-5a0e-4b6f-bf51-5fbc7f07a827", "parent_id": "book-vol4:ch20:commentary:1", "content_type": "commentary", "text": "‘I understand in detail, Venerable Sir, the meaning of what was stated by The\nPerfectly Enlightened One in brief:’\nHaving seen a form with mindfulness muddled,\nAttending to the pleasing sign,\nOne experiences it with an obsessed mind\nAnd remains tightly holding to it.\nMany feelings flourish within,\nOriginating from the visible form,\nCraving and annoyance as well\nBy which one’s mind becomes disturbed.\nFor one who accumulates discontentedness thus, Nibbāna (Enlightenment)\nis said to be far away.\n(All of the following, same as above.)\nHaving heard a sound with mindfulness muddled…\nHaving smelt an odor with mindfulness muddled…\nHaving tasted a flavor with mindfulness muddled…\nHaving touched a physical object with mindfulness muddled…\nHaving recognized a mental object with mindfulness muddled…\nFor one who accumulates discontentedness thus Nibbāna (Enlightenment) is\nsaid to be far away.\n————-\nWhen, firmly mindful, one sees a form,\nOne is not inflamed by craving for forms;\nOne experiences it with an unaffected mind\nAnd does not remain holding it tightly.\nOne fares mindfully in such a way\nThat even as one sees the form,\nAnd while one undergoes a feeling,\nDiscontentedness is exhausted, not built up.\nFor one dismantling discontentedness thus, Nibbāna (Enlightenment) is said\nto be close by.\n76", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Merely the Seen", "sutta_refs": ["SN"], "page": null, "page_start": 75, "page_end": 79, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "19d69046-07aa-4981-bd9c-93cb0cc4043f", "parent_id": "book-vol4:ch20:commentary:2", "content_type": "commentary", "text": "(All of the following, same as above.)\nWhen, firmly mindful, one hears a sound,\nOne is not inflamed by craving for sounds…\nWhen, firmly mindful, one smells an odor,\nOne is not inflamed by craving for odors…\nWhen, firmly mindful, one tastes a flavor,\nOne is not inflamed by craving for flavors…\nWhen, firmly mindful, one touches a physical object,\nOne is not inflamed by craving for physical objects…\nWhen, firmly mindful, one recognizes a mental object,\nOne is not inflamed by craving for mental objects...\nFor one diminishing discontentedness thus, Nibbāna (Enlightenment) is said\nto be close by.\n————-\n‘It is in such a way, Venerable Sir, that I understand in detail the meaning of\nwhat was stated by The Perfectly Enlightened One in brief.’\nGood. good, Mālunkyaputta! It is good that you understand in detail the\nmeaning of what was stated by me in brief.\n(The Buddha here repeats the prior verses in full.)\nIt is in such a way, Mālunkyaputta, that the meaning of what was stated by\nme in brief should be understood in detail.\nThen the Venerable Mālunkyaputta ... departed ... dwelling alone, withdrawn,\ndiligent, dedicated, and determined... And the Venerable Mālunkyaputta\nbecame one of the Arahants.\n(Reference: SN 35.95)\nIn this Teaching from Gotama Buddha, he helps a Student to understand that a mind with\ncraving/desire/attachment through The Six Sense Bases will be muddled or unclear, far\naway from Enlightenment.\nA mind that has eliminated craving/desire/attachment through The Six Sense Bases will\nbe unaffected no longer experiencing discontentedness and close to Enlightenment.\n77\n\nThe Four Foundations\nof Mindfulness\n79", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Merely the Seen", "sutta_refs": ["SN"], "page": null, "page_start": 75, "page_end": 79, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7993b7e7-2361-461a-8a15-433928d6003c", "parent_id": "book-vol4:ch21:scripture:0", "content_type": "scripture", "text": "Chapter 21\nAwaiting His Time Mindful and\nClearly Comprehending\nMonks, a Monk should await his time mindful and clearly comprehending.\nThis is my instruction to you.\nAnd how, Monks, is a Monk mindful?\nHere, Monks, a Monk resides reflecting on the body as body, dedicated,\nclearly comprehending, mindful, having put away craving and displeasure in\nregard to the world. He resides reflecting on feelings as feelings ... mind as\nmind... mental objects as mental objects, dedicated, clearly comprehending,\nmindful, having put away craving and displeasure in regard to the world. It is\nin such a way that a Monk is mindful.\nAnd how, Monks, does a Monk exercise clear comprehension?\nHere, Monks, a Monk is one who acts with clear comprehension when going\nforward and returning: when looking ahead and looking aside; when drawing\nin and extending the limbs; when wearing his robes and carrying his outer\nrobe and bowl; when eating, drinking, chewing his food and tasting; when\ndefecating and urinating; when walking, standing, sitting, falling asleep,\nwaking up, speaking, and keeping silent. It is in such a way that a Monk\nexercises clear comprehension.\nA Monk should await his time mindful and clearly comprehending. This is my\ninstruction to you.\nMonks, while a Monk resides thus, mindful and clearly comprehending,\ndiligent, dedicated, and determined, if there arises in him a pleasant feeling,\nhe understands thus: There has arisen in me a pleasant feeling. Now that is\ndependent, not independent. Dependent on what? Dependent on this very\nbody. But this body is impermanent, conditioned, dependently arisen. So\nwhen the pleasant feeling has arisen in dependence on a body that is\nimpermanent, conditioned, dependently arisen, how could it be permanent?\nHe resides reflecting on impermanence in the body and in pleasant feelings,\nhe resides reflecting on vanishing, reflecting on fading away, reflecting on\nelimination, reflecting on letting go. As he resides thus, the underlying\ntendency to crave in regard to the body and in regard to pleasant feelings is\nabandoned by him.\n80", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Awaiting His Time Mindful and", "sutta_refs": ["SN"], "page": null, "page_start": 80, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1c91130d-df7a-473f-9968-4dc7367f1ac1", "parent_id": "book-vol4:ch21:scripture:1", "content_type": "scripture", "text": "If he feels a pleasant feeling, he understands: It is impermanent; he\nunderstands: It is not held to: he understands: It is not excited in.\nIf he feels a painful feeling, he understands: It is impermanent; he\nunderstands: It is not held to; he understands: It is not excited in.\nIf he feels a neither painful-nor-pleasant feeling, he understands: It is\nimpermanent; he understands: It is not held to; he understands: It is not\nexcited in.\nIf he feels a pleasant feeling, he feels it without holding onto it; if he feels a\npainful feeling, he feels it without holding onto it; if he feels a neither painful-\nnor-pleasant feeling, he feels it without holding onto it.\nWhen he feels a feeling terminating with the body, he understands: I feel a\nfeeling terminating with the body: When he feels a feeling terminating with\nlife, he understands: I feel a feeling terminating with life. He understands:\nWith the breakup of the body, following the exhaustion of life, all that is felt,\nnot being excited in, will become cool right here.\nJust as, Monks, an oil lamp burns in dependence on the oil and the wick,\nand with the exhaustion of the oil and the wick it is extinguished through lack\nof fuel, so too, Monks, when a Monk feels a feeling terminating with the\nbody,...terminating with life... He understands: With the breakup of the body,\nfollowing the exhaustion of life, all that is felt, not being excited in, will\nbecome cool right here.\n(Reference: SN 47.2)", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Awaiting His Time Mindful and", "sutta_refs": ["SN"], "page": null, "page_start": 80, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7ee8b600-8c06-497b-9abd-2c6bcf9fe9d6", "parent_id": "book-vol4:ch21:commentary:0", "content_type": "commentary", "text": "81", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Awaiting His Time Mindful and", "sutta_refs": ["SN"], "page": null, "page_start": 80, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "63e457fd-bfc4-4b74-82f9-a38327930a24", "parent_id": "book-vol4:ch21:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Four Foundations of Mindfulness\nand that they lead to “clear comprehension” or clarity of mind.\nIt is through developing The Four Foundations of Mindfulness that a Practitioner is able to\nhave “awareness of mind” to observe the arising discontentedness training the mind to\ncut it off and let it go to completely eliminate 100% of all discontentedness.\nWhat Are The Four Foundations of Mindfulness?\nThe Four Foundations of Mindfulness are four aspects of awareness the mind needs to\ndevelop to have “awareness of mind”, then, actively and skillfully work with arising\nunwholesome thoughts, ideas, and feelings to eliminate them from ever arising again.\nIt is through developing awareness of bodily sensations, feelings, conditions of the mind,\nand mental objects that the mind can then eliminate unwholesome qualities and cultivate\nwholesome qualities.\nThrough developing The Four Foundations of Mindfulness, a Practitioner can then more\nreadily and actively \"cut off the thoughts\" and \"let them go\" training the mind to eliminate\ndiscontentedness.\nRather than allowing the mind to become polluted with unwholesome feelings, conditions\nof the mind, or mental objects, a Practitioner can instead cut off and let go of any arising\nthoughts, ideas, and feelings when they are only bodily sensations.\nThis allows the mind to not experience the pollution of arising unwholesomeness and\ntrains the mind so that unwholesome thoughts, ideas, and feelings no longer arise at all.\nWithout The Four Foundations of Mindfulness, a Practitioner would not be aware of the\nbodily sensations, or the resulting feelings, conditions of the mind, and mental objects to\nthen be able to cut off and let go of the unwholesome thoughts, ideas, and feelings prior\nto polluting the mind so that eventually, they will never arise.\nThrough developing The Four Foundations of Mindfulness a Practitioner will be able to\nget to the point in their training that through the constant cutting off of unwholesome\nthoughts, ideas, and feelings that the mind can reside peaceful, calm, serene, and\ncontent with joy because unwholesomeness will never arise.\nIt is the constant cutting off sooner and sooner that the mind can experience liberation\nthrough the non-arising unwholesome thoughts, ideas, and feelings. The mind will\neventually get tired and will submit to never arise unwholesome thoughts, ideas, or\nfeelings.\nThe non-arising of unwholesome thoughts, ideas, and feelings is experienced through a\nwell liberated mind - an Enlightened mind.\n82", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Awaiting His Time Mindful and", "sutta_refs": ["SN"], "page": null, "page_start": 80, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "43b5c8b3-84da-479a-be5c-f728108a44b6", "parent_id": "book-vol4:ch21:commentary:2", "content_type": "commentary", "text": "The Four Foundations of Mindfulness\nBody as Body Observing/Awareness of\nBodily Sensations\nFeelings as Feelings Observing/Awareness of\nFeelings\nMind as Mind Observing/Awareness of\nConditions of the Mind\nMental Objects as Mental Objects Observing/Awareness of\nMental Objects\nTo develop awareness of mind, you should not allow the mind to be lost in daydreams,\nanticipation, indulgences, worry, or dwell in other discontent feelings. With awareness of\nthe mind that the mind is not in the present moment during daily life, cut off those\nthoughts and bring the mind to the present moment.\nCultivating mindfulness or awareness of mind is accomplished through meditation\npractices and carried into everyday life through implementing awareness of the mind in\neach moment of your normal activities.\nThe Buddha describes to have full awareness of mind in all of our daily activities such as\n“when going forward and returning; when looking ahead and looking aside; when drawing\nin and extending the limbs; when wearing his robes and carrying his outer robe and bowl;\nwhen eating, drinking, chewing his food, and tasting; when defecating and urinating;\nwhen walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent”.\nIt is through Right Mindfulness, or awareness of mind, that a Practitioner is vigilant and\nconstantly aware of what exists in the mind. Through Breathing Mindfulness Meditation\nthe mind is brought to the present moment training it to have clear comprehensive,\nawareness of mind, and concentration. Through having full awareness of the bodily\nsensations, feelings, condition of the mind, and mental objects a Practitioner can then\nskillfully eliminate unwholesomeness and arise the wholesomeness.\nThrough continuous awareness of mind through The Four Foundations of Mindfulness, a\nPractitioner is then “exercising clear comprehension”.\nTo cultivate mindfulness, you will need to learn Breathing Mindfulness Meditation in the\npositions of seated, lying, standing, or walking. Breathing Mindfulness Mediation and the\nfour (4) body positions for meditation are described in the Chapter titled “Meditation:\nDeveloping Your Practice” (Chapter 11) of the book “Developing a Life Practice: The Path\nThat Leads to Enlightenment” (Volume 1) of this same book series. Using Breathing\nMindfulness Meditation, you can establish mindfulness or awareness of bodily\nsensations, feelings, condition of the mind, and mental objects while learning to “let them\ngo” to eliminate discontentedness.\n83", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Awaiting His Time Mindful and", "sutta_refs": ["SN"], "page": null, "page_start": 80, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4ba82398-a5b5-4b6c-9d92-75f520f71315", "parent_id": "book-vol4:ch21:commentary:3", "content_type": "commentary", "text": "Abandoning Ignorance\n84", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Awaiting His Time Mindful and", "sutta_refs": ["SN"], "page": null, "page_start": 80, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fbc8ac52-b99c-46e6-bcdd-4f3434b5bbf6", "parent_id": "book-vol4:ch22:commentary:0", "content_type": "commentary", "text": "Chapter 22\nNothing Is Worth Adhering To\nThen a certain Monk approached The Perfectly Enlightened One and said to\nhim:\n‘Venerable Sir, is there one thing through the abandoning of which ignorance\n(unknowing of true reality) is abandoned by a Monk and true wisdom arises?’\nThere is one thing, Monk, through the abandoning of which ignorance\n(unknowing of true reality) is abandoned by a Monk and true wisdom arises.\n‘And what is that one thing, Venerable Sir?’\nIgnorance, Monk, is that one thing through the abandoning of which\nignorance is abandoned by a Monk and true wisdom arises.\n‘But, Venerable Sir, how should a Monk know, how should he see, for\nignorance to be abandoned by him and true wisdom to arise?’\nHere, Monk, a Monk has heard: Nothing is worth adhering to. When a Monk\nhas heard: Nothing is worth adhering to, he directly knows everything.\nHaving directly known everything, he fully understands everything. Having\nfully understood everything, he sees all signs differently.\nHe sees the eye differently, he sees forms differently. He sees eye-\nconsciousness differently. He sees eye-contact differently. And whatever\nfeeling arises with eye-contact as condition — experiencing pleasure, pain,\nor as neither painful-nor-pleasant that too he sees differently.\nHe sees the ear differently, he sees sounds differently. He sees ear-\nconsciousness differently. He sees ear-contact differently. And whatever\nfeeling arises with ear-contact as condition — experiencing pleasure, pain, or\nas neither painful-nor-pleasant that too he sees differently.\nHe sees the nose differently, he sees odors differently. He sees nose-\nconsciousness differently. He sees nose-contact differently. And whatever\nfeeling arises with nose-contact as condition — experiencing pleasure, pain,\nor as neither painful-nor-pleasant that too he sees differently.\n85", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Nothing Is Worth Adhering To", "sutta_refs": ["SN"], "page": null, "page_start": 85, "page_end": 86, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9730d020-cf13-4c27-96a2-78d1f6d3f885", "parent_id": "book-vol4:ch22:commentary:1", "content_type": "commentary", "text": "He sees the tongue differently, he sees flavors differently. He sees tongue-\nconsciousness differently. He sees tongue-contact differently. And whatever\nfeeling arises with tongue-contact as condition — experiencing pleasure,\npain, or as neither painful-nor-pleasant that too he sees differently.\nHe sees the body differently, he sees physical objects differently. He sees\nbody-consciousness differently. He sees body-contact differently. And\nwhatever feeling arises with body-contact as condition — experiencing\npleasure, pain, or as neither painful-nor-pleasant that too he sees differently.\nHe sees the mind differently, he sees mental objects differently. He sees\nmind-consciousness differently. He sees mind-contact differently. And\nwhatever feeling arises with mind-contact as condition — experiencing\npleasure, pain, or as neither painful-nor-pleasant that too he sees\ndifferently.\nWhen, Monk, a Monk knows and sees thus, ignorance (unknowing of true\nreality) is abandoned by him and true wisdom arises.\n(Reference: SN 35.79)\nIn this Teaching from Gotama Buddha, he shares that a Practitioner will need to eliminate\nignorance (unknowing of true reality) through acquiring wisdom. It is through\nindependently verifying The Teachings of The Buddha that one acquires wisdom to\neliminate ignorance (unknowing of true reality).\nIf a Practitioner closely examines The Six Sense Bases they can observe how\ndiscontentedness is experienced through agreeable and disagreeable contact of the eyes,\nears, nose, tongue, body, and mind. The associated pleasant feelings, painful feelings,\nand feelings that are neither painful-nor-pleasant are seen clearly or “differently” once one\nobserves the truth to acquire this wisdom.\nTo attain Enlightenment, a Practitioner will need to learn these Teachings with a Teacher\nbut then independently verify The Teachings to see the truth and acquire wisdom. The\nmind is liberated through the elimination of ignorance or unknowing of true reality.\n86", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Nothing Is Worth Adhering To", "sutta_refs": ["SN"], "page": null, "page_start": 85, "page_end": 86, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "036859d2-6364-4195-a95c-0edc663d804d", "parent_id": "book-vol4:ch23:commentary:0", "content_type": "commentary", "text": "Chapter 23\nKnowing and Seeing as Impermanent\nThen a certain Monk approached The Perfectly Enlightened One and said to\nhim:\n‘Venerable Sir, is there one thing through the abandoning of which ignorance\n(unknowing of true reality) is abandoned by a Monk and true wisdom arises?’\nMonk, when a Monk knows and sees the eye as impermanent, ignorance\n(unknowing of true reality) is abandoned by him and true wisdom arises.\nWhen he knows and sees forms as impermanent, when he knows and sees\nas impermanent whatever feeling arises with eye-contact as condition,\nignorance is abandoned by him and true wisdom arises.\nMonk, when a Monk knows and sees the ear as impermanent, ignorance\n(unknowing of true reality) is abandoned by him and true wisdom arises.\nWhen he knows and sees sounds as impermanent, when he knows and sees\nas impermanent whatever feeling arises with ear-contact as condition,\nignorance is abandoned by him and true wisdom arises.\nMonk, when a Monk knows and sees the nose as impermanent, ignorance\n(unknowing of true reality) is abandoned by him and true wisdom arises.\nWhen he knows and sees odors as impermanent, when he knows and sees\nas impermanent whatever feeling arises with nose-contact as condition,\nignorance is abandoned by him and true wisdom arises.\nMonk, when a Monk knows and sees the tongue as impermanent, ignorance\n(unknowing of true reality) is abandoned by him and true wisdom arises.\nWhen he knows and sees flavors as impermanent, when he knows and sees\nas impermanent whatever feeling arises with tongue-contact as condition,\nignorance is abandoned by him and true wisdom arises.\nMonk, when a Monk knows and sees the body as impermanent, ignorance\n(unknowing of true reality) is abandoned by him and true wisdom arises.\nWhen he knows and sees physical objects as impermanent, when he knows\nand sees as impermanent whatever feeling arises with body-contact as\ncondition, ignorance is abandoned by him and true wisdom arises.\n87", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Knowing and Seeing as Impermanent", "sutta_refs": ["SN"], "page": null, "page_start": 87, "page_end": 89, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e5d80e34-aebd-4ef5-8913-6ffe28637aa1", "parent_id": "book-vol4:ch23:commentary:1", "content_type": "commentary", "text": "Monk, when a Monk knows and sees the mind as impermanent, ignorance\n(unknowing of true reality) is abandoned by him and true wisdom arises.\nWhen he knows and sees mental objects as impermanent, when he knows\nand sees as impermanent whatever feeling arises with mind-contact as\ncondition, ignorance is abandoned by him and true wisdom arises.\nWhen, Monk, a Monk knows and sees thus, ignorance (unknowing of true\nreality) is abandoned by him and true wisdom arises.\n(Reference: SN 35.53)\nIn this Teaching from Gotama Buddha, he shares Teachings related to The Universal Truth\nof Impermanence helping Students understand that The Six Sense Bases and the feelings\nthat arise as a result of The Six Sense Bases are impermanent.\nA Practitioner who is able to observe this seeing the truth will acquire this wisdom and\nthen is able to function differently through training the mind to not chase after the objects\nof its affections through The Six Sense Bases seeking pleasant feelings. This is a primary\naspect of training the mind to attain Enlightenment and to eliminate the fetter/taint/\npollution of sensual desire.\nKnowing and being able to clearly see The Universal Truth of Impermanence will allow a\nPractitioner to acquire wisdom, working towards the elimination of ignorance (unknowing\nof true reality).\nDetailed explanation of The Ten Fetters is available in this same book series found in\nChapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n88\n\nMeans of Practice for\nA Sick Person\n89", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Knowing and Seeing as Impermanent", "sutta_refs": ["SN"], "page": null, "page_start": 87, "page_end": 89, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bfd06c9b-2f72-4e61-a237-1974c4512573", "parent_id": "book-vol4:ch24:scripture", "content_type": "scripture", "text": "Chapter 24\nDirect Knowledge for A Sick One\nMonks, if five things do not slip away from a weak and sick Monk, it can be\npredicted of him: In no long time, with the destruction of the taints, he will\nrealize for himself with direct knowledge (experience), in this very life, the\ntaintless liberation of mind, liberation by wisdom, and having entered upon it,\nhe will reside in it.\nWhat five?\nHere, a Monk resides reflecting on the unattractiveness of the body,\nperceiving the dissatisfaction of food, perceiving non-excitement in the entire\nworld, reflecting on impermanence in all conditioned objects; and he has the\nperception of death well established internally.\nIf these five things do not slip away from a weak and sick Monk, it can be\npredicted of him: In no long time, with the destruction of the taints, he will\nrealize for himself with direct knowledge (experience), in this very life, the\ntaintless liberation of mind, liberation by wisdom, and having entered upon it,\nhe will reside in it.\n(Reference: AN 5.121)", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Direct Knowledge for A Sick One", "sutta_refs": ["AN"], "page": null, "page_start": 90, "page_end": 94, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "38b71436-c1f3-42eb-84ca-5241b6d0aa7e", "parent_id": "book-vol4:ch24:commentary:0", "content_type": "commentary", "text": "90", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Direct Knowledge for A Sick One", "sutta_refs": ["AN"], "page": null, "page_start": 90, "page_end": 94, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "99c3f2bc-f1e4-495b-8346-e093364331a3", "parent_id": "book-vol4:ch24:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares here are “five things” that need to be\nretained in the mind and if they “do not slip away” when “weak and sick” that one will\nexperience for themselves the Enlightened mind.\n1.) Unattractiveness of the body: The fetter/taint/pollution in the mind of “sensual\ndesires” are one of the most challenging aspects of the mind to eliminate on The Path to\nEnlightenment. One of the strongest cravings/desires/attachments the mind has related to\nsensual desire is the craving for sexual contact. In order to attain the third or fourth Stage\nof Enlightenment, a Practitioner would need to eliminate the fetter/taint of sensual desire\nwhich includes the elimination of sexual contact. When or if a Practitioner decides to do\nthis is their personal choice.\nA Practitioner progressing on this path might decide to learn, reflect, and practice The\nTeachings progressing to the first or second Stage of Enlightenment where\ndiscontentedness is significantly reduced and one’s mind and life is quite peaceful while\nstill retaining sexual contact. In the first and second Stages of Enlightenment a\nPractitioner would not yet have eliminated the fetter/taint of sensual desire and could\nchoose to approach this at a later time.\nOnce a Practitioner has decided to eliminate sensual desires, thus sexual contact, a\ntechnique used to train the mind to accomplish this goal is to develop “unattractiveness\nof the body”.\nThe reason human beings have craving for sexual contact is instinctive but also driven by\nthe mind’s ignorance/delusion/unknowing of true reality as it relates to many topics\nincluding being able to see the body as it truly is. The unEnlightened mind does not see\nthe human body as it truly is. We see the beautified hair, clothing, jewelry, skin, makeup,\netc., and are driven to chase pleasant feelings associated with the sense base of the\nbody - the mind is triggered to chase after bodily contact for sexual intercourse.\nThrough training the mind to see true reality, thus, the “unattractiveness of the human\nbody” this would involve observing the body as it truly is without the beautified hair,\nclothing, jewelry, skin, makeup, etc. The techniques employed to develop this are found in\nthe book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1)\nand you can seek guidance with a Teacher to help you establish this in the mind when\nready.\n2.) Dissatisfaction of food: With the fetter/taint/pollution in the mind of “sensual desires”\nbeing one of the most challenging aspects of the mind to eliminate on The Path to\nEnlightenment as described related to sexual contact, another strong sensual desire in\nthe mind is the craving/desire/attachment to food.\nWhile the mind needs food to sustain one’s life, oftentimes the unEnlightened mind\ndevelops mental longing and strong eagerness for specific types of food that if they are\nnot acquired, the mind is discontent.\nA Practitioner will need to train the mind to eliminate any mental longing with a strong\neagerness towards specific foods and train the mind that food is purely to sustain the\nhealth of the physical body. There is no other purpose for food.\n91", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Direct Knowledge for A Sick One", "sutta_refs": ["AN"], "page": null, "page_start": 90, "page_end": 94, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2cdcc2de-eb4f-465d-a236-e638a5e30647", "parent_id": "book-vol4:ch24:commentary:2", "content_type": "commentary", "text": "This does not mean that one cannot enjoy a good tasting meal, but if the mind finds\nhappiness, excitement, elation (pleasant feelings) based on this impermanent condition,\nthen when that impermanent condition does not exist, the mind will experience\ndiscontentedness of painful feelings like sadness, anger, frustration, irritation, annoyance,\nanxiety, stress, etc.\nTo eradicate the discontentedness associated with craving/desire/attachment to specific\nfoods, one will need to understand and train the mind to observe contentedness no\nmatter what food is available to eat. Ordained Practitioners collect food from Household\nPractitioners on alms rounds where they can only eat what food is given. They do not\nhave any choice in the foods they ingest at a given meal. But Household Practitioners\nchoose their own food so you will need to employ your own discipline to eliminate any\ncravings/desires/attachments to specific foods.\nOne way a person might choose to do this is through having someone else choose their\nfood for them for an extended period of time, 6-12 months, giving a person full range to\nselect foods that are healthy yet not influenced by your personal choices. During this\ntime, observe the mind and whether it is pulling towards any specific foods and if it\nbecomes discontent when specific foods are not available. If you observe this, then you\nknow there is craving/desire/attachment to specific foods and one should train the mind\nto distance itself from those foods for a period of time training it to ingest food for the sole\npurpose of maintaining the health of the physical body until the mind has fully eliminated\nthe craving/desire/attachment for specific foods.\nYou can seek guidance from your Teacher on other options and ideas for eliminating\ncravings/desires/attachments to food to thin then eliminate the fetter/taint of sensual\ndesire.\nAdditionally, the mind can understand “dissatisfaction of food” as understanding that as it\nrelates to a discontent mind, food is not the solution. Oftentimes when the mind is unwell\nexperiencing pleasant feelings, painful feelings, or feelings that are neither painful-nor-\npleasant, a human being will eat food in an attempt to cure the unwelcomed feelings. The\nmind needs to understand that emotional eating is not the solution to solving the\ndiscontentedness that exists in the mind cultivating “dissatisfaction of food” or in other\nwords “understanding that food is not the solution” to the discontentedness experienced\nin the unEnlightened mind.\n3.) Non-excitement in the entire world: There are many enticing and alluring pleasures\nin the world that the mind may have come accustomed to finding happiness, excitement,\nand elation in while unaware it was causing its own discontentedness off The Path to\nEnlightenment. Once a Practitioner understands the cause of the discontent mind is\ncraving/desire/attachment, they will need to “let go” of the entire world to attain\nEnlightenment choosing to not seek or chase excitement in the world developing “non-\nexcitement in the entire world”.\nThis does not mean that one needs to eliminate relationships, occupations, possessions,\netc. It just means the mind needs to eliminate the “mental longing with a strong\neagerness” that exists in the mind towards relationships, occupations, possessions, etc.\nlearning how to practice non-craving, non-desire, and non-attachment. In this way, the\nmind can be trained to experience unconditioned joy. Unconditioned joy is not associated\nwith impermanent objects, so the Practitioner is not attaining it by craving/desire/\nattachment and, therefore, unconditioned joy is permanent.\n92", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Direct Knowledge for A Sick One", "sutta_refs": ["AN"], "page": null, "page_start": 90, "page_end": 94, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5e7b95d0-e92e-4ee6-bf0a-ce8295fe7669", "parent_id": "book-vol4:ch24:commentary:3", "content_type": "commentary", "text": "Practicing non-attachment does not mean one needs to eliminate relationships,\noccupations, or possessions necessarily. Non-attachment means that one needs to “let\ngo” of the longing with strong eagerness in the mind that it is chasing after the objects of\nits affection. One can still enjoy relationships, occupations, and possessions while on The\nPath to Enlightenment and once Enlightened. But if the mind is chasing after sensual\ndesires through craving/desire/attachment/wants/expectations etc., then it will cause\nitself to experience discontentedness.\nThe unEnlightened mind will oftentimes remedy boredom or loneliness with chasing after\npleasant feelings. It also tends to chase pleasant feelings anytime it experiences painful\nfeelings. Existing in the world and enjoying life activities is not the problem. The problem\nis the mind chases after the objects of its affection, obsessing over what it wants, and if it\ndoes not acquire the objects of its affection will then experience painful feelings or\nfeelings that are neither painful-nor-pleasant. The mind does not realize that permanent\npeacefulness and joy cannot be found in chasing after impermanent objects. This is the\nunEnlightened mind’s ignorance/delusion/unknowing of true reality keeping it trapped in\nthe unEnlightened state.\nThe unEnlightened mind will oftentimes attempt to control people and situations in the\nworld thinking that is going to remedy the discontent mind, but it never does. Instead, the\ntrue problem lies in the defilement of craving/desire/attachment where the mind is longing\nfor excitement and pleasures in the world.\nTraining the mind to be peaceful, calm, serene, and content with joy permanently is to\ntrain the mind to be “satisfied with what is”. The mind cannot permanently experience\nheightened excited experiences and if the mind longs for excited feelings in the world,\nthen at some point it is going to crash into sadness, anger, or worse.\nTraining the mind to “let go” of pursuing excitement in the world which would condition\nthe mind to only experience happiness, excitement, and elation based on some\nimpermanent condition, means that as excitement arises, a wise Practitioner will cut it off\nand let it go so that the mind can be inwardly peaceful, calm, serene, and content with joy\nno longer basing its internal feelings on impermanent conditions. This will develop “non-\nexcitement in the entire world”.\nAdditionally, some Practitioners will oftentimes be holding on to the world so tightly that\ntheir craving/desire/attachment to the world itself causes discontentedness. The mind\ncan worry about all the problems in the world seeing so much harm being caused by\nhuman beings. If the mind has craving/desire/attachment for things to happen a certain\nway in the world and those things are not happening the way the mind “wants”, then it\nwill cause itself to be discontent.\nInstead, the mind can have loving-kindness and compassion for “all beings” in the world\nnot wanting, expecting, or desiring for things to be a certain way, but coming to realize\nthat each individual is making their own decisions and it is impossible for you to control\nthose decisions. All you can do is train the mind to be unaffected by others’ intentions,\nspeech, actions, and livelihoods. Have compassion that others are lacking the wisdom,\nmoral conduct, and mental discipline to learn, reflect, and practice these Teachings to\nexperience the results of an Enlightened mind that is peaceful, calm, serene, and content\nwith joy - permanently.\n93", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Direct Knowledge for A Sick One", "sutta_refs": ["AN"], "page": null, "page_start": 90, "page_end": 94, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b17ce48f-366d-4806-8ea1-ff8c537fb72a", "parent_id": "book-vol4:ch24:commentary:4", "content_type": "commentary", "text": "A worried mind sees the problems and is discontent.\nA concerned mind sees the solutions to the problems and is content.\nThe solution to the world’s problems is for everyone to learn, reflect, and practice these\nTeachings. But when or if an individual chooses to do that is their own choice. If a\nPractitioner craves/desires/attaches/wants/expects this to happen when they want it and\nhow they want it, it will never happen in that way and, thus, the mind is attached to a\ncertain outcome and will cause itself to be discontent. The mind is not liberated\nexperiencing freedom. Instead, it is burdened by the craving that is causing the painful\nfeelings from seeing all the harm in the world wanting things to be different but lacking the\nability to truly implement any change for everyone in the world. All you can do is focus on\nyour own learning, reflecting, and practice of these Teachings allowing each individual to\nmake their own decisions and experience the results therein. That is their Kamma - the\nresults of their decisions.\nAs long as the mind is attached to what the world is or is not doing, the mind is not\nliberated experiencing freedom. Instead, it is trapped in this Cycle of Rebirth continuously\nexperiencing untold amount of discontentedness because things are not occurring in the\nway the mind “wants”. Let go, the world will be fine. Seek your own liberation of mind by\npracticing “non-excitement in the entire world” training the mind to “let go” of the world.\nCultivate and practice loving-kindness and compassion for “all beings” in the entire world.\nLoving-kindness: is active goodwill towards all beings without judgment. A genuine\ninterest in seeing all beings be well.\nCompassion: is concern for the misfortunes of others.\n4.) Impermanence in all conditioned objects: Understanding The Universal Truth of\nImpermanence in all conditioned objects is a fundamental and core Teaching required to\nget started on The Path to Enlightenment and to make any sort of progress in the\ndirection of Enlightenment.\nThis Teaching can be found in the chapter “The Four Noble Truths: Establishing Right\nView” (Chapter 4) in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) of this same book series. Please see the content for learning,\nreflecting, and practicing this Teaching in that book.\n5.) Perception of death: Please see the book “Walking The Path with The Buddha”\n(Volume 2 - Chapter 34) to understand the development of the perception of death.\nIf these five aspects of the mind are retained, along with a well developed practice of The\nEight Fold Path through seeking guidance with a Teacher, a Practitioner can be predicted\nto attain Enlightenment in this life. Through cultivation of the entire Path to Enlightenment,\na mind can be trained to experience liberation.\n94", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Direct Knowledge for A Sick One", "sutta_refs": ["AN"], "page": null, "page_start": 90, "page_end": 94, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6edc5e3d-6004-44b2-a192-d25fabaab041", "parent_id": "book-vol4:ch25:scripture", "content_type": "scripture", "text": "Chapter 25\nDeveloping and Cultivating Five Things\n(First Discourse)\nMonks, if any male or female Ordained Practitioner develops and cultivates\nfive things, one of two fruits is to be predicted: either final knowledge\n(wisdom) in this very life or, if there is a residue remaining, the Non-Returner\nStage of Enlightenment.\nWhat are the five?\nHere, a Monk has mindfulness well established internally for (gaining) the\nwisdom that discerns the arising and passing away of mental objects; he\nresides reflecting on the unattractiveness of the body, perceiving the\ndissatisfaction of food, perceiving non-excitement in the entire world, and\nreflecting on impermanence in all conditioned objects.\nIf any male or female Ordained Practitioner develops and cultivates these\nfive things, one of two fruits is to be predicted: either final knowledge\n(wisdom) in this very life or, if there is a residue remaining, the Non-Returner\nStage of Enlightenment.\n(Reference: AN 5.122)", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Developing and Cultivating Five Things", "sutta_refs": ["AN"], "page": null, "page_start": 95, "page_end": 96, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "431f8748-7389-4044-9353-522a2a916edb", "parent_id": "book-vol4:ch25:commentary", "content_type": "commentary", "text": "95\n\nIn this Teaching from Gotama Buddha, he shares five (5) things that need to be developed\nto experience the benefits of attaining Enlightenment or the third Stage of Enlightenment\nas a Non-Returner.\n1.) Mindfulness of arising and passing away of mental objects: A Practitioner will need\nto understand The Four Foundations of Mindfulness and be able to practice this\nimportant Teaching to eliminate discontentedness. Without being able to cultivate and\npractice mindfulness, a Practitioner would be unable to attain Enlightenment.\nThe mind needs to cultivate the ability to observe bodily sensations, feelings, condition of\nthe mind, and mental objects observing their impermanence and be able to eliminate the\ncraving/desire/attachment that produces discontentedness. Through observing\ndiscontentedness with mindfulness as it arises, a Practitioner can then cut it off and let it\ngo gradually over time eliminating it from ever arising in the mind.\n2.) Unattractiveness of the body: Explained in Chapter 24 of this book.\n3.) Dissatisfaction of food: Explained in Chapter 24 of this book.\n4.) Non-excitement in the entire world: Explained in Chapter 24 of this book.\n5.) Impermanence in all conditioned objects: Explained in Chapter 24 of this book.\nThe Buddha is sharing that a Practitioner who develops these five things will attain\nEnlightenment or the third Stage of Enlightenment.\nTo accomplish the goal of Enlightenment, a Practitioner will need to develop many\naspects of their life practice. These are five important aspects of one’s life practice that\nneeds to be developed but this is not an exhaustive or all inclusive list.\nThis entire book series is devoted to sharing The Path to Enlightenment that a Practitioner\nwill need to learn and develop to attain Enlightenment.\n96", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Developing and Cultivating Five Things", "sutta_refs": ["AN"], "page": null, "page_start": 95, "page_end": 96, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "144c25ea-4a68-4c4f-8d32-384474b29bfd", "parent_id": "book-vol4:ch26:scripture", "content_type": "scripture", "text": "Chapter 26\nDeveloping and Cultivating Five Things\n(Second Discourse)\nMonks, these five things, when developed and cultivated, lead exclusively to\nliberation, to freedom from strong feelings, to elimination, to peace, to direct\nknowledge (experience), to Enlightenment, to Nibbāna.\nWhat five?\nHere, a Monk resides reflecting on the unattractiveness of the body,\nperceiving the dissatisfaction of food, perceiving non-excitement in the entire\nworld, reflecting on impermanence in all conditioned objects; and he has the\nperception of death well established internally.\nThese five things, when developed and cultivated, lead exclusively to\nliberation, to freedom from strong feelings, to elimination, to peace, to direct\nknowledge (experience), to Enlightenment, to Nibbāna.\n(Reference: AN 5.69)", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Developing and Cultivating Five Things", "sutta_refs": ["AN"], "page": null, "page_start": 97, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dc486378-0bcf-458b-a4b6-892a2f5d94cc", "parent_id": "book-vol4:ch26:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a similar but slightly different Teaching\nas those shared in the previous Chapters. The Buddha often shared Teachings in various\nsettings and adjusted the wording slightly based on those whom he was teaching. He\ncustomized The Teaching for the uniqueness of the audience who gathered.\nAdditionally, he also layered his Teachings exposing more and more of The Path to\nEnlightenment as Students requested deeper understanding. It is not possible to provide\nall The Teachings that lead to Enlightenment in just one discourse, one book, or one\nlearning setting. So instead, The Buddha gradually exposed more and more of The\nTeachings that lead to Enlightenment as Students sought more guidance to deepen their\nunderstanding.\nThis Teaching, while similar to the previous Chapters, shares a slightly different opening\nand closing where The Buddha provides the context that “these five things” “lead\nexclusively to liberation, to freedom from strong feelings, to elimination, to peace, to\ndirect knowledge (experience), to Enlightenment, to Nibbāna” which is stated slightly\ndifferent than the prior Teachings. Each Teaching is effectively providing more and more\ninsight into the benefits of cultivating these five (5) things in one’s life practice.\nPlease see Chapter 24 of this same book for a detailed explanation of the above\nTeaching.\n97", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Developing and Cultivating Five Things", "sutta_refs": ["AN"], "page": null, "page_start": 97, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ee1ad8f3-1f74-4c2b-80a6-c43c5a4c5df9", "parent_id": "book-vol4:ch27:scripture", "content_type": "scripture", "text": "Chapter 27\nDeveloping and Cultivating Five Things\n(Third Discourse)\nMonks, these five things, when developed and cultivated, lead to the\ndestruction of the taints.\nWhat five?\nHere, a Monk resides reflecting on the unattractiveness of the body,\nperceiving the dissatisfaction of food, perceiving non-excitement in the entire\nworld, reflecting on impermanence in all conditioned objects; and he has the\nperception of death well established internally.\nThese five things, when developed and cultivated, lead to the destruction of\nthe taints.\n(Reference: AN 5.70)", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Developing and Cultivating Five Things", "sutta_refs": ["AN"], "page": null, "page_start": 98, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "de90fd42-e2d0-4910-b88c-d330d97961ae", "parent_id": "book-vol4:ch27:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a similar but slightly different Teaching\nas those shared in the previous Chapters. The Buddha often shared Teachings in various\nsettings and adjusted the wording slightly based on those whom he was teaching. He\ncustomized The Teaching for the uniqueness of the audience who gathered.\nThis Teaching explains how these five things “lead to the destruction of the taints”.\nThe “taints” are The Ten Fetters and will need to be eliminated from the mind to attain\nEnlightenment.\nThe Ten Fetters are the ten (10) individual aspects of the mind that need to be eliminated\nto attain Enlightenment. The word “fetter” is defined as: “a chain or shackle used to\nrestrain a prisoner, typically placed around the ankles”. The Ten Fetters are essentially\nkeeping a being trapped in The Cycle of Rebirth bound to the endless cycle of continuous\nrebirth experiencing discontentedness over countless lives.\nIt is not until one eliminates The Ten Fetters that a being's mind is liberated from\ndiscontentedness and The Cycle of Rebirth. A fetter can also be referred to as a taint or\npollution of the mind. A taint is an impure quality of the mind and is why these need to be\neliminated to attain Enlightenment. The Ten Fetters pollute the mind not allowing us to\nexperience the brightness and radiance of the Enlightened mind.\n98", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Developing and Cultivating Five Things", "sutta_refs": ["AN"], "page": null, "page_start": 98, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "35d296f2-9b86-4feb-9013-106519da1da8", "parent_id": "book-vol4:ch27:commentary:1", "content_type": "commentary", "text": "These are “The Ten Fetters”. These are the chains that bind us into The Cycle of Rebirth\nand to multiple lifetimes of experiencing continuous discontentedness. You must\neliminate these and practice The Seven Factors of Enlightenment to attain Enlightenment\n- along with many other Teachings as part of The Eight Fold Path.\nThe Ten Fetters\nLower Fetters\n1.) Personal existence view (Eliminating the concept of a permanent self from the mind.\nRealization of The Universal Truth of Non-self.)\n2.) Doubt (Elimination of doubts about The Teachings and the ability of them to attain\nEnlightenment. Confidence in The Buddha, The Teachings, The Community, your Teacher,\nand your own ability to attain Enlightenment.)\n3.) Wrong behavior and observances (Elimination of the mind’s belief that rites, rituals,\nceremonies, and worship will help a Practitioner to attain Enlightenment. Well developed\npractice of The Eight Fold Path.)\n4.) Sensual desire (Elimination of the desire for pleasures from The Six Sense Bases:\neyes, ears, nose, tongue, body, and the mind.)\n5.) Ill will (Elimination of hostility, hatred, anger, aggression, resentment, frustration,\nirritation, annoyance, etc.)\nHigher Fetters\n6.) Desire for form (Elimination of desire for existence in the form realms; Animal or\nHuman. Elimination of the fear of death.)\n7.) Desire for the formless (Elimination of desire for existence in the formless realms;\nHell, Afflicted Spirits, or Heaven.)\n8.) Conceit (Elimination of arrogance, pride, judging, measuring or comparing as superior\nor inferior to others. Ego is completely dissolved.)\n9.) Restlessness (Elimination of confused, distracted, worried, anxious, restless state of\nmind the opposite of “singleness of mind”.)\n10.) Ignorance (Elimination of delusion or unknowing of true reality through acquiring\nwisdom. Learn, reflect, and practice of The Teachings of The Buddha, such as, The Three\nUniversal Truths, The Four Noble Truths, The Eight Fold Path, The Five Precepts, The\nThree Wholesome/Unwholesome Roots, The Natural Law of Kamma, The Cycle of\nRebirth, etc.)\n99", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Developing and Cultivating Five Things", "sutta_refs": ["AN"], "page": null, "page_start": 98, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "55cd6e8d-2434-45b9-8681-cdc15d0656d6", "parent_id": "book-vol4:ch28:commentary:0", "content_type": "commentary", "text": "Chapter 28\nDeveloping and Cultivating Five Things\n(Fourth Discourse)\nMonks, these five things, when developed and cultivated, have liberation of\nmind as their fruit, liberation of mind as their fruit and benefit; they have\nliberation by wisdom as their fruit, liberation by wisdom as their fruit and\nbenefit.\nWhat five?\nHere, a Monk resides reflecting on the unattractiveness of the body,\nperceiving the dissatisfaction of food, perceiving non-excitement in the entire\nworld, reflecting on impermanence in all conditioned objects; and he has the\nperception of death well established internally.\nThese five things, when developed and cultivated, have liberation of mind as\ntheir fruit, liberation of mind as their fruit and benefit; they have liberation by\nwisdom as their fruit, liberation by wisdom as their fruit and benefit.\nWhen a Monk is liberated in mind and liberated by wisdom, he is called a\nMonk who has removed the crossbar, filled in the moat, pulled out the pillar,\na boltless one, a Noble One with banner lowered, with burden dropped,\nunaffected.\nAnd how has a Monk removed the crossbar?\nHere, a Monk has abandoned ignorance (unknowing of true reality), cut it off\nat the root, made it like a palm stump, obliterated it so that it is no more\nsubject to future arising. It is in this way that a Monk has removed the\ncrossbar.\nAnd how has a Monk filled in the moat?\nHere, a Monk has abandoned the wandering on in birth that brings renewed\nexistence; he has cut it off at the root, made it like a palm stump, obliterated\nit so that it is no more subject to future arising. It is in this way that a Monk\nhas filled in the moat.\n100", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Developing and Cultivating Five Things", "sutta_refs": ["AN"], "page": null, "page_start": 100, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "efe77441-f63d-4234-afde-8c5d6291e45e", "parent_id": "book-vol4:ch28:commentary:1", "content_type": "commentary", "text": "And how has a Monk pulled out the pillar?\nHere, a Monk has abandoned craving, cut it off at the root, made it like a\npalm stump, obliterated it so that it is no more subject to future arising. It is\nin this way that a Monk has pulled out the pillar.\nAnd how is a Monk a boltless one?\nHere, a Monk has abandoned the five lower fetters, cut them off at the root,\nmade them like a palm stump, obliterated them so that they are no more\nsubject to future arising. It is in this way that a Monk is a boltless one.\nAnd how is a Monk a Noble One with banner lowered, with burden dropped,\nunaffected?\nHere, a Monk has abandoned the conceit ‘I am’, cut it off at the root, made it\nlike a palm stump, obliterated it so that it is no more subject to future arising.\nIt is in this way that a Monk is a Noble One with banner lowered, with burden\ndropped, unaffected.\n(Reference: AN 5.71)\nIn this Teaching from Gotama Buddha, he shares a similar but different Teaching as those\nshared in the previous Chapters. The Buddha often shared Teachings in various settings\nand adjusted the wording slightly based on those whom he was teaching or in some\ncases, adds a significant amount of detail beyond what he has shared in other Teachings.\nHe customized The Teaching for the uniqueness of the audience who gathered.\nAdditionally, he also layered his Teachings exposing more and more of The Path to\nEnlightenment as Students requested deeper understanding. It is not possible to provide\nall The Teachings that lead to Enlightenment in just one discourse, one book, or one\nlearning setting. So instead, The Buddha gradually exposed more and more of The\nTeachings that lead to Enlightenment as Students sought more guidance to deepen their\nunderstanding.\nThis Teaching, while similar to the previous Chapters, shares additional Teachings that\nadd to what was shared in the previous Chapters.\nThe Buddha explains that as a Practitioner liberates the mind to attain Enlightenment\nthrough wisdom, he is called one who “has removed the crossbar, filled in the moat,\npulled out the pillar, a boltless one, a Noble One with banner lowered, with burden\ndropped, unaffected”. He then proceeds to provide details to describe each of these.\n101\n\nRight Intention\n102", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Developing and Cultivating Five Things", "sutta_refs": ["AN"], "page": null, "page_start": 100, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d637835c-ba89-40f1-9404-db436683188d", "parent_id": "book-vol4:ch29:scripture", "content_type": "scripture", "text": "Chapter 29\nOne Who Is Constantly Dedicated\nBut, Monks, if a sensual thought, a thought of ill will, or a thought of harming\narises in a Monk while walking, and he does not tolerate it but abandons it,\ndispels it, terminates it, and obliterates it, then that Monk is said to be\ndedicated and to have moral concern of wrongdoing; he is constantly and\ncontinuously energetic and determined while walking.\nIf a sensual thought, a thought of ill will, or a thought of harming arises in a\nMonk while standing, and he does not tolerate it but abandons it, dispels it,\nterminates it, and obliterates it, then that Monk is said to be dedicated and\nto have moral concern of wrongdoing; he is constantly and continuously\nenergetic and determined while standing.\nIf a sensual thought, a thought of ill will, or a thought of harming arises in a\nMonk while sitting, and he does not tolerate it but abandons it, dispels it,\nterminates it, and obliterates it, then that Monk is said to be dedicated and\nto have moral concern of wrongdoing; he is constantly and continuously\nenergetic and determined while sitting.\nIf a sensual thought, a thought of ill will, or a thought of harming arises in a\nMonk while wakefully lying down, and he does not tolerate it but abandons\nit, dispels it, terminates it, and obliterates it, then that Monk is said to be\ndedicated and to have moral concern of wrongdoing; he is constantly and\ncontinuously energetic and determined while wakefully lying down.\n(Reference: AN 4.11)", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "One Who Is Constantly Dedicated", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 104, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6fb9cf6d-cbdf-490d-b6f1-a901384c104b", "parent_id": "book-vol4:ch29:commentary:0", "content_type": "commentary", "text": "103", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "One Who Is Constantly Dedicated", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 104, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aeedcfad-450c-4ce7-9bdd-08b76d622b5e", "parent_id": "book-vol4:ch29:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings connecting multiple steps\nfrom The Eight Fold Path together, helping a Practitioner learn how to apply these\nTeachings in daily life.\nRight Intention is to practice relinquishment (letting go), non-ill-will, and harmlessness.\nRight Effort is to apply effort to eliminate unwholesome qualities of mind and arise\nwholesome qualities of mind.\nRight Mindfulness is to have awareness of mind by practicing The Four Foundations of\nMindfulness.\nRight Concentration is to practice “singleness of mind” focusing on one task at a time.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nWhen The Buddha shares this Teaching, he is explaining how a Practitioner should apply\nall four (4) of these steps of The Eight Fold Path in daily life to eliminate discontentedness\nfrom the mind. A Practitioner will need to train in meditation on a daily basis but they will\nalso need to apply The Eight Fold Path in daily life throughout the day to actively train the\nmind. This Teaching is explaining the work to be done outside of meditation in order to\neliminate discontentedness.\n“But, Monks, if a sensual thought, a thought of ill will, or a thought of harming arises in a\nMonk while walking, and he does not tolerate it but abandons it, dispels it, terminates it,\nand obliterates it, then that Monk is said to be dedicated and to have moral concern of\nwrongdoing; he is constantly and continuously energetic and determined while walking”.\nRight Mindfulness or awareness of mind is to be “aware” of the arising “sensual thought,\na thought of ill will, or a thought of harming” by observing The Four Foundations of\nMindfulness (bodily sensations, feelings, condition of mind, or mental objects).\nRight Effort is to apply the effort to eliminate the unwholesome qualities and arise the\nwholesome qualities of mind (i.e. “he does not tolerate it but abandons it, dispels it,\nterminates it, and obliterates it”) practicing Right Intention.\nRight Concentration is to have focus and clarity of mind being “dedicated and to have\nmoral concern of wrongdoing; he is constantly and continuously energetic and\ndetermined”.\nThrough learning and practicing all the steps of The Eight Fold Path, a Practitioner is able\nto train the mind to attain Enlightenment eliminating 100% of all discontent feelings from\nthe mind.\nDetailed explanation of moral wrongdoing and moral concern is available in this same\nbook series found in Chapter 25 of the book “Generosity” (Volume 13).\n104", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "One Who Is Constantly Dedicated", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 104, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e7dbd065-4616-44f4-935b-9797be9867b2", "parent_id": "book-vol4:ch30:commentary", "content_type": "commentary", "text": "Chapter 30\nOne Who Is Constantly Complacent\nMonks, if a sensual thought, a thought of ill will, or a thought of harming\narises in a Monk while walking, and he tolerates it, does not abandon it,\ndispel it, terminate it, and obliterate it, then that Monk is said to be lacking of\neffort and moral concern of wrongdoing; he is constantly and continuously\ncomplacent and lacking in energy while walking.\nIf a sensual thought, a thought of ill will, or a thought of harming arises in a\nMonk while standing, and he tolerates it, does not abandon it, dispel it,\nterminate it, and obliterate it, then that Monk is said to be lacking of effort\nand moral concern of wrongdoing; he is constantly and continuously\ncomplacent and lacking in energy while standing.\nIf a sensual thought, a thought of ill will, or a thought of harming arises in a\nMonk while sitting, and he tolerates it, does not abandon it, dispel it,\nterminate it, and obliterate it, then that Monk is said to be lacking of effort\nand moral concern of wrongdoing; he is constantly and continuously\ncomplacent and lacking in energy while sitting.\nIf a sensual thought, a thought of ill will, or a thought of harming arises in a\nMonk while wakefully lying down, and he tolerates it, does not abandon it,\ndispel it, terminate it, and obliterate it, then that Monk is said to be lacking of\neffort and moral concern of wrongdoing; he is constantly and continuously\ncomplacent and lacking in energy while wakefully lying down.\n(Reference: AN 4.11)\nIn this Teaching from Gotama Buddha, he shares the opposite of The Teaching in Chapter\n59. Here, The Buddha is describing a Practitioner who is complacent lacking effort, moral\nconcern, and energy.\nA Practitioner who is complacent will not attain Enlightenment.\nComplacency is one of The Five Hindrances and this needs to be eliminated from the\nmind through understanding and practicing The Seven Factors of Enlightenment.\nDetailed explanation of The Seven Factors of Enlightenment is available in this same book\nseries found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nDetailed explanation of moral wrongdoing and moral concern is available in this same\nbook series found in Chapter 25 of the book “Generosity” (Volume 13).\n105\n\nFour Modes of Practice\nfor Destruction of Taints\n106", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "One Who Is Constantly Complacent", "sutta_refs": ["AN"], "page": null, "page_start": 105, "page_end": 106, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6430ff98-720f-421c-9a3b-540b3f94752d", "parent_id": "book-vol4:ch31:scripture:0", "content_type": "scripture", "text": "Chapter 31\nFour Modes of Practice for\nDestruction of The Taints\nMonks, there are these four modes of practice.\nWhat four?\n(1) Practice that is painful with sluggish direct knowledge (experience);\n(2) practice that is painful with quick direct knowledge (experience);\n(3) practice that is pleasant with sluggish direct knowledge (experience); and\n(4) practice that is pleasant with quick direct knowledge (experience).\nPainful Mode with Sluggish Direct Knowledge (Experience)\nHere, a Monk resides reflecting on the unattractiveness of the body,\nperceiving the dissatisfaction of food, perceiving non-excitement in the entire\nworld, reflecting on impermanence in all conditioned objects: and he has the\nperception of death well established internally.\nHe resides depending upon these five trainee powers: the power of\nconfidence, the power of moral wrongdoing, the power of moral concern, the\npower of energy, and the power of wisdom.\nThese five faculties arise in him without strength: the faculty of confidence,\nthe faculty of energy, the faculty of mindfulness, the faculty of concentration,\nand the faculty of wisdom.\nBecause these five faculties are without strength, he sluggishly attains the\nimmediate condition for the destruction of the taints.\nThis is called practice that is painful with sluggish direct knowledge\n(experience).\n107", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f68b62f6-d411-4998-8030-206174268bf2", "parent_id": "book-vol4:ch31:scripture:1", "content_type": "scripture", "text": "Painful Mode with Quick Direct Knowledge (Experience)\nHere, a Monk resides reflecting on the unattractiveness of the body,\nperceiving the dissatisfaction of food, perceiving non-excitement in the entire\nworld, reflecting on impermanence in all conditioned objects; and he has the\nperception of death well established internally.\nHe resides depending upon these five trainee powers: the power of\nconfidence, the power of moral wrongdoing, the power of moral concern, the\npower of energy, and the power of wisdom.\nThese five faculties arise in him with strength: the faculty of confidence, the\nfaculty of energy, the faculty of mindfulness, the faculty of concentration, and\nthe faculty of wisdom.\nBecause these five faculties are strong, he quickly attains the immediate\ncondition for the destruction of the taints.\nThis is called practice that is painful with quick direct knowledge\n(experience).\nPleasant Mode with Sluggish Direct Knowledge (Experience)\nHere, distant from sensual pleasures, distant from unwholesome states, a\nMonk enters and resides in the First Jhāna...the Second Jhāna...the Third\nJhāna…the Fourth Jhāna…\nHe resides depending upon these five trainee powers: the power of\nconfidence, the power of moral wrongdoing, the power of moral concern, the\npower of energy, and the power of wisdom.\nThese five faculties arise in him without strength: the faculty of confidence,\nthe faculty of energy, the faculty of mindfulness, the faculty of concentration,\nand the faculty of wisdom.\nBecause these five faculties are without strength, he sluggishly attains the\nimmediate condition for the destruction of the taints.\nThis is called practice that is pleasant with sluggish direct knowledge\n(experience).\n108", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6c89e9ee-b773-4383-bb47-ffa99b4a7644", "parent_id": "book-vol4:ch31:scripture:2", "content_type": "scripture", "text": "Pleasant Mode with Quick Direct Knowledge (Experience)\nHere, distant from sensual pleasures, distant from unwholesome states, a\nMonk enters and resides in the First Jhāna...the Second Jhāna...the Third\nJhāna…the Fourth Jhāna…\nHe resides depending upon these five trainee powers: the power of\nconfidence, the power of moral wrongdoing, the power of moral concern, the\npower of energy, and the power of wisdom.\nThese five faculties arise in him with strength: the faculty of confidence, the\nfaculty of energy, the faculty of mindfulness, the faculty of concentration, and\nthe faculty of wisdom.\nBecause these five faculties are strong, he quickly attains the immediate\ncondition for the destruction of the taints.\nThis is called practice that is pleasant with quick direct knowledge\n(experience).\nThese, Monks, are the four modes of practice.\n(Reference: AN 4.162)", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5297deb3-62b3-4726-bf57-cb82a1c811a2", "parent_id": "book-vol4:ch31:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares four (4) modes of practice for the\nattainment of Enlightenment.\nWith all four (4) modes, a Practitioner practices the “five trainee powers: the power of\nconfidence, the power of moral wrongdoing, the power of moral concern, the power of\nenergy, and the power of wisdom”.\nBut, what makes a mode sluggish or quick is based on whether they have developed “the\nfaculty of confidence, the faculty of energy, the faculty of mindfulness, the faculty of\nconcentration, and the faculty of wisdom”.\nWhat determines whether the mode is painful or pleasant is based on if a Practitioner is\n“reflecting on the unattractiveness of the body, perceiving the dissatisfaction of food,\nperceiving non-excitement in the entire world, reflecting on impermanence in all\nconditioned objects; and he has the perception of death well established internally” or\nwhether they actively move through the Jhānas.\n“distant from sensual pleasures, distant from unwholesome states, a Monk enters and\nresides in the First Jhāna...the Second Jhāna...the Third Jhāna…the Fourth Jhāna…”.\nI do not suggest a Practitioner spend much time learning this Teaching but instead stays\nfocused on developing the qualities of mind described in this Teaching and throughout all\nthe other Teachings of The Buddha.\n109", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a1284e0a-0dff-4826-86c3-995403cd863c", "parent_id": "book-vol4:ch31:commentary:1", "content_type": "commentary", "text": "Now that you have completed reading (Volume 4) of this book series and may decide to\nread this book multiple times, I would like to take a moment to personally “thank you” for\nyour determination, dedication, and diligence to learn, reflect, and practice The Teachings\nof The Buddha on The Path to Enlightenment.\nThe time, effort, energy, and resources that you devote to this path are serving to help you\nand countless other beings. As you choose to learn and practice these Teachings, you will\nsignificantly reduce then eliminate any harm that you are putting into the world through\nyour unknowing of true reality. The unEnlightened mind does not understand what it does\nnot understand.\nYou are now applying time, effort, energy, and resources to improving the condition of the\nmind, the condition of your life, and, thus, the condition of the world through investigating\nThe Teachings to acquire wisdom. The world becomes a better place when we each\nindividually choose to improve our own life practice taking responsibility for our own\nintentions, speech, actions, and livelihood while improving our wisdom and mental\ndiscipline.\nI admire individuals who choose to walk towards harmlessness. I admire individuals who\nchoose to realize there is a better way of life and create that better way of life for\nthemselves through seeking guidance. And, I admire individuals who do not shrink back\nfrom the struggle to move the mind towards Enlightenment when the natural tendency\nmight be to remain complacent.\nWhy have I chosen to share these Teachings with you?\n“That it may be for the benefit and peacefulness of the multitude (many people), out of\ncompassion for the world, for the benefit and peacefulness of heavenly beings and\nhumans”. (Gotama Buddha)\n“Because if they understand even a single sentence, that will lead to their welfare and\npeacefulness for a long time”. (Gotama Buddha)\nMay you discover the freedom associated with a mind that is peaceful, calm,\nserene, and content with joy permanently - the Enlightened mind.\nAs you need help to learn, reflect, and practice these Teachings, you are welcome to\nseek guidance which is available openly and freely to “all beings”.\n111", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6603e0c9-7be7-4ec2-8d4a-ac35a3c3b343", "parent_id": "book-vol4:ch31:commentary:2", "content_type": "commentary", "text": "Author\nDavid Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s\nTeachings who has been part of the Thai community since 2001. He visited\nThailand for the first time in 2002 and brought the Traditional Thai Healing\nArts back to the United States of America to share with people in the\nWestern World.\nHis Traditional Thai Healing Arts centers, located in the Washington DC area,\nprovided traditional Thai healing arts to clients and educational opportunities\nto Students to explore the Thai healing arts, Thai culture, and The Teachings\nof Gotama Buddha. David is a published author with books on the topics of\nTraditional Thai Healing Arts and The Path That Leads to Enlightenment.\nDavid has taught Gotama Buddha’s Teachings since 2005 in the United\nStates of America. In 2015, he closed his businesses and relocated to\nChiang Mai, Thailand to be closer to the Thai culture and the Thai\nCommunity of Buddhist Practitioners.\nDavid shares Gotama Buddha’s Teachings with Household Practitioners and\nOrdained Practitioners in Chiang Mai, Thailand and around the world through\ncourses, retreats, and special events providing guidance to help people\nattain Enlightenment - a peaceful, calm, serene, and content mind with joy.\nFor more information on participating in courses, retreats, special events or\nto invite these Teachings to your learning venue, use the contact information\nbelow:\nTeacher - David Roylance\nhello@buddhadailywisdom.com\nwww.BuddhaDailyWisdom.com\n112", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "03601e82-26da-4860-ac26-39a1dacec6ea", "parent_id": "book-vol4:ch31:commentary:3", "content_type": "commentary", "text": "Restoration of The Buddha’s Teachings\nThe Path to Enlightenment\nThe Buddha taught over 2,500 years ago. He taught The Path to\nEnlightenment guiding countless beings to a mental state that is peaceful,\ncalm, serene, and content with joy that is permanent, where the mind has\neliminated 100% of all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc.\nImmediately following the death of The Buddha (i.e. Gotama Buddha), The\nTeachings were shining in the world continuing to guide countless people to\nEnlightenment. But, over the course of many generations, just as Gotama\nBuddha predicted, people’s understanding of his Teachings gradually\ndiminished due to modifications and adjustments made by people after him.\nThe modifications made to his Teachings, handed down through oral\ntransmission, have made it increasingly difficult for human beings to attain\nEnlightenment.\nThe goal of David’s Teachings is to root the learning and practice he\nshares in “The Words of The Buddha” based on The Teachings that\nexisted during the lifetime of Gotama Buddha, so that countless beings\ncan now attain Enlightenment based on the original Path to\nEnlightenment discovered and declared by Gotama Buddha.\nDavid does this through connecting what he teaches to the largest most\ncomplete source of Teachings from Gotama Buddha - The Pāli Canon. The\nPāli Canon is the original source text of The Teachings from Gotama Buddha\nas spoken by him during his lifetime.\nDavid has spent countless hours dedicated to restoring The Words of The\nBuddha by updating a significant portion of the translations of Gotama\nBuddha’s Teachings from The Pāli Canon. He now offers several resources\nfor Students to learn, reflect, and practice The Path to Enlightenment to\nexperience the results of an Enlightened mind.\nDavid offers books, audiobooks, videos, podcasts, online learning programs,\npersonal guidance, and retreats without any requirement for financial\nsupport. All the work that is being done is offered openly and freely for all\nbeings without any requirement to provide any financial support. David\naccepts donations but Students are not required to provide donations for\nany work that he does in supporting them on The Path to Enlightenment.\n113", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a4d88a50-87de-4054-a21b-e3a9336062d0", "parent_id": "book-vol4:ch31:commentary:4", "content_type": "commentary", "text": "David does not request donations and instead, just accepts whatever is\noffered to him, if anything at all.\nHis dedication to sharing these Teachings is not motivated by finances. He\nshares openly and freely with everyone who has a sincere interest in learning\nand practicing The Path to Enlightenment.\nUltimately, David plans to preserve The Teachings of The Buddha in a format\nthat is easily, readily, and openly accessible to anyone in the world while\noffering support to learn, reflect, and practice to experience the results of the\nEnlightened mind.\nHis plan is to guide countless people to Enlightenment during his lifetime\nand leave a Community of Enlightened beings who can continue to share\nThe Teachings long after his death. Through developing a Community of\nEnlightened beings and preserving The Path to Enlightenment in resources\nthat are easily, readily, and openly accessible to anyone in the world, David is\nrevealing the hidden Teachings of Gotama Buddha and doing the best he\ncan to remove any obstacles one might have to learn, reflect, and practice\nthese Teachings, allowing countless people to experience the results of an\nEnlightened mind.\nUpon his death, David predicts that his closest Student, his son and a\ncontinued lineage of Teachers, will share these same Teachings continuing to\nsupport and grow The Community of Enlightened beings long into the future\n- for the next 1,000 years.\nThese efforts will culminate into restoring The Path to Enlightenment back\ninto the world so that all of humanity can experience Enlightenment evolving\nthe human species to one where every being has the opportunity to attain\nEnlightenment creating “heaven on earth”.\n114", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c91abdd8-d650-4dc1-ae3b-9295975cc134", "parent_id": "book-vol4:ch31:commentary:5", "content_type": "commentary", "text": "The Goal\nAn Entire Species of Enlightened Beings\nHaving experienced Enlightenment and knowing the peace, calm, serenity,\nand contentedness with joy that comes with having attained Enlightenment,\na Buddha’s goal is to share his Teachings worldwide so that “all beings” can\nexperience Enlightenment.\nThe Enlightened mind no longer experiences any discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.\nAll discontent feelings have been eliminated 100% from the Enlightened\nmind (i.e. all suffering is eliminated).\nAn Enlightened mind will have loving-kindness, compassion, sympathetic\njoy, equanimity, and generosity among many other wholesome qualities.\nCan you imagine an entire world where all human beings have liberated\ntheir mind to no longer experience these discontent feelings and are\npracticing wholesome qualities of mind at all times?\nWith “The Buddha” (Gotama Buddha) having attained this permanent mental\nstate of Enlightenment on his own as The Perfectly Enlightened Buddha, he\nwould have known that through his dedicated and persistent pursuit to\nEnlightenment, he had acquired the wisdom needed to guide “all beings” to\nthis same mental state.\nHowever, his teaching career of 45 years would not be enough time to share\nhis Teachings worldwide. He knew, that it would require many centuries for\nhis Teachings to reach all parts of the world. During his lifetime, travel of\npeople and information was limited based on several constraints.\nToday, we are in a unique time in history where these same constraints have\nbeen eliminated. A time when people and information are able to travel\naround the world in an instant.\nNot only can information travel quickly but all of humanity is slowly coming\nto the point where there is a common language spoken around the world -\nthe English language.\nCriteria exist today that did not exist during Gotama Buddha’s lifetime that\nmake now the perfect time for all of humanity to gradually attain\nEnlightenment realizing a better existence.\n115", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5a4f5f89-9d98-4f56-a599-eb03361373c6", "parent_id": "book-vol4:ch31:commentary:6", "content_type": "commentary", "text": "- People can travel worldwide.\n- Information can be shared worldwide in an instant.\n- Commonly spoken language among a large percentage of the worldwide\npopulation and this is only growing.\nThese criteria did not exist during the lifetime of Gotama Buddha and it is\nonly now that the world has come into an age where his original goal is\nrealistically possible.\nBut, during Gotama Buddha’s lifetime it seems they had something that we\nmay not have….\nThe people during Gotama Buddha’s lifetime had perseverance and\ndedication to learning, reflecting, and practicing The Teachings to realize the\nresults of experiencing the Enlightened mind. They were not afraid of hard\nwork.\nWith our modern day conveniences, I am unsure how many people are\nwilling to apply their determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience the Enlightened mind.\nWhen a being decides they are finished with the sadness, anger, frustration,\nirritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,\njealousy, resentment, etc., that is the time when one can turn towards The\nTeachings and goal of experiencing Enlightenment.\nThrough each individual deciding to learn and practice The Teachings of\nGotama Buddha, as a collective world, our species will gradually evolve. We\nevolve to a higher consciousness where we train the mind to not harm others\nthrough our intentions, speech, nor actions.\nThrough each individual deciding to learn, reflect, and practice The\nTeachings of Gotama Buddha, each person benefits and we all benefit as\nthere will be less and less harm in the world.\nThrough individuals deciding to focus on developing a comprehensive\napproach to learning and practicing The Teachings of Gotama Buddha with\nguidance from a Teacher, your life drastically improves and the entire world\nimproves essentially creating “heaven on earth”.\nWe do not need to “fix” the world. That is not the problem. The problem is\nthe unEnlightened mind does not understand The Natural Laws of Existence\nand it is quite a struggle to live in a world that one does not understand.\n116", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eed061e2-319c-4b33-902c-7a89bee2037e", "parent_id": "book-vol4:ch31:commentary:7", "content_type": "commentary", "text": "Through learning and practicing The Teachings of Gotama Buddha, a\nPractitioner comes to deeply understand The Natural Laws of Existence to\nacquire wisdom that will end the struggles and misery one may face on a\nregular basis.\nAre you ready to apply determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience Enlightenment?\nIf one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is\nnothing to do.\nBut, if you are interested to eliminate these unwelcomed feelings from the\nmind, then I suggest you turn towards The Path to Enlightenment and apply\nyour dedication and diligence to learning, reflecting, and practicing The\nTeachings of Gotama Buddha.\nAnd then, as all of humanity gradually experiences Enlightenment we will\nhave accomplished “the goal”.\n“An entire species of Enlightened beings”.\n117", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4099a3c3-c2ed-4b98-90d7-9e7860dee26e", "parent_id": "book-vol4:ch31:commentary:8", "content_type": "commentary", "text": "Why Have I Decided to Teach The Path to\nEnlightenment as Taught by Gotama Buddha?\nI have chosen to share these Teachings out of compassion for the world.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nAnd due to this compassion, it is important to share Teachings that are\nbased in wisdom, not belief.\nThere are countless traditions and ways of sharing those traditions\nthroughout the world. All of these, in one form or another, are essentially\nsharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No\nHarm and 3.) Be a Good Moral Person.\nHowever, the way each tradition is shared and the clarity of those teachings\nis unique to each tradition.\nThe Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)\nover 2,500 years ago as documented in The Pāli Canon, is the most clear,\nconcise, and precise Teachings I have ever encountered that leads exactly\nwhere he said they do, to Enlightenment.\nThe Enlightened mind is peaceful, calm, serene, and content with joy -\npermanently. The Enlightened mind will no longer experience any discontent\nfeelings such as sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,\nanxiety, etc.\nThis is accomplished through not believing The Teachings of The Buddha but\ninstead, through learning, reflecting, and practicing to discover the truth. The\nmind can be trained to eliminate all the conditions that are causing it to be\nstuck in the unEnlightened state. Through eliminating the pollution of mind\nby training the mind, one can experience liberation of mind, freedom from\nstrong feelings, peace, Enlightenment.\nThe Buddha’s Teachings are the only Teachings that I have encountered that\ndo not rely on belief. With belief, one does not know what is true or false\nbecause they are just believing. Instead, Gotama Buddha’s Teachings are\nshared in such a way that, a Practitioner can investigate and examine them\nto determine the truth which leads to wisdom and thus, Enlightenment. If one\nwas to only believe The Teachings of The Buddha, they could not acquire\nwisdom nor attain Enlightenment.\n118", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "73ea8c2e-980f-4754-8bf7-b72327bee99e", "parent_id": "book-vol4:ch31:commentary:9", "content_type": "commentary", "text": "These Teachings are perfectly suited for today’s society where there is a\nproliferation of misinformation and untruths. These Teachings, with guidance\nfrom a Teacher, guide a Practitioner to independently discover the truth\nthrough deeply investigating The Natural Laws of Existence (i.e. The\nTeachings of The Buddha). Through doing this inner work on The Path to\nEnlightenment, one can discover that these Teachings are the solution to the\nchallenges we experience in the world and the solutions of how to heal from\nwhat hurt us so that we never need to hurt again. The mind can completely\nand entirely eliminate 100% of all discontent feelings once it is Enlightened.\nThis cannot be accomplished through belief.\nInstead, a Practitioner needs to be determined, dedicated, and diligent to\ndoing the inner work to develop the mind and progress towards the\nEnlightened mental state by acquiring wisdom.\nAs far as I have discovered, there are no other teachings on the planet that\ncan guide an individual to the complete elimination of discontent feelings\nthrough independently verifying the teachings to acquire wisdom. The\nBuddha did something very unique during his lifetime that no other person or\nTeacher has accomplished.\nHe independently attained Enlightenment, dedicated the rest of his life to\nsharing his independently discovered Teachings guiding countless people to\nEnlightenment, and he left his Teachings in such a condition that countless\nmore people have attained Enlightenment after his death. He meets all the\ncriteria of a true Buddha. Gotama Buddha was a true Buddha.\nMy work during this life has been to rediscover these Teachings, in such a\nway, that they can now be shared worldwide in the international language of\nEnglish so that countless people all throughout the world can attain\nEnlightenment during this lifetime and after my death.\nThe only way to accomplish this goal is to share Teachings that are not\nbased in belief but instead, are based in independently verifiable truth so that\na Practitioner can acquire wisdom.\nThese Teachings are clear, concise, and precise. They invite investigation\nand examination. Through doing this work, one can gradually train the mind\nto gradually practice these Teachings and gradually progress to\nEnlightenment. As discontentedness is gradually diminished and then\neliminated from the mind, one can see the truth for themselves that these\nTeachings work to guide one to Enlightenment.\n119", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2b7abc2f-4597-49bd-8efa-f473ccdb380c", "parent_id": "book-vol4:ch31:commentary:10", "content_type": "commentary", "text": "These Teachings lead exactly where Gotama Buddha said they do, to\nEnlightenment, and through each individual choosing to attain\nEnlightenment, humanity will evolve the human species and at the same time\ncreate “heaven on earth”.\n120\n\nWhy Have I Decided to Reside and Teach in\nThailand in Order to Restore The Teachings of The\nBuddha Back into Humanity and Create “Heaven\non Earth”?\n1.) Largest Population of Theravada Buddhist Practitioners Anywhere in\nthe World: Thailand is the largest population of Theravada Buddhist\nPractitioners and Teachers anywhere in the world. Theravada Buddhism\nconsiders The Pāli Canon to be the original source Teachings of The Buddha\nin The Words of The Buddha. Theravada Buddhism teaches the importance\nof not changing The Teachings of The Buddha and practicing The Path to\nEnlightenment as a Buddha has taught, without any modifications.\nThe Pāli Canon is an important text that should not be believed to be the true\nTeachings of The Buddha but instead, one can learn, reflect, and practice to\nindependently verify The Teachings to acquire wisdom observing the truth in\nThe Teachings as the mind awakens and discontent feelings are gradually\ndiminished and ultimately eliminated.\nOnce I dedicate the remaining time of this life sharing these Teachings to\nrestore them back into the world, the Thai people and all other diligent\nStudents who choose to learn with me will not ever allow these Teachings to\nbe changed, modified, degraded, or lost over time. The Thai people and\ndiligent Students are well aware that since the lifetime of Gotama Buddha,\nthat is what has occurred and, through having these Teachings restored\nduring the remaining time of this life, the Thai people and diligent Students\nwill not allow this to occur again.\nThe Thai people will support these Teachings and ensure they continue to be\noffered in the world for the benefit of “all beings” while being hosted in\nThailand and supported by dedicated Students from many international\nlocations.\nThese Teachings have existed in Thailand for 800-1200 years and they have\nreceived significant support from countless people over many generations.\nThe Thai people understand just how impactful The Teachings of The\nBuddha are to their society and for all of humanity. The Thai people can\nobserve my dedication and commitment to sharing these Teachings, and\nwhere possible, they will support me in sharing these Teachings throughout\nThailand and throughout the world.\n121", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "313bdbda-1f3f-4f3c-b29f-e2a625ff681f", "parent_id": "book-vol4:ch31:commentary:11", "content_type": "commentary", "text": "Due to these Teachings existing in Thailand for approximately 800-1200\nyears, there is a significant amount of infrastructure already created through\nover 30,000-40,000 Temples where local Thai people and visitors to Thailand\ncan actively learn, reflect, and practice these Teachings to acquire wisdom\nand then integrate them into their lives. The Temple and Ordained\nPractitioner infrastructure is not isolated to only Thailand but extends\nthroughout the world and is readily accessible to the benefit of “all beings”.\nThe Thai people have laid the groundwork for these Teachings to now be\nshared worldwide through the Temple and Ordained Practitioner foundation\nand infrastructure that has been created over multiple generations.\nThailand is a favorite destination for international travelers with many people\nvisiting Thailand to gain exposure and understanding of these Teachings\nallowing them to be learned and then practiced “worldwide”. There is an\ninternational audience that regularly visits Thailand who can learn these\nTeachings to then return back to their home country where these Teachings\nwill be able to take root within all international societies. As these Teachings\nflourish around the world, Thailand has the knowledge and resources to\nsupport all of humanity to develop a Temple and Ordained Practitioner\ninfrastructure that can be created within each individual country based on\nthe interest of each country to more deeply integrate these Teachings into\ntheir local communities.\n2.) Students Have the Ability to Learn and Practice Among Millions of\nPractitioners: One aspect of learning and practicing The Teachings of The\nBuddha that will aid one’s development and progress towards the attainment\nof Enlightenment is, to be part of a Community of Practitioners and Teachers\nthat can provide guidance for gradual training and gradual practice to\nexperience gradual progress on The Path to Enlightenment.\nThrough me residing and teaching in Thailand, Students have the\nopportunity to live in a Community of Practitioners and Teachers who are\ndeeply committed to these Teachings and can serve as a role model for\nStudents to gain deeper understanding of how to practice these Teachings in\neveryday life - even if on a semi-temporary basis during short visits to learn.\nThrough Students traveling to Thailand to learn while being surrounded by\nmillions of Practitioners, they can more readily absorb how one might\nchoose to integrate these Teachings into their daily life through observing\nhow the people of Thailand live with countless nationalities residing\npeacefully and harmoniously with each other throughout the Kingdom of\nThailand. Students will not only be able to learn these Teachings in a\nclassroom setting at a Temple but, they will also experience day-to-day\ninteractions with people who are choosing to deeply practice these\nTeachings creating “real life lessons” in a “classroom without walls”.\n122", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7dba62e3-282d-4df8-b9e2-30da33a31daf", "parent_id": "book-vol4:ch31:commentary:12", "content_type": "commentary", "text": "The entire Kingdom of Thailand can serve as a real life classroom\nenvironment where these Teachings are readily practiced and observable by\nthose who choose to visit this Kingdom. I often refer to Thailand as “heaven\non earth”.\n3.) Can Live With Minimal Expenses: To be able to offer these Teachings at\n“no cost” I needed to find a location where I could reside with minimal\nexpenses. This allows me to live based on donations rather than charging\nStudents a price for the time, effort, energy, and resources that I expend to\nshare these Teachings worldwide. This allows me to serve the widest\naudience possible without a need to require payment for my services and\nThe Teachings that are shared.\nThe basic necessities to live life are readily available and are offered at a\nminimal cost in Thailand. This provides me the ability to live a basic lifestyle\nfrom donations shared by Students. I am able to purchase food, water,\nclothing, shelter, and medical care at a relatively nominal cost. And, services\nthat I might need to support the development of learning resources are also\nreadily available at a nominal cost.\nWhether it be an audio studio to record an audiobook, printing services,\ntechnology, classroom supplies, or a full range of other needs to support the\ncontinued sharing of these Teachings, Thailand offers these at a nominal\nprice so that there is the best utilization of any and all donations received.\nAs a result, I am able to help any and all beings regardless of their financial\nsituation through creating a lifestyle where I only need basic necessities to\nsurvive and those are provided at a nominal cost while being supported by\ndonations that are fully utilized by purchasing goods and services that are\nmade available at a reasonable price.\n4.) Healthy Environment to Live Life and Work: A wise choice for a place\nto live and teach would need to include a healthy food supply, weather,\nenvironment, and lifestyle. All of these are readily available in Thailand which\nis able to support me in leading as healthy of a lifestyle as possible.\nThe food in Thailand is healthy and readily available. There are many fresh\nfruits, vegetables, herbs, nuts, seeds, and other foods that are a regular part\nof the Thai food offerings and readily accessible among countless fresh food\nmarkets. This allows me to ingest quality food that is supportive to a long\nand healthy life, thus, being able to support the learning of many Students\nfor as long as possible due to an elongated duration of life.\n123", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aa11fda8-e905-406f-96aa-1cf134f79233", "parent_id": "book-vol4:ch31:commentary:13", "content_type": "commentary", "text": "Thailand’s weather and environment provides the least impact to the\nphysical body without significant weather changes or weather events that\ncan be taxing to one’s physical health.\nThe Thai economy is conducive to living a balanced lifestyle that supports a\nsignificant amount of time with family and friends. A work-life balance is\nhighly understood, appreciated, supported, and straight forward to create\nwhile living in Thailand. I am able to remain dedicated and determined in my\nwork life while also being dedicated to quality time within our immediate\nfamily. This creates the very best environment to ensure consistent health\nand longevity of life while enjoying a fulfilling life.\n5.) Can Share Teachings Within Thailand Throughout the Day and Can\nShare Teachings with the Rest of The World in the Mornings and\nEvenings: Through living and sharing these Teachings from Thailand and\nneeding minimal sleep, I am able to help countless people throughout the\nday based on the Thai timezone, while helping countless people in other\ntimezones during the early morning hours and evenings. This allows me to\nbe effective at sharing these Teachings around the clock and throughout the\nworld without any limitations based on restrictive timezones.\nThe timezone in Thailand is favorable to allowing me to share these\nTeachings worldwide without limitations based on the time of day. I can be\nhelpful from morning, afternoon, and evening where there are Students who\nare readily interested to learn - whether in-person or online.\n6.) Students Have Easy Access to Visas to Gain Access to Classes,\nCourses, and Retreats: To be successful at sharing these Teachings\nworldwide, in-person learning is ideal. While there is much that can be\nlearned online and that is one way to be able to share these Teachings, there\nis no better way to develop your life practice than to learn through in-person\naccess to a Teacher.\nThrough residing and teaching in Thailand, Students from all over the world\nhave easy access to classes, courses, and retreats from within Thailand due\nto easy access to visas and as a result, me as their Teacher. Thailand does\nnot have restrictive visa requirements that would bar people from certain\ncountries which would inhibit “all beings” from gaining access to these\nTeachings.\nInstead, Thailand is open and accessible to a wide majority of the world and\nwhere needed, I am able to travel.\n124", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "08a20a3f-1cfa-430b-9bb1-044266a04b64", "parent_id": "book-vol4:ch31:commentary:14", "content_type": "commentary", "text": "I live in Chiang Mai, Thailand which is an international destination for\ncountless people around the world. I live within a 4000 km distance to fifty\npercent (50%) of the world’s population. This means that half of the world’s\npopulation is a short drive or plane ride away. This creates the ability for a\nlarge majority of humanity to more easily gain access to these Teachings.\nAnd, where needed, I am able to easily travel to all other parts of the world\nand teach online.\nPeople often travel to Thailand for the sole purpose of learning The\nTeachings of The Buddha on The Path to Enlightenment. So, by sharing\nthese Teachings from within Thailand, there are countless people who are\ncoming here specifically to learn and practice in the exact location where I\nreside and teach.\nIn conclusion, through residing and teaching in Thailand as a “home-base”, I\nam able to readily share these Teachings worldwide and work towards the\nrestoration of The Teachings of The Buddha back into humanity so that\ncountless people can attain Enlightenment during this lifetime and after my\ndeath.\nThailand is the perfect location for these Teachings to be shared and to serve\nas a “home-base” or “headquarters” for the international community to be\ninvited and welcomed with “open arms”. There is no other location on earth\nthat could provide for a better location to share these important Teachings\nand to then be preserved for future generations.\nThe Kingdom is here in Thailand and ready to support you in the\ndevelopment of your life practice towards the attainment of Enlightenment so\nthat we can all create “heaven on earth”.\nThe Teachings are hosted in the east and visible in the west.\nThey are readily available to you and there will be a period of 1,000 years\nthat they will “shine in the world” for all those who choose to learn, reflect,\nand practice to experience the peace and joy of the Enlightened mind. Then,\nwith all of us doing the work towards developing our own individual practice\nof these Teachings, they will never again diminish, be degraded, or lost.\nOnce restored, these Teachings can continue to support humanity for the\nrest of time.\nMay you discover the peace and joy of the Enlightened mind in this lifetime.\nMay you be peaceful, may you be safe, may you be well, and may you be\nfree of all discontentedness and the suffering it causes.\n125", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4230522d-d268-4395-9505-fa148549d3b6", "parent_id": "book-vol4:ch31:commentary:15", "content_type": "commentary", "text": "Invitation to Learn\nI would like to invite you to a kind, compassionate and loving community of\nPractitioners to learn and grow with these Teachings.\nI would like to invite you to join this online group.\nYou will find it to be an online learning center for these Teachings and there\nis a Teacher there to help provide guidance as you have questions.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\n126\n\nCreated by:\nDaily Wisdom - Walking The Path with The Buddha\nBuddhaDailyWisdom.com\nFacebook:\nhttps://bit.ly/DailyWisdom-Facebook\nYouTube:\nhttps://bit.ly/DailyWisdom-Youtube\nPodcast:\nhttps://bit.ly/DailyWisdom-Podcast\nI would like to express my appreciation and gratitude for the community of\nOrdained and Household Practitioners benefiting from the leadership of\nVenerable Bhikkhu Kukrit Sotthibalo at Wat Na Pah Pong in Krung Thep,\nThailand for their dedication and diligence in sharing The Teachings of\nGotama Buddha. Their work was the inspiration for\n“The Words of The Buddha” book series.\nWat Na Pah Pong\nhttp://watnapp.com\n127", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b7b86854-8aea-43ec-9268-438e1f56b5ff", "parent_id": "book-vol4:ch31:commentary:16", "content_type": "commentary", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n128", "source_file": "data/books/Vol4-Exploring-The-Path-to-Enlightenment.pdf", "volume_number": 4, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Four Modes of Practice for", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e9093c3e-d11f-43d4-a208-c45af45475d4", "parent_id": "book-vol5:front", "content_type": "book_front_matter", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nThe First Stage of\nEnlightenment\n(Stream-Enterer)\nVolume 5\n1\n\nNote from Author 9\nPreface 15\nThe First Stage of Enlightenment (Stream-Enterer) 15\nChapter 1 19\nThe Mirror of the Stream-Enterer 19\nChapter 2 27\nWho is a Stream-Enterer? (First Discourse) 27\nChapter 3 33\nWho is a Stream-Enterer? (Second Discourse) 33\nChapter 4 35\nA Stream-Enterer Possesses The Noble Eight Fold Path 35\nChapter 5 36\nEliminating The Five Dangers and Hostiles as A Stream-Enterer 36\nChapter 6 40\nA Stream-Enterer Understands The Five Aggregates 40\nChapter 7 42\nA Stream-Enterer Understands The Six Sense Bases 42\nChapter 8 43\nTwo Kinds of Stream Entering 43\nChapter 9 46\nFruit of Stream Entry 46\nChapter 10 47\nThe Stream-Enterer Fulfills Virtuous Behavior But Cultivates Concentration and Wisdom\nOnly to a Moderate Extent 47\nChapter 11 50\nThe Complete Destruction of Three Fetters 50\nChapter 12 51\nAbandoning Six Things One Is Capable of Realizing Accomplishment in View 51\nChapter 13 53\nA Stream-Enterer Understands as They Really are the Cause and the Passing Away of the\nWorld 53\nChapter 14 58\nDependent Origination as The Law of Nature 58\n2\n\nA Stream-Enterer Understands Condition, the Cause, the Elimination, and the Way\nLeading to the Elimination of Condition 58\nChapter 15 66\nA Stream-Enterer Understands Condition, the Cause, the Elimination, and the Way\nLeading to the Elimination of Condition 66\nChapter 16 72\nThe Forty-Four Cases of Wisdom 72\nChapter 17 78\nThe Seventy-Seven Cases of Wisdom 78\nChapter 18 85\nWisdom of the Principle and Wisdom of Entailment 85\n(A Stream-Enterer) 85\nChapter 19 87\nA Stream-Enterer Has Abandoned Confusion in the Case of ‘Clinging to Aggregates’ 87\nChapter 20 89\nA Stream-Enterer Has Abandoned Confusion in the Case of ‘Nothing Matters’ 89\nChapter 21 94\nSix Benefits in Realizing the Fruit of Stream-Entry 94\nChapter 22 97\nA Stream-Enterer is Worth More Than Being a Wheel-Turning Monarch 97\nChapter 23 100\nThere Cannot Be Alteration in a Stream-Enterer 100\nChapter 24 101\nSix Cases of Incapability by One Accomplished in View (First Discourse) 101\nChapter 25 105\nSix Cases of Incapability by One Accomplished in View (Second Discourse) 105\nChapter 26 107\nSix Cases of Incapability by One Accomplished in View (Third Discourse) 107\nChapter 27 109\nSix Cases of Incapability by One Accomplished in View (Fourth Discourse) 109\nChapter 28 113\nThe Noble Eight Fold Path The Way of Practice Leading to the Elimination of\nDiscontentedness 113\nChapter 29 121\n3\n\nHow a Stream-Enterer is Called 121\nChapter 30 122\nThe Ten Fetters 122\nChapter 31 126\nThe Noble Method is to Understand Dependent Origination 126\nChapter 32 128\nThe Little Bit of Soil in the Fingernail 128\nChapter 33 130\nThe Achievement of Other Communities Cannot Compare with the Achievement of a\nNoble Disciple 130\nChapter 34 132\nA Noble One with Developed Sense Bases 132\nChapter 35 139\nDifference in Understanding of Teachings Between A Stream-Enterer and An Arahant\n(First Discourse) 139\nChapter 36 142\nDifference in Understanding of Teachings Between A Stream-Enterer and An Arahant\n(Second Discourse) 142\nChapter 37 145\nOne Who Cultivates Fully Reaches Fulfillment One Who Cultivates in Parts Succeeds in\nPart 145\nChapter 38 154\nSeven Kinds of Persons Found Existing in the World Similar to Those in Water 154\nChapter 39 159\nNine Persons Passing Away with a Residue Remaining Are Freed from Hell 159\nChapter 40 164\nA Stream-Enterer Knowing and Seeing in These Ways 164\nChapter 41 169\nDeath at the Door of Deathless (Enlightenment) 169\nChapter 42 172\nTen Abodes of the Noble Ones The Mind is Liberated by Wisdom 172\nChapter 43 179\nOne Who Abandons The Taints that Should Be Abandoned by Seeing 179\nChapter 44 182\n4\n\nRight Views of Various Kinds 182\nChapter 45 199\nFactors for Stream Entry (First Discourse) 199\nChapter 46 201\nFactors for Stream Entry (Second Discourse) 201\nChapter 47 207\nFactors for Stream Entry (Third Discourse) 207\nChapter 48 211\nFactors for Stream Entry (Fourth Discourse) 211\nChapter 49 216\nThe Benefit of These Four Things 216\nChapter 50 219\nOne Who is a Trainee 219\nChapter 51 221\nVirtue Lower Than the Stream-Enterer That Does Not Lead to Bad Destinations 221\nChapter 52 224\nThe Seven Factors of the Fruit of Stream-Entry 224\nChapter 53 232\nEncourage, Settle, and Establish in The Four Factors of Stream-Entry 232\nAuthor 236\nRestoration of The Buddha’s Teachings 237\nThe Path to Enlightenment 237\nThe Goal 239\nAn Entire Species of Enlightened Beings 239\nWhy Have I Decided to Teach The Path to Enlightenment as Taught by Gotama Buddha?\n242\nWhy Have I Decided to Reside and Teach in Thailand in Order to Restore The Teachings\nof The Buddha Back into Humanity and Create “Heaven on Earth”? 245\n5\n\nThe author is donating 100% of all his proceeds from\nthis book to charitable work to share The Teachings\nof Gotama Buddha.\nYou are welcome to freely distribute this book.\nPlease consider providing a donation to support the\ncontinued sharing of these Teachings.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\n6\n\nTHE WORDS OF The Buddha\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n7\n\nThe First Stage of Enlightenment (Stream-Enterer) (Volume 5)\nJourney through The Words of The Buddha from the beginning of his first\nTeaching until his “last words” prior to death.\nThe book, “The First Stage of Enlightenment (Stream-Enterer)” is select\nTeachings from The Buddha organized from the largest and most complete\ncollection of The Buddha’s Teachings on The Path to Enlightenment - The\nPāli Canon.\nThe Pāli Canon, or The Pāli Text, comprises forty-five (45) large volumes of\nbooks where Students from the lifetime of The Buddha captured his\nTeachings. The discourses of The Buddha in The Pāli Canon represent the\nlargest and most complete collection we have of The Buddha’s Teachings in\nhis own words. The Buddha’s Teachings are scattered over multiple volumes\nof books in The Pāli Canon making it challenging for the average Practitioner\nto glean the benefit of his Teachings.\nThe Words of The Buddha book series, has consolidated and organized his\nTeachings into a series of books, based on specific topics, with explanations\nof The Teachings from a dedicated Practitioner and Teacher.\nYou will find books such as Breathing Mindfulness Meditation (Volume 7) that\nare the consolidated Teachings in The Words of The Buddha related to\nmeditation. The Natural Law of Kamma (Volume 6) provides Teachings\ndirectly from The Buddha related to the important topic of Kamma. The\nForemost Householders (Volume 8) shares Teachings specifically for\nHousehold Practitioners who are pursuing The Path to Enlightenment where\nthe mind is peaceful, calm, serene, and content with joy - permanently.\nThe Words of The Buddha book series will provide a beginning, middle, and\nend with detailed Teachings to develop your life practice and the ability to\nseek guidance with the author of the book series. Learn, reflect, and practice\nThe Teachings of The Buddha, in his own words, with guidance from a\nTeacher - offered openly and freely to “all beings”.\nBuddhaDailyWisdom.com\n8\n\nNote from Author\nThis book shares Teachings from Gotama Buddha to guide Practitioners on\nThe Path to Enlightenment.\nIn various settings, Gotama Buddha is sharing Teachings with either a male\nor a female - a husband or a wife.\nAs you learn, reflect, and practice these Teachings from Gotama Buddha,\nyou should consider The Teachings shared as multi-gendered. So while\nGotama Buddha may be using a specific gender of he/she, male/female, or a\nspecific title of husband/wife, son/daughter you can apply these same\nTeachings to all genders and roles of the opposite of which he was\naddressing his Teachings to in the setting in which The Teachings were\noriginally shared, or use a gender-neutral pronoun.\nIf Gotama Buddha is sharing Teachings with a man of how to be a\nwholesome husband, you can relate this same Teaching for a female of how\nto be a wholesome wife. If he is sharing a Teaching with a male of how to be\na wholesome son, you can relate this same Teaching for a female of how to\nbe a wholesome daughter. You have the freedom to apply these Teachings\nusing all genders and titles in use today.\nAdditionally, Gotama Buddha never used rebirth in the heavenly realm nor\nrebirth in the lower realms of hell, animal, or afflicted spirits as a way to guilt,\nshame, fear, or otherwise motivate people to learn and practice his\nTeachings.\nWhen you come to understand Teachings shared by Gotama Buddha related\nto these potential future destinations upon rebirth, he is sharing the truth of\nwhat will or will not occur based on specific Teachings based on The Natural\nLaws of Existence. The truth he discovered, observed, and experienced as\nThe Perfectly Enlightened One.\nOne should in no way consider these Teachings he shared as a way to guilt,\nshame, or fear one into learning and practicing his Teachings but instead,\nconsider that he is sharing the truth of what will or will not occur ensuring\nthat Practitioners understand the truth related to The Natural Laws of\nExistence. Gotama Buddha’s Teachings on The Path to Enlightenment\ninvolve, among other things, the elimination of guilt, shame, and fear. He\nwould not use guilt, shame, or fear to motivate someone to learn and\npractice his Teachings because his most core and central Teaching of The\nFour Noble Truths, and everything else he taught, makes it clear that the\nobjective is to eliminate discontent feelings such as guilt, shame, and fear.\n9\n\nGotama Buddha shared The Teachings as guidance for anyone who chooses\nto learn and practice without forceful influence. Through learning, reflecting,\nand practicing his Teachings, one comes to understand the truth as the\ncondition of the mind and the condition of one’s life gradually improve.\nIt is not possible to forcefully influence one to attain Enlightenment and that\napproach was never employed by The Perfectly Enlightened One, and\nshould never be employed by anyone else. Learning and practicing these\nTeachings is through personal free will choice.\nA Buddha only points the way, everyone else must strive.\nWhile this book series contains “The Words of The Buddha” as the\nfoundation and focus of study, the author has provided you content in which\nto understand and reflect on his thoughts related to The Teachings shared by\nThe Buddha.\nA reader and, thus, Practitioner should not rely solely on the author’s content\nin their reflection on The Teachings from Gotama Buddha. The author’s\ncontent is to provide you guidance towards understanding but it is you, the\nPractitioner, who needs to deeply investigate “The Words of The Buddha” to\ndetermine the truth for yourself. You should not be limited to only what the\nauthor has provided by way of meaning and understanding of “The Words of\nThe Buddha”. Instead, learn, reflect, practice, and seek guidance from a\nTeacher to support you in gaining wisdom. The mind is liberated through\nwisdom.\nTo gain the most benefit from “The Words of The Buddha” book series,\nit is suggested that you start with (Volume 1), “Developing a Life\nPractice: The Path That Leads to Enlightenment”. That book will provide\na framework to understand all of Gotama Buddha’s Teachings in the\nentire book series. Without reading that book first, a Practitioner will\nfind it very challenging to start with learning from “The Words of The\nBuddha”.\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n10\n\nThe Problem - The Wisdom of Enlightenment Has Been Lost\nGotama Buddha lived over 2,500 years ago sharing The Teachings that lead\nto Enlightenment.\nDuring his lifetime, it was well known to people who were learning, reflecting,\nand practicing with him as their Teacher, exactly what Enlightenment is and\nhow to attain it.\nThis wisdom remained for 500 years after the death of The Buddha. But\nthereafter, this wisdom has gradually declined and diminished to the point\nwhere we are today, 2,500 years later. Gotama Buddha predicted this would\noccur.\nThe vast majority of the world does not understand what Enlightenment is\nand how to attain it. The Path to Enlightenment, while once was strong and\nvibrant during the lifetime of The Buddha, has now practically disappeared.\nThere are very few beings in existence today who understand what\nEnlightenment is and how to attain it.\nThe Universal Truth of Impermanence has drastically affected humanity’s\nunderstanding of The Path to Enlightenment.\nThis occurred through the lack of focus and diligence to maintain The\nTeachings of The Buddha as vibrantly as existed during his lifetime. People\ngradually and slowly mixed and blended various traditions and thoughts into\nThe Buddha’s Teachings which, while perhaps well intended, have only\nserved to dilute humanity’s understanding of The Path to Enlightenment and,\nthus, have made it extremely difficult for countless beings to experience\nEnlightenment.\nEnlightenment is a peaceful, calm, serene, and content mind with joy that is\npermanent. The Enlightened mind no longer experiences any discontent\nfeelings. All discontentedness such as sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,\nresentment, stress, anxiety, etc., has been completely eliminated from the\nEnlightened mind.\nGotama Buddha’s objective is for his Teachings to be shared worldwide so\nthat all beings can experience the Enlightened mental state. However, during\nhis lifetime, it was impossible to share his Teachings worldwide. It has now\ncome to us to be able to actively learn, reflect, and practice his Teachings, in\nsuch a way, that they are restored and shining in the world so that countless\n11\n\nindividuals can attain Enlightenment today and in multiple generations to\ncome.\nBut, in order to accomplish this goal, we will need to stay determined,\ndedicated, and diligent to learning, reflecting, and practicing The Teachings\nof The Buddha that he shared over 2,500 years ago. We will need to be\ndiligent to ensure that we are not diluting his Teachings through mixing\nvarious traditions and practices that are not part of The Path to\nEnlightenment.\nEvery Practitioner will need to decide, are they interested in being part of the\nproblem or part of the solution.\nThe solution takes time, effort, energy, and resources to be committed\nenough to restoring The Buddha’s Teachings back into humanity, in such a\nway, that is highly beneficial to countless individuals today and long into the\nfuture.\nRemaining part of the problem requires no time, effort, energy, or resources.\nIt just requires continued complacency and lack of attention to the active\nlearning, reflecting, and practicing of “The Words of The Buddha”. I suggest\nit would be unwise to remain part of the problem as one will continue to\nexperience discontentedness and the suffering it causes.\nThe Solution - Restoring The Buddha’s Teachings Back into Humanity\nIf you would like to be part of the solution, I would like to encourage you to\nactively learn, reflect, and practice The Teachings of The Buddha, in such a\nway, that does not include the diluting or mixing of his Teachings with other\ntraditions. It is The Teachings of The Buddha that lead to Enlightenment, not\nthose that are blended and mixed that only serve to dilute The Path to\nEnlightenment for all those who aspire to experience Enlightenment.\nThe primary obstacle or obstruction that hinders Practitioners from the\nattainment of Enlightenment is ignorance (unknowing of true reality). This is a\ntaint/pollution of mind where the Practitioner lacks wisdom to understand the\ntrue Path to Enlightenment. This unknowing of true reality creates an\nobstacle or obstruction that keeps the mind trapped in the unEnlightened\nstate continuing to experience continued discontentedness and the suffering\nit causes. The only way to remove this hindrance is to seek guidance with a\nTeacher in the true Teachings of The Buddha using The Words of The\nBuddha. It is The Teachings of The Buddha that will awaken the mind to\nEnlightenment through independent verification of his Teachings to acquire\nwisdom, thus, removing this obstruction to Enlightenment.\n12\n\nThrough dedication to restoring The Teachings of The Buddha within your\nown life practice by acquiring wisdom using The Words of The Buddha, you\nare doing your part to contribute to restoring his Teachings back into\nhumanity for the benefit of countless beings that exist now and long into the\nfuture. All of humanity can evolve so that everyone can attain Enlightenment\ncreating the most peaceful world we have ever imagined. It will be like\n“heaven on earth”.\nYou are invited to join this Community to only learn and practice “The Words\nof The Buddha”, in such a way, that leads to your Enlightenment and the\nrestoration of The Buddha’s Teachings so that you and countless beings can\nexperience the peacefulness, liberation of mind, and complete elimination of\ndiscontentedness and the suffering it causes, known as Enlightenment.\nThe Words of The Buddha Book Series\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n“Thank you” for choosing to learn and\npractice Gotama Buddha’s Teachings.\nYou are making the world a better place\nthrough developing your life practice based\non “The Words of The Buddha”.\n13\n\nContinue to read and understand “The Words of The Buddha - The Path to\nEnlightenment - Revealing The Hidden” book series that has been laid out\nfor all of us to achieve a better way of life.\nYou can connect to a group of people in a supportive environment for\ndiscussion, sharing, and learning through the Facebook group.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAll members are accepted without judgment. It is a healthy place to talk,\ndiscuss, learn, and grow. There are resources to help you further on this\nPath to Enlightenment accessible online through a Group Learning\nProgram.\nGroup Learning Program: LIVE Interactive Online Classes, Books,\nAudiobooks, Videos, Podcast and Personal Guidance are available for you.\n14\n\nPreface\nThe First Stage of Enlightenment\n(Stream-Enterer)\nThis book is dedicated to “you” and the complete elimination, destruction,\nand cessation of suffering or “discontentedness” of the mind. Thus, this\nbook is dedicated to the elimination of discontentedness and the suffering\nthat it causes in the entire world.\nThe Teachings in this book series, with some effort on your part, will lead you\nto everlasting peace - a peaceful mind and a peaceful life. It’s your personal\nchoices, with these Teachings serving as a guide, that will bring you these\nresults.\nWe are all walking towards the darkness or towards the light. Which\ndirection you walk is completely your choice.\nThis book and Teachings are meant to guide you in learning, reflecting, and\npracticing The Teachings of The Perfectly Enlightened Buddha who lived\nover 2,500 years ago.\nThe Teachings of The Buddha are timeless, meaning they are just as\napplicable today as they were 2,500 years ago.\nGotama Buddha’s Teachings are not a religion but instead, a “better way of\nlife”. Through learning, reflecting, and practicing these Teachings to\nindependently verify the truth, the mind will acquire wisdom awakening to\nEnlightenment.\nIt is suggested that you first read “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1) of this same book series while seeking\nguidance from a Teacher. It is that book that provides a Practitioner with a\nsolid foundation in developing a life practice that will lead to the Enlightened\nmind.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a\nTeacher to receive guidance. One would not be able to only read a book and\nattain the results of an Enlightened mind.\nNothing in Gotama Buddha’s Teachings is based on belief. A Buddha has\nalready done the hard work of figuring out how to attain Enlightenment. You\n15\n\njust need to learn and practice his Teachings to improve the condition of the\nmind and your life.\nAll his Teachings can be learned and practiced to independently observe the\ntruth as the mind “gradually” acquires wisdom through independent\nverification of his Teachings and through practice of his Teachings.\nThis new found wisdom “gradually” improves the way the mind functions in\nthe world through eliminating discontentedness of mind. The mind can\ncompletely eliminate all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc. on The Path to\nEnlightenment.\nThrough learning and practicing Gotama Buddha’s Teachings with guidance,\nthe mind becomes Enlightened in that you can observe the improvement in\nthe condition of the mind as you eliminate all discontent feelings where the\nmind can reside peaceful, calm, serene, and content with joy - permanently.\nYou are not believing The Teachings wishing for a positive outcome at some\npoint in the future or after death. Instead, you are observing the\nimprovements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without\nTeachers. These are some of the criteria that make a Buddha a Buddha is\nthat they discover The Teachings on their own attaining Enlightenment\nwithout help from a Teacher, shares their independently discovered\nTeachings to guide countless others to Enlightenment during the remaining\ntime of their life, and they leave their Teachings in a condition that they guide\ncountless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\nThat means you and everyone else will need Teachers on this Path to\nEnlightenment.\nYour journey to learn, reflect, and practice these Teachings is significantly\nimproved through making the choice to learn directly with “The Words of The\nBuddha”.\nToday, there are many resources for Teachings described as Buddhist or\noriginating with The Buddha. But, it is only when a Practitioner chooses to\ninvestigate “The Words of The Buddha” being sourced directly from the\noriginal source, The Pāli Canon, that a Practitioner will come to understand\n16\n\nthe truth of what The Buddha actually taught and be able to implement these\nTeachings into your daily life to experience the results of Enlightenment.\nThrough learning and practicing Gotama Buddha’s Teachings, in his own\nwords, The Perfectly Enlightened One’s wisdom can penetrate the mind and\nyou can experience the breakthrough to realizing the Enlightened mind.\nI have significant gratitude, appreciation, admiration, and respect for Master\nTeacher Gotama Buddha as his Teachings lead exactly where he said they\nwould. To a steady, calm, stable, and unshakable mind, known as\nEnlightenment.\nThere are countless unknown and unnamed individuals who are responsible\nfor these Teachings reaching you in this book series. These Teachings have\nbeen preserved throughout history over the last 2,500 years through the\ntireless efforts of Ordained and Household Practitioners. These Teachings\nhave been preserved and shared from one generation to the next because\nthey work.\nIt is now up to us to learn, reflect, and practice these Teachings to\nexperience the Enlightened mind, so that we may benefit from an improved\nexistence while also preserving these Teachings for future generations in our\nhearts and minds.\nWhile books are an outstanding tool to capture The Teachings and share\nthem worldwide, there is nothing more significant than having massive\nnumbers of Enlightened beings in the world who can directly share these\nTeachings with those who choose to seek guidance in developing their life\npractice on The Path to Enlightenment. Each of us individually and\ncollectively, are just one link in a long chain of Practitioners and Teachers\nspanning over 2,500 years.\nWhat we choose to do in this time and place will determine how vibrant and\nsustaining these Teachings are for future generations. It is our work and\neffort to seek our own Enlightenment that we will experience results for our\nown mind and lay the groundwork for countless more beings after us to\nexperience the same freedom of mind that you are now choosing to pursue.\nMany people are interested in improving the world, but do not know how. It\nis only when we are dedicated to improving our own wisdom, moral conduct,\nand mental discipline that we will improve the world. Through improving our\nown life practice through learning “The Words of The Buddha” then, we will\nhave collectively improved the world.\n17\n\nThe problem that the unEnlightened mind is experiencing is not the outside\nworld, but the inner world. Training the mind, the inner world, is what\nproduces a peaceful existence. You can’t control other people and what they\ndo. You can only decide to train your own mind to be unaffected by what\nothers do.\nIt is a real struggle to exist in a world that the mind does not understand. It is\n“The Words of The Buddha” that explains The Natural Laws of Existence\nguiding the mind to acquire deep wisdom to make better free will decisions\nthrough a purified mind.\nMaster Teacher Gotama Buddha\n(The Tathāgata)\n18", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": null, "chapter_title": null, "sutta_refs": [], "page": null, "page_start": 1, "page_end": 18, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "53f4881e-fbd9-4f3c-9d21-86a0aefb14b8", "parent_id": "book-vol5:ch1:scripture", "content_type": "scripture", "text": "Chapter 1\nThe Mirror of the Stream-Enterer\nĀnanda, I will teach you a Teachings exposition called the mirror of The\nTeachings, equipped with which a Noble Disciple, if he aspires, could by\nhimself declare of himself:\nI am one finished with hell, finished with the animal realm, finished with the\nrealm of afflicted spirits, finished with the plane of misery, the bad\ndestinations, the nether world. I am a Stream-Enterer, no longer bound to the\nnether world, fixed in destination, with Enlightenment as my destination.\nAnd what, Ānanda, is that Teachings exposition, the mirror of The Teachings,\nequipped with which a Noble Disciple, if he aspires, could by himself declare\nthus of himself?\nHere, Ānanda, a Noble Disciple possesses confirmed confidence in The\nBuddha thus: The Perfectly Enlightened One is an Arahant, perfectly\nEnlightened, accomplished in true wisdom and conduct, fortunate, knower of\nthe worlds, unsurpassed leader of persons to be tamed, Teacher of heavenly\nbeings and humans, The Enlightened One, The Fortunate One.\nHe possesses confirmed confidence in The Teachings thus: The Teachings\nare well expounded by The Perfectly Enlightened One, directly visible,\nimmediate, inviting one to come and see, applicable, to be personally\nexperienced by the wise.\nHe possesses confirmed confidence in The Community thus: The\nCommunity of The Perfectly Enlightened One’s disciples is practicing the\nwholesome way, practicing the straight way, practicing the true way,\npracticing the proper way, that is, the four pairs of persons, the eight types of\nindividuals — this Community of The Perfectly Enlightened One’s disciples is\nworthy of gifts, worthy of hospitality, worthy of offerings, worthy of respectful\nsalutation, the unsurpassed field of merit for the world.\nHe possesses the virtues dear to the Noble Ones — unbroken, untorn,\nunblemished, unblotched, liberating, praised by the wise, not\nmisunderstood, and leading to concentration.\nThis, Ānanda, is those Teachings exposition, the mirror of The Teachings,\nequipped with which a Noble Disciple, if he aspires, could by himself declare\nof himself.\n19\n\n(Reference: SN 55.8)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "The Mirror of the Stream-Enterer", "sutta_refs": ["SN"], "page": null, "page_start": 19, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f26b1719-17b1-4db3-9fc0-33e7ad5f2a34", "parent_id": "book-vol5:ch1:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a few criteria of attaining the first Stage\nof Enlightenment.\nThere are multiple aspects of one’s life practice that need to be developed to attain\nEnlightenment. In this Teaching, The Buddha shares that one would need to have\nconfidence in The Buddha, The Teachings, and The Community. These are needed in\norder to attain the first Stage of Enlightenment but there are also other aspects of training\none would need to develop. This book is dedicated to helping Practitioners understand\nthe first Stage of Enlightenment in its entirety and additional Teachings will be shared to\nhelp you more deeply understand attaining this Stage of Enlightenment throughout this\nbook.\nFor a Practitioner to attain the first Stage of Enlightenment as a Stream-Enterer, they\nwould need to learn and practice the core and central Teachings of The Three Universal\nTruths, The Four Noble Truths, The Eight Fold Path, The Five Precepts, The Brahma-\nviharas, The Ten Fetters, The Seven Factors of Enlightenment and extensive meditation\ntraining along with eliminating the first three (3) fetters described as part of The Ten\nFetters.\nA Practitioner who attains the first Stage of Enlightenment would have already\nexperienced all four (4) Jhānas as preliminary phases the mind moves through prior to the\nattainment of the first Stage of Enlightenment.\nOnce a Practitioner has learned and is practicing the above mentioned core and central\nTeachings, they would then need to focus on the elimination of the first three (3) fetters.\nThe first three (3) fetters are the main criteria that a Practitioner can use to guide them in\ndevelopment and attainment of the first Stage of Enlightenment. The elimination of the\nfirst three (3) fetters is typically focused on once a Practitioner has learned and is\npracticing the core and central Teachings for an extended period of time and is starting to\nexperience the Jhānas.\nA Practitioner would be unable to just jump into the first Stage of Enlightenment but\ninstead, would need to focus on the preliminary learning and practice of these core and\ncentral Teachings to prepare the mind to eliminate the first three (3) fetters.\nWhat are The Four Stages of Enlightenment?\nThere are four (4) stages in the attainment of Enlightenment, however, these are for\npersonal development purposes only. You should not compare or profess to another\nperson which Stage of Enlightenment you feel you have attained. Self declared attainment\nhas no beneficial purpose and oftentimes comes from arrogance and pride, the ego, while\nbeing fraught and filled with errors.\nOne goal of these Teachings is to eliminate arrogance and pride, the ego, therefore, if a\nPractitioner is declaring their self determined Stage of Enlightenment, there is still\narrogance and pride. A Practitioner sharing with others what they feel they have attained\nis an indication that, the mind is not yet Enlightened.\n20", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "The Mirror of the Stream-Enterer", "sutta_refs": ["SN"], "page": null, "page_start": 19, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7cd53379-f0c5-415c-a222-bdb3c1b60424", "parent_id": "book-vol5:ch1:commentary:1", "content_type": "commentary", "text": "An Enlightened being would have no need or desire to profess what they feel the mind\nhas attained. An Enlightened mind is so peaceful, calm, serene, and content with joy that\nan Enlightened being will just be enjoying life rather than attempting to convince others or\nboasting about what they feel they have attained.\nSelf determination of attainment of any Stage of Enlightenment is fraught and filled\nwith errors.\nWhile one should consistently apply effort towards learning, reflecting, and practicing The\nTeachings to include understanding The Four Stages of Enlightenment, these are used for\npersonal development to guide a Practitioner’s journey assisting you on the path to higher\nand higher degrees of attainment not as a way to brag, show off or profess to others what\nyou feel you have attained. Convincing the mind that it has attained any of these Stages\nof Enlightenment or that the mind is actually Enlightened is dangerous for the mind.\nThe ego is constantly going to be interested to convince the mind it is more Enlightened\nthan it really is. The ego is equivalent to a “bad tenant” who never pays rent and doesn’t\nwant to leave the residence. The bad tenant, the ego, needs to be evicted but every time\nthings move in that direction it tries to convince the mind it is more Enlightened than it\nreally is because the ego does not want to leave. The bad tenant keeps wanting to stay\nbut yet provides no benefit whatsoever and continually attempts to convince the mind it is\nEnlightened so that the bad tenant, the ego, can stick around.\nYou need to evict the ego and as long as the mind is convinced that it is experiencing\nhigher and higher degrees of attainment, then there is the risk or danger that arrogance\nand pride will arise, thus, halting any forward progress. With arrogance and pride (i.e. the\nego), the mind will want to measure and compare what it feels it has attained to others\ncreating unwholesome decisions that produce separation rather than harmony amongst\nfriendly Practitioners and “all beings”. The mind could become judgmental looking down\non others rather than practicing loving-kindness and compassion with an interest in\nseeing all beings attain Enlightenment.\nYou should never believe you have attained Enlightenment and continuously pursue this\npath your entire life. Should you ever feel you have attained Enlightenment and are\n“done”, the mind can become “sluggish or complacent” and halt your progress on this\npath.\nArrogance and pride can arise in the mind if one becomes absorbed, engrossed or\nfascinated with progressing through The Four Stages of Enlightenment. As soon as any\narrogance, pride, or ego arises, the mind is not experiencing Enlightenment.\nIf any of this is occurring in the mind, the mind is not Enlightened and is essentially\nsabotaging a Practitioner’s ability to experience more progress. Through never convincing\nthe mind that it is truly Enlightened, even when all discontentedness has been eliminated,\nthen, the mind can continue to reside protected from any potential arising of arrogance\nand pride (i.e. the ego), and continue to experience increased benefits as the mind\nbecomes more and more Enlightened.\nWhile we use the term Enlightenment, this mental state is not a destination that once one\narrives, everything is complete. Instead, as the mind arrives to Enlightenment having\n21", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "The Mirror of the Stream-Enterer", "sutta_refs": ["SN"], "page": null, "page_start": 19, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "623c7585-a0fb-40f1-9f0c-d82ff7bba756", "parent_id": "book-vol5:ch1:commentary:2", "content_type": "commentary", "text": "eliminated all discontentedness, a Practitioner can experience increased benefits of the\nEnlightened mind as the brilliance and brightness of the Enlightened mind shine through\nmore and more. If one convinces themselves they are Enlightened and are actually\n“done”, then they would not experience the continued and increasing benefits of the mind\nentering into an even higher degree of Enlightenment.\nThere will be glimpses of Enlightenment as you develop your practice. Whether it be in\nmeditation, during the daily activities, or for multiple minutes, hours, weeks, months, etc.\nas one progresses. These glimpses are similar to a flickering lightbulb that is struggling to\nshine bright on a consistent and ongoing basis. These glimpses of Enlightenment help a\nPractitioner to observe the possibilities of what one is headed towards and that they are\nheaded in the right direction. But the mind needs to remain unaffected by these\nmomentary or elongated and impermanent experiences. The mind needs to remain\nunaffected by the improved condition of the mind to be able to experience more and\nmore awakening of the mind.\nThe mind could experience multiple minutes, hours, weeks, months, etc. with the\nreturning of discontentedness at any moment. A wise Practitioner needs to remain\ndetermined, dedicated, and diligent to apply effort watching over the mind with\nmindfulness or awareness of mind. If one proceeds without guarding the mind with\nmindfulness, then cravings/desires/attachments can emerge from the corners of the mind\nproducing discontentedness.\nJust like the mind will experience flickering and glimpses of Enlightenment as the mind is\ndeveloped, the mind will also experience a flickering diminishing of cravings/desires/\nattachments and discontentedness.\nAs discontentedness is gradually being extinguished, the qualities of the Enlightened\nmind are continuing to increase. All the while, the Practitioner is having experiences in the\nmind they never knew existed and the mind can become quite blissful and elated. It is\nimportant to reside unaffected by these experiences continuing to bring the mind back to\nthe middle. If the mind takes great pleasure in what it is experiencing, this is dangerous\nand risky as the mind then continues to crave these pleasant feelings stalling progress.\nThis is yet another reason guidance with a Teacher is so important. As the mind moves\nand shifts through the preliminary phases of the Jhānas and into The Four Stages of\nEnlightenment, a Practitioner is going to need support from someone who has\nexperienced what they are experiencing. This will allow a Practitioner to gain the insight\nand Teachings needed to continue forward development through seeking guidance of\nhow to continue the mind’s cultivation.\nThe Ten Fetters are the ten (10) individual aspects of the mind that need to be eliminated\nto attain Enlightenment. The word “fetter” is defined as: “a chain or shackle used to\nrestrain a prisoner, typically placed around the ankles”. The Ten Fetters are essentially\nkeeping a being trapped in The Cycle of Rebirth bound to the endless cycle of continuous\nrebirth experiencing discontentedness over countless lives.\nIt is not until one eliminates The Ten Fetters that a being's mind is liberated from\ndiscontentedness and The Cycle of Rebirth. A fetter can also be referred to as a taint or\npollution of the mind. A taint is an impure quality of the mind and is why these need to be\neliminated to attain Enlightenment. The Ten Fetters pollute the mind not allowing us to\nexperience the brightness and radiance of the Enlightened mind.\n22", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "The Mirror of the Stream-Enterer", "sutta_refs": ["SN"], "page": null, "page_start": 19, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3a0d4c73-9ce6-46a9-9bfb-725d645d2b11", "parent_id": "book-vol5:ch1:commentary:3", "content_type": "commentary", "text": "These are “The Ten Fetters”. These are the chains that bind us into The Cycle of Rebirth\nand to multiple lifetimes of experiencing continuous discontentedness. You must\neliminate these and practice The Seven Factors of Enlightenment to attain Enlightenment\n- along with many other Teachings as part of The Eight Fold Path.\nThe Ten Fetters\nLower Fetters\n1.) Personal existence view (Eliminating the concept of a permanent self from the mind. Realization\nof The Universal Truth of Non-self.)\n2.) Doubt (Elimination of doubts about The Teachings and the ability of them to attain Enlightenment.\nConfidence in The Buddha, The Teachings, The Community, your Teacher, and your own ability to attain\nEnlightenment.)\n3.) Wrong behavior and observances (Elimination of the mind’s belief that rites, rituals,\nceremonies, and worship will help a Practitioner to attain Enlightenment. Well developed practice of\nThe Eight Fold Path.)\n4.) Sensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes, ears, nose,\ntongue, body, and the mind.)\n5.) Ill will (Elimination of hostility, hatred, anger, aggression, resentment, frustration, irritation, annoyance,\netc.)\nHigher Fetters\n6.) Desire for form (Elimination of desire for existence in the form realms; Animal or Human. Elimination\nof the fear of death.)\n7.) Desire for the formless (Elimination of desire for existence in the formless realms; Hell, Afflicted\nSpirits, or Heaven.)\n8.) Conceit (Elimination of arrogance, pride, judging, measuring or comparing as superior or inferior to\nothers. Ego is completely dissolved.)\n9.) Restlessness (Elimination of confused, distracted, worried, anxious, restless state of mind the\nopposite of “singleness of mind”.)\n10.) Ignorance (Elimination of delusion or unknowing of true reality through acquiring wisdom. Learn,\nreflect, and practice of The Teachings of The Buddha, such as, The Three Universal Truths, The Four Noble\nTruths, The Eight Fold Path, The Five Precepts, The Three Wholesome/Unwholesome Roots, The Natural\nLaw of Kamma, The Cycle of Rebirth, etc. all detailed later in this book and book series.)\n23", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "The Mirror of the Stream-Enterer", "sutta_refs": ["SN"], "page": null, "page_start": 19, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cbbad59f-953e-4276-a396-748d8c022792", "parent_id": "book-vol5:ch1:commentary:4", "content_type": "commentary", "text": "The Four Stages of Enlightenment\nA Stream-Enterer (returning to human realm no more than 7 times) is:\nFree From:\n1. Personal existence view\n2. Doubt\n3. Wrong behavior and observances\nA Once-Returner (returns to human realm only one time) is:\nFree From:\n1. Personal existence view\n2. Doubt\n3. Wrong behavior and observances\nGreatly Thinned:\n4. Sensual desire\n5. Ill will\nA Non-Returner (does not return to human realm) is:\nFree From:\n1. Personal existence view\n2. Doubt\n3. Wrong behavior and observances\n4. Sensual desire\n5. Ill will\nAn Arahant is free from all of the five lower fetters and the five higher fetters, which\nare:\n1. Personal existence view\n2. Doubt\n3. Wrong behavior and observances\n4. Sensual desire\n5. Ill will\n6. Desire for form\n7. Desire for the formless\n8. Conceit\n9. Restlessness\n10. Ignorance\nA Practitioner attaining the results and Stage of Enlightenment as an Arahant is\nEnlightened. In the first three (3) Stages of Enlightenment, the mind is not yet Enlightened\nand is still experiencing discontentedness. There will be a gradual diminishing of\ndiscontentedness as the mind ascends through each Stage of Enlightenment but it is not\nuntil the mind reaches the Stage of Enlightenment as an Arahant, where the mind is\nactually Enlightened, that all discontentedness is eliminated and there is no more rebirth\nin The Cycle of Rebirth..\nIn order to progress to the first Stage of Enlightenment, a Practitioner will have needed to\ndevelop confidence in The Buddha, The Teachings, and The Community as part of their\nprogression. Having progressed to the point of experiencing the Jhānas, a Practitioner\nwould have developed this “confirmed confidence”.\n24", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "The Mirror of the Stream-Enterer", "sutta_refs": ["SN"], "page": null, "page_start": 19, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5f0764c9-f97a-4f87-9a09-35df72a1775c", "parent_id": "book-vol5:ch1:commentary:5", "content_type": "commentary", "text": "An unEnlightened mind that is off The Path to Enlightenment and an unEnlightened mind\nthat is experiencing the Jhānas, is like night and day. It is very noticeable and apparent\nthat the mind is experiencing the Jhānas. This experience will help to further develop\n“confirmed confidence” in The Buddha, The Teachings, and The Community as the\nPractitioner observes the improved qualities of mind associated with attainment of the\nJhānas.\nThe Buddha explains in this Teaching that “confirmed confidence” in The Buddha, The\nTeachings, and The Community is an aspect of attainment of the first Stage of\nEnlightenment but these are not the only criteria.\nAdditionally, notice The Buddha explains that “if he aspires, could by himself declare of\nhimself” “I am a Stream-Enterer, no longer bound to the nether world, fixed in destination,\nwith Enlightenment as my destination”.\nA Practitioner who attains the first Stage of Enlightenment will no longer ever be reborn\ninto the lower realms of existence of hell, animal, or afflicted spirits realms. The mind will\nnot backslide away from the first Stage of Enlightenment. If there is death for one who\nattains the first Stage of Enlightenment, there will be rebirth back into the human realm no\nmore than seven (7) times which will result in the attainment of Enlightenment. This is why\nThe Buddha shares “no longer bound to the nether world, fixed in destination, with\nEnlightenment as my destination”.\nAlso, a wise Practitioner would not attempt to declare or profess to others that they have\nattained the first Stage of Enlightenment but instead, use The Teachings of what is\nneeded to attain the first Stage of Enlightenment as a personal guide in consultation with\na Teacher. There is no desire or need for a Practitioner to declare or profess their\nattainments to others. This would only be due to craving/desire/attachment and the ego.\nIt is important to pursue Enlightenment without craving or desire to attain it but use it as a\ngoal, an interest, or an objective.\nIf there is craving, even craving for Enlightenment, you will not be able to attain full\nEnlightenment as an Arahant. And if there is craving at the time of death, there will be\nrebirth.\nThere is no finish line to the attainment of Enlightenment. Once a mind reaches the fourth\nStage of Enlightenment, the mind can continue to ascend to higher degrees of the\nEnlightened mind. A Practitioner needs to focus on the one (1) step in front of them that\nleads to further progress on The Path to Enlightenment. If the mind is focusing on the\nimaginary non-existent finish line, the craving/desire/attachment for Enlightenment will\ninhibit and hinder the mind from experiencing Enlightenment.\nInstead, a Practitioner may be interested to understand that Enlightenment is the true\nnature of the human mind, and they are just working to remove all the pollution of the\nmind that is inhibiting them from experiencing the true nature of Enlightenment. In this\nway, the mind is not attempting to attain anything at all but instead, the mind is already\nEnlightened and a Practitioner's life practice is to purify the mind removing the pollution\nthat is hindering one from experiencing the radiance and brightness of Enlightenment.\n25", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "The Mirror of the Stream-Enterer", "sutta_refs": ["SN"], "page": null, "page_start": 19, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "879c93d8-bedb-4e26-b26b-d8d40f13f9c2", "parent_id": "book-vol5:ch1:commentary:6", "content_type": "commentary", "text": "You should not compare or profess to another person which Stage of Enlightenment you\nfeel you have attained. Self declared attainment has no beneficial purpose and oftentimes\ncomes from arrogance and pride, the ego, while being fraught and filled with errors. You\nshould never believe you have attained Enlightenment, and constantly pursue this path\nyour entire life.\nShould you ever feel you have attained Enlightenment and are “done”, the mind will\nbecome “sluggish” and halt your progress on this path. If the mind is sluggish, you are\nnot practicing The Seven (7) Factors of Enlightenment and thus have not attained\nEnlightenment.\nIf you profess your Stage of Enlightenment to others, then you do so with ego and\ntherefore it is well known that you have not attained Enlightenment.\nThe Four (4) Stages of Enlightenment are provided as a personal guide to assist you on\nthe path to higher and higher degrees of attainment but never to be compared to others\nor feel that you are more important than another person.\nIf you feel this way, you have not attained Enlightenment.\nDetailed explanation of What is Enlightenment is available in this same book series found\nin Chapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n26", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "The Mirror of the Stream-Enterer", "sutta_refs": ["SN"], "page": null, "page_start": 19, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a712049a-6e87-4529-8a38-4a027e329c69", "parent_id": "book-vol5:ch2:scripture", "content_type": "scripture", "text": "Chapter 2\nWho is a Stream-Enterer?\n(First Discourse)\nMonks, a Noble Disciple who possesses four things is a Stream-Enterer, no\nlonger bound to the nether world, fixed in destination, with Enlightenment as\nhis destination.\nWhat four?\n(1) Here, Monks, a Noble Disciple possesses confirmed confidence in The\nBuddha thus: The Perfectly Enlightened One is an Arahant, perfectly\nEnlightened, accomplished in true wisdom and conduct, fortunate,\nknower of the worlds, unsurpassed leader of persons to be tamed,\nTeacher of heavenly beings and humans, The Enlightened One, The\nFortunate One.\n(2) He possesses confirmed confidence in The Teachings thus: The\nTeachings are well expounded by The Perfectly Enlightened One, directly\nvisible, immediate, inviting one to come and see, applicable, to be\npersonally experienced by the wise.\n(3) He possesses confirmed confidence in The Community thus: The\nCommunity of The Perfectly Enlightened One’s disciples is practicing the\nwholesome way, practicing the straight way, practicing the true way,\npracticing the proper way; that is, the four pairs of persons, the eight\ntypes of individuals - this Community of The Perfectly Enlightened One’s\ndisciples is worthy of gifts, worthy of hospitality, worthy of offerings,\nworthy of respectful salutation, the unsurpassed field of merit for the\nworld.\n(4) He possesses the virtues dear to the Noble Ones — unbroken, untorn,\nunblemished, unblotched, liberating, praised by the wise, not\nmisunderstood, and leading to concentration.\nA Noble Disciple, Monks, who possesses these four things is a Stream-\nEnterer, no longer bound to the nether world, fixed in destination, with\nEnlightenment as his destination.\n(Reference: SN 55.2)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Who is a Stream-Enterer?", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 27, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "266107f6-e5f3-4cd5-941e-f51c26a9d9f6", "parent_id": "book-vol5:ch2:commentary:0", "content_type": "commentary", "text": "27", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Who is a Stream-Enterer?", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 27, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "07b8c19d-f6d3-400d-a4e7-ba74ed5d87da", "parent_id": "book-vol5:ch2:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares expanded Teachings to explain that a\nPractitioner who has attained the first Stage of Enlightenment will have confidence in The\nBuddha, The Teachings, and The Community while also practicing “the virtues dear to the\nNoble Ones”.\n(1) Here, Monks, a Noble Disciple possesses confirmed confidence in The Buddha thus:\nThe Perfectly Enlightened One is an Arahant, perfectly Enlightened, accomplished in true\nwisdom and conduct, fortunate, knower of the worlds, unsurpassed leader of persons to\nbe tamed, Teacher of heavenly beings and humans, The Enlightened One, The Fortunate\nOne.\nThe Buddha is explaining that his mind is “perfectly Enlightened” which is how we refer to\na Buddha. Because a Buddha attains Enlightenment through their own independent\njourney, their mind is described as “perfectly Enlightened”. Their mind is uninfluenced by\nany outside source and is a main reason why they have deep “true wisdom” to guide\ncountless beings to Enlightenment. Their moral conduct is exceptional in that they are\ndeeply practicing The Teachings they share making them an “unsurpassed leader of\npersons to be tamed” or in other words, trained.\nA Buddha would be a “knower of the worlds” which is referring to The Five Realms of\nExistence. A Buddha would know these realms in detail through observation of their past\nlives and existence in those realms in prior lives.\nA Buddha is a “Teacher of heavenly beings and humans” as these are the beings who can\nattain Enlightenment. Beings in the lower realms of hell, animal, and afflicted spirits are\nunable to attain Enlightenment and will need to experience an improved rebirth into the\nhuman or heavenly realms to attain Enlightenment.\nA Buddha is “fortunate” in that they are “auspicious and favorable”. A Buddha is fortunate\nto have been born with a mind capable of attaining Enlightenment through their own\nindependent journey.\nAuspicious: conducive to success; characterized by success.\nFavorable: to the advantage of someone or something.\nA Buddha is very rare in the world as the last Buddha currently known to the world\nexisted over 2,500 years ago.\n(2) He possesses confirmed confidence in The Teachings thus: The Teachings are well\nexpounded by The Perfectly Enlightened One, directly visible, immediate, inviting one to\ncome and see, applicable, to be personally experienced by the wise.\nThe Teachings of a Buddha are “directly visible” able to be seen “immediately” by a\nPractitioner who chooses to investigate his Teachings.\nThe Teachings are “inviting one to come and see” meaning that they are meant to be\ninvestigated and practiced to be able to see the truth for yourself without belief. There is\nno belief in these Teachings and it is only through determined, dedicated, and diligent\nlearning, reflection, and practicing of these Teachings that a Practitioner will come to\nunderstand the truth to acquire wisdom liberating the mind from discontentedness.\n28", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Who is a Stream-Enterer?", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 27, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5ccddce8-b415-434c-8333-c8c48605793f", "parent_id": "book-vol5:ch2:commentary:2", "content_type": "commentary", "text": "A Buddha’s Teachings are “applicable” being able to be applied to daily life to improve\nthe condition of one’s mind and life. His Teachings need “to be personally experienced by\nthe wise” as one can observe for themselves that through personal experience these\nTeachings lead to liberation of the mind through a gradual diminishing and eventual\nelimination of 100% of all discontentedness from the mind.\n(3) He possesses confirmed confidence in The Community thus: The Community of The\nPerfectly Enlightened One’s disciples is practicing the wholesome way, practicing the\nstraight way, practicing the true way, practicing the proper way; that is, the four pairs of\npersons, the eight types of individuals - this Community of The Perfectly Enlightened\nOne’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of\nrespectful salutation, the unsurpassed field of merit for the world.\nDuring the lifetime of The Buddha, there were many different Teachers who claimed it was\ntheir teachings that lead to Enlightenment. There were multiple communities of Students\nall being led by a different Teacher and progressing towards what they thought was\nEnlightenment. We know now that it was The Buddha’s Teachings that are The Path to\nEnlightenment but during his lifetime, this was not so obvious to the average individual\nwho were not learning and practicing his Teachings.\nThe Buddha knew it was his Teachings that were the truth and those that lead to\nEnlightenment because he was experiencing the complete elimination of all\ndiscontentedness. But, this mental state cannot be easily understood or observed by an\nunEnlightened being. There are no outward characteristics that identifies one who has\nattained Enlightenment or identifies a Buddha. A Buddha does not perform countless\nmiracles to convince people he is a Buddha but instead, guides people in learning,\nreflecting, and practicing these Teachings so that the Practitioner can experience the\nmind awakening to Enlightenment. In this way, Students understand what they are\nlearning and practicing is the truth as the mind gradually eliminates 100% of all\ndiscontentedness through their progression towards Enlightenment. The Student can see\nthe truth for themselves that the condition of their mind and their life is improving.\nA Buddha is not concerned with convincing people that he is a Buddha but instead,\napplies energy, effort, and dedication towards sharing The Teachings that lead to\nEnlightenment making himself available to all those who choose to learn, reflect, and\npractice The Teachings to experience the results. The way Students would know he is a\nBuddha is that he attained Enlightenment on his own and The Teachings he shares led\nthem towards Enlightenment. A Buddha is not interested in fame or fortune but instead, is\nwilling to help others attain Enlightenment through their independently discovered\nTeachings. A Buddha’s ability to help others is not contingent upon everyone knowing he\nis a Buddha. A Buddha can function much better by others not knowing he is a Buddha\nbecause then he can observe the condition of his Student’s mind without being tainted by\nany admiration. A Buddha will be able to more easily observe the condition of the\nStudent’s mind providing guidance towards the attainment of Enlightenment through\nobjective observation.\nA Buddha is extremely rare and a Practitioner’s confidence in a Buddha and his Teachings\nwill only build as they deeply learn and practice The Teachings to experience improved\nresults in the condition of the mind and their life.\nThe Buddha taught Practitioners to not only have confidence in him and his Teachings but\nalso in The Community of Practitioners learning and practicing his Teachings because\n29", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Who is a Stream-Enterer?", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 27, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "55083e36-e990-484f-ab9b-413263fa4f34", "parent_id": "book-vol5:ch2:commentary:3", "content_type": "commentary", "text": "they are able to support and encourage others along The Path to Enlightenment. While a\nBuddha is the leader of The Community, it is the entire Community of Practitioners who\nare all supporting and encouraging each other which will help each of them to progress\ntowards Enlightenment.\nA Buddha can share The Teachings but it is each individual in The Community who has\ndetermination, dedication, and diligence to learn, reflect, and practice The Teachings that\neach individual will experience results. A vibrant Community of Practitioners will actively\nlearn, reflect, and practice The Teachings while providing support and encouragement for\nothers who seek understanding. Through a Community of Practitioners actively\ninvestigating The Teachings and discussing them amongst themselves, they will be better\nequipped to progress towards Enlightenment and help others attain Enlightenment after a\nBuddha’s death.\nAn Enlightened being will not only be learning, reflecting, and practicing The Teachings\nbut ultimately be able to discuss them with ease as they are questioned by others about\nThe Teachings or if other members of The Community are interested in discussion about\nThe Teachings to progress in their understanding and development of their practice.\nIt is The Community of The Buddha, The Perfectly Enlightened One, who “is practicing\nthe wholesome way, practicing the straight way, practicing the true way, practicing the\nproper way”. It was not the other communities led by other Teachers. Those communities\nthat existed during the lifetime of The Buddha mostly evaporated and no longer exist. It is\nThe Teachings of The Buddha that have stood the test of time existing for over 2,500\nyears until today.\nA large community of people who are dedicated to learning and practicing these\nTeachings will be able to sustain The Teachings in the world through providing each other\nexamples and be role models to one another for how to progress along The Path to\nEnlightenment and practice The Teachings in daily life.\nThe Buddha explains “the four pairs of persons, the eight types of individuals” in other\nparts of his Teachings that will be shared in this book series as you progress in your\nlearning. Essentially these are Practitioners who have attained one of the four Stages of\nEnlightenment or practicing to progress from one Stage of Enlightenment to another. The\nBuddha explains that it is these individuals who are “worthy of gifts, worthy of hospitality,\nworthy of offerings, worthy of respectful salutation”.\nPractitioners who have progressed into one of The Four Stages of Enlightenment have a\nwell developed life practice and are highly dedicated to the attainment of Enlightenment.\nOne would not attain any of The Four Stages of Enlightenment by accident but instead,\nthrough consistent dedication towards improving their life practice. They are also the\nTeachers who will be able to provide guidance to all other beings to progress towards\nEnlightenment. Therefore, The Buddha encourages Students to make offerings to these\nPractitioners to support and sustain The Community helping these Teachings to continue\nto flourish in the world for all beings to liberate the mind attaining Enlightenment.\nPractitioners who choose to make offerings to these individuals will be creating merit.\nMerit is a unique type of wholesome Kamma created through generous offerings to The\nCommunity of Practitioners who are in one of The Four Stages of Enlightenment. The\nBuddha explains that making offerings to these individuals provides an “unsurpassed\nfield of merit for the world”.\n30", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Who is a Stream-Enterer?", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 27, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b1774248-a677-45e7-b8c2-2f2ed8692186", "parent_id": "book-vol5:ch2:commentary:4", "content_type": "commentary", "text": "Practitioners who have attained one of The Four Stages of Enlightenment is beneficial for\ntheir own practice but also highly beneficial for the world in that Students can make\nofferings to these individuals providing support for The Teachings to continue but also\nbringing Students into contact with Practitioners who deeply understand The Teachings\nand can help the Student progress towards the attainment of Enlightenment.\nThe following Teaching from The Buddha explains “the four pairs of persons, the eight\ntypes of individuals” in detail.\nAn Unsurpassed Field of Merit for the World\nMonks, these eight persons are worthy of gifts, worthy of hospitality, worthy of offerings,\nworthy of reverential salutation, an unsurpassed field of merit for the world.\nWhat eight?\nThe Stream-Enterer, the one practicing for realization of the fruit of Stream Entry;\nthe Once-Returner, the one practicing for realization of the fruit of Once Returning;\nthe Non-Returner, the one practicing for realization of the fruit of Non-Returning;\nthe Arahant, the one practicing for realization of the fruit of Arahantship.\nThese eight persons, Monks, are worthy of gifts, worthy of hospitality, worthy of offerings,\nworthy of reverential salutation, an unsurpassed field of merit for the world.\nThe four practicing the way\nand the four established in the fruit;\nthis is the upright Community -\ncomposed in wisdom and virtuous behavior.\nFor people intent on sacrifice,\nfor living beings seeking merit,\nmaking merit that ripens in the acquisitions,\nwhat is given to The Community bears great fruit.\n(Gotama Buddha)\n(Reference:AN 8.59)\nDetailed explanation of “What is Merit?” is available in this same book series found in\nChapter 10 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nDetailed explanation of making meritorious offerings is available in this same book series\nfound in the book “Generosity” (Volume 13).\n31", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Who is a Stream-Enterer?", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 27, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1b90bb03-2bf9-49a8-be6c-6d7a4ef8d62c", "parent_id": "book-vol5:ch2:commentary:5", "content_type": "commentary", "text": "(4) He possesses the virtues dear to the Noble Ones — unbroken, untorn, unblemished,\nunblotched, liberating, praised by the wise, not misunderstood, and leading to\nconcentration.\nThe virtues dear to the Noble Ones is moral conduct explained as part of The Eight Fold\nPath which includes Right Speech, Right Action, and Right Livelihood. These three (3)\nsteps on The Eight Fold Path comprise the section of The Path to Enlightenment\ndescribed as “moral conduct”. A Practitioner who has progressed to the first Stage of\nEnlightenment will have purified their speech, bodily actions, and livelihood through\nlearning and practicing The Teachings of The Eight Fold Path.\nA Practitioner will be practicing these Teachings in such a way that they are “unbroken,\nuntorn, unblemished, unblotched, liberating, praised by the wise, not misunderstood, and\nleading to concentration”.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n32", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Who is a Stream-Enterer?", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 27, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "85ae7598-8482-48e6-9141-9a4676cc1357", "parent_id": "book-vol5:ch3:commentary:0", "content_type": "commentary", "text": "Chapter 3\nWho is a Stream-Enterer?\n(Second Discourse)\nDon’t be afraid, Mahānāma! Don’t be afraid, Mahānāma! Your death will not\nbe a bad one, your demise will not be a bad one. A Noble Disciple who\npossesses four things slants, slopes, and inclines towards Nibbāna\n(Enlightenment).\nWhat four?\nHere, Mahānāma,\n(1) A Noble Disciple possesses confirmed confidence in The Buddha thus:\nThe Perfectly Enlightened One is an Arahant, perfectly Enlightened,\naccomplished in true wisdom and conduct, fortunate, knower of the\nworlds, unsurpassed leader of persons to be tamed, Teacher of heavenly\nbeings and humans, The Enlightened One, The Fortunate One.\n(2) He possesses confirmed confidence in The Teachings thus: The\nTeachings are well expounded by The Perfectly Enlightened One, directly\nvisible, immediate, inviting one to come and see, applicable, to be\npersonally experienced by the wise.\n(3) He possesses confirmed confidence in The Community thus: The\nCommunity of The Perfectly Enlightened One’s disciples is practicing the\nwholesome way, practicing the straight way, practicing the true way,\npracticing the proper way; that is, the four pairs of persons, the eight\ntypes of individuals - this Community of The Perfectly Enlightened One’s\ndisciples is worthy of gifts, worthy of hospitality, worthy of offerings,\nworthy of respectful salutation, the unsurpassed field of merit for the\nworld.\n(4) He possesses the virtues dear to the Noble Ones — unbroken, untorn,\nunblemished, unblotched, liberating, praised by the wise, not\nmisunderstood, and leading to concentration.\nSuppose, Mahānāma, a tree was slanting, sloping, and inclining towards the\neast. If it was cut down at its foot, in what direction would it fall?\n‘In whatever direction it was slanting, sloping, and inclining, Venerable Sir.’\n33", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Who is a Stream-Enterer?", "sutta_refs": ["SN"], "page": null, "page_start": 33, "page_end": 34, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ec5c98f5-b2ad-4d4e-9c7f-1d04f10a49f2", "parent_id": "book-vol5:ch3:commentary:1", "content_type": "commentary", "text": "So too, Mahānāma, a Noble Disciple who possesses these four things\nslants, slopes, and inclines towards Nibbāna (Enlightenment).\n(Reference: SN 55.21)\nIn this Teaching from Gotama Buddha, he shares that through possessing “these four\nthings” a Practitioner is likely to attain Enlightenment. One would need to develop\n“confirmed confidence” in The Buddha, The Teachings, The Community, and practice\nvirtuous conduct (i.e. moral conduct).\nA being can attain Enlightenment during their life or at death. The ideal goal would be to\nattain Enlightenment during this life so that one can enjoy the mental state of\nEnlightenment for the rest of their life where the mind is peaceful, calm, serene, and\ncontent with joy - permanently. But, if one is able to attain Enlightenment at death, this\nwould also be beneficial in that they would not need to experience rebirth in The Cycle of\nRebirth which would include continuing to experience sorrow, grief, and despair.\nDiscontentedness would be prolonged for a being who has not escaped The Cycle of\nRebirth by continuing to experience constant rebirth and the associated\ndiscontentedness.\nThe Buddha is explaining to a Student that possessing the four things in this Chapter, one\nwould be likely to attain Enlightenment because these qualities of mind \"slant, slope, and\nincline towards Nibbāna (Enlightenment)”.\nThese four qualities are described in the previous Teaching with The Buddha providing\nthe same guidance in this Teaching with a slightly different perspective helping\nPractitioners understand that these four (4) qualities are not only needed to attain the first\nStage of Enlightenment as a Stream-Enterer but also to attain the fourth Stage of\nEnlightenment as an Arahant where the mind is considered to be Enlightened.\n34", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Who is a Stream-Enterer?", "sutta_refs": ["SN"], "page": null, "page_start": 33, "page_end": 34, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9fd9615f-6a78-4ee0-b896-80efe9e473a1", "parent_id": "book-vol5:ch4:scripture", "content_type": "scripture", "text": "Chapter 4\nA Stream-Enterer Possesses\nThe Noble Eight Fold Path\nSāriputta, this is said: ‘A Stream-Enterer, a Stream-Enterer.’\n‘What now, Sāriputta, is a Stream-Enterer?’\nOne who possesses this Noble Eight Fold Path, Venerable Sir, is called a\nStream-Enterer: this Venerable One of such a name and clan.\nGood, good, Sāriputta! One who possesses this Noble Eight Fold Path is a\nStream-Enterer: this Venerable One of such a name and clan.\n(Reference: SN 55.5)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "A Stream-Enterer Possesses", "sutta_refs": ["SN"], "page": null, "page_start": 35, "page_end": 35, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e5d87a77-f777-44b5-b8c2-2cdf3212e9c2", "parent_id": "book-vol5:ch4:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he asks one of his closest Students “Sāriputta”,\n“What now, Sāriputta, is a Stream-Enterer?”.\nSāriputta replies that one who is a Stream-Enterer is one who is practicing The Eight Fold\nPath.\nThe Buddha confirms this is true that for a Practitioner to be a Stream-Enterer, the first\nStage of Enlightenment, a Practitioner would need to be practicing or “possesses” The\nEight Fold Path.\nA Stream-Enterer would have eliminated the first three fetters/taints/pollution of mind\nwhich includes “wrong behavior and observances”. This includes a well developed\npractice of The Eight Fold Path.\nWrong behavior and observances (Elimination of the mind’s belief that rites, rituals, ceremonies,\nand worship will help a Practitioner to attain Enlightenment. Well developed practice of The Eight Fold\nPath.)\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n35", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "A Stream-Enterer Possesses", "sutta_refs": ["SN"], "page": null, "page_start": 35, "page_end": 35, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5efa6c26-ee1a-472f-92dc-d84f8b0be51b", "parent_id": "book-vol5:ch5:commentary:0", "content_type": "commentary", "text": "Chapter 5\nEliminating The Five Dangers and Hostiles as\nA Stream-Enterer\nHouseholder, when a Noble Disciple has eliminated five dangers and\nhostiles, possesses the four factors of Stream-Entry, and has clearly seen\nand thoroughly penetrated with wisdom the noble method, he might, if he so\naspires, declare of himself:\nI am one finished with hell, the animal realm, and the realm of afflicted spirits;\nfinished with the plane of misery, the bad destination, the lower world; I am a\nStream-Enterer, no longer subject to [rebirth in] the lower world, fixed in\ndestination, heading for Enlightenment.\nWhat are the five dangers and hostiles that have been eliminated?\n(1) Householder, one who destroys life, with the destruction of life as\ncondition, creates danger and hostility pertaining to the present life and\ndanger and hostility pertaining to future lives, and he also experiences\nmental pain and sadness. One who abstains from the destruction of life\ndoes not create such danger and hostility pertaining to the present life or\nsuch danger and hostility pertaining to future lives, nor does he\nexperience pain and sadness. For one who abstains from the destruction\nof life, that danger and hostility has thus been eliminated.\n(2) One who takes what is not given, with taking what is not given as\ncondition, creates danger and hostility pertaining to the present life and\ndanger and hostility pertaining to future lives, and he also experiences\nmental pain and sadness. One who abstains from taking what is not\ngiven does not create such danger and hostility pertaining to the present\nlife or such danger and hostility pertaining to future lives, nor does he\nexperience mental pain and sadness. For one who abstains from taking\nwhat is not given, that danger and hostility has thus been eliminated.\n(3) One who engages in sexual misconduct, with sexual misconduct as\ncondition, creates danger and hostility pertaining to the present life and\ndanger and hostility pertaining to future lives, and he also experiences\nmental pain and sadness. One who abstains from sexual misconduct\ndoes not create such danger and hostility pertaining to the present life or\nsuch danger and hostility pertaining to future lives, nor does he\nexperience mental pain and sadness. For one who abstains from sexual\nmisconduct, that danger and hostility has thus been eliminated.\n36", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Eliminating The Five Dangers and Hostiles as", "sutta_refs": ["AN"], "page": null, "page_start": 36, "page_end": 39, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fbc3d47d-6eb7-4ebd-b7d0-5eb45e8de81c", "parent_id": "book-vol5:ch5:commentary:1", "content_type": "commentary", "text": "(4) One who speaks falsely, with false speech as condition, creates danger\nand hostility pertaining to the present life and danger and hostility\npertaining to future lives, and he also experiences mental pain and\nsadness. One who abstains from false speech does not create such\ndanger and hostility pertaining to the present life or such danger and\nhostility pertaining to future lives, nor does he experience mental pain\nand sadness. For one who abstains from false speech, that danger and\nhostility has thus been eliminated.\n(5) One who indulges in liquor, wine, and substances that cause\nunawareness of mind, the basis for heedlessness, with indulgence in\nliquor, wine, and substances that cause unawareness of mind as\ncondition, creates danger and hostility pertaining to the present life and\ndanger and hostility pertaining to future lives, and he also experiences\nmental pain and sadness. One who abstains from liquor, wine, and\nsubstances that cause unawareness of mind, the basis for heedlessness,\ndoes not create such danger and hostility pertaining to the present life or\nsuch danger and hostility pertaining to future lives, nor does he\nexperience mental pain and sadness. For one who abstains from liquor,\nwine, and substances that cause unawareness of mind, the basis for\nheedlessness, that danger and hostility has thus been eliminated.\nThese are the five dangers and hostiles that have been eliminated.\nAnd what are the four factors of Stream-Entry that he possesses?\n(1) Here, Householder, a Noble Disciple possesses unwavering confidence\nin The Buddha thus: The Perfectly Enlightened One is an Arahant,\nperfectly Enlightened, accomplished in true wisdom and conduct,\nfortunate, knower of the worlds, unsurpassed trainer of persons to be\ntamed, Teacher of heavenly beings and humans, The Enlightened One,\nThe Fortunate One.\n(2) He possesses unwavering confidence in The Teachings thus: The\nTeachings are well expounded by The Perfectly Enlightened One, directly\nvisible, immediate, inviting one to come and see, applicable, to be\npersonally experienced by the wise.\n(3) He possesses unwavering confidence in The Community thus: The\nCommunity of The Perfectly Enlightened One's disciples is practicing the\nwholesome way, practicing the straight way, practicing the true way,\npracticing the proper way; that is, the four pairs of persons, the eight\ntypes of individuals - this Community of The Perfectly Enlightened One’s\ndisciples is worthy of gifts, worthy of hospitality, worthy of offerings,\n37", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Eliminating The Five Dangers and Hostiles as", "sutta_refs": ["AN"], "page": null, "page_start": 36, "page_end": 39, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f65f03dd-e782-4f9a-9615-5d6531e84fea", "parent_id": "book-vol5:ch5:commentary:2", "content_type": "commentary", "text": "worthy of respectful salutation, the unsurpassed field of merit for the\nworld.\n(4) He possesses the virtuous behavior (practicing moral conduct) admired\nby the Noble Ones, unbroken, untorn, unblemished, unblotched,\nliberating, praised by the wise, not misunderstood, and leading to\nconcentration.\nThese are the four factors of Stream-Entry that he possesses.\nAnd what is the noble method that he has clearly seen and thoroughly\npenetrated with wisdom? Here, Householder, the Noble Disciple reflects\nthus:\nWhen this exists, that comes to be; with the arising of this, that arises. When\nthis does not exist, that does not come to be; with the elimination of this,\nthat is eliminated.\nThat is, with ignorance as condition, volitional formations (choices/decisions)\n[come to be]; with volitional formations as condition, consciousness; with\nconsciousness as condition, name-and-form; with name-and-form as\ncondition, the six sense bases; with the six sense bases as condition,\ncontact; with contact as condition, feeling; with feeling as condition, craving;\nwith craving as condition, clinging; with clinging as condition, existence; with\nexistence as condition, birth; with birth as condition, old age and death,\nsorrow, grief, pain, sadness, and misery come to be. Such is the cause of\nthis whole mass of discontentedness.\nBut with the remainderless fading away and elimination of ignorance comes\nelimination of volitional formations (choices/decisions); with the elimination of\nvolitional formations, elimination of consciousness; with the elimination of\nconsciousness, elimination of name-and-form; with the elimination of name-\nand-form, elimination of the six sense bases; with the elimination of the six\nsense bases, elimination of contact; with the elimination of contact,\nelimination of feeling; with the elimination of feeling, elimination of craving;\nwith the elimination of craving, elimination of clinging; with the elimination of\nclinging, elimination of existence; with the elimination of existence,\nelimination of birth; with the elimination of birth, old age and death, sorrow,\ngrief, pain, sadness, and misery is eliminated. Such is the elimination of this\nwhole mass of discontentedness.\nThis is the noble method that he has clearly seen and thoroughly penetrated\nwith wisdom.\n38", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Eliminating The Five Dangers and Hostiles as", "sutta_refs": ["AN"], "page": null, "page_start": 36, "page_end": 39, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "af9d758d-27cd-4c29-8b3c-83d3d3d44d7f", "parent_id": "book-vol5:ch5:commentary:3", "content_type": "commentary", "text": "Householder, when a Noble Disciple has eliminated these five dangers and\nhostiles, and he possesses these four factors of Stream-Entry, and he has\nclearly seen and thoroughly penetrated with wisdom this noble method, he\nmight, if he so aspires, declare of himself: I am one finished with hell, the\nanimal realm, and the realm of afflicted spirits; finished with the plane of\nmisery, the bad destination, the lower world; I am a Stream-Enterer, no\nlonger subject to [rebirth in] the lower world, fixed in destination, heading for\nEnlightenment.\n(Reference: AN 9.27)\nIn this Teaching from Gotama Buddha, he shares five dangers and hostilities that need to\nbe eliminated to attain the first Stage of Enlightenment as a Stream-Enterer. A Stream-\nEnterer would need to eliminate the five dangers and hostiles while “possesses these four\nfactors of Stream-Entry, and he has clearly seen and thoroughly penetrated with wisdom\nthis noble method”. These are additional criteria that are needed to attain the first Stage\nof Enlightenment.\n(1) Five Dangers and Hostiles: The Buddha explains that a Stream-Enterer would be\npracticing The Five Precepts.\nDetailed explanation of The Five Precepts is available in this same book series found in\nChapter 7 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) and in Chapter 44 of the book “Foundation in The Teachings”\n(Volume 3).\n(2) Four Factors of Stream-Entry: The Buddha explains “unwavering confidence”, also\ndescribed in previous Chapters as “confirmed confidence”, in The Buddha, The\nTeachings, The Community, and virtuous behavior (practicing moral conduct) as four\nfactors of Stream-Entry.\nThese were explained in previous Chapters of this book.\n(3) Penetrated with Wisdom this Noble Method: The Buddha explains a Stream-Enterer\nwill deeply understand with wisdom “this noble method” which is referenced in this\nTeaching. The Teaching referenced is Dependent Origination described as “this noble\nmethod”.\nDependent Origination is the ultimate description of the cause and effect relationship of\nhow ignorance (unknowing of true reality) leads to discontentedness and continued\nrebirth in The Cycle of Rebirth. Dependent Origination is a series of twelve (12) conditions\nthat lead one to another ultimately causing rebirth and continued discontentedness.\nThe elimination of ignorance (unknowing of true reality) through acquiring wisdom is what\nleads to the elimination of discontentedness and continuous rebirth in The Cycle of\nRebirth.\nDependent Origination is described in detail in later Chapters of this book.\n39", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Eliminating The Five Dangers and Hostiles as", "sutta_refs": ["AN"], "page": null, "page_start": 36, "page_end": 39, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "718e0f92-77c9-423e-af40-dbbb1b91c0c5", "parent_id": "book-vol5:ch6:scripture", "content_type": "scripture", "text": "Chapter 6\nA Stream-Enterer Understands\nThe Five Aggregates\nWhen, Monks, a Noble Disciple understands as they really are the cause and\nthe disappearance, the gratification, the danger, and the escape in the case\nof these five aggregates subject to clinging.\nMonks, then he is called a Noble Disciple who is a Stream-Enterer, no longer\nbound to the nether world, fixed in destination, with Enlightenment as his\ndestination.\n(Reference: SN 22.109)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "A Stream-Enterer Understands", "sutta_refs": ["SN"], "page": null, "page_start": 40, "page_end": 41, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0bc19764-3b58-4d74-ba92-aad0d3051170", "parent_id": "book-vol5:ch6:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Stream-Enterer will understand\n“the cause and the disappearance, the gratification, the danger, and the escape in the\ncase of” The Five Aggregates. The Five Aggregates are introduced in The Four Noble\nTruths, a central Teaching of The Buddha and then explained in more detail within other\nTeachings. A Stream-Enterer will deeply understand and be practicing The Four Noble\nTruths with the wisdom of The Five Aggregates.\nThe Five Aggregates are form, feelings, perceptions, volitional formations, and\nconsciousness.\nThe Five Aggregates are what makes “a being, a being”. A living being will have all five\naggregates, also known as “elements” or “collections”.\nThe Five Aggregates\nForm: the physical body.\nFeelings: results of experiences in the mind through The Six Sense Bases.\nPerceptions: a belief or opinion based on how things seem.\nVolitional Formations: choices or decisions that are made.\nConsciousness: the mind.\nIt is when the mind “clings” or “holds on” to The Five Aggregates that the mind\nexperiences continued discontentedness. Observing the impermanent nature of The Five\nAggregates, a human being can “let go” no longer experiencing discontentedness due to\n“holding on” to The Five Aggregates experiencing constant rebirth in The Cycle of\nRebirth.\nDue to clinging to The Five Aggregates and a being coming into existence, the mind will\nexperience discontentedness.\nAll unEnlightened beings will experience discontentedness.\n40", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "A Stream-Enterer Understands", "sutta_refs": ["SN"], "page": null, "page_start": 40, "page_end": 41, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9103110d-8ddc-43f9-897e-6cd4f878f916", "parent_id": "book-vol5:ch6:commentary:1", "content_type": "commentary", "text": "Discontentedness: Gotama Buddha describes three feelings as discontent. The goal of\nthese Teachings is to eliminate discontentedness of mind providing the mind a permanent\nplace to reside in Enlightenment.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,\nstress, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,\nuncomfortable, unsatisfied, etc.)\nCause: craving/desire/attachment\nDisappearance: The Universal Truth of Impermanence\nGratification: The unEnlightened mind’s fetter/taint/pollution of “sensual desire”\nDanger: The Universal Truth of Discontentedness\nEscape: The Eight Fold Path\nDetailed explanation of The Four Noble Truths is available in this same book series found\nin Chapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) and in Chapter 7 of the book “Walking The Path with The\nBuddha” (Volume 2).\n41", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "A Stream-Enterer Understands", "sutta_refs": ["SN"], "page": null, "page_start": 40, "page_end": 41, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "563709f2-3e17-47ea-bbc8-f172aeb8cf3f", "parent_id": "book-vol5:ch7:scripture", "content_type": "scripture", "text": "Chapter 7\nA Stream-Enterer Understands\nThe Six Sense Bases\nMonks, there are these six sense bases.\nWhat six?\nThe eye, the ear, the nose, the tongue, the body, the mind.\nWhen, Monks, a Noble Disciple understands as they really are the\ngratification, the danger, and the escape in the case of these six sense\nbases;\nThen he is called a Noble Disciple who is a Stream-Enterer, no longer bound\nto the nether world, fixed in destination, with Nibbāna (Enlightenment) as his\ndestination.\n(Reference: SN 48.26)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "A Stream-Enterer Understands", "sutta_refs": ["SN"], "page": null, "page_start": 42, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e06828b1-234f-4f0f-8c15-d7a11665266f", "parent_id": "book-vol5:ch7:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that a Stream-Enterer will understand\nThe Six Sense Bases.\nA Stream-Enterer has not yet escaped The Six Sense Bases as this is described in the\nfourth fetter/taint/pollution of mind as “sensual desire” but they will understand “as they\nreally are the gratification, the danger, and the escape” from The Six Sense Bases (i.e.\nsensual desire).\nSensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes, ears, nose,\ntongue, body, and the mind.)\nA Practitioner at the second Stage of Enlightenment will have needed to “thin” or “greatly\nreduce” sensual desire. The third Stage of Enlightenment will need to have entirely\neliminated this fetter/taint/pollution of mind.\nA Stream-Enterer will understand the gratification, danger, and elimination (i.e. escape) of\n“sensual desire”.\nDetailed explanation of The Six Sense Bases is available in this same book series found in\nChapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) and in the book “The Six Sense Bases” (Volume 9).\n42", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "A Stream-Enterer Understands", "sutta_refs": ["SN"], "page": null, "page_start": 42, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6adf0fa0-5eac-49d4-a790-b4a813da7aa0", "parent_id": "book-vol5:ch8:scripture", "content_type": "scripture", "text": "Chapter 8\nTwo Kinds of Stream Entering\nA Confident Practitioner\nMonks, the eye is impermanent, changing, becoming otherwise. The ear is\nimpermanent, changing, becoming otherwise. The nose is impermanent,\nchanging, becoming otherwise. The tongue is impermanent, changing,\nbecoming otherwise. The body is impermanent, changing, becoming\notherwise. The mind is impermanent, changing, becoming otherwise.\nOne who places confidence in these Teachings and persistent in them thus\nis called a “Confident Practitioner”, one who has entered the fixed course of\nrightness, entered the plane of wholesome persons, transcended the plane\nof the worldlings.\nHe is incapable of doing any deed by reason of which he might be reborn in\nhell, in the animal realm, or in the realm of afflicted spirits; he is incapable of\npassing away without having realized the fruit of Stream-Entry.\nA Teachings Practitioner\nOne for whom these Teachings are understood thus after being pondered to\na sufficient degree with wisdom is called a “Teachings Practitioner”, one who\nhas entered the fixed course of rightness, entered the plane of wholesome\npersons, transcended the plane of the worldlings.\nHe is incapable of doing any deed by reason of which he might be reborn in\nhell, in the animal realm, or in the realm of afflicted spirits; he is incapable of\npassing away without having realized the fruit of Stream-Entry.\n(Reference: SN 25.1)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Two Kinds of Stream Entering", "sutta_refs": ["SN"], "page": null, "page_start": 43, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "116ffee8-4831-457e-bcba-23313b43358e", "parent_id": "book-vol5:ch8:commentary:0", "content_type": "commentary", "text": "43", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Two Kinds of Stream Entering", "sutta_refs": ["SN"], "page": null, "page_start": 43, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ed282dbd-ac80-4242-acc1-68f9d9d88ecf", "parent_id": "book-vol5:ch8:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, and the next, he is describing two types of\nPractitioners who are making their way to the first Stage of Enlightenment. One, based in\nconfidence and the other based in detailed examination of The Teachings - “A Confident\nPractitioner” and “A Teachings Practitioner”.\nBoth of these individuals are headed towards the first Stage of Enlightenment, but have\nnot yet attained it.\nIn order to get to the first Stage of Enlightenment, there will need to be confidence in The\nBuddha, The Teachings, The Community, their Teacher, and their own ability to attain\nEnlightenment, among other important qualities (i.e. A Confident Practitioner) And, a\nPractitioner will need to devote time and energy towards developing wisdom of The Path\nto Enlightenment through detailed investigation and examination of The Teachings (i.e. A\nTeachings Practitioner).\nWhat The Buddha is sharing, is that, if one has confidence, meaning they have eliminated\nthe fetter/taint/pollution of mind described as “doubt” about The Teachings, or they are\nclosely examining The Teachings, both of these individuals will make their way to the first\nStage of Enlightenment in this life.\nIf a Practitioner is in the first Stage of Enlightenment, they are in the first Stage of\nEnlightenment. There are not two different types of Stream-Enterers but instead, The\nBuddha is describing that if a Practitioner has confidence (i.e. A Confident Practitioner) or\nkeen interest to study The Teachings (i.e. A Teachings Practitioner), they will make their\nway, at least, to the first Stage of Enlightenment in this life.\nIn order to attain the first Stage of Enlightenment, a Practitioner will need to have\nconfidence in The Buddha, The Teachings, The Community, their Teacher, and their own\nability to attain Enlightenment, among other important qualities. A Practitioner will also\nneed to know The Teachings closely and practice them closely to experience the results of\nthe first Stage of Enlightenment.\nWhat The Buddha is sharing is that, if someone is starting out with confidence or starting\nout with detailed investigation of The Teachings, they will make their way to the first Stage\nof Enlightenment, at a minimum, in this very life.\nA Practitioner who has attained the first Stage of Enlightenment as a Stream-Enterer is\nincapable of being reborn into the lower realms and will experience the benefits of their\nattainment of becoming a Stream-Enterer. There are multiple benefits of having attained\nthis Stage of Enlightenment.\nOnce the mind is trained to attain the first Stage of Enlightenment, the Practitioner is\nincapable of regressing backwards or doing anything that will create Kamma, such that,\nthey will be reborn into the lower realms. A Stream-Enterer will be reborn no more than\nseven (7) times to eventually attain Enlightenment. They will have significantly reduced the\ndiscontentedness they experience, and will have a significant portion of all The Teachings\nthey will need to make their way to Enlightenment. A Practitioner who is in the first Stage\nof Enlightenment has intentionally made their way to this attainment, with the guidance of\na Teacher, and will continue to need to seek guidance to make further progress. However,\nthey will have a wide variety of all The Teachings of The Buddha they will need to continue\ntheir journey to Enlightenment.\n44", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Two Kinds of Stream Entering", "sutta_refs": ["SN"], "page": null, "page_start": 43, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "447add6b-6e3e-4822-bfe8-904e0882db0e", "parent_id": "book-vol5:ch8:commentary:2", "content_type": "commentary", "text": "For a Practitioner “who places confidence in these Teachings and persistent in them thus\nis called a Confident Practitioner” and will make their way to the first Stage of\nEnlightenment as a Stream-Enterer, in this very life.\nDetailed explanation of The Stages of Enlightenment is available in this same book series\nfound in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nThe Buddha uses the stream as an analogy to describe one headed towards\nEnlightenment. Just like the flow of the stream moves a log towards the ocean, a\nPractitioner who enters the stream, heads towards the ocean. The ocean is\nEnlightenment. A Stream-Enterer is one who is moving towards Enlightenment with a\nfixed destination of Enlightenment.\nThe Buddha explains two types of Practitioners who will enter the stream: A Confident\nPractitioner and a Teachings Practitioner.\nA Confident Practitioner is “one who places confidence in these Teachings and persistent\nin them” continues to be determined, dedicated, and diligent towards the attainment of\nEnlightenment.\nA Confident Practitioner is “one who has entered the fixed course of rightness, entered\nthe plane of wholesome persons, transcended the plane of the worldlings”. They would\nbe dedicated to wholesome conduct as described through The Eight Fold Path which is\n“the fixed course of rightness” and “entered the plane of wholesome persons” through\ndeeply practicing The Eight Fold Path. In accomplishing this goal, a Confident Practitioner\nwould be one who has moved past or beyond “the plane of worldlings” or in other words,\nno longer seeking gratification from the impermanent conditions of worldly affairs or\nworldly possessions.\nA Confident Practitioner “is incapable of doing any deed by reason of which he might be\nreborn in hell, in the animal realm, or in the realm of afflicted spirits; he is incapable of\npassing away without having realized the fruit of Stream-Entry”.\nA Teachings Practitioner is “one for whom these Teachings are understood thus after\nbeing pondered to a sufficient degree with wisdom”. They have deeply understood and\nreflected upon these Teachings to acquire wisdom. They are “one who has entered the\nfixed course of rightness, entered the plane of wholesome persons, transcended the\nplane of the worldlings” as described in the prior paragraphs of this Chapter.\nA Teachings Practitioner is also “incapable of doing any deed by reason of which he might\nbe reborn in hell, in the animal realm, or in the realm of afflicted spirits; he is incapable of\npassing away without having realized the fruit of Stream-Entry”.\n45", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Two Kinds of Stream Entering", "sutta_refs": ["SN"], "page": null, "page_start": 43, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "265f0ac0-1a6c-4d0e-b81b-c266bac58f1d", "parent_id": "book-vol5:ch9:scripture", "content_type": "scripture", "text": "Chapter 9\nFruit of Stream Entry\nOne who knows and sees these Teachings (as described in ‘Two Kinds of\nStream Entering’) thus is called a Stream-Enterer, no longer bound to the\nnether world, fixed in destination, with Enlightenment as his destination.\nSāriputta! This Noble Eight Fold Path is the stream; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, Right Concentration.\n(Reference: SN 55.5)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Fruit of Stream Entry", "sutta_refs": ["SN"], "page": null, "page_start": 46, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fab1421e-dbae-4258-bef1-38b244ec37cd", "parent_id": "book-vol5:ch9:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that The Eight Fold Path is “the stream”.\nIt is through learning, reflecting, and practicing The Eight Fold Path that a Practitioner\ntrains the mind to move towards the attainment of Stream-Entry and Enlightenment.\nA Practitioner “who knows and sees these Teachings” as described in Chapter 8 of this\nbook, is called a Stream-Enterer. Again, there are multiple criteria that determine if a\nPractitioner is a Stream-Enterer and The Buddha is gradually sharing each aspect of\nStream-Entry as part of several Teachings and the benefits of having attained the first\nStage of Enlightenment as a Stream-Enterer.\n46", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Fruit of Stream Entry", "sutta_refs": ["SN"], "page": null, "page_start": 46, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "671e00af-2971-4c44-bfee-38f227c2c01f", "parent_id": "book-vol5:ch10:scripture", "content_type": "scripture", "text": "Chapter 10\nThe Stream-Enterer Fulfills Virtuous Behavior\nBut Cultivates Concentration and Wisdom Only to\na Moderate Extent\nMonks, every half-month more than a hundred and fifty training guidelines\ncome up for recitation; clansmen who aspire for their own good train in\nthese. These are all comprised within these three trainings.\nWhat three?\nThe training in the higher virtuous behavior (moral conduct),\nthe training in the higher mind (mental discipline), and\nthe training in the higher wisdom.\nThese are the three trainings in which all this is comprised.\nHere, Monks, a Monk fulfills virtuous behavior (moral conduct), but cultivates\nconcentration and wisdom only to a moderate extent. He falls into\nwrongdoing in regard to the lesser and minor training guidelines and\nrehabilitates himself.\nFor what reason?\nBecause I have not said that he is incapable of this. But in regard to those\ntraining guidelines that are fundamental to the spiritual life, in practicing with\nthe spiritual life, his behavior is constant and steadfast. Having undertaken\nthe training guidelines, he trains in them.\nWith the complete destruction of three fetters, he is a Stream-Enterer, no\nlonger subject to [rebirth in] the lower world, fixed in destination, with\nEnlightenment as his destination.\n(Reference: AN 3.86)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "The Stream-Enterer Fulfills Virtuous Behavior", "sutta_refs": ["AN"], "page": null, "page_start": 47, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6df35bd0-ca96-45c0-bd51-67b158efcdd9", "parent_id": "book-vol5:ch10:commentary:0", "content_type": "commentary", "text": "47", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "The Stream-Enterer Fulfills Virtuous Behavior", "sutta_refs": ["AN"], "page": null, "page_start": 47, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5e70e113-0c2e-465f-8d8a-18e0a5e816ff", "parent_id": "book-vol5:ch10:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that a Stream-Enterer, one who attains\nthe first Stage of Enlightenment, has fully developed The Eight Fold Path described as\n“virtuous behavior, higher mind, and higher wisdom” while they have also eliminated the\nfirst three fetters/taints/pollution of mind. Moral conduct, mental discipline, and wisdom\nare the three categorizations of The Eight Fold Path described here as “virtuous behavior,\nhigher mind, and higher wisdom”.\n1.) Personal existence view (Eliminating the concept of a permanent self from the mind. Realization\nof The Universal Truth of Non-self.)\n2.) Doubt (Elimination of doubts about The Teachings and the ability of them to attain Enlightenment.\nConfidence in The Buddha, The Teachings, The Community, your Teacher, and your own ability to attain\nEnlightenment.)\n3.) Wrong behavior and observances (Elimination of the mind’s belief that rites, rituals,\nceremonies, and worship will help a Practitioner to attain Enlightenment. Well developed practice of\nThe Eight Fold Path.)\nThe Buddha explains that a Stream-Enterer has “cultivated concentration and wisdom\nonly to a moderate extent” because they have more learning, reflecting, and practicing to\nprogress to Enlightenment. They are only in the first Stage of Enlightenment and will need\nto continue to progress in development of their life practice to eliminate all of the fetters\nto attain Enlightenment.\nGotama Buddha also shares how a Stream-Enterer will experience “falling into\nwrongdoing in regard to the lesser and minor training guidelines” but is able to improve\nthrough “rehabilitating himself”.\n“But in regard to those training guidelines that are fundamental to the spiritual life, in\npracticing with the spiritual life, his behavior is constant and steadfast. Having undertaken\nthe training guidelines, he trains in them”. A Stream-Enterer may experience minor\ndeviations from The Path to Enlightenment in terms of being unable to fully practice\ncertain aspects of The Teachings, but they will be consistent and dedicated to the major\naspects of The Teachings. For example, a Stream-Enterer would be fully practicing The\nFive Precepts and have done so for a significant period of time not deviating from this\npractice but they may have anger or hostility in certain relationships because the mind still\nhas the fetter of anger/hatred/ill will.\nA Stream-Enterer will be capable of continued improvement to their life practice and\nfurther progress on The Path to Enlightenment training the mind towards Enlightenment\nthrough maintaining consistent and ongoing development.\n48", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "The Stream-Enterer Fulfills Virtuous Behavior", "sutta_refs": ["AN"], "page": null, "page_start": 47, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3d62034f-0ebd-4a39-9870-d64c020494f9", "parent_id": "book-vol5:ch11:scripture", "content_type": "scripture", "text": "Chapter 11\nThe Complete Destruction of Three Fetters\nWith the complete destruction of three fetters, he is a seven-times-at-most\nattainer who, after roaming and wandering on among heavenly beings and\nhumans seven times at most, makes an end of discontentedness.\nWith the complete destruction of three fetters, he is a family-to-family\nattainer who, after roaming and wandering on among wholesome families\ntwo or three times, makes an end of discontentedness.\nWith the complete destruction of three fetters, he is a one-seed attainer who,\nafter being reborn once more in human existence, makes an end of\ndiscontentedness.\n(Reference: AN 3.87)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Complete Destruction of Three Fetters", "sutta_refs": ["AN"], "page": null, "page_start": 50, "page_end": 50, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b9626eb3-0ec7-495b-b3e3-b17557c9431b", "parent_id": "book-vol5:ch11:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Stream-Enterer will have\neliminated the first three fetters/taints/pollution of mind and is reborn for a maximum of\nseven (7) times before attaining Enlightenment to eliminate discontentedness.\nA Stream-Enterer who is reborn back into the human realm two or three more times being\nreborn into wholesome families and then attains Enlightenment is being described as “a\nfamily-to-family attainer who, after roaming and wandering on among wholesome families\ntwo or three times, makes an end of discontentedness”. This is a “family-to-family\nattainer”.\nA Stream-Enterer who is reborn back into the human realm and then attains\nEnlightenment is being described as “a one-seed attainer who, after being reborn once\nmore in human existence, makes an end of discontentedness”. This is a “one-seed\nattainer”.\nThe Buddha had wisdom of The Path to Enlightenment beyond that of anyone during his\nlifetime or since his lifetime. In this Teaching, he provides detailed explanations of three (3)\ndifferent types of Stream-Enterers. As long as you know what a Stream-Enterer is and\nhow to attain this Stage of Enlightenment by eliminating the first three fetters/taints/\npollutions of mind, that will provide you the wisdom needed to progress to Enlightenment.\nThe level of detail shared by The Buddha in this particular Teaching is a level of depth that\nthe average Practitioner will not need on their journey to Enlightenment.\n50", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Complete Destruction of Three Fetters", "sutta_refs": ["AN"], "page": null, "page_start": 50, "page_end": 50, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f0675909-0778-4734-8be2-6d9d6c82301c", "parent_id": "book-vol5:ch12:scripture", "content_type": "scripture", "text": "Chapter 12\nAbandoning Six Things One Is Capable of\nRealizing Accomplishment in View\nMonks, without having abandoned six things, one is incapable of realizing\naccomplishment in view.\nWhat six?\nPersonal existence view,\ndoubt,\nwrong behavior and observance,\ncraving leading to the plane of misery,\nanger leading to the plane of misery, and\nignorance (unknowing of true reality) leading to the plane of misery.\nWithout having abandoned these six things, one is incapable of realizing\naccomplishment in view.\nMonks, having abandoned six things, one is capable of realizing\naccomplishment in view.\nWhat six?\nPersonal existence view,\ndoubt,\nwrong behavior and observance,\ncraving leading to the plane of misery,\nanger leading to the plane of misery, and\nignorance (unknowing of true reality) leading to the plane of misery.\nHaving abandoned these six things, one is capable of realizing\naccomplishment in view.\n(Reference: AN 6.89)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Abandoning Six Things One Is Capable of", "sutta_refs": ["AN"], "page": null, "page_start": 51, "page_end": 52, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0208725f-5ecd-4e8c-93f0-7cf9b6d69f48", "parent_id": "book-vol5:ch12:commentary", "content_type": "commentary", "text": "51\n\nIn this Teaching from Gotama Buddha, he shares how to realize or attain Right View a\nPractitioner will need to “abandon six things”.\nThe six things to eliminate from one’s life practice, and thus the mind, are the first three\nfetters along with craving, anger, and ignorance (unknowing of true reality) leading to the\nplane of misery (i.e. lower realms of existence). Having eliminated these, one is\nconsidered to have fully realized Right View.\nThe first three (3) fetters are described throughout this book series for deeper\ninvestigation.\nDetailed explanation of Personal Existence View is available in this same book series\nfound in Chapter 4 and 16 of the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\nCraving, anger, and ignorance (unknowing of true reality) are also described as The Three\nPoisons, The Three Unwholesome Roots, or The Three Fires. It is important to deeply\nunderstand these and the remedies to eliminate these from the mind.\nDetailed explanation of The Three Poisons is available in this same book series found in\nChapter 8 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n52", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Abandoning Six Things One Is Capable of", "sutta_refs": ["AN"], "page": null, "page_start": 51, "page_end": 52, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "068f2333-5728-46af-a1eb-dae8f4d0158e", "parent_id": "book-vol5:ch13:scripture:0", "content_type": "scripture", "text": "Chapter 13\nA Stream-Enterer Understands as They Really are\nthe Cause and the Passing Away of the World\nMonks, without having abandoned six things, one is incapable of realizing\naccomplishment in view.\nMonks, an instructed Noble Disciple does not think: When what exists, does\nwhat come to be? With the arising of what, does what arise?\nWhen what exists do volitional formations (choices/decisions) come to be?\nWhen what exists does consciousness come to be?\nWhen what exists does name-and-form come to be?\nWhen what exists does the six sense bases come to be?\nWhen what exists does contact come to be?\nWhen what exists does feeling come to be?\nWhen what exists does craving come to be?\nWhen what exists does clinging come to be?\nWhen what exists does existence come to be?\nWhen what exists does birth come to be?\nWhen what exists does aging-and-death come to be?\nRather, Monks, the instructed Noble Disciple has wisdom about this that is\nindependent of others: When this exists, that comes to be; with the arising of\nthis, that arises.\nWhen there is ignorance, volitional formations (choices/decisions) come to\nbe.\nWhen there are volitional formations, consciousness comes to be.\nWhen there is consciousness, name-and-form comes to be.\n53", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "A Stream-Enterer Understands as They Really are", "sutta_refs": ["SN"], "page": null, "page_start": 53, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0c912779-c720-44a6-8c99-c94aa19a7f94", "parent_id": "book-vol5:ch13:scripture:1", "content_type": "scripture", "text": "When there is name-and-form, the six sense bases come to be.\nWhen there are the six sense bases, contact comes to be.\nWhen there is contact, feeling comes to be.\nWhen there is feeling, craving comes to be.\nWhen there is craving, clinging comes to be.\nWhen there is clinging, existence comes to be.\nWhen there is existence, birth comes to be.\nWhen there is birth, aging-and-death comes to be.\nHe understands thus: In such a way is there a cause and effect in the world.\nMonks, an instructed Noble Disciple does not think: When what does not\nexist, does what not come to be? With the elimination of what, is what\neliminated?\nWhen what does not exist do volitional formations (choices/decisions) not\ncome to be?\nWhen what does not exist does consciousness not come to be?\nWhen what does not exist does name-and-form not come to be?\nWhen what does not exist do the six sense bases not come to be?\nWhen what does not exist does contact not come to be?\nWhen what does not exist does feeling not come to be?\nWhen what does not exist does craving not come to be?\nWhen what does not exist does clinging not come to be?\nWhen what does not exist does existence not come to be?\nWhen what does not exist does birth not come to be?\nWhen what does not exist does aging-and-death not come to be?\n54", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "A Stream-Enterer Understands as They Really are", "sutta_refs": ["SN"], "page": null, "page_start": 53, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cbd2a416-ea6d-4641-8c54-b696b32a74ad", "parent_id": "book-vol5:ch13:scripture:2", "content_type": "scripture", "text": "Rather, Monks, the instructed Noble Disciple has wisdom about this that is\nindependent of others: When this does not exist, that does not come to be;\nwith the elimination of this, that is eliminated.\nWhen there is no ignorance, volitional formations (choices/decisions) do not\ncome to be.\nWhen there are no volitional formations, consciousness does not come to\nbe.\nWhen there is no consciousness, name-and-form does not come to be.\nWhen there is no name-and-form, the six sense bases do not come to be.\nWhen there are no the six sense bases, contact does not come to be.\nWhen there is no contact, feeling does not come to be.\nWhen there is no feeling, craving does not come to be.\nWhen there is no craving, clinging does not come to be.\nWhen there is no clinging, existence does not come to be.\nWhen there is no existence, birth does not come to be.\nWhen there is no birth, aging-and-death does not come to be.\nHe understands thus: In such a way the world is eliminated.\nMonks, when a Noble Disciple thus understands as they really are the cause\nand the passing away of the world, he is then called: ‘A Noble Disciple who\nis accomplished in view, (who is) accomplished in vision, who has arrived at\nthese true Teachings, who sees these true Teachings, who possesses a\ntrainee’s wisdom, (who possesses) a trainee’s true wisdom, who has entered\nthe stream of The Teachings, a Noble One with penetrative wisdom, one who\nstands squarely before the door to the Deathless (Enlightenment).’\n(Reference: SN 12.49)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "A Stream-Enterer Understands as They Really are", "sutta_refs": ["SN"], "page": null, "page_start": 53, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0d6d4591-c6cd-487f-87ae-65fea64dda02", "parent_id": "book-vol5:ch13:commentary:0", "content_type": "commentary", "text": "55", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "A Stream-Enterer Understands as They Really are", "sutta_refs": ["SN"], "page": null, "page_start": 53, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8020ede4-8f93-4539-88a5-8cc5c94bd22c", "parent_id": "book-vol5:ch13:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that a Practitioner who is “accomplished\nin view” will understand Dependent Origination. “An instructed Noble Disciple does not\nthink: When what exists, does what come to be? With the arising of what, does what\narise?”.\nDuring Gotama Buddha’s lifetime, there was a caste system in place that taught people\nthat as they were born into a low or high family, they were either a low or high person in\nsociety. This rigid caste system made people believe that if they were of low status, they\nwere essentially a low or somewhat of a worthless individual. But, if they were of a high\nstatus, they were a “noble” individual.\nPeople were taught that if they were interested in a spiritual life, they would need to make\nofferings and payments to Brāhmins to be able to have them pray to the Gods on their\nbehalf. People believed in multiple Gods during The Buddha’s lifetime. People of a low\ncaste were convinced that they were unable to pray to the Gods because of their low\nstatus in life and due to that birth, they’d need to give money to the Brāhmin priests to\nhave them pray on their behalf.\nThe Buddha observed that this was not true and only created opportunity for corruption\nand false beliefs. He understood that people of all backgrounds and upbringing are\ncapable of attaining Enlightenment. He described his Teachings as “noble”, thus, The\nNoble Eight Fold Path, and he also referred to Practitioners as “Noble Ones” or a “Noble\nDisciple”.\nThe Buddha essentially provided guidance that people should adjust their thinking that\nbeing born into a certain family and the material possessions available to them within\ntheir family is not an indication of what makes them noble or un-noble. Instead, it is one’s\nwisdom, moral conduct, and mental discipline that determines if one is wholesome or\nunwholesome.\nIn this way, all beings are capable of becoming noble through learning, reflecting, and\npracticing these Teachings to improve the condition of their mind. The Buddha accepted\nall individuals as Students no matter what caste they were born into or what moral\nconduct they had participated in prior to deciding to undertake training in these\nTeachings. The Buddha was known to accept a prostitute and a murderer into his\nCommunity of Practitioners who eventually attained Enlightenment during their lifetime.\nHe did not discriminate based on what family one was born into or past conduct. Instead,\nhe focused on helping all people learn and progress in the development of their life\npractice to awaken the mind to Enlightenment.\nAt a time when all of society was discriminating against people of insignificant material\npossessions, occupations, past conduct, and even gender, The Buddha practiced loving-\nkindness and compassion towards all beings. He was willing to support anyone who was\ninterested to investigate his Teachings helping them to progress towards Enlightenment\nthrough being invited and welcomed to do so within The Community of Practitioners.\nA Stream-Enterer who is “accomplished in vision” is one who can see clearly. They are\nable to see true reality rather than having a distorted view through misperceptions or\njudgment of others. They are one “who has arrived at these true Teachings, who sees\nthese true Teachings, who possesses a trainee’s wisdom, (who possesses) a trainee’s true\nwisdom, who has entered the stream of The Teachings, a Noble One with penetrative\nwisdom”.\n56", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "A Stream-Enterer Understands as They Really are", "sutta_refs": ["SN"], "page": null, "page_start": 53, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ecf74717-770e-43dd-86f4-1bd82fea154b", "parent_id": "book-vol5:ch13:commentary:2", "content_type": "commentary", "text": "A Stream-Enterer sees clearly and is “one who stands squarely before the door to the\nDeathless (Enlightenment)” being close to Enlightenment. The deathless is a Practitioner\nwho has attained Enlightenment and no longer fears death or will experience death but\ninstead, they understand it is the physical body that dies where the mind separates from\nthe physical body described as “the breakup of the body” in other Teachings. A\nPractitioner who attains Enlightenment will no longer be reborn, thus, they will no longer\nexperience death described as the “deathless”. They are unable to experience death\nagain as there will no longer be rebirth.\nA Stream-Enterer “stands squarely before the door to the Deathless” because they are\nfixed in destination to attaining Enlightenment in this life or some subsequent life - a\nmaximum of seven (7) more rebirths.\n57", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "A Stream-Enterer Understands as They Really are", "sutta_refs": ["SN"], "page": null, "page_start": 53, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "42a92191-50cc-46bd-8fd9-e2a2133552b2", "parent_id": "book-vol5:ch14:commentary:0", "content_type": "commentary", "text": "Chapter 14\nDependent Origination as The Law of Nature\nA Stream-Enterer Understands Condition,\nthe Cause, the Elimination, and\nthe Way Leading to the Elimination of Condition\n(First Discourse)\nMonks, with ignorance (unknowing of true reality) as condition, volitional\nformations (choices/decisions) [come to be];\nWith volitional formations as condition, consciousness;\nwith consciousness as condition, name-and-form;\nwith name-and-form as condition, the six sense bases;\nwith the six sense bases as condition, contact;\nwith contact as condition, feeling;\nwith feeling as condition, craving;\nwith craving as condition, clinging;\nwith clinging as condition, existence;\nwith existence as condition, birth;\nwith birth as condition, aging-and-death, sorrow, grief, pain, displeasure, and\ndespair come to be.\nSuch is the cause of this whole mass of discontentedness.\nAnd what, Monks, is aging-and-death?\nThe aging of the various beings in the various orders of beings, their growing\nold, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality,\ndegeneration of the sense bases; this is called aging. The passing away of\nthe various beings from the various orders of beings, their perishing,\nbreakup, disappearance, mortality, death, completion of time, the breakup of\nthe aggregates, the laying down of the carcass; this is called death. Thus this\naging and this death are together called aging-and-death.\nWith the arising of birth, there is the arising of aging-and-death. With the\nelimination of birth, there is the elimination of aging-and-death. Just this\nNoble Eight Fold Path is the way leading to the elimination of aging-and-\ndeath; that is, Right View, Right Intention, Right Speech, Right Action, Right\nLivelihood, Right Effort, Right Mindfulness, and Right Concentration.\n58", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Dependent Origination as The Law of Nature", "sutta_refs": ["SN"], "page": null, "page_start": 58, "page_end": 65, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "12105244-05ed-4877-b3dd-7dddd27ecabb", "parent_id": "book-vol5:ch14:commentary:1", "content_type": "commentary", "text": "And what, Monks, is birth?\nThe birth of the various beings into the various realms of beings, their being\nborn, descent [into the womb], production, the coming together of the\naggregates, the obtaining of the sense bases. This is called birth.\nWith the arising of existence, there is the arising of birth. With the elimination\nof existence, there is the elimination of birth. This Noble Eight Fold Path is\nthe way leading to the elimination of birth; that is, Right View, Right Intention,\nRight Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,\nand Right Concentration.\nAnd what, Monks, is existence?\nThere are these three kinds of existence: sense-sphere existence (six sense\nbases), form-sphere existence (form realms), formless-sphere existence\n(formless realms). This is called existence.\nWith the arising of clinging, there is the arising of existence. With the\nelimination of clinging, there is the elimination of existence. This Noble Eight\nFold Path is the way leading to the elimination of existence; that is, Right\nView, Right Intention, Right Speech, Right Action, Right Livelihood, Right\nEffort, Right Mindfulness, and Right Concentration.\nAnd what, Monks, is clinging?\nThere are these four kinds of clinging: clinging to sensual pleasures, clinging\nto views, clinging to rules and vows, clinging to a notion of self. This is called\nclinging.\nWith the arising of craving, there is the arising of clinging. With the\nelimination of craving, there is the elimination of clinging. This Noble Eight\nFold Path is the way leading to the elimination of clinging; that is, Right View,\nRight Intention, Right Speech, Right Action, Right Livelihood, Right Effort,\nRight Mindfulness, and Right Concentration.\nAnd what, Monks, is craving?\nThere are these six classes of craving: craving for forms, craving for sounds,\ncraving for odors, craving for flavors, craving for physical objects, craving for\nmental objects. This is called craving.\n59", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Dependent Origination as The Law of Nature", "sutta_refs": ["SN"], "page": null, "page_start": 58, "page_end": 65, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a48b901c-87cb-4df4-a919-75cffcc31d23", "parent_id": "book-vol5:ch14:commentary:2", "content_type": "commentary", "text": "With the arising of feeling, there is the arising of craving. With the elimination\nof feeling, there is the elimination of craving. This Noble Eight Fold Path is\nthe way leading to the elimination of craving; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, and Right Concentration.\nAnd what, Monks, is feeling?\nThere are these six classes of feeling: feeling born of eye-contact, feeling\nborn of ear-contact, feeling born of nose-contact, feeling born of tongue-\ncontact, feeling born of body-contact, feeling born of mind-contact. This is\ncalled feeling.\nWith the arising of contact, there is the arising of feeling. With the elimination\nof contact, there is the elimination of feeling. This Noble Eight Fold Path is\nthe way leading to the elimination of feeling; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, and Right Concentration.\nAnd what, Monks, is contact?\nThere are these six classes of contact: eye-contact, ear-contact, nose-\ncontact, tongue-contact, body-contact, mind-contact. This is called contact.\nWith the arising of the six sense bases, there is the arising of contact. With\nthe elimination of the six sense bases, there is the elimination of contact.\nThis Noble Eight Fold Path is the way leading to the elimination of contact;\nthat is, Right View, Right Intention, Right Speech, Right Action, Right\nLivelihood, Right Effort, Right Mindfulness, and Right Concentration.\nAnd what, Monks, are the six sense bases?\nThe eye base, the ear base, the nose base, the tongue base, the body base,\nthe mind base. These are called the six sense bases.\nWith the arising of name-and-form, there is the arising of the six sense\nbases. With the elimination of name-and-form, there is the elimination of the\nsix sense bases. This Noble Eight Fold Path is the way leading to the\nelimination of the six sense bases; that is, Right View, Right Intention, Right\nSpeech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and\nRight Concentration.\n60", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Dependent Origination as The Law of Nature", "sutta_refs": ["SN"], "page": null, "page_start": 58, "page_end": 65, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a89afc3e-8a66-42d9-94f5-4b550863c66f", "parent_id": "book-vol5:ch14:commentary:3", "content_type": "commentary", "text": "And what, Monks, is name-and-form?\nFeeling, perception, volitional formation (choices/decisions), contact,\nconsciousness: this is called name. The four great elements and the form\nderived from the four great elements: this is called form. Thus this name and\nthis form are together called name-and-form.\nWith the arising of consciousness, there is the arising of name-and-form.\nWith the elimination of consciousness, there is the elimination of name-and-\nform. This Noble Eight Fold Path is the way leading to the elimination of\nname-and-form; that is, Right View, Right Intention, Right Speech, Right\nAction, Right Livelihood, Right Effort, Right Mindfulness, and Right\nConcentration.\nAnd what, Monks, is consciousness?\nThere are these six classes of consciousness: eye-consciousness, ear-\nconsciousness, nose-consciousness, tongue-consciousness, body-\nconsciousness, mind-consciousness. This is called consciousness.\nWith the arising of volitional formations (choices/decisions), there is the\narising of consciousness. With the elimination of volitional formations, there\nis the elimination of consciousness. This Noble Eight Fold Path is the way\nleading to the elimination of consciousness; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, and Right Concentration.\nAnd what, Monks, are volitional formations?\nThere are these three kinds of volitional formations (choices/decisions): the\nbodily volitional formation, the verbal volitional formation, the mental\nvolitional formation. These are called the volitional formations.\nWith the arising of ignorance (unknowing of true reality), there is the arising of\nvolitional formations. With the elimination of ignorance, there is the\nelimination of volitional formations. Just this Noble Eight Fold Path is the way\nleading to the elimination of volitional formations; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, and Right Concentration.\nWhen, Monks, a Noble Disciple thus understands the condition; thus\nunderstands the cause of the condition; thus understands the elimination of\nthe condition; thus understands the way leading to the elimination of the\ncondition, he is then called: A Noble Disciple who is accomplished in view,\n(who is) accomplished in vision, who has arrived at these true Teachings,\n61", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Dependent Origination as The Law of Nature", "sutta_refs": ["SN"], "page": null, "page_start": 58, "page_end": 65, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c8e23bf0-9bf6-43a5-9794-d3bef3913d0f", "parent_id": "book-vol5:ch14:commentary:4", "content_type": "commentary", "text": "who sees these true Teachings, who possesses a trainee’s wisdom, (who\npossesses) a trainee’s true wisdom, who has entered the stream of The\nTeachings, a Noble One with penetrative wisdom, one who stands squarely\nbefore the door to the Deathless (Enlightenment).\n(Reference: SN 12.2)\nIn this Teaching from Gotama Buddha, he shares Dependent Origination. Dependent\nOrigination is the ultimate description of the “cause and effect” relationship of how\nignorance (unknowing of true reality) leads to discontentedness and continued rebirth in\nThe Cycle of Rebirth. Dependent Origination is a series of twelve (12) conditions that lead\nfrom one to another ultimately causing rebirth and continued discontentedness.\nThe elimination of ignorance (unknowing of true reality) through acquiring wisdom is what\nleads to the elimination of discontentedness and continuous rebirth in The Cycle of\nRebirth. Learning, reflecting, and practicing these Teachings with guidance from a\nTeacher to independently discover the truth is how a Practitioner acquires wisdom.\nIt is ignorance (unknowing of true reality) that leads to volitional formations (choices/\ndecisions) in a previous life that are uninformed leading to unwholesomeness. Through\nlacking wisdom an individual will make unwise decisions producing harm in the world\nwhich will be returned to you due to The Natural Law of Kamma.\nKamma is “cause and effect” or “action and result”. Essentially, Kamma is the results of\nyour decisions. So it is one’s volitional formations (choices/decisions) that lead to the\nresults we experience in life producing a new life.\nConsciousness, or the mind, then comes into being through The Cycle of Rebirth leading\nto name-and-form. Name-and-form is essentially the physical body. The consciousness\nand physical body come together forming The Six Sense Bases.\nThe Six Sense Bases are the eyes, ears, nose, tongue, body, and mind. These are formed\nwithin the womb, developing and maturing outside the womb. An unEnlightened human\nbeing experiences agreeable and disagreeable forms, sounds, odors, flavors, physical\nobjects, and mental objects through The Six Sense Bases.\nContact leads to feelings being produced in the mind. Feelings are results of experiences\nin the mind through contact with The Six Sense Bases experiencing forms, sounds,\nodors, flavors, physical objects, and/or mental objects.\nCraving, or mental longing with a strong eagerness, is produced when the mind has\nlonging and yearning through The Six Sense Bases for pleasant feelings thinking this will\nsatisfy the mind.\nThe mind will then be interested to cling, or hold on to, forms, sounds, odors, flavors,\nphysical objects, and/or mental objects to continue to experience the pleasant feelings.\nThis leads to continued existence as craving is the fuel that causes rebirth in The Cycle of\nRebirth.\n62", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Dependent Origination as The Law of Nature", "sutta_refs": ["SN"], "page": null, "page_start": 58, "page_end": 65, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6e90aa3a-f612-4e8f-bce4-a648052b253d", "parent_id": "book-vol5:ch14:commentary:5", "content_type": "commentary", "text": "With continued existence, there is birth leading to the accumulation of The Five\nAggregates as a new being.\nWhen there is birth, there will be aging-and-death with sorrow, grief, pain, displeasure,\nand despair in life.\nDependent Origination is explaining the detailed “cause and effect” relationship of how\ndiscontentedness of mind comes to be in The Cycle of Rebirth. It describes how beings\ncontinue to experience discontentedness and constant rebirth.\nPast Causes Ignorance, Volitional Formations\nPresent Effects Consciousness, Name-and-Form,\nThe Six Sense Bases, Contact, Feeling\nPresent Causes Craving, Clinging, Existence\nFuture Effects Birth, Aging-and-Death\nPast Life Ignorance, Volitional Formations,\nConsciousness, Name-and-Form,\nThe Six Sense Bases, Contact, Feeling,\nCraving, Clinging, Existence, Birth and\nAging-and-Death\nPresent Life Ignorance, Volitional Formations,\nConsciousness, Name-and-Form,\nThe Six Sense Bases, Contact, Feeling,\nCraving, Clinging, Existence, Birth and\nAging-and-Death\nFuture Life Ignorance, Volitional Formations,\nConsciousness, Name-and-Form,\nThe Six Sense Bases, Contact, Feeling,\nCraving, Clinging, Existence, Birth and\nAging-and-Death\nIt is through ignorance (unknowing of true reality) that beings continue to experience\ndiscontentedness in continued wandering and roaming through The Cycle of Rebirth. The\nunEnlightened mind does not understand what it does not understand. By not\nunderstanding the causes and conditions that create discontentedness and continued\nrebirth, a being continues to roam and wander through countless rounds of rebirth within\nThe Cycle of Rebirth hindered and plagued by its own ignorance (unknowing of true\nreality).\nIt is the elimination of ignorance (unknowing of true reality) that allows a Practitioner to\nundo or unravel the entire massive amount of discontentedness experienced through\ncontinuous rebirth in The Cycle of Rebirth. Ignorance is eliminated through acquiring\nwisdom. Wisdom is acquired through learning, reflecting, and practicing these Teachings\nwith guidance from a Teacher to independently discover the truth. A Practitioner will need\nto investigate these Teachings applying energy and effort in a determined, dedicated, and\ndiligent development of their life practice. Through consistent ongoing learning, reflection,\n63", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Dependent Origination as The Law of Nature", "sutta_refs": ["SN"], "page": null, "page_start": 58, "page_end": 65, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "74cd56ee-b550-4434-8df4-8f6a4f0e21d6", "parent_id": "book-vol5:ch14:commentary:6", "content_type": "commentary", "text": "and practice of these Teachings, a Practitioner can observe for themselves that the\ncondition of the mind and one’s life continues to improve.\nAs wisdom is gradually increased and practiced in daily life through wise decision making,\ndiscontentedness is gradually decreased from the mind. For example, a Practitioner can\nobserve that situations that once produced anger or frustration in the mind no longer has\nthe same result. A Practitioner can observe that the same situation that once produced\ndiscontentedness can reoccur but through practicing these Teachings the mind will have\ndiminished and then eliminates 100% of all discontentedness. The mind can reside\npeaceful, calm, serene, and content with joy as a Practitioner learns, reflects, and\npractices these Teachings training the mind to no longer be affected by its own ignorance\n(unknowing of true reality).\nWith the mind having eliminated 100% of all discontentedness, a Practitioner will know\nfor themselves that there is no longer any rebirth as the mind has been fully and\ncompletely trained residing peaceful, calm, serene, and content with joy - permanently.\nThe Practitioner has removed the conditions that are keeping the mind trapped in The\nCycle of Rebirth. They have dismantled and destroyed all the “causes and conditions”\nthat are creating continuous rebirth, namely ignorance (unknowing of true reality) and the\nmind is Enlightened.\nA Stream-Enterer will not have accomplished the goal of eliminating ignorance\n(unknowing of true reality) from the mind but they will understand Dependent Origination\nand know that this is the training method to eliminate discontentedness to attain\nEnlightenment. They will be deeply practicing The Eight Fold Path as the way leading to\nthe elimination of discontentedness while fully understanding Dependent Origination.\nIt is not until a Practitioner eliminates all Ten Fetters that the mind will have completely\neliminated ignorance (unknowing of true reality) and be fully practicing these Teachings no\nlonger experiencing any discontentedness or any more rebirth in The Cycle of Rebirth.\n64\n\n65", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Dependent Origination as The Law of Nature", "sutta_refs": ["SN"], "page": null, "page_start": 58, "page_end": 65, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a8837bfa-3add-4293-b3be-55e98a886ee2", "parent_id": "book-vol5:ch15:commentary:0", "content_type": "commentary", "text": "Chapter 15\nA Stream-Enterer Understands Condition,\nthe Cause, the Elimination, and\nthe Way Leading to the Elimination of Condition\n(Second Discourse)\nHerein, Monks, a Monk understands aging-and-death, its cause, its\nelimination, and the way leading to its elimination.\nHe understands birth, its cause, its elimination, and the way leading to its\nelimination.\nHe understands existence, its cause, its elimination, and the way leading to\nits elimination.\nHe understands clinging, its cause, its elimination, and the way leading to its\nelimination.\nHe understands craving, its cause, its elimination, and the way leading to its\nelimination.\nHe understands feeling, its cause, its elimination, and the way leading to its\nelimination.\nHe understands contact, its cause, its elimination, and the way leading to its\nelimination.\nHe understands the six sense bases, its cause, its elimination, and the way\nleading to its elimination.\nHe understands name-and-form, its cause, its elimination, and the way\nleading to its elimination.\nHe understands consciousness, its cause, its elimination, and the way\nleading to its elimination.\nHe understands volitional formations, their cause, their elimination, and the\nway leading to their elimination.\n66", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "A Stream-Enterer Understands Condition,", "sutta_refs": ["SN"], "page": null, "page_start": 66, "page_end": 71, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c30ef37d-c810-4650-adec-70920ce717a8", "parent_id": "book-vol5:ch15:commentary:1", "content_type": "commentary", "text": "And what, Monks, is aging-and-death?\nThe aging of the various beings in the various orders of beings, their growing\nold, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality,\ndegeneration of the sense bases: this is called aging. The passing away of\nthe various beings from the various orders of beings, their perishing,\nbreakup, disappearance, mortality, death, completion of time, the breakup of\nthe aggregates, the laying down of the carcass: this is called death. Thus this\naging and this death are together called aging-and-death.\nWith the arising of birth there is the arising of aging-and-death. With the\nelimination of birth there is the elimination of aging-and-death. Just this\nNoble Eight Fold Path is the way leading to the elimination of aging-and-\ndeath; that is, Right View, Right Intention, Right Speech, Right Action, Right\nLivelihood, Right Effort, Right Mindfulness, and Right Concentration.\nAnd what, Monks, is birth?\nThe birth of the various beings into the various realms of beings, their being\nborn, descent [into the womb], production, the coming together of the\naggregates, the obtaining of the sense bases. This is called birth.\nWith the arising of existence there is the arising of birth. With the elimination\nof existence there is the elimination of birth. This Noble Eight Fold Path is the\nway leading to the elimination of birth; that is, Right View, Right Intention,\nRight Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,\nand Right Concentration.\nAnd what, Monks, is existence?\nThere are these three kinds of existence: sense-sphere existence (six sense\nbases), form-sphere existence (form realms), formless-sphere existence\n(formless realms). This is called existence.\nWith the arising of clinging there is the arising of existence. With the\nelimination of clinging there is the elimination of existence. This Noble Eight\nFold Path is the way leading to the elimination of existence; that is, Right\nView, Right Intention, Right Speech, Right Action, Right Livelihood, Right\nEffort, Right Mindfulness, and Right Concentration.\nAnd what, Monks, is clinging?\nThere are these four kinds of clinging: clinging to sensual pleasures, clinging\nto views, clinging to rules and vows, clinging to a notion of self. This is called\nclinging.\n67", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "A Stream-Enterer Understands Condition,", "sutta_refs": ["SN"], "page": null, "page_start": 66, "page_end": 71, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "77319be5-264e-45a3-84d1-b084b3199f24", "parent_id": "book-vol5:ch15:commentary:2", "content_type": "commentary", "text": "With the arising of craving there is the arising of clinging. With the elimination\nof craving there is the elimination of clinging. This Noble Eight Fold Path is\nthe way leading to the elimination of clinging; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, and Right Concentration.\nAnd what, Monks, is craving?\nThere are these six classes of craving: craving for forms, craving for sounds,\ncraving for odors, craving for flavors, craving for physical objects, craving for\nmental objects. This is called craving.\nWith the arising of feeling there is the arising of craving. With the elimination\nof feeling there is the elimination of craving. This Noble Eight Fold Path is the\nway leading to the elimination of craving; that is, Right View, Right Intention,\nRight Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,\nand Right Concentration.\nAnd what, Monks, is feeling?\nThere are these six classes of feeling: feeling born of eye-contact, feeling\nborn of ear-contact, feeling born of nose-contact, feeling born of tongue-\ncontact, feeling born of body-contact, feeling born of mind-contact. This is\ncalled feeling.\nWith the arising of contact there is the arising of feeling. With the elimination\nof contact there is the elimination of feeling. This Noble Eight Fold Path is the\nway leading to the elimination of feeling; that is, Right View, Right Intention,\nRight Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,\nand Right Concentration.\nAnd what, Monks, is contact?\nThere are these six classes of contact: eye-contact, ear-contact, nose-\ncontact, tongue-contact, body-contact, mind-contact. This is called contact.\nWith the arising of the six sense bases there is the arising of contact. With\nthe elimination of the six sense bases there is the elimination of contact. This\nNoble Eight Fold Path is the way leading to the elimination of contact; that is,\nRight View, Right Intention, Right Speech, Right Action, Right Livelihood,\nRight Effort, Right Mindfulness, and Right Concentration.\n68", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "A Stream-Enterer Understands Condition,", "sutta_refs": ["SN"], "page": null, "page_start": 66, "page_end": 71, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1c3c7c1f-d396-4e8d-adea-888647c07df8", "parent_id": "book-vol5:ch15:commentary:3", "content_type": "commentary", "text": "And what, Monks, are the six sense bases?\nThe eye base, the ear base, the nose base, the tongue base, the body base,\nthe mind base. These are called the six sense bases.\nWith the arising of name-and-form there is the arising of the six sense bases.\nWith the elimination of name-and-form there is the elimination of the six sense\nbases. This Noble Eight Fold Path is the way leading to the elimination of the\nsix sense bases; that is, Right View, Right Intention, Right Speech, Right\nAction, Right Livelihood, Right Effort, Right Mindfulness, and Right\nConcentration.\nAnd what, Monks, is name-and-form?\nFeeling, perception, volitional formation, contact, consciousness: this is\ncalled name. The four great elements and the form derived from the four\ngreat elements: this is called form. Thus this name and this form are together\ncalled name-and-form.\nWith the arising of consciousness there is the arising of name-and-form. With\nthe elimination of consciousness there is the elimination of name-and-form.\nThis Noble Eight Fold Path is the way leading to the elimination of name-\nand-form; that is, Right View, Right Intention, Right Speech, Right Action,\nRight Livelihood, Right Effort, Right Mindfulness, and Right Concentration.\nAnd what, Monks, is consciousness?\nThere are these six classes of consciousness: eye-consciousness, ear-\nconsciousness, nose-consciousness, tongue-consciousness, body-\nconsciousness, mind-consciousness. This is called consciousness.\nWith the arising of volitional formations (choices/decisions) there is the arising\nof consciousness. With the elimination of volitional formations there is the\nelimination of consciousness. This Noble Eight Fold Path is the way leading to\nthe elimination of consciousness; that is, Right View, Right Intention, Right\nSpeech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and\nRight Concentration.\nAnd what, Monks, are volitional formations?\nThere are these three kinds of volitional formations (choices/decisions): the\nbodily volitional formation, the verbal volitional formation, the mental\nvolitional formation. These are called the volitional formations.\n69", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "A Stream-Enterer Understands Condition,", "sutta_refs": ["SN"], "page": null, "page_start": 66, "page_end": 71, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6b4d9b87-b4de-4355-b075-593b27d4ff1b", "parent_id": "book-vol5:ch15:commentary:4", "content_type": "commentary", "text": "With the arising of ignorance (unknowing of true reality) there is the arising of\nvolitional formations. With the elimination of ignorance there is the\nelimination of volitional formations. Just this Noble Eight Fold Path is the way\nleading to the elimination of volitional formations; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, and Right Concentration.\nWhen, Monks, a Monk thus understands aging-and-death, its cause, its\nelimination, and the way leading to its elimination;\nWhen he thus understands birth, its cause, its elimination, and the way\nleading to its elimination;\nWhen he thus understands existence, its cause, its elimination, and the way\nleading to its elimination;\nWhen he thus understands clinging, its cause, its elimination, and the way\nleading to its elimination;\nWhen he thus understands craving, its cause, its elimination, and the way\nleading to its elimination;\nWhen he thus understands feeling, its cause, its elimination, and the way\nleading to its elimination;\nWhen he thus understands contact, its cause, its elimination, and the way\nleading to its elimination;\nWhen he thus understands the six sense bases, its cause, its elimination,\nand the way leading to its elimination;\nWhen he thus understands name-and-form, its cause, its elimination, and\nthe way leading to its elimination;\nWhen he thus understands consciousness, its cause, its elimination, and\nthe way leading to its elimination;\nWhen he thus understands volitional formations, their cause, their\nelimination, and the way leading to their elimination,\nhe is then called: A Noble Disciple who is accomplished in view, (who is)\naccomplished in vision, who has arrived at these true Teachings, who sees\nthese true Teachings, who possesses a trainee’s wisdom, (who possesses) a\ntrainee’s true wisdom, who has entered the stream of The Teachings, a Noble\n70\n\nOne with penetrative wisdom, one who stands squarely before the door to\nthe Deathless (Enlightenment).\n(Reference: SN 12.28)\nIn this Teaching from Gotama Buddha, he shares another description of Dependent\nOrigination as described in Chapter 14 of this book.\n71", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "A Stream-Enterer Understands Condition,", "sutta_refs": ["SN"], "page": null, "page_start": 66, "page_end": 71, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0206c3d7-f142-4d99-9042-c953df0e5246", "parent_id": "book-vol5:ch16:commentary:0", "content_type": "commentary", "text": "Chapter 16\nThe Forty-Four Cases of Wisdom\nMonks, I will teach you forty-four cases of wisdom. Listen to that and attend\nclosely, I will speak.\n‘Yes, Venerable Sir’, those Monks replied.\nThe Perfectly Enlightened One said this:\nMonks, what are the forty-four cases of wisdom?\n(Group 1)\n(1) Wisdom of aging-and-death,\n(2) Wisdom of its cause,\n(3) Wisdom of its elimination,\n(4) Wisdom of the way leading to its elimination.\n(Group 2)\n(1) Wisdom of birth,\n(2) Wisdom of its cause,\n(3) Wisdom of its elimination,\n(4) Wisdom of the way leading to its elimination.\n(Group 3)\n(1) Wisdom of existence,\n(2) Wisdom of its cause,\n(3) Wisdom of its elimination,\n(4) Wisdom of the way leading to its elimination.\n(Group 4)\n(1) Wisdom of clinging,\n(2) Wisdom of its cause,\n(3) Wisdom of its elimination,\n(4) Wisdom of the way leading to its elimination.\n72\n\n(Group 5)\n(1) Wisdom of craving,\n(2) Wisdom of its cause,\n(3) Wisdom of its elimination,\n(4) Wisdom of the way leading to its elimination.\n(Group 6)\n(1) Wisdom of feeling,\n(2) Wisdom of its cause,\n(3) Wisdom of its elimination,\n(4) Wisdom of the way leading to its elimination.\n(Group 7)\n(1) Wisdom of contact,\n(2) Wisdom of its cause,\n(3) Wisdom of its elimination,\n(4) Wisdom of the way leading to its elimination.\n(Group 8)\n(1) Wisdom of the six sense bases,\n(2) Wisdom of its cause,\n(3) Wisdom of its elimination,\n(4) Wisdom of the way leading to its elimination.\n(Group 9)\n(1) Wisdom of name-and-form,\n(2) Wisdom of its cause,\n(3) Wisdom of its elimination,\n(4) Wisdom of the way leading to its elimination.\n(Group 10)\n(1) Wisdom of consciousness,\n(2) Wisdom of its cause,\n(3) Wisdom of its elimination,\n(4) Wisdom of the way leading to its elimination.\n73", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "The Forty-Four Cases of Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 72, "page_end": 77, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "510d5af3-39ce-43c5-956b-81d99b28c093", "parent_id": "book-vol5:ch16:commentary:1", "content_type": "commentary", "text": "(Group 11)\n(1) Wisdom of volitional formations,\n(2) Wisdom of their cause,\n(3) Wisdom of their elimination,\n(4) Wisdom of the way leading to their elimination.\nThese, Monks, are the forty-four cases of wisdom.\nAnd what, Monks, is aging-and-death?\nThe aging of the various beings in the various orders of beings, their growing\nold, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality,\ndegeneration of the sense bases: this is called aging. The passing away of\nthe various beings from the various orders of beings, their perishing,\nbreakup, disappearance, mortality, death, completion of time, the breakup of\nthe aggregates, the laying down of the carcass: this is called death. Thus\nthis aging and this death are together called aging-and-death.\nWith the arising of birth there is the arising of aging-and-death. With the\nelimination of birth there is the elimination of aging-and-death. This Noble\nEight Fold Path is the way leading to the elimination of aging-and-death; that\nis, Right View, Right Intention, Right Speech, Right Action, Right Livelihood,\nRight Effort, Right Mindfulness, and Right Concentration.\nWhen, Monks, a Noble Disciple thus understands aging-and-death, its\ncause, its elimination, and the way leading to its elimination, this is his\nwisdom of the principle. By means of this principle that is seen,\nunderstood, immediately attained, fathomed, he applies the method to the\npast and to the future thus: ‘Whatever Ascetics and Brāhmins in the past\ndirectly knew aging-and-death, its cause, its elimination, and the way leading\nto its elimination, all these directly knew it in the very same way that I do\nnow. Whatever Ascetics and Brāhmins in the future will directly know aging-\nand-death, its cause, its elimination, and the way leading to its elimination, all\nthese will directly know it in the very same way that I do now’. This is his\nwisdom of entailment.\nWhen, Monks, a Noble Disciple has purified and cleansed these two kinds of\nwisdom - wisdom of the principle and wisdom of entailment - he is then\ncalled “A Noble Disciple”.\nWho is accomplished in view, (who is) accomplished in vision, who has\narrived at these true Teachings, who sees these true Teachings, who\npossesses a trainee’s wisdom, (who possesses) a trainee’s true wisdom, who\n74", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "The Forty-Four Cases of Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 72, "page_end": 77, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cffbe238-6ac1-4ea5-8ebd-109d197a07fd", "parent_id": "book-vol5:ch16:commentary:2", "content_type": "commentary", "text": "has entered the stream of The Teachings, a Noble One with penetrative\nwisdom, one who stands squarely before the door to the Deathless\n(Enlightenment).\nAnd what, Monks, is birth?\nThe birth of the various beings into the various realms of beings, their being\nborn, descent [into the womb], production, the coming together of the\naggregates, the obtaining of the sense bases. This is called birth.\nWith the arising of existence there is the arising of birth. With the elimination\nof existence there is the elimination of birth. This Noble Eight Fold Path is\nthe way leading to the elimination of birth; that is, Right View, Right Intention,\nRight Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,\nand Right Concentration.\nWhen, Monks, a Noble Disciple thus understands birth, its cause, its\nelimination, and the way leading to its elimination, this is his wisdom of the\nprinciple. By means of this principle that is seen, understood, immediately\nattained, fathomed, he applies the method to the past and to the future\nthus: ‘Whatever Ascetics and Brāhmins in the past directly knew birth, its\ncause, its elimination, and the way leading to its elimination, all these directly\nknew it in the very same way that I do now. Whatever Ascetics and Brāhmins\nin the future will directly know birth, its cause, its elimination, and the way\nleading to its elimination, all these will directly know it in the very same way\nthat I do now’. This is his wisdom of entailment.\nWhen, Monks, a Noble Disciple has purified and cleansed these two kinds of\nwisdom - wisdom of the principle and wisdom of entailment - he is then\ncalled “A Noble Disciple”.\nWho is accomplished in view, (who is) accomplished in vision, who has\narrived at these true Teachings, Who sees these true Teachings, who\npossesses a trainee’s wisdom, (who possesses) a trainee’s true wisdom, who\nhas entered the stream of The Teachings, a Noble One with penetrative\nwisdom, one who stands squarely before the door to the Deathless\n(Enlightenment).\nAnd what, Monks, is existence? …..\nAnd what, Monks, is clinging? …..\nAnd what, Monks, is craving? …..\n75", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "The Forty-Four Cases of Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 72, "page_end": 77, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8c2cee4e-9e1a-47da-a2ac-3140e09368f7", "parent_id": "book-vol5:ch16:commentary:3", "content_type": "commentary", "text": "And what, Monks, is feeling? …..\nAnd what, Monks, is contact? …..\nAnd what, Monks, are the six sense bases? …..\nAnd what, Monks, is name-and-form? …..\nAnd what, Monks, is consciousness? …..\n(Discourses for Existence, Clinging, Craving, Feeling, Contact, The six sense\nbases, Name-and-Form and Consciousness are identical with the discourses\nfor Aging-and-death and Birth except for the subject title.)\nAnd what, Monks, are the volitional formations?\nThere are these three kinds of volitional formations (choices/decisions): the\nbodily volitional formation, the verbal volitional formation, the mental volitional\nformation. These are called the volitional formations.\nWith the arising of ignorance (unknowing of true reality) there is the arising\nof volitional formations. With the elimination of ignorance (unknowing of\ntrue reality) there is the elimination of volitional formations. This Noble Eight\nFold Path is the way leading to the elimination of volitional formations; that\nis, Right View, Right Intention, Right Speech, Right Action, Right Livelihood,\nRight Effort, Right Mindfulness, and Right Concentration.\nWhen, Monks, a Noble Disciple thus understands volitional formations,\ntheir cause, their elimination, and the way leading to their elimination, this is\nhis wisdom of the principle. By means of this principle that is seen,\nunderstood, immediately attained, fathomed, he applies the method to the\npast and to the future thus: ‘Whatever Ascetics and Brāhmins in the past\ndirectly knew volitional formations, their cause, their elimination, and the way\nleading to their elimination, all these directly knew it in the very same way\nthat I do now. Whatever Ascetics and Brāhmins in the future will directly\nknow volitional formations, their cause, their elimination, and the way leading\nto their elimination, all these will directly know it in the very same way that I\ndo now’. This is his wisdom of entailment.\nWhen, Monks, a Noble Disciple has purified and cleansed these two kinds of\nwisdom - wisdom of the principle and wisdom of entailment - he is then\ncalled “A Noble Disciple”.\n76", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "The Forty-Four Cases of Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 72, "page_end": 77, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "663ba1e7-1825-4ae9-aa4e-59332b6dadc4", "parent_id": "book-vol5:ch16:commentary:4", "content_type": "commentary", "text": "Who is accomplished in view, (who is) accomplished in vision, who has\narrived at these true Teachings, who sees these true Teachings, who\npossesses a trainee’s wisdom, (who possesses) a trainee’s true wisdom, who\nhas entered the stream of The Teachings, a Noble One with penetrative\nwisdom, one who stands squarely before the door to the Deathless\n(Enlightenment).\n(Reference: SN 12.33)\nIn this Teaching from Gotama Buddha, he shares the forty-four (44) cases of wisdom\nwhich requires a detailed understanding of each condition of Dependent Origination.\nA Practitioner will need to understand each part of Dependent Origination.\n1.) What it is?\n2.) Its cause?\n3.) Its elimination?\n4.) The way leading to its elimination?\nThe Chapters in this book and through seeking guidance with a Teacher will help you to\ndevelop your understanding of each of these forty-four (44) cases of wisdom.\n77", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "The Forty-Four Cases of Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 72, "page_end": 77, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c77bea04-7dfa-4ef7-8579-f40e8f442af0", "parent_id": "book-vol5:ch17:commentary:0", "content_type": "commentary", "text": "Chapter 17\nThe Seventy-Seven Cases of Wisdom\nMonks, I will teach you seventy-seven cases of wisdom. Listen to that and\nattend closely, I will speak.\n‘Yes, Venerable Sir’, those Monks replied.\nThe Perfectly Enlightened One said this:\nMonks, what are the seventy-seven cases of wisdom?\n(Group 1)\n(1) The wisdom: Aging-and-death has birth as its condition.\n(2) The wisdom: When there is no birth, there is no aging-and-death.\n(3) The wisdom: In the past too aging-and-death had birth as its condition.\n(4) The wisdom: In the past too, had there been no birth, there would have\nbeen no aging-and-death.\n(5) The wisdom: In the future too aging-and-death will have birth as its\ncondition.\n(6) The wisdom: In the future too, should there be no birth, there will be no\naging-and-death.\n(7) The wisdom: That wisdom of the stability of The Teachings is also\nsubject to destruction, vanishing, fading away, and elimination.\n78\n\n(Group 2)\n(1) The wisdom: Birth has existence as its condition.\n(2) The wisdom: When there is no existence, there is no birth.\n(3) The wisdom: In the past too birth had existence as its condition.\n(4) The wisdom: In the past too, had there been no existence, there would\nhave been no birth.\n(5) The wisdom: In the future too birth will have existence as its condition.\n(6) The wisdom: In the future too, should there be no existence, there will be\nno birth.\n(7) The wisdom: That wisdom of the stability of The Teachings is also\nsubject to destruction, vanishing, fading away, and elimination.\n(Group 3)\n(1) The wisdom: Existence has clinging as its condition.\n(2) The wisdom: When there is no clinging, there is no existence.\n(3) The wisdom: In the past too existence had clinging as its condition.\n(4) The wisdom: In the past too, had there been no clinging, there would have\nbeen no existence.\n(5) The wisdom: In the future too existence will have clinging as its condition.\n(6) The wisdom: In the future too, should there be no clinging, there will be no\nexistence.\n(7) The wisdom: That wisdom of the stability of The Teachings is also\nsubject to destruction, vanishing, fading away, and elimination.\n79", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Seventy-Seven Cases of Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 78, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1e827366-5b8a-4f26-a52b-0e5c8a1fcbf6", "parent_id": "book-vol5:ch17:commentary:1", "content_type": "commentary", "text": "(Group 4)\n(1) The wisdom: Clinging has craving as its condition.\n(2) The wisdom: When there is no craving, there is no clinging.\n(3) The wisdom: In the past too clinging had craving as its condition.\n(4) The wisdom: In the past too, had there been no craving, there would have\nbeen no clinging.\n(5) The wisdom: In the future too clinging will have craving as its condition.\n(6) The wisdom: In the future too, should there be no craving, there will be no\nclinging.\n(7) The wisdom: That wisdom of the stability of The Teachings is also\nsubject to destruction, vanishing, fading away, and elimination.\n(Group 5)\n(1) The wisdom: Craving has feeling as its condition.\n(2) The wisdom: When there is no feeling, there is no craving.\n(3) The wisdom: In the past too craving had feeling as its condition.\n(4) The wisdom: In the past too, had there been no feeling, there would have\nbeen no craving.\n(5) The wisdom: In the future too craving will have feeling as its condition.\n(6) The wisdom: In the future too, should there be no feeling, there will be no\ncraving.\n(7) The wisdom: That wisdom of the stability of The Teachings is also\nsubject to destruction, vanishing, fading away, and elimination.\n80\n\n(Group 6)\n(1) The wisdom: Feeling has contact as its condition.\n(2) The wisdom: When there is no contact, there is no feeling.\n(3) The wisdom: In the past too feeling had contact as its condition.\n(4) The wisdom: In the past too, had there been no contact, there would have\nbeen no feeling.\n(5) The wisdom: In the future too feeling will have contact as its condition.\n(6) The wisdom: In the future too, should there be no contact, there will be no\nfeeling.\n(7) The wisdom: That wisdom of the stability of The Teachings is also\nsubject to destruction, vanishing, fading away, and elimination.\n(Group 7)\n(1) The wisdom: Contact has the six sense bases as its condition.\n(2) The wisdom: When there is no the six sense bases, there is no contact.\n(3) The wisdom: In the past too contact had the six sense bases as its\ncondition.\n(4) The wisdom: In the past too, had there been no the six sense bases, there\nwould have been no contact.\n(5) The wisdom: In the future too contact will have the six sense bases as its\ncondition.\n(6) The wisdom: In the future too, should there be no the six sense bases,\nthere will be no contact.\n(7) The wisdom: That wisdom of the stability of The Teachings is also\nsubject to destruction, vanishing, fading away, and elimination.\n81", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Seventy-Seven Cases of Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 78, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1c696d63-7cc7-4af1-a1c1-1ed5beff92d6", "parent_id": "book-vol5:ch17:commentary:2", "content_type": "commentary", "text": "(Group 8)\n(1) The wisdom: The Six Sense Bases has name-and-form as its condition.\n(2) The wisdom: When there is no name-and-form, there is no the six sense\nbases.\n(3) The wisdom: In the past too the six sense bases had name-and-form as\nits condition.\n(4) The wisdom: In the past too, had there been no name-and-form, there\nwould have been no the six sense bases.\n(5) The wisdom: In the future too the six sense bases will have name-and-\nform as its condition.\n(6) The wisdom: In the future too, should there be no name-and-form, there\nwill be no the six sense bases.\n(7) The wisdom: That wisdom of the stability of The Teachings is also\nsubject to destruction, vanishing, fading away, and elimination.\n(Group 9)\n(1) The wisdom: Name-and-Form has consciousness as its condition.\n(2) The wisdom: When there is no consciousness, there is no name-and-\nform.\n(3) The wisdom: In the past too name-and-form had consciousness as its\ncondition.\n(4) The wisdom: In the past too, had there been no consciousness, there\nwould have been no name-and-form.\n(5) The wisdom: In the future too name-and-form will have consciousness as\nits condition.\n(6) The wisdom: In the future too, should there be no consciousness, there will\nbe no name-and-form.\n(7) The wisdom: That wisdom of the stability of The Teachings is also\nsubject to destruction, vanishing, fading away, and elimination.\n82", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Seventy-Seven Cases of Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 78, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "09e11553-c2f7-4c4f-9dd0-4a093ec08c47", "parent_id": "book-vol5:ch17:commentary:3", "content_type": "commentary", "text": "(Group 10)\n(1) The wisdom: Consciousness has volitional formations as its condition.\n(2) The wisdom: When there is no volitional formations, there is no\nconsciousness.\n(3) The wisdom: In the past too consciousness had volitional formations as\nits condition.\n(4) The wisdom: In the past too, had there been no volitional formations, there\nwould have been no consciousness.\n(5) The wisdom: In the future too consciousness will have volitional\nformations as its condition.\n(6) The wisdom: In the future too, should there be no volitional formations,\nthere will be no consciousness.\n(7) The wisdom: That wisdom of the stability of The Teachings is also\nsubject to destruction, vanishing, fading away, and elimination.\n(Group 11)\n(1) The wisdom: Volitional Formations have ignorance as their condition.\n(2) The wisdom: When there is no ignorance, there are no volitional\nformations.\n(3) The wisdom: In the past too volitional formations had ignorance as their\ncondition.\n(4) The wisdom: In the past too, had there been no ignorance, there would\nhave been no volitional formations.\n(5) The wisdom: In the future too volitional formations will have ignorance as\ntheir condition.\n(6) The wisdom: In the future too, should there be no ignorance, there will be\nno volitional formations.\n(7) The wisdom: That wisdom of the stability of The Teachings is also\nsubject to destruction, vanishing, fading away, and elimination.\n83\n\nThese, Monks, are called the seventy-seven cases of wisdom.\n(Reference: SN 12.34)\nIn this Teaching from Gotama Buddha, he shares the seventy-seven (77) cases of wisdom\nfurther describing the various conditions of Dependent Origination.\n84", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "The Seventy-Seven Cases of Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 78, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "69292767-1ae3-49dc-99fb-ae6980ab7f2e", "parent_id": "book-vol5:ch18:commentary:0", "content_type": "commentary", "text": "Chapter 18\nWisdom of the Principle and\nWisdom of Entailment\n(A Stream-Enterer)\nAnd what, Monks, is aging-and-death?\nThe aging of the various beings in the various orders of beings, their growing\nold, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality,\ndegeneration of the sense bases: this is called aging. The passing away of\nthe various beings from the various orders of beings, their perishing,\nbreakup, disappearance, mortality, death, completion of time, the breakup of\nthe aggregates, the laying down of the carcass: this is called death. Thus\nthis aging and this death are together called aging-and-death.\nWith the arising of birth there is the arising of aging-and-death. With the\nelimination of birth there is the elimination of aging-and-death. This Noble\nEight Fold Path is the way leading to the elimination of aging-and-death;\nthat is, Right View, Right Intention, Right Speech, Right Action, Right\nLivelihood, Right Effort, Right Mindfulness, and Right Concentration.\nWhen, Monks, a Noble Disciple thus understands aging-and-death, its\ncause, its elimination, and the way leading to its elimination, this is his\nwisdom of the principle. By means of this principle that is seen,\nunderstood, immediately attained, comprehended, he applies the method to\nthe past and to the future thus: ‘Whatever Ascetics and Brāhmins in the\npast directly knew aging-and-death, its cause, its elimination, and the way\nleading to its elimination, all these directly knew it in the very same way that I\ndo now. Whatever Ascetics and Brāhmins in the future will directly know\naging-and-death, its cause, its elimination, and the way leading to its\nelimination, all these will directly know it in the very same way that I do now’.\nThis is his wisdom of entailment.\nWhen, Monks, a Noble Disciple has purified and cleansed these two kinds of\nwisdom - wisdom of the principle and wisdom of entailment - he is then\ncalled “A Noble Disciple”.\n85", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Wisdom of the Principle and", "sutta_refs": ["SN"], "page": null, "page_start": 85, "page_end": 86, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "000bfb54-2ad8-40e9-b647-18b8873a45b1", "parent_id": "book-vol5:ch18:commentary:1", "content_type": "commentary", "text": "Who is accomplished in view, (who is) accomplished in vision, who has\narrived at these true Teachings, who sees these true Teachings, who\npossesses a trainee’s wisdom, (who possesses) a trainee’s true wisdom, who\nhas entered the stream of The Teachings, a Noble One with penetrative\nwisdom, one who stands squarely before the door to the Deathless\n(Enlightenment).\n(Reference: SN 12.33)\nIn this Teaching from Gotama Buddha, he shares the “wisdom of principle” and “wisdom\nof entailment” as has been shared in other discourses on the topic of Dependent\nOrigination.\nWisdom of principle is understanding the truth of each individual statement and being\nable to see that truth through your own investigation. In this way, a Practitioner has\ndeveloped “penetrative wisdom”. The wisdom they understand is deeply soaked into the\nmind because they are able to see the truth for themselves.\nWhile a Teacher is there to provide guidance to learn, each Practitioner will need to do the\nwork to see the truth for themselves leading to acquiring wisdom of principle.\nWisdom of entailment is being able to see the wisdom of connecting statements of truth.\nIf this is true, then that is true. If this is false, then that is false. Wisdom of entailment is\nbeing able to deeply understand how one truthful statement leading to another truthful\nstatement is a way of acquiring wisdom. One false statement leads to understand that the\nrelated statement is also false.\nIn this way, a Practitioner is able to further develop their penetrative wisdom which leads\nto the elimination of ignorance (unknowing of true reality) to awaken the mind to\nEnlightenment.\nA Practitioner will need the ability to discover “wisdom by principle” and follow the logic\nof “wisdom of entailment” to understand the truth of The Natural Laws of Existence. A\nStream-Enterer will have needed to develop these abilities to discover the truth and\nacquire wisdom to attain the first Stage of Enlightenment and to continue their journey to\nthe fourth Stage of Enlightenment as an Arahant - the Enlightened mind.\n86", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Wisdom of the Principle and", "sutta_refs": ["SN"], "page": null, "page_start": 85, "page_end": 86, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9c09e028-5391-4c44-98b5-297a62a2c46f", "parent_id": "book-vol5:ch19:commentary:0", "content_type": "commentary", "text": "Chapter 19\nA Stream-Enterer Has Abandoned Confusion in\nthe Case of ‘Clinging to Aggregates’\nMonks, when what exists, by clinging to what, by adhering to what, does\nsuch a view as this arise: ‘The winds do not blow, the rivers do not flow,\npregnant women do not give birth, the moon and sun do not rise and set but\nstand as steady as a pillar’?\n‘Venerable Sir, our Teachings are rooted in The Perfectly Enlightened One,\ntake recourse in The Perfectly Enlightened One. It would be good if The\nPerfectly Enlightened One would clear up the meaning of this statement.\nHaving heard it from him, the Monks will remember it.’\nThen listen and attend closely, Monks, I will speak.\nWhen there is form, Monks, by clinging to form, by adhering to form, such a\nview as this arises: The winds do not blow, the rivers do not flow, pregnant\nwomen do not give birth, the moon and sun do not rise and set but stand as\nsteady as a pillar.\n(In the case of feeling, perception, volitional formations (choices/decisions),\nand consciousness, the discourses are identical except for the reference to\neach of the aggregates previously mentioned.)\nWhat do you think, Monks, is form permanent or impermanent?\n‘Impermanent, Venerable Sir.’\nIs what is impermanent discontentedness or peacefulness?\n“Discontentedness, Venerable Sir.”\nBut without clinging to what is impermanent, discontentedness, and\nsubject to change, could such a view as this arise: The winds do not blow,\nthe rivers do not flow, pregnant women do not give birth, the moon and sun\ndo not rise and set but stand as steady as a pillar?\n‘No, Venerable Sir.’\n87", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "A Stream-Enterer Has Abandoned Confusion in", "sutta_refs": ["SN"], "page": null, "page_start": 87, "page_end": 88, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eb6a4c63-0ee0-4f19-ade3-ccddfcf93295", "parent_id": "book-vol5:ch19:commentary:1", "content_type": "commentary", "text": "(In the case of feeling, perception, volitional formations (choices/decisions),\nand consciousness, the discourses are identical except for the reference to\neach of the aggregates previously mentioned.)\nThat which is seen, heard, sensed, recognized, attained, sought after, and\nranged over by the mind: is that permanent or impermanent?\n‘Impermanent, Venerable Sir.’\nIs what is impermanent discontentedness or peacefulness?\n‘Discontentedness, Venerable Sir.’\nBut without clinging to what is impermanent, discontentedness, and\nsubject to change, could such a view as this arise: The winds do not blow,\nthe rivers do not flow, pregnant women do not give birth, the moon and sun\ndo not rise and set but stand as steady as a pillar?\n‘No, Venerable Sir.’\nWhen, Monks, a Noble Disciple has abandoned confusion in these six cases,\nand when, further, he has abandoned confusion about discontentedness, the\ncause of discontentedness, the elimination of discontentedness, and the way\nleading to the elimination of discontentedness, he is then called a Noble\nDisciple who is a Stream-Enterer, no longer bound to the nether world, fixed\nin destination, with Enlightenment as his destination.\n(Reference: SN 24.1)\nIn this Teaching from Gotama Buddha, he shares that a Practitioner who has the wisdom\nof The Five Aggregates understands they are impermanent and no longer is interested in\nclinging to them. The mind of a Stream-Enterer understands that holding on to anything\nthat is impermanent, including The Five Aggregates, will only cause discontentedness and\nto eliminate discontentedness the mind needs to be trained to let go.\nWith The Five Aggregates representing what makes “a being a being”, the mind needs to\nget to the point where it understands The Five Aggregates and Dependent Origination so\nwell that it no longer holds on, or clings, to existence. A Stream-Enterer will know this to\nbe true but has not yet accomplished the goal of eliminating clinging to The Five\nAggregates. It is not until a Practitioner has eliminated the sixth and seventh fetter that\nthe mind has completely eliminated craving/clinging to existence.\n6.) Desire for form (Elimination of desire for existence in the form realms; Animal or Human. Elimination\nof the fear of death.)\n7.) Desire for the formless (Elimination of desire for existence in the formless realms; Hell, Afflicted\nSpirits, or Heaven.)\n88", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "A Stream-Enterer Has Abandoned Confusion in", "sutta_refs": ["SN"], "page": null, "page_start": 87, "page_end": 88, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "26145f61-7e28-4c34-9c20-7e12077eab32", "parent_id": "book-vol5:ch20:commentary:0", "content_type": "commentary", "text": "Chapter 20\nA Stream-Enterer Has Abandoned Confusion in\nthe Case of ‘Nothing Matters’\nMonks, when what exists, by clinging to what, by adhering to what, does\nsuch a view as this arise: There is nothing given, nothing offered, nothing\npresented in charity; no fruit or result of wholesome and unwholesome\nactions; no this world, no other world; no mother, no father; no beings who\nare reborn spontaneously; no Ascetics and Brāhmins faring and practicing\nrightly in the world who, having realized this world and the other world for\nthemselves by direct knowledge (experience), make them known to others.\nThis person consists of the four great elements. When one dies, earth returns\nto and merges with the earth-body; water returns to and merges with the\nwater-body; fire returns to and merges with the fire-body; wind returns to\nand merges with the wind-body; the sense bases are transferred to space.\n[Four] men with support for the body as the fifth, carry away the corpse. The\nformal funeral speech last as far as the charnel ground; the bones whiten;\nburnt offerings end with ashes. Giving is a doctrine of unwise.\nWhen anyone asserts the doctrine that there is [giving and the like], it is\nempty, false and frivolous speech. Unwise and the wise are alike cut off and\nperish with the breakup of the body; after death they do not exist?\n‘Venerable Sir, our Teachings are rooted in The Perfectly Enlightened One,\ntake recourse in The Perfectly Enlightened One. It would be good if The\nPerfectly Enlightened One would clear up the meaning of this statement.\nHaving heard it from him, the Monks will remember it.’\nThen listen and attend closely, Monks, I will speak.\nWhen there is form, Monks, by clinging to form, by adhering to form,\nsuch a view as this arises: There is nothing given, nothing offered, nothing\npresented in charity; no fruit or result of wholesome and unwholesome\nactions; no this world, no other world; no mother, no father; no beings who\nare reborn spontaneously; no Ascetics and Brāhmins faring and practicing\nrightly in the world who, having realized this world and the other world for\nthemselves by direct knowledge (experience), make them known to others.\nThis person consists of the four great elements. When one dies, earth returns\nto and merges with the earth-body; water returns to and merges with the\nwater-body; fire returns to and merges with the fire-body; wind returns to\nand merges with the wind-body; the sense bases are transferred to space.\n[Four] men with support for the body as the fifth, carry away the corpse. The\n89", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "A Stream-Enterer Has Abandoned Confusion in", "sutta_refs": ["SN"], "page": null, "page_start": 89, "page_end": 92, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e7e6c03e-1769-4d7b-9eae-b3cfe5260b04", "parent_id": "book-vol5:ch20:commentary:1", "content_type": "commentary", "text": "formal funeral speech last as far as the charnel ground; the bones whiten;\nburnt offerings end with ashes. Giving is a doctrine of unwise.\nWhen anyone asserts the doctrine that there is [giving and the like], it is\nempty, false and frivolous speech. Unwise and the wise are alike cut off and\nperish with the breakup of the body; after death they do not exist?\nWhat do you think, Monks, is form permanent or impermanent?\n‘Impermanent, Venerable Sir.’\nIs what is impermanent discontentedness or peacefulness?\n‘Discontentedness, Venerable Sir.’\nBut without clinging to what is impermanent, discontentedness, and subject\nto change, could such a view as this arise: There is nothing given, nothing\noffered, nothing presented in charity; no fruit or result of wholesome and\nunwholesome actions; no this world, no other world; no mother, no father; no\nbeings who are reborn spontaneously; no Ascetics and Brāhmins faring and\npracticing rightly in the world who, having realized this world and the other\nworld for themselves by direct knowledge (experience), make them known to\nothers. This person consists of the four great elements. When one dies, earth\nreturns to and merges with the earth-body; water returns to and merges with\nthe water-body; fire returns to and merges with the fire-body; wind returns to\nand merges with the wind-body; the sense bases are transferred to space.\n[Four] men with support for the body as the fifth, carry away the corpse. The\nformal funeral speech last as far as the charnel ground; the bones whiten;\nburnt offerings end with ashes. Giving is a doctrine of unwise.\nWhen anyone asserts the doctrine that there is [giving and the like], it is\nempty, false and frivolous speech. Unwise and the wise are alike cut off and\nperish with the breakup of the body; after death they do not exist?\n‘No, Venerable Sir.’\n(In the case of feeling, perception, volitional formations, and consciousness,\nthe discourses are identical except for the reference to each of the\naggregates previously mentioned.)\nThat which is seen, heard, sensed, recognized, attained, sought after, and\nranged over by the mind: is that permanent or impermanent?\n‘Impermanent, Venerable Sir.’\n90", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "A Stream-Enterer Has Abandoned Confusion in", "sutta_refs": ["SN"], "page": null, "page_start": 89, "page_end": 92, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "65288014-e4ff-4390-9b95-b9ab157ccea7", "parent_id": "book-vol5:ch20:commentary:2", "content_type": "commentary", "text": "Is what is impermanent discontentedness or peacefulness?\n‘Discontentedness, Venerable Sir.’\nBut without clinging to what is impermanent, discontentedness, and subject\nto change, could such a view as this arise: There is nothing given, nothing\noffered, nothing presented in charity; no fruit or result of wholesome and\nunwholesome actions; no this world, no other world; no mother, no father; no\nbeings who are reborn spontaneously; no Ascetics and Brāhmins faring and\npracticing rightly in the world who, having realized this world and the other\nworld for themselves by direct knowledge (experience), make them known to\nothers. This person consists of the four great elements. When one dies, earth\nreturns to and merges with the earth-body; water returns to and merges with\nthe water-body; fire returns to and merges with the fire-body; wind returns to\nand merges with the wind-body; the sense bases are transferred to space.\n[Four] men with support for the body as the fifth, carry away the corpse. The\nformal funeral speech last as far as the charnel ground; the bones whiten;\nburnt offerings end with ashes. Giving is a doctrine of unwise.\nWhen anyone asserts the doctrine that there is [giving and the like], it is\nempty, false and frivolous speech. Unwise and the wise are alike cut off and\nperish with the breakup of the body; after death they do not exist?\n‘No, Venerable Sir.’\nWhen, Monks, a Noble Disciple has abandoned confusion in these six\ncases, and when, further, he has abandoned confusion about\ndiscontentedness, the cause of discontentedness, the elimination of\ndiscontentedness, and the way leading to the elimination of\ndiscontentedness, he is then called a Noble Disciple who is a Stream-\nEnterer, no longer bound to the nether world, fixed in destination, with\nEnlightenment as his destination.\n(Reference: SN 24.5)\n91", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "A Stream-Enterer Has Abandoned Confusion in", "sutta_refs": ["SN"], "page": null, "page_start": 89, "page_end": 92, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f723409c-088a-4107-b974-6edc05e263a2", "parent_id": "book-vol5:ch20:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how if a Practitioner understands that\nThe Five Aggregates and “that which is seen, heard, sensed, recognized, attained, sought\nafter, and ranged over by the mind” are impermanent, then they would not have the view\nthat:\n“There is nothing given, nothing offered, nothing presented in charity; no fruit or result of\nwholesome and unwholesome actions; no this world, no other world; no mother, no\nfather; no beings who are reborn spontaneously; no Ascetics and Brāhmins faring and\npracticing rightly in the world who, having realized this world and the other world for\nthemselves by direct knowledge (experience), make them known to others. This person\nconsists of the four great elements. When one dies, earth returns to and merges with the\nearth-body; water returns to and merges with the water-body; fire returns to and merges\nwith the fire-body; wind returns to and merges with the wind-body; the sense bases are\ntransferred to space. [Four] men with support for the body as the fifth, carry away the\ncorpse. The formal funeral speech last as far as the charnel ground; the bones whiten;\nburnt offerings end with ashes. Giving is a doctrine of unwise.\nWhen anyone asserts the doctrine that there is [giving and the like], it is empty, false and\nfrivolous speech. Unwise and the wise are alike cut off and perish with the breakup of the\nbody; after death they do not exist?”.\nA Stream-Enterer will have eliminated their confusion about “these six cases” and has\neliminated any confusion or ignorance (unknowing of true reality) related to\ndiscontentedness. The Buddha explains this as “When, Monks, a Noble Disciple has\nabandoned confusion in these six cases, and when, further, he has abandoned confusion\nabout discontentedness”.\nThe way a Practitioner eliminates their ignorance, or confusion, about discontentedness is\nto deeply understand and practice The Four Noble Truths. The Buddha points to this by\ndescribing a Stream-Enterer will “abandon confusion about discontentedness, the cause\nof discontentedness, the elimination of discontentedness, and the way leading to the\nelimination of discontentedness, he is then called a Noble Disciple who is a Stream-\nEnterer”. This is a reference to The Four Noble Truths.\nDetailed explanation of The Four Noble Truths is available in this same book series found\nin Chapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n92", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "A Stream-Enterer Has Abandoned Confusion in", "sutta_refs": ["SN"], "page": null, "page_start": 89, "page_end": 92, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a3830924-b0c2-4fe6-9b7a-f41796c1bc71", "parent_id": "book-vol5:ch21:scripture", "content_type": "scripture", "text": "Chapter 21\nSix Benefits in Realizing the Fruit of Stream-Entry\nMonks, these are the six benefits in realizing the fruit of Stream-Entry.\nWhat six?\n(1) One is fixed in the wholesome Teachings;\n(2) one is incapable of decline;\n(3) one’s discontentedness is limited;\n(4) one comes to possess wisdom not shared by others;\n(5) one has clearly seen causation;\n(6) one has clearly seen causally arisen objects.\nThese are the six benefits in realizing the fruit of Stream-Entry.\n(Reference: AN 6.97)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Six Benefits in Realizing the Fruit of Stream-Entry", "sutta_refs": ["AN"], "page": null, "page_start": 94, "page_end": 96, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "af3c553f-a6b1-4ee0-87c8-5ab922f70aef", "parent_id": "book-vol5:ch21:commentary:0", "content_type": "commentary", "text": "94", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Six Benefits in Realizing the Fruit of Stream-Entry", "sutta_refs": ["AN"], "page": null, "page_start": 94, "page_end": 96, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a6abc0aa-507b-46d6-894f-0a2f76605149", "parent_id": "book-vol5:ch21:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the benefits of attaining the first Stage\nof Enlightenment as a Stream-Enterer. These are not the only benefits but the significant\nbenefits that one will experience.\n(1) One is fixed in the wholesome Teachings: A Practitioner will have experienced so many\nbenefits to the condition of the mind as a result of attaining the first Stage of\nEnlightenment as a Stream-Enterer that the mind knows these “wholesome Teachings”\nare what is leading to an improved condition of mind. The Practitioner will be “fixed” in\nthat they will know it is a matter of continuing to learn, reflect, and practice to continue to\nexperience the results of the Enlightened mind.\nTheir practice will be consistent and steady towards the attainment of increased Stages\nof Enlightenment and experiencing the benefits associated with continued progress on\nThe Path to Enlightenment.\n(2) One is incapable of decline: A Practitioner who has attained the first Stage of\nEnlightenment as a Stream-Enterer is not capable of backsliding or falling out of the first\nStage of Enlightenment. The mind is “incapable of decline” or regression back to a lower\nattainment.\nThis is not the case for a Practitioner who is experiencing the Jhānas. The Jhānas are\npreliminary phases the mind experiences prior to the attainment of the first Stage of\nEnlightenment as a Stream-Enterer. It is not until the mind has fully attained the first Stage\nof Enlightenment that it will be incapable of regression, backsliding, or decline.\n(3) One’s discontentedness is limited: A Practitioner who has attained the first Stage of\nEnlightenment as a Stream-Enterer will be experiencing a significant reduction of\ndiscontentedness in the mind. They are still experiencing discontentedness because the\nmind is not yet Enlightened but the mind will have drastically reduced discontentedness\nin comparison to when the mind was not on The Path to Enlightenment.\nSituations where the mind once experienced discontentedness a Stream-Enterer will no\nlonger be experiencing those same strong feelings but instead, they have been “limited”,\ndiminished, or it can be observed that in those same situations the strong feelings of\ndiscontentedness are fading away.\n(4) One comes to possess wisdom not shared by others: A Practitioner who has attained\nthe first Stage of Enlightenment as a Stream-Enterer will have needed to investigate these\nTeachings learning, reflecting, and practicing them closely to acquire wisdom. The\nwisdom acquired to attain the first Stage of Enlightenment is not widely known or\nunderstood by most people in the world. It is important to keep this in mind as one will\nneed to be humble with the wisdom acquired ensuring to eliminate conceit so that you\ncan progress further on The Path to Enlightenment.\nConceit (Arrogance, pride, judging, measuring or comparing as superior or inferior to others.)\nConceit is a higher fetter that needs to be eliminated to attain Enlightenment.\n95", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Six Benefits in Realizing the Fruit of Stream-Entry", "sutta_refs": ["AN"], "page": null, "page_start": 94, "page_end": 96, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "812c24f6-5e51-46c4-9c00-b3bec95d0ae1", "parent_id": "book-vol5:ch21:commentary:2", "content_type": "commentary", "text": "A Practitioner who is to attain the first Stage of Enlightenment will need to realize that\nwhile you may understand discontentedness, the cause of discontentedness, the\nelimination of discontentedness, and the way leading to the elimination of\ndiscontentedness, this wisdom will not be known to others. People may choose to blame\nyou for their own discontentedness being unaware they are causing it themselves.\nYou will need to exercise restraint such that while people will be causing their own\ndiscontentedness and blaming you, the mind will need to understand that you will be\nunable to explain or help them to understand and eliminate their discontentedness\nbecause they will need to decide to learn, reflect, and practice these Teachings on their\nown. You will be unable to force someone to attain Enlightenment through pursuing The\nPath to Enlightenment and you should not even try as that would only be a decision from\nyour own craving/desire/attachment leading to your own discontentedness and hinder\nprogress towards the attainment of Enlightenment.\n(5) One has clearly seen causation: A Practitioner who has attained the first Stage of\nEnlightenment as a Stream-Enterer will understand The Natural Law of Kamma and be\nable to observe “cause and effect” within daily life. They will know that anything they are\nexperiencing in life is a result of their decisions “action and result”, essentially the result of\ntheir decisions.\nDetailed explanation of The Natural Law of Kamma is available in this same book series\nfound in Chapter 9 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) and in the book “The Natural Law of Kamma” (Volume 6).\n(6) One has clearly seen causally arisen objects: A Practitioner who has attained the first\nStage of Enlightenment as a Stream-Enterer will be able to see the “cause and effect”\nrelationship of all physical and mental objects that arise or come to be, understanding\nDependent Origination as the highest law of nature.\n96", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Six Benefits in Realizing the Fruit of Stream-Entry", "sutta_refs": ["AN"], "page": null, "page_start": 94, "page_end": 96, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7f0aaf30-1c8c-438b-a420-14d70ababc89", "parent_id": "book-vol5:ch22:scripture:0", "content_type": "scripture", "text": "Chapter 22\nA Stream-Enterer is Worth More Than Being a\nWheel-Turning Monarch\nMonks, although a Wheel-Turning Monarch, having exercised supreme\nsovereign rulership over the four continents, with the breakup of the body,\nafter death, is reborn in a good destination, in a heavenly world, in the\ncompany of the heavenly beings of the heavenly realm, and there in the\nNandana Grove, accompanied by an entourage of heavenly nymphs, he\nenjoys himself supplied and endowed with the five cords of heavenly sensual\npleasure, still, as he does not possess four things, he is not freed from hell,\nthe animal realm, and the realm of afflicted spirits, not freed from the plane of\nmisery, the bad destinations, the nether world.\nAlthough, Monks, a Noble Disciple maintains himself by lumps of almsfood\nand wears rag-robes, still, as he possesses four things, he is freed from hell,\nthe animal realm, and the realm of afflicted spirits, freed from the plane of\nmisery, the bad destinations, the nether world.\nWhat are the four?\n(1) Here, Monks, the Noble Disciple possesses confirmed confidence in the\nBuddha thus: The Tathāgata is an Arahant, Perfectly Enlightened,\naccomplished in true wisdom and conduct, fortunate, knower of the\nworlds, unsurpassed leader of persons to be tamed, Teacher of heavenly\nbeings and humans, The Enlightened One, The Fortunate One.\n(2) He possesses confirmed confidence in The Teachings thus: The\nTeachings are well expounded by The Perfectly Enlightened One, directly\nvisible, immediate, inviting one to come and see, applicable, to be\npersonally experienced by the wise.\n(3) He possesses confirmed confidence in The Community thus: The\nCommunity of The Perfectly Enlightened One’s disciples is practicing the\nwholesome way, practicing the straight way, practicing the true way,\npracticing the proper way; that is, the four pairs of persons, the eight\ntypes of individuals - this Community of The Perfectly Enlightened One’s\ndisciples is worthy of gifts, worthy of hospitality, worthy of offerings,\nworthy of respectful salutation, the unsurpassed field of merit for the\nworld.\n97", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "A Stream-Enterer is Worth More Than Being a", "sutta_refs": ["SN"], "page": null, "page_start": 97, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "714c1332-3c65-40bd-a82d-555c65de6d85", "parent_id": "book-vol5:ch22:scripture:1", "content_type": "scripture", "text": "(4) He possesses the virtues (moral conduct) dear to the Noble Ones -\nunbroken, untorn, unblemished, unblotched, liberating, praised by the\nwise, not misunderstood, and leading to concentration.\nHe possesses these four things. And, Monks, between the obtaining of\nsovereignty over the four continents and the obtaining of the four things, the\nobtaining of sovereignty over the four continents is not worth a sixteenth part\nof the obtaining of the four things.\n(Reference: SN 55.1)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "A Stream-Enterer is Worth More Than Being a", "sutta_refs": ["SN"], "page": null, "page_start": 97, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "864bc7ba-571d-4501-9a0a-0ce1a879d899", "parent_id": "book-vol5:ch22:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Practitioner attaining the first\nStage of Enlightenment as a Stream-Enterer is more beneficial than a Wheel-Turning\nMonarch.\nA Stream-Enterer would have needed to learn, reflect, and practice these Teachings to\ndevelop wisdom and improve the condition of the mind to eliminate the first three (3)\nfetters of The Ten Fetters. They would be able to observe that the condition of their mind\nhas significantly improved from progressing on The Path to Enlightenment.\nA Wheel-Turning Monarch is an individual who is a leader of a large population of people\nwho chooses to guide them based on The Teachings of The Buddha.\nDuring the lifetime of The Buddha, these were actual Kings.\nToday, we could think of a President, Prime Minister, Kings, Queens, politicians, and\nothers who lead a large population of people through wise decision making based on The\nNatural Laws of Existence shared in The Teachings of The Buddha.\nA Wheel-Turning Monarch is a leader of a population of people who decides to implement\nrules for the population based on these Teachings. With their influence to be able to set\nrules and guidelines for the population, it is seen as beneficial to guide a population of\npeople through these good wholesome Teachings.\nThese individuals have deep wisdom of The Teachings and choose to practice them for\ntheir own life while also making decisions about their leadership of a large population of\npeople based on The Natural Laws of Existence, specifically, The Natural Law of Kamma.\nThey are a role model of these Teachings, in that they are setting an example for others to\nobserve that benefits the population of people through more closely understanding how\nto practice The Teachings in daily life through the example displayed by the “Wheel-\nTurning Monarch” or today, a leader of a large population of people.\nThe Natural Laws of Existence are a much higher law than any laws that could be created\nby human beings. Therefore, for a King or leader to function through these Natural Laws\nof Existence, this would lead to wholesome outcomes for large groups of people. A\nWheel-Turning Monarch has significant influence to help large populations of people\nthrough structuring their Kingdom and how it operates based on these natural laws as\n98", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "A Stream-Enterer is Worth More Than Being a", "sutta_refs": ["SN"], "page": null, "page_start": 97, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "53696591-525e-4d30-85a9-c9329374a228", "parent_id": "book-vol5:ch22:commentary:1", "content_type": "commentary", "text": "this would help individuals in the population more readily progress towards\nEnlightenment.\nBut, The Buddha shares that a Practitioner attaining the first Stage of Enlightenment is\nmore beneficial than one who is guiding an entire population of people based on rules for\nsociety that are based on these Teachings.\nHere, The Buddha is sharing how your attainment of increased levels of training and\nresults from the training is the ultimate goal and what is more beneficial.\nA Stream-Enterer will be able to benefit a Community of Practitioners in that their wisdom\nis able to be shared with others who will then be able to experience the same results of\nsignificantly reduced discontentedness and the other benefits mentioned in Volume 5 -\nChapter 21. While it would be most wise to seek guidance from a Teacher who has\nattained Enlightenment, having a Stream-Enterer or any other Practitioner who has\nattained any of The Four Stages of Enlightenment would be highly beneficial to a\npopulation of people as they could gain insight and understanding of The Teachings from\nthose Practitioners.\nIn this Teaching, The Buddha explains that a Stream-Enterer is more beneficial, or more\nhelpful, than a “Wheel-Turning Monarch”.\nDetailed explanation of the first Stage of Enlightenment is available in this same book\nseries found in the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n99", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "A Stream-Enterer is Worth More Than Being a", "sutta_refs": ["SN"], "page": null, "page_start": 97, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "84fb5055-5539-4abf-9211-32f9d378c065", "parent_id": "book-vol5:ch23:commentary", "content_type": "commentary", "text": "Chapter 23\nThere Cannot Be Alteration in a Stream-Enterer\nMonks, there may be alteration in the four great elements in the earth\nelement, the water element, the fire element, the wind element - but there\ncannot be alteration in the Noble Disciple who possesses confirmed\nconfidence in The Buddha… in The Teachings... in The Community... Therein\nthis is alteration: that the Noble Disciple who possesses confirmed\nconfidence in The Buddha might be reborn in hell, in the animal realm, or in\nthe realm of afflicted spirits. This is impossible.\nMonks, there may be alteration in the four great elements in the earth\nelement, the water element, the fire element, the wind element - but there\ncannot be alteration in the Noble Disciple who possesses the virtues dear to\nthe Noble Ones. Therein this is alteration: that the Noble Disciple who\npossesses the virtues (moral conduct) dear to the Noble Ones might be\nreborn in hell, in the animal realm, or in the realm of afflicted spirits. This is\nimpossible.\n(Reference: SN 55.17)\nIn this Teaching from Gotama Buddha, he shares how the condition of mind of a Stream-\nEnterer is unable to be altered. A Practitioner who has attained the first Stage of\nEnlightenment has already seen significant improvements to the condition of their mind\nand the mind will not regress, “this is impossible”.\nA Stream-Enterer is able to continue to progress on The Path to Enlightenment but the\nmind will not regress, decline, or backslide out of the first Stage of Enlightenment.\n100", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "There Cannot Be Alteration in a Stream-Enterer", "sutta_refs": ["SN"], "page": null, "page_start": 100, "page_end": 100, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "085ec736-39e9-43bd-b516-dfd3c141a47a", "parent_id": "book-vol5:ch24:scripture", "content_type": "scripture", "text": "Chapter 24\nSix Cases of Incapability by\nOne Accomplished in View\n(First Discourse)\nMonks, there are these six cases of incapability.\nWhat six?\nOne accomplished in view is:\n(1) incapable of considering any conditioned phenomenon (thing) as\npermanent;\n(2) incapable of considering any conditioned phenomenon (thing) as\npleasurable;\n(3) incapable of considering any phenomenon (thing) as a self;\n(4) incapable of doing a grave act that brings immediate results;\n(5) incapable of resorting to [the belief] that purity (Enlightenment) comes\nabout through superstitious and auspicious acts;\n(6) incapable of seeking a person worthy of offerings outside here.\nThese are the six cases of incapability.\n(Reference: AN 6.93)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 101, "page_end": 104, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e508acb4-ec31-4032-91ab-4ec74c324481", "parent_id": "book-vol5:ch24:commentary:0", "content_type": "commentary", "text": "101", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 101, "page_end": 104, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "16e36ccf-bc46-43ab-9c0b-a35944133e92", "parent_id": "book-vol5:ch24:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares six (6) cases of incapability of one\naccomplished in view (First Discourse).\n“Accomplished in view” is one who is firm established in Right View deeply understanding\nand practicing The Four Noble Truths. A Practitioner who understands and is deeply\npracticing The Four Noble Truths will not be capable of any of these “six incapabilities”.\nA Practitioner who has attained the first Stage of Enlightenment as a Stream-Enterer\nwould be “accomplished in view”.\n(1) Incapable of considering any conditioned phenomenon (thing) as permanent: A\nPractitioner who is accomplished in view would deeply understand and practice The\nUniversal Truth of Impermanence, therefore, they would not be capable of seeing any\nconditioned phenomenon (thing) as permanent.\nA Practitioner would have learned, reflected, and practiced The Universal Truth of\nImpermanence understanding that there is no conditioned feeling, object, or thing that is\npermanent.\nA conditioned feeling, object, or thing is going to arise, change, and then fade away (i.e.\ncease to exist). An unconditioned feeling, object, or thing is not going to arise, change, or\nfade away (i.e. cease to exist).\nDetailed explanation of The Universal Truth of Impermanence is available in this same\nbook series found in Chapter 4 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n(2) Incapable of considering any conditioned phenomenon (thing) as pleasurable: A\nPractitioner who is accomplished in view would deeply understand The Universal Truth of\nDiscontentedness, therefore, they would not be capable of seeing any conditioned\nphenomenon (thing) as pleasurable. The mind would understand that basing inner\nfeelings on impermanent conditions would cause pleasant feelings such as happiness,\nexcitement, elation, thrill, exhilaration, euphoria, etc.\nPleasant feelings arising from impermanent conditions are temporary and thus, ultimately\nunsatisfactory. They do not last permanently and therefore, are dissatisfying to the mind\nleading to painful feelings when the pleasant feelings no longer exist.\nAn Enlightened mind will be trained to no longer seek pleasant feelings based on\nimpermanent conditions. A Practitioner “accomplish in view” who is unEnlightened will\nstill be experiencing pleasant feelings based on impermanent conditions but they will\nintellectually know that these are not “pleasurable” and are ultimately dissatisfying\nbecause the pleasant feelings are not permanent.\nThe Practitioner would be working towards attaining permanent joy where the mind is\nunconditioned no longer basing its inner feelings on impermanent conditions.\nDetailed explanation of The Universal Truth of Discontentedness is available in this same\nbook series found in Chapter 4 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n102", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 101, "page_end": 104, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "231ee696-ba1c-4665-9e09-2d14d55cb091", "parent_id": "book-vol5:ch24:commentary:2", "content_type": "commentary", "text": "(3) Incapable of considering any phenomenon (thing) as a self: A Practitioner who is\naccomplished in view would deeply understand and be practicing The Universal Truth of\nNon-self, therefore, they would not be capable of seeing any conditioned phenomenon\n(thing) as a self. The mind would understand that there is no permanent self and would\nhave eliminated the fetter/taint/pollution of mind described as “Personal Existence View”.\nPersonal existence view (Eliminating the concept of a permanent self from the mind. Realization of\nThe Universal Truth of Non-self.)\nDetailed explanation of The Universal Truth of Non-self is available in this same book\nseries found in Chapter 4 and 16 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n(4) Incapable of doing a grave act that brings immediate results: A Practitioner who is\naccomplished in view would deeply understand The Five Heinous Unwholesome Acts (i.e.\nThe Five Heinous Crimes), therefore, they would not be capable of doing a grave act that\nbrings immediate results.\nThe mind would understand that doing any of the following would bring immediate\nunwholesome results and would choose to not do any of these unwholesome acts:\n- Kill one’s mother.\n- Kill one’s father.\n- Kill an Arahant (Enlightened being).\n- Harm a Buddha (Tathāgata).\n- Create division in The Community of Practitioners.\nA Practitioner who is accomplished in view would understand that each of these\nunwholesome acts would bring about harm to others and harm to themselves, therefore,\nthey would not be capable of performing any of these actions.\n(5) Incapable of resorting to [the belief] that purity (Enlightenment) comes about through\nsuperstitious and auspicious acts: A Practitioner who is accomplished in view would\ndeeply understand the fetter/taint/pollution of mind and would have eliminated the fetter/\ntaint/pollution of mind described as “Wrong Behavior and Observances”.\nWrong behavior and observances (Elimination of the mind’s belief that rites, rituals, ceremonies,\nand worship will help a Practitioner to attain Enlightenment. Well developed practice of The Eight Fold\nPath.)\n(6) Incapable of seeking a person worthy of offerings outside here: A Practitioner who is\naccomplished in view would deeply understand the fetter/taint/pollution of mind and\nwould have eliminated the fetter/taint/pollution of mind described as “Doubt”.\nA Practitioner would have learned, reflected, and practiced The Teachings so well that\nthey would have experienced significant improvements to the condition of the mind.\nThere would be observable evidence that the Practitioner would be able to see that these\nTeachings have led to dramatic improvements in focus, concentration, and clarity of mind\nthat they would know these Teachings are leading them towards Enlightenment and they\nwould be interested in supporting these Teachings through making meritorious offerings\nto The Community of Practitioners who are sharing these Teachings.\n103", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 101, "page_end": 104, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3b9f656e-4470-4974-bf93-6a9bba2840c6", "parent_id": "book-vol5:ch24:commentary:3", "content_type": "commentary", "text": "Meritorious offerings can be made to ordained male and female Practitioners or Teachers\nas well as anyone who has attained one of The Four Stages of Enlightenment. These\nofferings help to support the continued learning and sharing of these Teachings in the\nworld for the benefit of all beings.\nDoubt (Elimination of doubts about The Teachings and the ability of them to attain Enlightenment.\nConfidence in The Buddha, The Teachings, The Community, your Teacher, and your own ability to attain\nEnlightenment.)\nDetailed explanation of “What is Merit?” is available in this same book series found in\nChapter 10 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nDetailed explanation of making meritorious offerings is available in this same book series\nfound in the book “Generosity” (Volume 13).\n104", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 101, "page_end": 104, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5dcf9094-78b4-40fa-849b-23b773fbacdf", "parent_id": "book-vol5:ch25:scripture", "content_type": "scripture", "text": "Chapter 25\nSix Cases of Incapability by\nOne Accomplished in View\n(Second Discourse)\nMonks, there are these six cases of incapability.\nWhat six?\nOne accomplished in view is:\n(1) incapable of residing without deep respect and politeness toward The\nTeacher;\n(2) incapable of residing without deep respect and politeness toward The\nTeachings;\n(3) incapable of residing without deep respect and politeness toward The\nCommunity;\n(4) incapable of residing without deep respect and politeness toward the\ntraining;\n(5) incapable of resorting to anything that should not be relied upon;\n(6) incapable of undergoing an eighth existence.\nThese are the six cases of incapability.\n(Reference: AN 6.92)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 105, "page_end": 106, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "852b9d0d-15d8-4862-a169-1a040240f903", "parent_id": "book-vol5:ch25:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares six (6) cases of incapability of one\naccomplished in view (Second Discourse).\n(1) Incapable of residing without deep respect and politeness toward The Teacher: A\nPractitioner who is “accomplished in view” would not be capable of disrespect towards\nThe Buddha or their Teacher who guided them to establishing Right View.\nThe mind of the Practitioner would be experiencing significant improvements and they\nwould only have gratitude, appreciation, and respect practicing politeness towards The\nBuddha and their Teacher.\n105", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 105, "page_end": 106, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8ae30798-dd6b-4b06-b62d-6e64e591a7ad", "parent_id": "book-vol5:ch25:commentary:1", "content_type": "commentary", "text": "(2) Incapable of residing without deep respect and politeness toward The Teachings: A\nPractitioner who is “accomplished in view” would not be capable of disrespect towards\nThe Teachings which they are learning, reflecting, and practicing on The Path to\nEnlightenment guiding them to establish Right View.\nThe mind of the Practitioner would be experiencing significant improvements and they\nwould only have gratitude, appreciation, and respect practicing politeness towards The\nTeachings.\n(3) Incapable of residing without deep respect and politeness toward The Community: A\nPractitioner who is “accomplished in view” would not be capable of disrespect towards\nThe Community of Practitioners who are assisting them in learning, reflecting, and\npracticing on The Path to Enlightenment guiding them to establish Right View.\nThe mind of the Practitioner would be experiencing significant improvements and they\nwould only have gratitude, appreciation, and respect practicing politeness towards The\nCommunity.\n(4) Incapable of residing without deep respect and politeness toward the training: A\nPractitioner who is “accomplished in view” would not be capable of disrespect towards\nthe training which is assisting them in learning, reflecting, and practicing on The Path to\nEnlightenment guiding them to establish Right View.\nThe mind of the Practitioner would be experiencing significant improvements and they\nwould only have gratitude, appreciation, and respect practicing politeness towards the\ntraining methods employed to assist them on The Path to Enlightenment.\n(5) Incapable of resorting to anything that should not be relied upon: A Practitioner who is\n“accomplished in view” would have needed to investigate many aspects of these\nTeachings to discover the truth to acquire wisdom. In doing so, the mind would not be\ncapable of relying on falsehoods or non-truths. The Practitioner would be able to\nindependently investigate to determine what is truth and non-truth of information shared\nwith them.\nIt would not be possible for a Practitioner who is “accomplished in view” to believe in\nunfounded conspiracy theories or any other beliefs. They would only be interested in\ndiscovering the truth so that all their decisions are based on wisdom producing the best\npossible outcomes.\n(6) Incapable of undergoing an eighth existence: A Practitioner who is “accomplished in\nview” would have attained the first Stage of Enlightenment as a Stream-Enterer destined\nfor Enlightenment. They would not be capable of experiencing an eighth existence.\nA Stream-Enterer is reborn no more than seven (7) times before they will attain\nEnlightenment being incapable of an eighth existence.\n106", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 105, "page_end": 106, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "27029dd7-8f7e-4d46-b94c-61affaf4f98d", "parent_id": "book-vol5:ch26:scripture", "content_type": "scripture", "text": "Chapter 26\nSix Cases of Incapability by\nOne Accomplished in View\n(Third Discourse)\nMonks, there are these six cases of incapability.\nWhat six?\nOne accomplished in view is:\n(1) incapable of depriving his mother of life;\n(2) incapable of depriving his father of life;\n(3) incapable of depriving an Arahant of life;\n(4) incapable of shedding The Tathāgata’s blood with a mind of hatred;\n(5) incapable of creating a division in The Community;\n(6) incapable of acknowledging another Teacher.\nThese are the six cases of incapability.\n(Reference: AN 6.94)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6aa342f6-3dac-443d-b24f-8564f562a9bb", "parent_id": "book-vol5:ch26:commentary", "content_type": "commentary", "text": "107\n\nIn this Teaching from Gotama Buddha, he shares six (6) cases of incapability of one\naccomplished in view (Third Discourse).\n(1) Incapable of depriving his mother of life: A Practitioner who is “accomplished in view”\nwould not be able to kill their own mother.\n(2) Incapable of depriving his father of life: A Practitioner who is “accomplished in view”\nwould not be able to kill their own father.\n(3) Incapable of depriving an Arahant of life: A Practitioner who is “accomplished in view”\nwould not be able to kill an Enlightened being, an Arahant.\n(4) Incapable of shedding The Tathāgata’s blood with a mind of hatred: A Practitioner who\nis “accomplished in view” would not be able to harm a Buddha, a Tathāgata.\n(5) Incapable of creating a division in The Community: A Practitioner who is\n“accomplished in view” would not be able to create separation, arguments, or breaking\nup of The Community of Practitioners learning and practicing these Teachings.\n(6) Incapable of acknowledging another Teacher: A Practitioner who is “accomplished in\nview” would not be able to learn with a Teacher other than The Buddha or a Teacher of his\nTeachings.\nFor a person who has deeply learned, reflected, and practiced these Teachings\nestablishing “Right View”, they would be incapable of any of these six deeds. They would\ndeeply understand the harm these deeds would cause and in doing so, they would cause\nharm to themselves. They would deeply understand that these Teachings are leading to\nthe diminishing of their own discontentedness and is The Path to Enlightenment,\ntherefore, they would be unable to acknowledge another Teacher as their Teacher\nbecause they would know that these Teachings are the truth leading to wisdom. They\nwould observe that their mind is becoming liberated through these Teachings and unable\nto recognize another Teacher.\n(1-5) of this list are referred to as The Five Heinous Crimes or The Five Heinous\nUnwholesome Acts.\n108", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3af483be-e839-4e5a-acad-23cd95e67dce", "parent_id": "book-vol5:ch27:scripture", "content_type": "scripture", "text": "Chapter 27\nSix Cases of Incapability by\nOne Accomplished in View\n(Fourth Discourse)\nMonks, there are these six cases of incapability.\nWhat six?\nOne accomplished in view is:\n(1) incapable of resorting to [the view that] pleasure and pain are made by\noneself;\n(2) incapable of resorting to [the view that] pleasure and pain are made by\nanother;\n(3) incapable of resorting to [the view that] pleasure and pain are both made\nby oneself and made by another;\n(4) incapable of resorting to [the view that] pleasure and pain are not made\nby oneself but have arisen by accident or chance;\n(5) incapable of resorting to [the view that] pleasure and pain are not made\nby another but have arisen by accident or chance;\n(6) incapable of resorting to [the view that] pleasure and pain are made\nneither by oneself nor by another but have arisen by accident or chance.\nThese are the six cases of incapability.\nFor what reason?\nBecause the person accomplished in view has clearly seen causation and\ncausally arisen objects. These are the six cases of incapability.\n(Reference: AN 6.95)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 109, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c2f40932-3bd1-4b8d-a7e9-11d7f0431a88", "parent_id": "book-vol5:ch27:commentary:0", "content_type": "commentary", "text": "109", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 109, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d96fad48-1c16-4eb4-b0cd-018887a7e9af", "parent_id": "book-vol5:ch27:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares six (6) cases of incapability of one\naccomplished in view (Fourth Discourse).\n(1) Incapable of resorting to [the view that] pleasure and pain are made by oneself: A\nPractitioner accomplished in view would understand The Universal Truth of Non-self and\nunderstand that pleasure and pain are not created (i.e. made) by one’s self but instead,\npleasant feelings and painful feelings are caused by craving/desire/attachment.\nA Practitioner who is accomplished in view would be incapable of having the view that\npleasure and pain are created by oneself because there is no self and pleasant feelings\nand painful feelings are created by craving/desire/attachment.\n(2) Incapable of resorting to [the view that] pleasure and pain are made by another: A\nPractitioner accomplished in view would understand that pleasure and pain are not\ncreated (i.e. made) by another person but instead, pleasant feelings and painful feelings\nare caused by craving/desire/attachment.\nA Practitioner who is accomplished in view would be incapable of having the view that\npleasure and pain are created by another person because pleasant feelings and painful\nfeelings are created by craving/desire/attachment.\n(3) Incapable of resorting to [the view that] pleasure and pain are both made by oneself\nand made by another: A Practitioner accomplished in view would understand that\npleasure and pain are not created (i.e. made) by one’s self and made by another person\nbut instead, pleasant feelings and painful feelings are caused by craving/desire/\nattachment.\nA Practitioner who is accomplished in view would be incapable of having the view that\npleasure and pain are created by oneself and another person because pleasant feelings\nand painful feelings are created by craving/desire/attachment.\n(4) Incapable of resorting to [the view that] pleasure and pain are not made by oneself but\nhave arisen by accident or chance: A Practitioner accomplished in view would understand\nthat pleasure and pain are not created (i.e. made) by one’s self nor have arisen by\naccident or chance, instead, pleasant feelings and painful feelings are caused by craving/\ndesire/attachment.\nA Practitioner who is accomplished in view would be incapable of having the view that\npleasure and pain are not created (i.e. made) by one’s self but have arisen by accident or\nchance because pleasant feelings and painful feelings are created by craving/desire/\nattachment.\n(5) Incapable of resorting to [the view that] pleasure and pain are not made by another but\nhave arisen by accident or chance: A Practitioner accomplished in view would understand\nthat pleasure and pain are not created (i.e. made) by another person nor have arisen by\naccident or chance, instead, pleasant feelings and painful feelings are caused by craving/\ndesire/attachment.\nA Practitioner who is accomplished in view would be incapable of having the view that\npleasure and pain are not created (i.e. made) by another but have arisen by accident or\nchance because pleasant feelings and painful feelings are created by craving/desire/\nattachment.\n110", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 109, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fa3e44c4-5d65-452d-9a62-034b5cdc38d9", "parent_id": "book-vol5:ch27:commentary:2", "content_type": "commentary", "text": "(6) Incapable of resorting to [the view that] pleasure and pain are made neither by oneself\nnor by another but have arisen by accident or chance: A Practitioner accomplished in\nview would understand that pleasure and pain are not created (i.e. made) by one’s self or\nanother person nor have arisen by accident or chance, instead, pleasant feelings and\npainful feelings are caused by craving/desire/attachment.\nA Practitioner who is accomplished in view would be incapable of having the view that\npleasure and pain are created (i.e. made) by one’s self or another but have arisen by\naccident or chance because pleasant feelings and painful feelings are created by craving/\ndesire/attachment.\nOverall, A Practitioner accomplished in view would understand The Four Noble Truths and\nDependent Origination. They would have “clearly seen causation and causally arisen\nobjects” and be incapable of having the view that pleasant feelings or painful feelings\nhave arisen from anything other than craving/desire/attachment (The Four Noble Truths)\nand contact through The Six Sense Bases (Dependent Origination).\nThe Practitioner would have needed to deeply investigate these Teachings to observe the\ntruth and independently verified that truth to acquire wisdom, therefore, they would be\nincapable of having the view that anything other than craving/desire/attachment and\ncontact through The Six Sense Bases is what causes pleasant feelings or painful feelings\n(i.e. discontentedness).\nA Practitioner who does not understand this essential truth and has not acquired this\nwisdom would be incapable of attaining Enlightenment. It is important for every\nPractitioner who plans to progress to Enlightenment to start with a deep understanding\nand practice of The Four Noble Truths and then at the appropriate time learn, reflect, and\npractice Dependent Origination with the guidance of a Teacher.\nDependent Origination is typically a Teaching that one approaches after they have already\nstarted to deeply understand and practice the core and central Teachings of the following:\nA.) The Three Universal Truths\nB.) The Four Noble Truths\nC.) The Eight Fold Path\nD.) The Five Precepts\nE.) The Brahma-viharas\nF.) The Ten Fetters\nG.) The Seven Factors of Enlightenment\nH.) Extensive Meditation Training\n111\n\nSurrounding Teachings\nSupporting Teachings for better\nunderstanding though without\ndirect reference to ‘Stream-Enterer’.\n112", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 109, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "148b83f5-47cc-451a-b73e-b0c8c69f593e", "parent_id": "book-vol5:ch28:scripture:0", "content_type": "scripture", "text": "Chapter 28\nThe Noble Eight Fold Path\nThe Way of Practice Leading to the\nElimination of Discontentedness\nAnd what, Monks, is The Noble Truth of the Way of Practice Leading to the\nElimination of Discontentedness?\nIt is just this Noble Eight Fold Path, namely: Right View; Right Intention; Right\nSpeech; Right Action; Right Livelihood; Right Effort; Right Mindfulness; Right\nConcentration.\nAnd what, Monks, is Right View?\nIt is, Monks, the wisdom of discontentedness, the wisdom of the cause of\ndiscontentedness, the wisdom of the elimination of discontentedness, and\nthe wisdom of the way of practice leading to the elimination of\ndiscontentedness. This is called Right View.\nAnd what, Monks, is Right Intention?\nThe intention of renunciation, the intention of non-ill-will, the intention of\nharmlessness. This, Monks, is called Right Intention.\nAnd what, Monks, is Right Speech?\nRefraining from lying, refraining from slander, refraining from harsh speech,\nrefraining from frivolous speech. This is called Right Speech.\nAnd what, Monks, is Right Action?\nRefraining from taking life, refraining from taking what is not given, refraining\nfrom sexual misconduct. This is called Right Action.\nAnd what, Monks, is Right Livelihood?\nHere, Monks, the Noble Disciple, having given up wrong livelihood, keeps\nhimself by Right Livelihood.\n113", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 113, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "578e33ef-e7aa-4428-808b-28761f8eeb27", "parent_id": "book-vol5:ch28:scripture:1", "content_type": "scripture", "text": "And what, Monks, is Right Effort?\nHere, Monks, a Monk rouses his will, makes an effort, stirs up energy, exerts\nhis mind and strives to prevent the arising of unarisen evil unwholesome\nmental states. He rouses his will, makes an effort, stirs up energy, exerts his\nmind and strives to overcome evil unwholesome mental states that have\narisen. He rouses his will, makes an effort, stirs up energy, exerts his mind\nand strives to produce unarisen wholesome mental states. He rouses his will,\nmakes an effort, stirs up energy, exerts his mind and strives to maintain\nwholesome mental states that have arisen, not to let them fade away, to\nbring them to greater growth, to the full perfection of development. This is\ncalled Right Effort.\nAnd what, Monks, is Right Mindfulness?\nHere, Monks, a Monk resides reflecting on body as body, dedicated, clearly\naware and mindful, having put aside craving and worry for the world; he\nresides reflecting on feelings as feelings, dedicated, clearly aware and\nmindful, having put aside craving and worry for the world; he resides\nreflecting on mind as mind, dedicated, clearly aware and mindful, having put\naside craving and worry for the world; he resides reflecting on mental objects\nas mental objects, dedicated, clearly aware and mindful, having put aside\ncraving and worry for the world. This is called Right Mindfulness.\nAnd what, Monks, is Right Concentration?\nHere, a Monk, distant from sense-desires, distant from unwholesome mental\nstates, enters and resides in the first Jhāna, which is with thinking and\npondering, based in seclusion, filled with excitement and joy. And with the\nsubsiding of thinking and pondering, by gaining inner tranquility and oneness\nof mind, he enters and resides in the second Jhāna, which is without thinking\nand pondering, based in concentration, filled with excitement and joy. And\nwith the fading away of excitement, remaining imperturbable (unable to be\nupset or excited; calm; serene), mindful and clearly aware, he experiences in\nhimself the joy of which the Noble Ones say:\n'Peaceful is he who resides with equanimity and mindfulness', he enters the\nthird Jhāna. And, having given up pleasure and pain, and with the fading\naway of former gladness and sadness, he enters and resides in the fourth\nJhāna, which is beyond pleasure and pain, and purified by equanimity and\nmindfulness. This is called Right Concentration.\nAnd that, Monks, is called the way of practice leading to the elimination of\ndiscontentedness.\n114", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 113, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f39bf4d3-26a7-4910-a7f0-0c7fdf35768e", "parent_id": "book-vol5:ch28:scripture:2", "content_type": "scripture", "text": "(Reference: DN 22)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 113, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "221fe559-8c69-402e-bec5-d4a34a4cdb8c", "parent_id": "book-vol5:ch28:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Eight Fold Path.\nThe Eight Fold Path is the complete solution to solving the problem of the unEnlightened\nmind and The Cycle of Rebirth. The Eight Fold Path is “the way of practice leading to the\nelimination of discontentedness.”\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nWhat are the Jhānas and how can I experience them?\nThe Jhānas are preliminary phases the mind experiences as it is making its way to\nEnlightenment, and prior to the first Stage of Enlightenment.\nWhen the mind is in the Jhānas, there are heightened qualities that are experienced,\nwhich are needed in order to fully develop the mind and experience Enlightenment. These\nare referred to as “the Jhānas”.\nWithout experiencing the Jhānas, a Practitioner would have no ability to attain\nEnlightenment, or even the first Stage of Enlightenment.\nThe Jhānas are oftentimes misunderstood, especially outside of Asia.\nOftentimes people think that the Jhānas are only experienced through the practice of\nmeditation and, that the Jhānas are turned \"on or off” while in meditation or in daily life.\nThis misunderstanding leads to the inability to experience these heightened qualities of\nmind, the first Stage of Enlightenment, or Enlightenment itself. Thus, an individual\ncontinues to stay trapped in the unEnlightened state experiencing sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc. over and over and over again. The mind is stuck\nin this continuous cycle of discontent feelings due to its lack of wisdom of The Path to\nEnlightenment.\nI will demystify the Jhānas and help you to understand what they are and how to\nexperience them so that you can escape the constant struggles and difficulties of the\nunEnlightened mind.\n(Please read further if you are interested in learning this important Teaching so that the\nmind can become free of these strong feelings and others.)\n—————\nAs mentioned, the Jhānas are heightened qualities that are experienced as one is\nprogressing on The Path to Enlightenment. These are heightened qualities of awareness\n(i.e. mindfulness), tranquility, concentration, and equanimity, along with other beneficial\nqualities of mind that are needed to experience progress on The Path to Enlightenment\nand Enlightenment itself.\nA Practitioner would be unable to experience Enlightenment without these heightened\nqualities developed and acquired in the Jhānas.\n115", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 113, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c46f1d42-f222-4418-9c9a-3b5e152d19d6", "parent_id": "book-vol5:ch28:commentary:1", "content_type": "commentary", "text": "The Jhānas are experienced through learning, reflecting on (i.e. independently\nverifying), and practicing The Eight Fold Path.\nThe Eight Fold Path is the core and central Teaching of The Buddha, it is “THE” Path to\nEnlightenment. If you are interested in experiencing Enlightenment through The Teachings\nof The Buddha, you would need to know The Eight Fold Path, inside and out, backwards\nand forwards, up and down, left and right. And, you would need to learn The Eight Fold\nPath through the original Words of The Buddha with guidance from a Teacher while you\nretain the responsibility for your own learning and growth.\nIt is putting together all the individual factors of The Eight Fold Path that the mind will\nmove into, and reside in, the Jhānas.\nYes, one will need to meditate to experience the Jhānas but, it is not only meditation that\none needs to learn and practice to experience the Jhānas. There are many other aspects\nof The Path to Enlightenment than only meditation, which are described in The Eight Fold\nPath, and all of these factors are needed to make progress towards Enlightenment to\ninclude, experiencing the Jhānas.\nMeditation is one aspect of one factor in The Eight Fold Path. If you did the math, that\nmeans that meditation is about 6% of The Path to Enlightenment. There is much more to\nexperiencing Enlightenment than only meditation. There is much more to experiencing the\nJhānas than only meditation.\nUnfortunately, many people are misunderstanding, thinking that The Buddha sat under a\ntree, meditated, and instantly got to Enlightenment. This is just untrue and a significant\nmisunderstanding. You can know this is true through The Words of The Buddha and his\nimportant Teachings.\n“Monks, I do not say that final knowledge (wisdom) is achieved all at once. On the\ncontrary, final knowledge is achieved by gradual training, by gradual practice, by\ngradual progress.” (Reference: MN 70.22)\nAn Enlightened being would have attained “final knowledge” through acquiring wisdom,\nby learning, reflecting (i.e. independently verifying), and practicing The Teachings of The\nBuddha to awaken to The Natural Laws of Existence, the mind is then Enlightened.\nFinal Knowledge = Enlightenment\nEnlightenment is not achieved “all at once”.\nYou can independently verify that Enlightenment is not experienced “all at once” or\ninstantly because, everything you have ever accomplished in life has been through\ngradual training, gradual practice, and gradual progress, just like The Buddha is sharing in\nthis important Teaching. It took The Buddha six (6) years to attain Enlightenment.\nThink about learning to read, write, and speak English, did it happen all at once? Think\nabout the job or occupation that you perform, was your wisdom and skills acquired “all at\nonce”?\n116", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 113, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c52f2b4b-9d24-4b66-8d82-2db2fd6552b3", "parent_id": "book-vol5:ch28:commentary:2", "content_type": "commentary", "text": "No, of course not.\nTherefore, you can understand how acquiring wisdom to attain Enlightenment does not\noccur “all at once”. The Words of The Buddha are sharing this important Teaching and,\nyou can independently verify it for yourself. All of The Teachings of The Buddha are\nindependently verifiable and is how a Practitioner would need to progress on The Path to\nEnlightenment to actually experience Enlightenment. It is through gradual training and\ngradual practice that leads to gradual progress of acquiring wisdom and awakening to the\nEnlightened mental state.\nSo, Enlightenment, and the Jhānas, are not experienced “all at once” and they are not\nexperienced only in meditation.\nThese are The Words of The Buddha on the Jhānas.\n“And what, Monks, is Right Concentration? Here, a Monk, distant from sense-desires,\ndistant from unwholesome mental states, enters and resides in the first Jhāna, which is\nwith thinking and pondering, based in seclusion, filled with excitement and joy. And with\nthe subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind,\nhe enters and resides in the second Jhāna, which is without thinking and pondering,\nbased in concentration, filled with excitement and joy. And with the fading away of\nexcitement, remaining imperturbable (unable to be upset or excited; calm; serene),\nmindful and clearly aware, he experiences in himself the joy of which the Noble Ones say:\n‘Peaceful is he who resides with equanimity and mindfulness’, he enters the third Jhāna.\nAnd, having given up pleasure and pain, and with the fading away of former gladness and\nsadness, he enters and resides in the fourth Jhāna, which is beyond pleasure and pain,\nand purified by equanimity and mindfulness. This is called Right Concentration.”\n(Reference: DN 22)\nThe Buddha describes the four (4) Jhānas in multiple places within his Teachings. There\nare only four (4) Jhānas, even though you will see different numbers being taught by other\npeople who have misunderstanding but, The Buddha only taught four (4) Jhānas, as you\ncan see in his original words.\nThe Buddha describes the four (4) Jhānas in the same way in each Teaching. However,\nthis is a reference to the eighth factor of The Eight Fold Path, Right Concentration. This is\nwhere he describes the Jhānas, in detail, and this is where the misunderstandings in the\nworld are originating as people are not understanding what was taught by The Buddha.\nRight Concentration is accomplished through a well developed meditation practice and\npracticing “singleness of mind” in daily life. The Buddha describes how to practice Right\nConcentration as part of The Path to Enlightenment in many of his other Teachings, which\nall integrate into The Eight Fold Path.\nSo, because Right Concentration is to practice meditation and developing singleness of\nmind, some people are misunderstanding the Jhānas as only being experienced in\nmeditation and is something that is turned “on and off”.\nThis is confusing many people and leading to the inability to experience the Jhānas and\nEnlightenment.\n117", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 113, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d34a7c73-62e1-4755-a0ab-80ebe54da03d", "parent_id": "book-vol5:ch28:commentary:3", "content_type": "commentary", "text": "As you can see in the original Words of The Buddha, he is describing enhanced qualities\nof mind that the mind “enters and resides” in as part of his description of the Jhānas.\nThe mind “resides” in the Jhānas.\nHe is describing the Jhānas as part of The Eight Fold Path because this is the byproduct\nor benefit, of practicing the entire core and central Teaching of The Buddha, The Eight\nFold Path, which will guide you in training the mind to experience the Jhānas and attain\nEnlightenment.\nOne enhanced quality of mind that is experienced in the second Jhāna includes “oneness\nof mind” or “unification of the mind”.\nIn the unEnlightened state, there is a conscious mind and a subconscious mind, both of\nthese are polluted and need to be purified to experience Enlightenment. However, the\nsubconscious mind is much more heavily polluted than the conscious mind. A\nPractitioner in the unEnlightened state will have some awareness of the conscious mind\nbut, they will lack awareness of the subconscious mind until, they are experiencing the\nsecond Jhāna.\nOneness of mind, or unification of the mind, is when the conscious mind and\nsubconscious mind have merged. They have become “one”. The Practitioner will have\n“full awareness” of the entire mind, the mind becomes highly introspective being able to\neasily look inward. This is sometimes referred to as “the opening of the third eye, divine\neye, or inward looking eye”.\nWhen “oneness of mind” or “unification of mind” is experienced, there will no longer be a\nconscious and subconscious mind but instead, there will be just one mind - “oneness of\nmind” or “unification of the mind”. And, this enhanced quality is needed in order to purify\nthe mind. You would be unable to purify the entire mind to attain Enlightenment if there\nwas no awareness of the entire mind throughout your entire day.\nSo, to even get to the first Stage of Enlightenment, and Enlightenment itself, a Practitioner\nneeds to experience “oneness of mind” or “unification of the mind” in the second Jhāna.\nAnd, this is an enhanced quality of mind that is experienced at all times during one’s day.\nThis is not a quality of mind that is only experienced during meditation and it is not an\naspect of the mind that is turned “on or off”. Instead, the mind is “residing” in this mental\nquality. This is true for all the enhanced qualities of the Jhānas. They are experienced at\nall times and, are not turned “on or off”. As shared by The Buddha, the mind “enters” and\n“resides” in the Jhānas.\nFor anyone who has experienced the Jhānas, they know this to be true.\nThe translation of the word “Jhāna” is “mental absorption” and “meditative absorption”\nbecause, to experience the Jhānas, a Practitioner will have mentally absorbed a certain\namount of The Teachings of The Buddha and be practicing those Teachings. And, the\nPractitioner will have conducted and benefited from a certain amount of meditation. The\nmind has mentally “absorbed” The Teachings of The Buddha, and is practicing The\nTeachings of The Buddha, to include but not limited to, meditation.\n118", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 113, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "913994fc-dda1-4145-bf32-3c99783fa716", "parent_id": "book-vol5:ch28:commentary:4", "content_type": "commentary", "text": "When a mind has absorbed something and is experiencing improved qualities of mind,\nthose qualities are not being turned “on or off” nor only experienced during meditation.\nThese mental qualities are always present, the mind is “residing” in these enhanced\nqualities.\nThe Jhānas are temporary, as the mind can regress out of the Jhānas if the mind\nbecomes complacent. However, if one continues to remain determined, dedicated, and\ndiligent, the qualities of the Jhānas will continue to persist in the mind, all the way through\nto Enlightenment and while the mind is experiencing Enlightenment.\nThe Jhānas are not something to boast about nor take pride in. If the mind is becoming\narrogant or prideful due to experiencing the Jhānas, a Practitioner would be wise to “cut\nthat off and let it go”. Otherwise, the mind is complacent and will ultimately regress out of\nthe Jhānas and, this will hinder any further progress on The Path to Enlightenment.\nSo in short, you will need to experience the Jhānas to make progress on The Path to\nEnlightenment and to attain Enlightenment itself, and this is accomplished through\nlearning, reflecting on (i.e. independently verifying), and practicing The Eight Fold Path,\nthe core and central Teaching of The Buddha that you need to know inside and out to\nexperience the Jhānas and Enlightenment.\nExperiencing the Jhānas is like the “lightbulb is flickering”, providing an indication to you\nthat the mind has put together The Eight Fold Path well enough to experience these\nheightened qualities of mind.\nThe Practitioner will know they are experiencing the Jhānas because they will\nnotice the improved qualities of mind as described by The Buddha in Right\nConcentration of The Eight Fold Path.\nWhen experiencing the Jhānas it is a significant indication that a Practitioner is\nmaking tangible progress on The Path to Enlightenment.\nIt would be unwise to become arrogant, prideful, or boastful about anything at all, to\ninclude experiencing the Jhānas. If so, those unwholesome aspects of the mind would\nonly create a lack of further progress on The Path to Enlightenment.\nOnce a Practitioner is experiencing the Jhānas, it is time for the real work to begin. The\nmind is now prepared to fully eradicate all of the pollutions of mind. The needed\nenhanced qualities have been acquired and it is time to start focusing on the elimination\nof The Ten Fetters starting with, the first three.\nEliminating the first three fetters/taints/pollutions of mind, a Practitioner will then\nexperience the first Stage of Enlightenment. From the first Stage of Enlightenment, the\nmind will no longer regress. In the first Stage of Enlightenment, one has progressed past\nthe preliminary phases of the Jhānas, where the mind can regress, and is now firmly in\nthe first Stage of Enlightenment, where the mind will not regress.\nBut, this is not a time to become complacent but instead, learn, reflect on (i.e.\nindependently verify), and practice the elimination of The Ten Fetters. Your practice will\nneed to pivot towards actively learning, reflecting on (i.e. independently verifying), and\npracticing to eliminate The Ten Fetters.\n119", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 113, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "697ccc43-36a3-45b9-8c3e-b392a2de243a", "parent_id": "book-vol5:ch28:commentary:5", "content_type": "commentary", "text": "A Practitioner will need to know what is each of The Ten Fetters, what are the symptoms,\nhow to eliminate the fetters, and how to know they are eliminated. This can all be learned\nin one of our annual retreats titled “Purification of The Mind to Attain Enlightenment”. In\nthis retreat, there are individual classes devoted to learning each individual fetter of The\nTen Fetters.\nThe Jhānas await you. These improved qualities of mind await you. Enlightenment awaits\nyou.\nThe only thing holding you back is your own determination, dedication, and diligence to\nlearn, reflect (i.e. independently verify), and practice The Path to Enlightenment, based on\nThe Words of The Buddha, as taught by The Buddha.\nMeditate, Monks, do not be complacent, lest you will regret it later. This is my instruction\nto you. (Reference: SN 43.1)\nBe well and enjoy your journey…\nTo learn more about the Jhānas please see this recorded online class.\nhttps://www.youtube.com/watch?v=wgxpbmW6bO4&list=PLFuun1phKgQn_7rDGqXFDF-\nPz4cRrlBa_&index=3\n120", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 113, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1b9360f2-7d57-4fe4-8c38-544935946faf", "parent_id": "book-vol5:ch29:scripture", "content_type": "scripture", "text": "Chapter 29\nHow a Stream-Enterer is Called\nMonks, when a Noble Disciple thus understands as they really are the cause\nand the passing away of the world, he is then called…\nA Noble Disciple who is accomplished in view, (who is) accomplished in\nvision, who has arrived at these true Teachings, who sees these true\nTeachings, who possesses a trainee’s wisdom, (who possesses) a trainee’s\ntrue wisdom, who has entered the stream of The Teachings, a Noble One\nwith penetrative wisdom, one who stands squarely before the door to the\nDeathless (Enlightenment).\n(Reference: SN 12.49)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "How a Stream-Enterer is Called", "sutta_refs": ["SN"], "page": null, "page_start": 121, "page_end": 121, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "30d0a12d-bb37-40ea-8b96-094e3b05d437", "parent_id": "book-vol5:ch29:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a Teaching that distinguishes a “Noble\nDisciple” (i.e. a Student who has deeply learned, reflected, and practiced). Remember,\nThe Buddha referred to Students who deeply learned, reflected, and practiced these\nTeachings as “Noble” to distinguish them as having wisdom, moral conduct, and mental\ndiscipline no matter which family they were born into, their status in society, or amount of\nwealth. To The Buddha, anyone who was “accomplished in view” was a “Noble Disciple”\nbecause they had made significant progress on The Path to Enlightenment, breaking\nthrough much of the craving, anger, and ignorance (unknowing of true reality),\nexperiencing a diminished amount of discontentedness.\nA Noble Disciple is “accomplished in view”.\nA Noble Disciple who is “accomplished in vision” is one who can see clearly. They are\nable to see true reality rather than having a distorted view through misperceptions or\njudgment of others. They are one “who has arrived at these true Teachings, who sees\nthese true Teachings, who possesses a trainee’s wisdom, (who possesses) a trainee’s true\nwisdom, who has entered the stream of The Teachings, a Noble One with penetrative\nwisdom”.\nA Noble Disciple sees clearly and is “one who stands squarely before the door to the\nDeathless (Enlightenment)” being close to Enlightenment. The deathless is a Practitioner\nwho has attained Enlightenment and no longer fears death or will experience death but\ninstead, they understand it is the physical body that dies where the mind separates from\nthe physical body described as “the breakup of the body” in other Teachings. A\nPractitioner who attains Enlightenment will no longer be reborn, thus, they will no longer\nexperience death described as the “deathless”. They are unable to experience death\nagain as there will no longer be rebirth.\nA Noble Disciple “stands squarely before the door to the Deathless” because they are\nclose to attaining Enlightenment in this life or some subsequent life.\n121", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "How a Stream-Enterer is Called", "sutta_refs": ["SN"], "page": null, "page_start": 121, "page_end": 121, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bbd30d31-3842-4729-b97b-12fdbe9acaf0", "parent_id": "book-vol5:ch30:scripture", "content_type": "scripture", "text": "Chapter 30\nThe Ten Fetters\nMonks, there are these Ten Fetters.\nWhat ten?\nThe five lower fetters and the five higher fetters.\nAnd what are the five lower fetters?\n(1) Personal existence view,\n(2) Doubt,\n(3) Wrong behavior and observances,\n(4) Sensual desire, and\n(5) Ill will.\nThese are the five lower fetters.\nAnd what are the five higher fetters?\n(6) Desire for form,\n(7) Desire for formless,\n(8) Conceit,\n(9) Restlessness, and\n(10) Ignorance.\nThese are the five higher fetters.\nThese, Monks, are The Ten Fetters.\n(Reference: AN 10.13)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "The Ten Fetters", "sutta_refs": ["AN"], "page": null, "page_start": 122, "page_end": 124, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "48124c76-3527-456c-a57f-99f2aed1c3eb", "parent_id": "book-vol5:ch30:commentary:0", "content_type": "commentary", "text": "122", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "The Ten Fetters", "sutta_refs": ["AN"], "page": null, "page_start": 122, "page_end": 124, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ba0b252f-8664-4141-b15f-fb0063e00fd9", "parent_id": "book-vol5:ch30:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Ten Fetters.\nThe Ten Fetters are the ten (10) individual aspects of the mind that need to be eliminated\nto attain Enlightenment. The word “fetter” is defined as: “a chain or shackle used to\nrestrain a prisoner, typically placed around the ankles”. The Ten Fetters are essentially\nkeeping a being trapped in The Cycle of Rebirth bound to the endless cycle of continuous\nrebirth experiencing discontentedness over countless lives.\nIt is not until one eliminates The Ten Fetters that a being's mind is liberated from\ndiscontentedness and The Cycle of Rebirth. A fetter can also be referred to as a taint or\npollution of the mind. A taint is an impure quality of the mind and is why these need to be\neliminated to attain Enlightenment. The Ten Fetters pollute the mind not allowing us to\nexperience the brightness and radiance of the Enlightened mind.\nThese are “The Ten Fetters”. These are the chains that bind us into The Cycle of Rebirth\nand to multiple lifetimes of experiencing continuous discontentedness. You must\neliminate these and practice The Seven Factors of Enlightenment to attain Enlightenment\n- along with many other Teachings as part of The Eight Fold Path.\nThe Ten Fetters\nLower Fetters\n1.) Personal existence view\n(Eliminating the concept of a permanent self from the mind.\nRealization of The Universal Truth of Non-self.)\n2.) Doubt\n(Elimination of doubts about The Teachings and the ability of them to attain Enlightenment.\nConfidence in The Buddha, The Teachings, The Community, your Teacher, and your own ability to attain\nEnlightenment.)\n3.) Wrong behavior and observances\n(Elimination of the mind’s belief that rites, rituals,\nceremonies, and worship will help a Practitioner to attain Enlightenment. Well developed practice of\nThe Eight Fold Path.)\n4.) Sensual desire\n(Elimination of the desire for pleasures from The Six Sense Bases: eyes, ears,\nnose, tongue, body, and the mind.)\n5.) Ill will\n(Elimination of hostility, hatred, anger, aggression, resentment, frustration, irritation,\nannoyance, etc.)\nHigher Fetters\n6.) Desire for form\n(Elimination of desire for existence in the form realms; Animal or Human.\nElimination of the fear of death.)\n7.) Desire for the formless\n(Elimination of desire for existence in the formless realms; Hell,\nAfflicted Spirits, or Heaven.)\n8.) Conceit\n(Elimination of arrogance, pride, judging, measuring or comparing as superior or inferior to\nothers. Ego is completely dissolved.)\n9.) Restlessness\n(Elimination of confused, distracted, worried, anxious, restless state of mind the\nopposite of “singleness of mind”.)\n10.) Ignorance\n(Elimination of delusion or unknowing of true reality through acquiring wisdom. Learn,\nreflect, and practice of The Teachings of The Buddha, such as, The Three Universal Truths, The Four Noble\nTruths, The Eight Fold Path, The Five Precepts, The Three Wholesome/Unwholesome Roots, The Natural\nLaw of Kamma, The Cycle of Rebirth, etc. all detailed later in this book and book series.)\n123", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "The Ten Fetters", "sutta_refs": ["AN"], "page": null, "page_start": 122, "page_end": 124, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "086ca2bb-c004-406e-87f3-e8b59972af12", "parent_id": "book-vol5:ch30:commentary:2", "content_type": "commentary", "text": "These are referred to as the “lower fetters” and “higher fetters” because a Practitioner\nwould need to work through eliminating all the “lower fetters” to move through the\nattainment of the first, second, and third Stages of Enlightenment as a Stream-Enterer,\nOnce-Returner, and Non-Returner, respectively.\nBut, to actually attain Enlightenment a Practitioner would need to eliminate all the “lower\nfetters” and “higher fetters” to be an Arahant or attain Arahantship. This is when the mind\nis actually considered to be Enlightened.\nThe Four Stages of Enlightenment\nA Stream-Enterer (returning to human realm no more than 7 times) is:\nFree From:\n1. Personal existence view\n2. Doubt\n3. Wrong behavior and observances\nA Once-Returner (returns to human realm only one time) is:\nFree From:\n1. Personal existence view\n2. Doubt\n3. Wrong behavior and observances\nGreatly Thinned:\n4. Sensual desire\n5. Ill will\nA Non-Returner (does not return to human realm) is:\nFree From:\n1. Personal existence view\n2. Doubt\n3. Wrong behavior and observances\n4. Sensual desire\n5. Ill will\nAn Arahant is free from all of the five lower fetters and the five higher fetters, which\nare:\n1. Personal existence view\n2. Doubt\n3. Wrong behavior and observances\n4. Sensual desire\n5. Ill will\n6. Desire for form\n7. Desire for the formless\n8. Conceit\n9. Restlessness\n10. Ignorance\n124", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "The Ten Fetters", "sutta_refs": ["AN"], "page": null, "page_start": 122, "page_end": 124, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6bf003cc-e88f-4ce7-879a-32470f0b8ad5", "parent_id": "book-vol5:ch31:commentary", "content_type": "commentary", "text": "Chapter 31\nThe Noble Method is to\nUnderstand Dependent Origination\nAnd what is the noble method that he has clearly seen and thoroughly\npenetrated with wisdom?\nHere, Householder, the Noble Disciple attends closely and carefully to\ndependent origination itself thus:\nWhen this exists, that comes to be;\nwith the arising of this, that arises.\nWhen this does not exist, that does not come to be;\nwith the elimination of this, that is eliminated.\nThat is:\nWith ignorance as condition, volitional formations [come to be];\nwith volitional formations as condition, consciousness;\nwith consciousness as condition, name-and-form;\nwith name-and-form as condition, the six sense bases;\nwith the six sense bases as condition, contact;\nwith contact as condition, feeling;\nwith feeling as condition, craving;\nwith craving as condition, clinging;\nwith clinging as condition, existence;\nwith existence as condition, birth;\nwith birth as condition, aging-and-death, sorrow, grief, pain,\ndispleasure, and despair come to be.\nSuch is the cause of this whole mass of discontentedness.\nBut with the remainderless fading away and elimination of ignorance\n(unknowing of true reality) comes elimination of volitional formations\n(choices/decisions);\nwith the elimination of volitional formations, elimination of\nconsciousness;\nwith the elimination of consciousness comes elimination of name-and-\nform;\n126\n\nwith the elimination of name-and-form comes elimination of the six\nsense bases;\nwith the elimination of the six sense bases comes elimination of\ncontact;\nw ith the elimination of contact comes elimination of feeling;\nw ith the elimination of feeling comes elimination of craving;\nw ith the elimination of craving comes elimination of clinging;\nwith the elimination of clinging comes elimination of existence;\nwith the elimination of existence comes elimination of birth;\nwith the elimination of birth comes elimination of aging-and-death,\nsorrow, grief, pain, displeasure, and despair is eliminated.\nSuch is the elimination of this whole mass of discontentedness.\nThis is the noble method that he has clearly seen and thoroughly penetrated\nwith wisdom.\n(Reference: SN 12.41)\nIn this Teaching from Gotama Buddha, he shares another description of Dependent\nOrigination as described in Chapter 14 of this book.\n127", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "The Noble Method is to", "sutta_refs": ["SN"], "page": null, "page_start": 126, "page_end": 127, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1e6609c6-25e2-4e7a-adb2-03cd49f3dbec", "parent_id": "book-vol5:ch32:scripture", "content_type": "scripture", "text": "Chapter 32\nThe Little Bit of Soil in the Fingernail\nMonks, what do you think which is more: the little bit of soil that I have taken\nup in my fingernail or this great earth?\n‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly\nEnlightened One has taken up in his fingernail is insignificant. Compared to\nthe great earth, that little bit of soil is not calculable, does not bear\ncomparison, does not amount even to a fraction.’\nSo too, Monks, for a Noble Disciple, a person accomplished in view who has\nmade the breakthrough, the discontentedness that has been destroyed and\neliminated is more, while that which remains is insignificant.\nCompared to the former mass of discontentedness that has been destroyed\nand eliminated, the latter is not calculable, does not bear comparison, does\nnot amount even to a fraction, as there is a maximum of seven more lives.\nHe is one who understands as it really is: ‘This is discontentedness’; ‘This is\nthe cause of discontentedness’; ‘This is the elimination of discontentedness’;\n‘This is the way leading to the elimination of discontentedness’.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the\ncause of discontentedness’; an effort should be made to understand: ‘This is\nthe elimination of discontentedness’; an effort should be made to\nunderstand: ‘This is the way leading to the elimination of discontentedness.’\n(Reference: SN 56.51)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "The Little Bit of Soil in the Fingernail", "sutta_refs": ["SN"], "page": null, "page_start": 128, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a4e745bd-fb1a-40b7-b028-3101ad3321ca", "parent_id": "book-vol5:ch32:commentary:0", "content_type": "commentary", "text": "128", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "The Little Bit of Soil in the Fingernail", "sutta_refs": ["SN"], "page": null, "page_start": 128, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "31b23abf-65ea-4416-a2bb-d217fbd5453c", "parent_id": "book-vol5:ch32:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how the amount of discontentedness\nthat has been eliminated by a “Noble Disciple accomplished in view” is more than the\ninsignificant amount that still remains.\nThe Buddha uses an analogy to describe just how insignificant the amount of\ndiscontentedness remaining in the mind of a Noble Disciple is related to the\ndiscontentedness that has been eliminated through learning, reflecting, and practicing\nthese Teachings.\nThe soil of the entire earth represents all the discontentedness that has been eliminated\nby a Noble Disciple while the amount of soil under The Buddha’s fingernail represents the\namount of discontentedness that still remains in the mind.\nThe Buddha explains “Compared to the former mass of discontentedness that has been\ndestroyed and eliminated, the latter is not calculable, does not bear comparison, does not\namount even to a fraction, as there is a maximum of seven more lives”.\nWith each being who is alive today having had countless previous lives, the amount of\ndiscontentedness experienced in the past has been massive and extensive but, the\namount of discontentedness that remains to be eliminated “is not calculable, does not\nbear comparison, does not amount even to a fraction” because the being who is a\nStream-Enterer will attain Enlightenment in “a maximum of seven more lives”.\nA Noble Disciple will deeply understand and be practicing The Four Noble Truths. The\nBuddha makes that clear with this Teaching, “He is one who understands as it really is:\n‘This is discontentedness’; ‘This is the cause of discontentedness’; ‘This is the elimination\nof discontentedness’; ‘This is the way leading to the elimination of discontentedness’”.\nHe then encourages other Students who are not “accomplished in view”, having not\nattained the first Stage of Enlightenment as a Stream-Enterer, to make an effort to\nbreakthrough to The Four Noble Truths with this Teaching. “Therefore, Monks, an effort\nshould be made to understand: ‘This is discontentedness’; an effort should be made to\nunderstand: ‘This is the cause of discontentedness’; an effort should be made to\nunderstand: ‘This is the elimination of discontentedness’; an effort should be made to\nunderstand: ‘This is the way leading to the elimination of discontentedness’”.\nA Teacher can support and encourage Students to learn, reflect, and practice these\nTeachings but it is the Student who will need to apply the effort and energy through\ndetermination, dedication, and diligence to learn, reflect, and practice these Teachings to\nexperience the results of a peaceful, calm, serene, and content mind with joy -\npermanently. The mind can completely and entirely eliminate 100% of all\ndiscontentedness through applying effort towards the attainment of Enlightenment.\nEvery Practitioner will need to do the work to experience the results.\n129", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "The Little Bit of Soil in the Fingernail", "sutta_refs": ["SN"], "page": null, "page_start": 128, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "115ad142-4702-4723-8a13-f01cf385d198", "parent_id": "book-vol5:ch33:scripture", "content_type": "scripture", "text": "Chapter 33\nThe Achievement of Other Communities Cannot\nCompare with the Achievement of a\nNoble Disciple\nMonks, suppose that a man would place on Sineru, the king of mountains,\nseven grains of gravel the size of mung beans. What do you think, Monks,\nwhich is more: the seven grains of gravel the size of mung beans that have\nbeen placed there or Sineru, the king of mountains?\n‘Venerable Sir, Sineru, the king of mountains, is more. The seven grains of\ngravel the size of mung beans are insignificant. They do not amount to a\nhundredth part, or a thousandth part, or a hundred thousandth part of Sineru,\nthe king of mountains.’\nSo too, Monks, the achievements of Ascetics, Brāhmins, and wanderers of\nother communities do not amount to a hundredth part, or a thousandth part,\nor a hundred thousandth part of the achievement of a Noble Disciple, a\nperson accomplished in view who has made the breakthrough.\nSo great in achievement, Monks, is a person accomplished in view, so great\nin direct knowledge (experience).\n(Reference: SN 13.11)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "The Achievement of Other Communities Cannot", "sutta_refs": ["SN"], "page": null, "page_start": 130, "page_end": 131, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5b66c1dd-eeb4-4e63-bec3-9a9dbb9baa49", "parent_id": "book-vol5:ch33:commentary:0", "content_type": "commentary", "text": "130", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "The Achievement of Other Communities Cannot", "sutta_refs": ["SN"], "page": null, "page_start": 130, "page_end": 131, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c6b8135f-0658-4706-b331-bd22d57ccfd8", "parent_id": "book-vol5:ch33:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a Teaching that compares a Noble\nDisciple to Ascetics, Brāhmins, and wanderers of other communities.\nKeep in mind that during the lifetime of The Buddha, there were many different groups\nclaiming they had The Teachings that lead to Enlightenment when in reality it was The\nBuddha’s Teachings that lead to Enlightenment and he knew that, but not everyone else\ndid. So there were still people who continued to learn and practice the teachings of other\ncommunities.\nIn this Teaching, The Buddha is contrasting the progress on The Path to Enlightenment\nfor a Noble Disciple who is “accomplished in view” with “Ascetics, Brāhmins, and\nwanderers of other communities”. He explains that through an analogy described as\n“seven grains of gravel the size of mung beans” compared to the size of an entire\nmountain named “Sineru”.\nThe “seven grains of gravel the size of mung beans” represent the wisdom and progress\nof “Ascetics, Brāhmins, and wanderers of other communities” while the size of the entire\nmountain named “Sineru” represents a “Noble Disciple accomplished in view”.\nThe Buddha praises those who are accomplished in view referring to them as “Noble\nDisciples” or we might think of them as “close Students who have studied well and made\nsignificant progress on The Path to Enlightenment”.\nA Noble Disciple is “a person accomplished in view who has made the breakthrough” to\nThe Four Noble Truths. Once a Practitioner deeply learns, reflects, and practices The Four\nNoble Truths, they are well on their way to being “accomplished in view” and\nexperiencing “the breakthrough” to understand discontentedness, the cause of\ndiscontentedness, the elimination of discontentedness, and the way leading to the\nelimination of discontentedness.\nFor a Practitioner who has made this breakthrough to establish Right View based on The\nFour Noble Truths, they will then be able to continue to learn and practice to progress\ntowards the attainment of Enlightenment.\n“So great in achievement, Monks, is a person accomplished in view, so great in direct\nknowledge (experience)” that they will be well ahead of other “Ascetics, Brāhmins, and\nwanderers of other communities”.\nIt is The Buddha’s Teachings that have stood the test of time and remain capable of\nguiding all beings to Enlightenment. A Buddha has already done the hard work of figuring\nout how to attain Enlightenment. You just need to learn and practice his Teachings to\nimprove the condition of the mind and your life on The Path to Enlightenment.\n131", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "The Achievement of Other Communities Cannot", "sutta_refs": ["SN"], "page": null, "page_start": 130, "page_end": 131, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e0e661b8-83d8-4571-8656-a115c8e3b226", "parent_id": "book-vol5:ch34:scripture", "content_type": "scripture", "text": "Chapter 34\nA Noble One with Developed Sense Bases\nAnd how, Ānanda, is one a Noble One with developed sense bases?\nHere, Ānanda, when a Monk sees a form with the eye, hears a sound with\nthe ear, smells an odor with the nose, tastes a flavor with the tongue,\ntouches a physical object with the body, recognizes a mental object with the\nmind, there arises in him what is agreeable, there arises what is disagreeable,\nthere arises what is both agreeable and disagreeable.\nIf he should aspire: ‘May I reside perceiving the unrepulsive in the repulsive,’\nhe resides perceiving the unrepulsive in the repulsive.\nIf he should aspire: ‘May I reside perceiving the repulsive in the unrepulsive,’\nhe resides perceiving the repulsive in the unrepulsive.\nIf he should aspire: ‘May I reside perceiving the unrepulsive in the repulsive\nand the unrepulsive,’ he resides perceiving the unrepulsive in that.\nIf he should aspire: ‘May I reside perceiving the repulsive in the unrepulsive\nand the repulsive,’ he resides perceiving the repulsive in that.\nIf he should aspire: ‘May I, avoiding both the repulsive and unrepulsive,\nreside in equanimity, mindful and fully aware,’ he resides in equanimity\ntowards that, mindful and fully aware.\nĀnanda, that is how one is a Noble One with developed sense bases.\n(Reference: MN 152)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "A Noble One with Developed Sense Bases", "sutta_refs": ["MN"], "page": null, "page_start": 132, "page_end": 138, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "afbd12c7-a39d-4563-95c9-80359da39317", "parent_id": "book-vol5:ch34:commentary:0", "content_type": "commentary", "text": "132", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "A Noble One with Developed Sense Bases", "sutta_refs": ["MN"], "page": null, "page_start": 132, "page_end": 138, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "07746cd3-9307-421b-9e8c-7a842773655b", "parent_id": "book-vol5:ch34:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Noble One has developed The\nSix Sense Bases to be unaffected by contact through The Six Sense Bases which may be\nperceived as agreeable and disagreeable or unrepulsive and repulsive.\nA Practitioner who has deeply trained the mind understands that the mind chasing the\nobjects of its affection for pleasant feelings through The Six Sense Bases is the cause of\ndiscontentedness. The mind has “sensual desire” craving/desiring for contact with\nagreeable objects to produce pleasant feelings. If the mind gets what it wants, pleasant\nfeelings arise. If the mind does not get what it wants, painful feelings arise. This is the\nprimary problem of the unEnlightened mind that causes discontentedness.\nA Noble One, or Noble Disciple, will understand this problem in the unEnlightened mind\nand be actively training it to no longer chase after the objects of its affections through The\nSix Sense Bases for pleasant feelings as this would only be welcoming and inviting in the\npainful feelings when the mind is unable to acquire the objects of its affections due to\nimpermanence. A Noble One will be training the mind to eliminate the creation of inner\nfeelings based on impermanent conditions.\n(1) If he should aspire: ‘May I reside perceiving the unrepulsive in the repulsive,’ he\nresides perceiving the unrepulsive in the repulsive: The Buddha is advising Practitioners\nto not allow painful feelings to arise by disagreeable contact through The Six Sense\nBases. Instead, a Practitioner should train the mind that what it considers to be repulsive,\nto not experience painful feelings through actively training the mind to reside unaffected\nby disagreeable contact.\nWhen the mind experiences disagreeable contact through any of The Six Sense Bases,\nwhether it be a form, sound, odor, flavor, physical object, or mental object, do not allow\nthe mind to react with strong feelings but instead, train it not to experience painful\nfeelings by disagreeable contact. If painful feelings start to arise due to disagreeable\ncontact, cut that off and let it go. Train the mind to reside in the middle, unaffected by\ndisagreeable contact through considering the contact to not be desirable (i.e. perceiving\nthe unrepulsive in the repulsive).\n(2) If he should aspire: ‘May I reside perceiving the repulsive in the unrepulsive,’ he\nresides perceiving the repulsive in the unrepulsive: The Buddha is advising Practitioners\nto not allow pleasant feelings to arise by agreeable contact through The Six Sense Bases.\nInstead, a Practitioner should train the mind that what it considers to be unrepulsive, to\nnot experience pleasant feelings through actively training the mind to reside unaffected by\nagreeable contact.\nWhen the mind experiences agreeable contact through any of The Six Sense Bases,\nwhether it be a form, sound, odor, flavor, physical object, or mental object, do not allow\nthe mind to react with strong feelings but instead, train it not to experience pleasant\nfeelings by agreeable contact. If pleasant feelings start to arise due to agreeable contact,\ncut that off and let it go. Train the mind to reside in the middle, unaffected by agreeable\ncontact through considering the contact to not be desirable (i.e. perceiving the repulsive\nin the unrepulsive).\n133", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "A Noble One with Developed Sense Bases", "sutta_refs": ["MN"], "page": null, "page_start": 132, "page_end": 138, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "41a63a10-4897-414b-a2a8-74b3532b74fe", "parent_id": "book-vol5:ch34:commentary:2", "content_type": "commentary", "text": "(3) If he should aspire: ‘May I reside perceiving the unrepulsive in the repulsive and the\nunrepulsive,’ he resides perceiving the unrepulsive in that: The Buddha is advising\nPractitioners to not allow pleasant feelings to arise by agreeable or disagreeable contact\nthrough The Six Sense Bases. Instead, a Practitioner should train the mind that what it\nconsiders to be unrepulsive or repulsive, to not experience pleasant feelings through\nactively training the mind to reside unaffected by agreeable or disagreeable contact.\nWhen the mind experiences agreeable or disagreeable contact through any of The Six\nSense Bases, whether it be a form, sound, odor, flavor, physical object, or mental object,\ndo not allow the mind to react with strong feelings but instead, train it not to experience\npleasant feelings by agreeable or disagreeable contact. If pleasant feelings start to arise\ndue to agreeable or disagreeable contact, cut that off and let it go. Train the mind to\nreside in the middle, unaffected by agreeable or disagreeable contact through considering\nthe contact to not be desirable (i.e. perceiving the unrepulsive in the repulsive and the\nunrepulsive).\n(4) If he should aspire: ‘May I reside perceiving the repulsive in the unrepulsive and the\nrepulsive,’ he resides perceiving the repulsive in that: The Buddha is advising Practitioners\nto not allow painful feelings to arise by disagreeable or agreeable contact through The Six\nSense Bases. Instead, a Practitioner should train the mind that what it considers to be\nrepulsive or unrepulsive, to not experience painful feelings through actively training the\nmind to reside unaffected by disagreeable or agreeable contact.\nWhen the mind experiences disagreeable or agreeable contact through any of The Six\nSense Bases, whether it be a form, sound, odor, flavor, physical object, or mental object,\ndo not allow the mind to react with strong feelings but instead, train it not to experience\npainful feelings by disagreeable or agreeable contact. If painful feelings start to arise due\nto disagreeable or agreeable contact, cut that off and let it go. Train the mind to reside in\nthe middle, unaffected by disagreeable or agreeable contact through considering the\ncontact to not be desirable (i.e. perceiving the repulsive in the unrepulsive and the\nrepulsive).\n(5) If he should aspire: ‘May I, avoiding both the repulsive and unrepulsive, reside in\nequanimity, mindful and fully aware,’ he resides in equanimity towards that, mindful and\nfully aware: The Buddha is advising Practitioners to not allow painful feelings or pleasant\nfeelings to arise through The Six Sense Bases residing with “equanimity, mindful, and fully\naware”. A Practitioner should train the mind that what it considers to be repulsive or\nunrepulsive, to not experience painful feelings or pleasant feelings through actively\ntraining the mind to reside unaffected through practicing equanimity, mindfulness, and\nconcentration.\nWhen the mind experiences disagreeable or agreeable contact through any of The Six\nSense Bases, whether it be a form, sound, odor, flavor, physical object, or mental object,\ndo not allow the mind to react with strong feelings but instead, train it to practice\nequanimity, mindfulness, and concentration so that one can access wisdom. If painful\nfeelings or pleasant feelings start to arise due to disagreeable or agreeable contact, cut\nthat off and let it go. Train the mind to reside in the middle, unaffected by disagreeable or\nagreeable contact through considering the contact to not be desirable avoiding both\npainful feelings and pleasant feelings (i.e. avoiding both the repulsive and unrepulsive).\n134", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "A Noble One with Developed Sense Bases", "sutta_refs": ["MN"], "page": null, "page_start": 132, "page_end": 138, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "983eb6ac-ec93-4422-8998-1e10455c9b52", "parent_id": "book-vol5:ch34:commentary:3", "content_type": "commentary", "text": "Equanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,\nespecially in a difficult situation; treating everyone impartially.\nEquanimity is the remedy for an overactive mind that has restlessness and worry.\nEquanimity will also assist a Practitioner to eliminate measuring and comparing beings\ntreating all beings equally.\nAs you experience life, it is important to practice equanimity in all situations. Mental\ncalmness, composure, and evenness of temper while treating everyone impartially without\njudgment, are mental states that will help you trust all beings.\nRight Mindfulness: Mindfulness is to be aware of the mind in the present moment, not\nallowing the mind to live in the past or the future. To purify the mind, you will need to have\nawareness of mind and what currently exists in the mind. Additionally, to apply Right\nEffort you will need to have full awareness of the mind at all times. This is developed\ngradually over time.\nFor a Practitioner who is just starting out, you can think of Right Mindfulness as\n“awareness of mind”. However, as you progress in this book series and seek guidance\nwith a Teacher, a Practitioner will need to learn and practice The Four Foundations of\nMindfulness.\nThese are explored in the book “Breathing Mindfulness Meditation” (Volume 7) of this\nsame book series.\nFor completeness, The Four Foundations of Mindfulness will be listed here and then\nTeachings on these will be found in the book “Breathing Mindfulness Meditation” (Volume\n7) of this same book series and through training classes with the author of this book\nseries.\nA Practitioner can consider Right Mindfulness as “awareness of mind” until they are able\nto more fully explore The Four Foundations of Mindfulness and develop these in their life\npractice.\nWhat Are The Four Foundations of Mindfulness?\nThe Four Foundations of Mindfulness are four aspects of awareness the mind needs to\ndevelop to have \"awareness of mind”, then, actively and skillfully work with arising\nunwholesome thoughts, ideas, and feelings to eliminate them from ever arising again.\nIt is through developing awareness of bodily sensations, feelings, conditions of the mind,\nand mental objects that the mind can then eliminate unwholesome qualities and cultivate\nwholesome qualities.\nThrough developing The Four Foundations of Mindfulness, a Practitioner can then more\nreadily and actively \"cut off the thoughts\" and \"let them go\" training the mind to eliminate\ndiscontentedness.\nRather than allowing the mind to become polluted with unwholesome feelings, conditions\nof the mind, or mental objects, a Practitioner can instead cut off and let go of any arising\nthoughts, ideas, and feelings when they are only bodily sensations.\n135", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "A Noble One with Developed Sense Bases", "sutta_refs": ["MN"], "page": null, "page_start": 132, "page_end": 138, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d1541c7a-caa5-49ac-86a5-352e99c1a287", "parent_id": "book-vol5:ch34:commentary:4", "content_type": "commentary", "text": "This allows the mind to not experience the pollution of arising unwholesomeness and\ntrains the mind so that unwholesome thoughts, ideas, and feelings no longer arise at all.\nWithout The Four Foundations of Mindfulness, a Practitioner would not be aware of the\nbodily sensations, or the resulting feelings, conditions of the mind, and mental objects to\nthen be able to cut off and let go of the unwholesome thoughts, ideas, and feelings prior\nto polluting the mind so that eventually, they will never arise.\nThrough developing The Four Foundations of Mindfulness a Practitioner will be able to\nget to the point in their training that through the constant cutting off of unwholesome\nthoughts, ideas, and feelings that the mind can reside peaceful, calm, serene, and\ncontent with joy because unwholesomeness will never arise.\nIt is the constant cutting off sooner and sooner that the mind can experience liberation\nthrough the non-arising unwholesome thoughts, ideas, and feelings. The mind will\neventually get tired and will submit to never arise unwholesome thoughts, ideas, or\nfeelings.\nThe non-arising of unwholesome thoughts, ideas, and feelings is experienced through a\nwell liberated mind - an Enlightened mind.\nThe Four Foundations of Mindfulness\nBody as Body Observing/Awareness of\nBodily Sensations\nFeelings as Feelings Observing/Awareness of\nFeelings\nMind as Mind Observing/Awareness of\nConditions of the Mind\nMental Objects as Mental Objects Observing/Awareness of\nMental Objects\nTo develop awareness of mind, you should not allow the mind to be lost in daydreams,\nanticipation, indulgences, worry, or dwell in other discontent feelings. With awareness of\nthe mind that the mind is not in the present moment during daily life, cut off those\nthoughts and bring the mind to the present moment.\nCultivating mindfulness or awareness of mind is accomplished through meditation\npractices and carried into everyday life through implementing awareness of the mind in\neach moment of your normal activities.\nTo cultivate mindfulness, you will need to learn Breathing Mindfulness Meditation in the\npositions of seated, lying, standing, or walking. Breathing Mindfulness Mediation and the\nfour (4) body positions for meditation are described in the Chapter titled “Meditation:\nDeveloping Your Practice” (Chapter 11). Using Breathing Mindfulness Meditation, you can\nestablish mindfulness or awareness of bodily sensations, feelings, condition of the mind,\nand mental objects while learning to “let them go” to eliminate discontentedness.\n136", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "A Noble One with Developed Sense Bases", "sutta_refs": ["MN"], "page": null, "page_start": 132, "page_end": 138, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "66b31e2f-d881-4064-9487-5b4a15609145", "parent_id": "book-vol5:ch34:commentary:5", "content_type": "commentary", "text": "If you continue to have reoccurring thoughts during the day or during your meditation\nsessions, a Practitioner could find the “cravings/desires/attachments” of why this\ndiscontentedness exists and learn how to eliminate them from the mind with the guidance\nof a Teacher.\nEliminating cravings/desires/attachments will clear the mind and uncover your ability to\n“concentrate”, in the present moment. Right Concentration is the last and final step of\npracticing the entire Eight Fold Path.\nThe word “mindfulness” or “mindful” has become a popular word as part of common\nlanguage. The use of the word “mindfulness” or “mindful” is most often being used in\nreplace of “careful”.\nWhile the vast majority of the world is using these words in a different way than that of\nThe Buddha, it is important that you understand and use the word “mindfulness” and\n“mindful” in the same way as Gotama Buddha. This will bring the mind to a better\nunderstanding of The Path to Enlightenment and allow you to cultivate the mind to attain\nEnlightenment. Even though others may choose to misunderstand this word and use it in\nreplace of “careful”, now that you understand the definition of this word more deeply, you\ncan use it as described as part of The Eight Fold Path so that you can train the mind\nbased on these Teachings.\nMindfulness is “awareness of mind”.\nBe sure to continually practice “Right Mindfulness” during all waking moments.\nImplement mindfulness into your daily life in all that you do. This will assist you to be\naware of the mind, clear the mind of cravings/desires/attachments to the past or future,\nand to eliminate aversion, thus allowing the mind to reside in the present moment being\n“satisfied with what is” with a more peaceful, calm, serene, and content mind with joy.\nRight Concentration: Concentration is the practice of meditation and a by-product of a\nclear and pure mind that is practicing the entire Eight Fold Path. A mind that has\neliminated cravings/desires/attachments along with practicing all these Teachings will\nhave a focus and high degree of concentration. This is referred to as “singleness of\nmind”.\nRight Concentration, or singleness of mind, is developed and maintained with a\nconsistent and regular practice of The Eight Fold Path including a well established\nmeditation practice to train the mind.\nThrough training the mind in Breathing Mindfulness Meditation, a Practitioner applies\nRight Effort to develop Right Mindfulness training the mind to “let go” to eliminate craving\n(mental longing with a strong eagerness). As a result, the mind becomes more aware and\nconcentrated. Then, in daily life one should train the mind to only focus on one thing at a\ntime to develop higher degrees of concentration or “singleness of mind”.\nIt is not physically possible for the mind to do more than one thing at a time. If a\nPractitioner attempts to do multiple things at one time through “multi-tasking”, you are\nessentially training the mind to rapidly cycle from one task to another. The mind is not\nactually doing multiple tasks at one time but instead is being trained to become\noveractive cycling through tasks so quickly, it will find it challenging to do any particular\n137", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "A Noble One with Developed Sense Bases", "sutta_refs": ["MN"], "page": null, "page_start": 132, "page_end": 138, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0e0f8f76-ea0c-44e0-a5ab-7edf2044bd25", "parent_id": "book-vol5:ch34:commentary:6", "content_type": "commentary", "text": "task well. The mind will then lack concentration and find that from the over stimulation\nthat it is difficult to calm and relax the mind at other times in your day.\nThrough training the mind to do only one task at a time, a Practitioner will increase their\nproductivity because each task will be done well with wholesome decisions and\nwholesome results (i.e. wholesome Kamma). You will not need to clean up any situations\nwhere you rushed through the decision making process producing unwholesome results.\nInstead, each decision will produce wholesome results because it was executed with\nRight Effort, Right Mindfulness, and Right Concentration.\nThe mind needs to take the effort to develop singleness of mind performing tasks one-by-\none with full awareness of mind so that the mind can have well developed concentration\nensuring the best possible outcome.\nThe increased and high degree of focus, concentration, and memory with clarity of mind\nis attained through a well developed practice of The Eight Fold Path but more specifically\nthrough daily training in meditation and through practicing “singleness of mind” in daily\nlife. Performing one task at a time in daily life over a consistent long term basis is a\npractice of “singleness of mind” and will readily develop Right Concentration outside of\none’s meditation sessions.\nA Practitioner uses meditation to train the mind but then moves the benefits of these\nsessions into daily life through their life practice. Focusing the mind on the breath in\nBreathing Mindfulness Meditation trains the mind to have singleness of mind. Then, the\nPractitioner will need to apply the effort to ensure they are only performing one task at a\ntime throughout their day in daily life. This fully brings the mind into the present moment\nthrough fully practicing singleness of mind in-and-out of meditation to accomplish the\ngoal of Right Concentration.\nA Practitioner then benefits from the increased and high degree of focus, concentration,\nand memory with clarity of mind being able to apply them to your personal and\nprofessional life creating beneficial outcomes.\nDetailed explanation of The Eight Fold Path to include Right Mindfulness and Right\nConcentration is available in this same book series found in Chapter 5 of the book\n“Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).\n138", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "A Noble One with Developed Sense Bases", "sutta_refs": ["MN"], "page": null, "page_start": 132, "page_end": 138, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "324802aa-7f9e-4dc8-b177-39082e385b1b", "parent_id": "book-vol5:ch35:scripture", "content_type": "scripture", "text": "Chapter 35\nDifference in Understanding of Teachings\nBetween A Stream-Enterer and An Arahant\n(First Discourse)\nMonks, there are these five aggregates subject to clinging.\nWhat five?\n(1) The form aggregate subject to clinging,\n(2) The feeling aggregate subject to clinging,\n(3) The perception aggregate subject to clinging,\n(4) The volitional formations (choices/decisions) aggregate subject to\nclinging,\n(5) The consciousness aggregate subject to clinging.\nWhen, Monks, a Noble Disciple understands as they really are the cause\nand the disappearance, the gratification, the danger, and the escape in the\ncase of these five aggregates subject to clinging.\nMonks, then he is called a Noble Disciple who is a Stream-Enterer, no\nlonger bound to the nether world, fixed in destination, with Enlightenment as\nhis destination.\nWhen, Monks, having understood as they really are the cause and the\ndisappearance, the gratification, the danger, and the escape in the case of\nthese five aggregates subject to clinging…\nA Monk is liberated by non-clinging, then he is called a Monk who is an\nArahant, one whose taints are destroyed, who has lived the holy life, done\nwhat had to be done, laid down the burden, reached his own goal,\ncompletely destroyed the fetters of existence, one completely liberated\nthrough final knowledge (wisdom).\n(Reference: SN 22.109)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Difference in Understanding of Teachings", "sutta_refs": ["SN"], "page": null, "page_start": 139, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8035b39c-f603-4c96-b490-fde789804d2e", "parent_id": "book-vol5:ch35:commentary:0", "content_type": "commentary", "text": "139", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Difference in Understanding of Teachings", "sutta_refs": ["SN"], "page": null, "page_start": 139, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dccf6722-c2e1-4e6e-981e-e7956de75534", "parent_id": "book-vol5:ch35:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the difference in understanding of The\nTeachings between a Stream-Enterer and an Arahant (i.e. Enlightened being) as a First\nDiscourse.\nA Stream-Enterer understands The Five Aggregates of form, feeling, perception, volitional\nformations (choices/decisions), and consciousness (the mind). A Stream-Enterer will\nunderstand “the cause and disappearance” or the arising and elimination as part of\nDependent Origination, “the gratification” (seeking of pleasant feelings), “the danger”\n(experiencing painful feelings), and “the escape in the case of the five aggregates” which\nis The Eight Fold Path.\n“When, Monks, having understood as they really are the cause and the disappearance,\nthe gratification, the danger, and the escape in the case of these five aggregates subject\nto clinging… “: An Arahant (i.e. Enlightened being) will have already understood that\nwhich a Stream-Enterer understands related to The Five Aggregates but they would be\nfree of clinging to The Five Aggregates (liberated by non-clinging).\nCause: craving/desire/attachment\nDisappearance: The Universal Truth of Impermanence\nGratification: The unEnlightened mind’s fetter/taint/pollution of “sensual desire”\nDanger: The Universal Truth of Discontentedness\nEscape: The Eight Fold Path\n“One whose taints are destroyed”: An Arahant will have completely eliminated The Ten\nFetters also described as taints or pollution of the mind.\n“Who has lived the holy life, done what had to be done”: They have learned, reflected, and\npracticed these Teachings so closely that they are living “the holy life” and have\ncompletely trained the mind.\n“Laid down the burden, reached his own goal”: The burden is craving/desire/attachment\nthe cause of all discontentedness in the mind. If a Practitioner has “laid down the\nburden”, they have completely eliminated 100% of all craving/desire/attachment and\nhave “reached his own goal” of Enlightenment or liberation of the mind experiencing\nfreedom from strong feelings.\n“Completely destroyed the fetters of existence, one completely liberated through final\nknowledge (wisdom)”: An Enlightened being has completely eliminated all of The Ten\nFetters including “the fetters of existence” described as “desire for form” and “desire for\nformless”. An Enlightened being’s mind has been “completely liberated” from strong\nfeelings experiencing “final knowledge (wisdom)” the ninth step on The Ten Fold Path\ndescribed as Right Wisdom.\nDesire for form (Elimination of desire for existence in the form realms; Animal or Human. Elimination of\nthe fear of death.)\nDesire for the formless (Elimination of desire for existence in the formless realms; Hell, Afflicted\nSpirits, or Heaven.)\n140", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Difference in Understanding of Teachings", "sutta_refs": ["SN"], "page": null, "page_start": 139, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f82217e9-fab9-4466-bd0a-d74a408df4fb", "parent_id": "book-vol5:ch35:commentary:2", "content_type": "commentary", "text": "There are two additional steps on The Path to Enlightenment referred to as The Ten Fold\nPath. The two additional steps described as part of The Ten Fold Path are not taught but\ninstead experienced. The steps of Right Wisdom and Right Liberation are added to The\nEight Fold Path to describe The Ten Fold Path.\nRight Wisdom and Right Liberation do not have specific Teachings that are shared to\nproduce these factors of The Path to Enlightenment but instead are the results of fully\npracticing The Eight Fold Path and all the other Teachings to attain Enlightenment.\nAn Enlightened being will be practicing The Ten Fold Path where they will be experiencing\nRight Wisdom and Right Liberation as a result of fully practicing The Eight Fold Path.\n9.) Right Wisdom: is a Practitioner’s deep understanding of The Teachings and being\nable to communicate them with ease.\n10.) Right Liberation: is that a Practitioner’s mind is fully liberated experiencing freedom\nfrom discontentedness through having eliminated The Ten Fetters.\nYou do not need to do anything special to focus on these two additional factors of The\nPath to Enlightenment but instead, they will be developed as a result of all the other\ntraining you employ.\nAn Enlightened being will no longer be craving/clinging to existence or craving/clinging to\nextermination of life. They will have completely eliminated clinging to The Five Aggregates.\n141", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Difference in Understanding of Teachings", "sutta_refs": ["SN"], "page": null, "page_start": 139, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "89ebc593-ab9d-44b0-9fb7-4ec4fe9f797a", "parent_id": "book-vol5:ch36:scripture", "content_type": "scripture", "text": "Chapter 36\nDifference in Understanding of Teachings\nBetween A Stream-Enterer and An Arahant\n(Second Discourse)\nMonks, there are these six sense bases.\nWhat six?\nThe eye,\nthe ear,\nthe nose,\nthe tongue,\nthe body,\nthe mind.\nWhen, Monks, a Noble Disciple understands as they really are the\ngratification, the danger, and the escape in the case of these six sense\nbases.\nThen he is called a Noble Disciple who is a Stream-Enterer, no longer\nbound to the nether world, fixed in destination, with Enlightenment as his\ndestination.\nMonks, there are these six sense bases.\nWhat six?\nThe eye,\nthe ear,\nthe nose,\nthe tongue,\nthe body,\nthe mind.\nWhen, Monks, having understood as they really are the gratification, the\ndanger, and the escape in the case of these six sense bases, a Monk is\nliberated by non-clinging.\n142\n\nThen he is called a Monk who is an Arahant, one whose taints are\ndestroyed, who has lived the holy life, done what had to be done, laid down\nthe burden, reached his own goal, completely destroyed the fetters of\nexistence, one completely liberated through final knowledge (wisdom).\n(Reference: SN 48.27)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "Difference in Understanding of Teachings", "sutta_refs": ["SN"], "page": null, "page_start": 142, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8ee916d2-92f6-49aa-8bb6-6878325dd9a3", "parent_id": "book-vol5:ch36:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the difference in understanding of The\nTeachings between a Stream-Enterer and an Arahant (i.e. Enlightened being) as a Second\nDiscourse.\nThis discourse is very similar to the previous Chapter except The Buddha is making the\ndistinction that a Stream-Enterer will understand The Six Sense Bases where the previous\nChapter discussed The Five Aggregates.\nA Stream-Enterer understands The Six Sense Bases of the eyes, ears, nose, tongue,\nbody, and mind. A Stream-Enterer will understand “the cause and disappearance” or the\narising and elimination as part of Dependent Origination, “the gratification” (seeking of\npleasant feelings), “the danger” (experiencing painful feelings), and “the escape in the\ncase of the five aggregates” which is The Eight Fold Path.\nCause: craving/desire/attachment\nDisappearance: The Universal Truth of Impermanence\nGratification: The unEnlightened mind’s fetter/taint/pollution of “sensual desire”\nDanger: The Universal Truth of Discontentedness\nEscape: The Eight Fold Path\n“When, Monks, having understood as they really are the gratification, the danger, and the\nescape in the case of these six sense bases, a Monk is liberated by non-clinging.”: An\nArahant (i.e. Enlightened being) will have already understood that which a Stream-Enterer\nunderstands related to The Six Sense Bases but they would be free of clinging to The Six\nSense Bases for pleasant feelings (liberated by non-clinging).\n“One whose taints are destroyed”: An Arahant will have completely eliminated The Ten\nFetters also described as taints or pollution of the mind.\n“Who has lived the holy life, done what had to be done”: They have learned, reflected, and\npracticed these Teachings so closely that they are living “the holy life” and have\ncompletely trained the mind.\n“Laid down the burden, reached his own goal”: The burden is craving/desire/attachment\nthe cause of all discontentedness in the mind. If a Practitioner has “laid down the\nburden”, they have completely eliminated 100% of all craving/desire/attachment and\nhave “reached his own goal” of Enlightenment or liberation of the mind experiencing\nfreedom from strong feelings.\n143", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "Difference in Understanding of Teachings", "sutta_refs": ["SN"], "page": null, "page_start": 142, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "17178ed2-469b-4de6-8d4b-8014102fe501", "parent_id": "book-vol5:ch36:commentary:1", "content_type": "commentary", "text": "“Completely destroyed the fetters of existence, one completely liberated through final\nknowledge (wisdom)”: An Enlightened being has completely eliminated all of The Ten\nFetters including “the fetters of existence” described as “desire for form” and “desire for\nformless”. An Enlightened being’s mind has been “completely liberated” from strong\nfeelings experiencing “final knowledge (wisdom)” the ninth step on The Ten Fold Path\ndescribed as Right Wisdom.\nDesire for form (Elimination of desire for existence in the form realms; Animal or Human. Elimination of\nthe fear of death.)\nDesire for the formless (Elimination of desire for existence in the formless realms; Hell, Afflicted\nSpirits, or Heaven.)\nThere are two additional steps on The Path to Enlightenment referred to as The Ten Fold\nPath. The two additional steps described as part of The Ten Fold Path are not taught but\ninstead experienced. The steps of Right Wisdom and Right Liberation are added to The\nEight Fold Path to describe The Ten Fold Path.\nRight Wisdom and Right Liberation do not have specific Teachings that are shared to\nproduce these factors of The Path to Enlightenment but instead are the results of fully\npracticing The Eight Fold Path and all the other Teachings to attain Enlightenment.\nAn Enlightened being will be practicing The Ten Fold Path where they will be experiencing\nRight Wisdom and Right Liberation as a result of fully practicing The Eight Fold Path.\n9.) Right Wisdom: is a Practitioner’s deep understanding of The Teachings and being\nable to communicate them with ease.\n10.) Right Liberation: is that a Practitioner’s mind is fully liberated experiencing freedom\nfrom discontentedness through having eliminated The Ten Fetters.\nYou do not need to do anything special to focus on these two additional factors of The\nPath to Enlightenment but instead, they will be developed as a result of all the other\ntraining you employ.\nAn Enlightened being will no longer be craving/clinging to existence or craving/clinging to\nextermination of life. They will have completely eliminated craving through The Six Sense\nBases. They would have eliminated the fetter of “sensual desire”.\nSensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes, ears, nose,\ntongue, body, and the mind.)\n144", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "Difference in Understanding of Teachings", "sutta_refs": ["SN"], "page": null, "page_start": 142, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f6cdecc0-b844-47eb-83b1-beacb5e826b9", "parent_id": "book-vol5:ch37:scripture:0", "content_type": "scripture", "text": "Chapter 37\nOne Who Cultivates Fully Reaches Fulfillment\nOne Who Cultivates in Parts Succeeds in Part\nMonks, every half-month more than a hundred and fifty training guidelines\ncome up for recitation; clansmen who aspire for their own good train in\nthese. These are all comprised within these three trainings.\nWhat three?\nThe training in the higher virtuous behavior (moral conduct), the training in\nthe higher mind (mental discipline), and the training in the higher wisdom.\nThese are the three trainings in which all this is comprised.\nHere, Monks, a Monk fulfills virtuous behavior, concentration, and wisdom.\nHe falls into wrongdoing in regard to the lesser and minor training guidelines\nand rehabilitates himself.\nFor what reason?\nBecause I have not said that he is incapable of this. But in regard to those\ntraining guidelines that are fundamental to the spiritual life, in practice of the\nspiritual life, his behavior is constant and steadfast. Having undertaken the\ntraining guidance, he trains in them.\nWith the destruction of the taints, he realizes for himself with direct\nknowledge (experience), in this very life, the taintless liberation of mind,\nliberation by wisdom, and having entered upon it, he resides in it.\nIf he does not attain and penetrate this, with the complete destruction of the\nfive lower fetters, he is an attainer of Nibbāna (Enlightenment) between one\nlife and the next.\nIf he does not attain and penetrate this, with the complete destruction of the\nfive lower fetters, he is an attainer of Nibbāna (Enlightenment) upon landing.\nIf he does not attain and penetrate this, with the complete destruction of the\nfive lower fetters, he is an attainer of Nibbāna (Enlightenment) without extra\neffort.\n145", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Cultivates Fully Reaches Fulfillment", "sutta_refs": ["AN"], "page": null, "page_start": 145, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "991c16c1-2433-423d-9fad-144bc4a96748", "parent_id": "book-vol5:ch37:scripture:1", "content_type": "scripture", "text": "If he does not attain and penetrate this, with the complete destruction of the\nfive lower fetters, he is an attainer of Nibbāna (Enlightenment) with extra\neffort.\nIf he does not attain and penetrate this, with the complete destruction of the\nfive lower fetters, he is one bound upstream, heading toward the heavenly\nrealm.\nIf he does not attain and penetrate this, with the complete destruction of\nthree fetters and with the diminishing of craving, anger, and ignorance\n(unknowing of true reality), he is a Once-Returner who, after coming back to\nthis world only one more time, makes an end of discontentedness.\nIf he does not attain and penetrate this, with the complete destruction of\nthree fetters, he is a one-seed attainer who, after being reborn once more in\nhuman existence, makes an end of discontentedness.\nIf he does not attain and penetrate this, with the complete destruction of\nthree fetters, he is a family-to-family attainer who, after roaming and\nwandering on among wholesome families two or three times, makes an end\nof discontentedness.\nIf he does not attain and penetrate this, with the complete destruction of\nthree fetters, he is a seven-times-at-most attainer who, after roaming and\nwandering on among heavenly beings and humans seven times at most,\nmakes an end of discontentedness.\nThus, Monks, one who cultivates fully reaches fulfillment; one who cultivates\nin part succeeds in part.\nThis training guidance, I say, is not unfruitful.\n(Reference: AN 3.86)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Cultivates Fully Reaches Fulfillment", "sutta_refs": ["AN"], "page": null, "page_start": 145, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1acd4fc4-70c0-4fe3-bcc7-41d416ec38cc", "parent_id": "book-vol5:ch37:commentary:0", "content_type": "commentary", "text": "146", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Cultivates Fully Reaches Fulfillment", "sutta_refs": ["AN"], "page": null, "page_start": 145, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ba556b14-d6be-4bd7-a0de-f7cca12c24d1", "parent_id": "book-vol5:ch37:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how learning, reflecting, and practicing\nthese Teachings leads to progress and improvement on The Path to Enlightenment in this\nlife and in future lives (if any). He provides multiple aspects of progression of attainments\nproviding more details about what one would experience as a result of progressing on\nThe Path to Enlightenment in this life and in future lives (if any).\n“Monks, every half-month more than a hundred and fifty training guidelines come up\nfor recitation; clansmen who aspire for their own good train in these”: During the\nlifetime of The Buddha, memorizing and reciting The Teachings word-for-word was highly\nimportant. His Teachings lived on as an oral tradition so he taught his Students to\nmemorize his Teachings verbatim and then recite those Teachings as a group every two\n(2) weeks, or “half-month”. This provided Students the incentive to learn The Teachings\nand then join as a group to encourage and support each other in reciting them. In this\nway, The Teachings could be remembered for future generations and is why we have The\nBuddha’s Teachings available to us today.\nBecause countless people remembered his Teachings word-for-word and reciting them,\nindividuals learned, reflected, and practiced these Teachings for countless generations.\nEventually, The Teachings were written down into The Pāli Canon which has been\ntranslated into multiple languages. What you are learning in this book series, traces back\nto the lifetime of The Buddha as “The Words of The Buddha” and The Teachings that lead\nto Enlightenment. We know this is true because people today are experiencing the mental\nstate of Enlightenment through these very Teachings you are learning in this book series.\nThe description The Buddha provides in his own words of what Enlightenment is and is\nnot, is being experienced by Practitioners who learned, reflected, and practiced these\nsame Teachings. The mind becomes steady, calm, and unshakable, just as The Buddha\ndescribes.\nA summary of The Buddha’s Teachings is provided in the “hundred and fifty training\nguidelines” mentioned in this sentence.\nToday, many Ordained Practitioners continue this practice of remembering The Teachings\nand reciting them word-for-word in the Pāli language. This is not required in order to\nattain Enlightenment but, many of the Ordained Practitioners still do this as a way to\nhonor and respect the traditions shared by The Buddha. I would encourage those same\nPractitioners to also ensure they are learning, reflecting, and practicing these Teachings in\na language they deeply understand so that not only can they recite these Teachings in\nPāli but instead, they can also practice these Teachings in such a way that they improve\nthe condition of the mind to produce Enlightenment. Then, upon attaining Enlightenment,\nshare the wisdom that leads to their Enlightenment with others who choose to learn and\npractice these Teachings on The Path to Enlightenment.\n“These are all comprised within these three trainings”: The training The Buddha is\nreferring to is The Eight Fold Path. The Eight Fold Path is Right View, Right Intention,\nRight Speech, Right Actions, Right Livelihood, Right Effort, Right Mindfulness, and Right\nConcentration. This is “The Path to Enlightenment”.\nThe Eight Fold Path is categorized into three (3) different sections, wisdom, moral\nconduct, and mental discipline. “These three trainings” are referring to wisdom, moral\nconduct, and mental discipline but in more detail, the entire Eight Fold Path of Right View\nthrough Right Concentration. Referring to The Eight Fold Path as wisdom, moral conduct,\n147", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Cultivates Fully Reaches Fulfillment", "sutta_refs": ["AN"], "page": null, "page_start": 145, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bea5691f-94c6-4cdd-bd54-4eb6e6addcbb", "parent_id": "book-vol5:ch37:commentary:2", "content_type": "commentary", "text": "and mental discipline is an easy way to reference The Eight Fold Path and the goal of\neach section of The Eight Fold Path, without needing to describe each step individually.\nThe following table will help you to understand the categorization of The Eight Fold Path\ninto its three (3) separate categories which describes the goals of those individual steps.\nFor example, learning, reflecting, and practicing Right View and Right Intention leads to\nthe development of “wisdom”. Learning, reflecting, and practicing Right Speech, Right\nAction, and Right Livelihood leads to the development of “moral conduct”. And, learning,\nreflecting, and practicing Right Effort, Right Mindfulness, and Right Concentration leads\nto the development of “mental discipline”.\n8.) Right Concentration Mental Discipline\n7.) Right Mindfulness\n6.) Right Effort\n5.) Right Livelihood Moral Conduct\n4.) Right Action\n3.) Right Speech\n2.) Right Intention Wisdom\n1.) Right View\n“The training in the higher virtuous behavior (moral conduct), the training in the\nhigher mind (mental discipline), and the training in the higher wisdom. These are the\nthree trainings in which all this is comprised”: “Virtuous behavior” is moral conduct\nmeaning, training and practicing Right Speech, Right Action, and Right Livelihood.\n“Higher mind” is mental discipline meaning, training and practicing Right Effort, Right\nMindfulness, and Right Concentration. “Higher wisdom” is the wisdom section of The\nEight Fold Path meaning, training and practicing Right View and Right Intention.\n“Here, Monks, a Monk fulfills virtuous behavior, concentration, and wisdom”: The\nBuddha is once again describing The Eight Fold Path but this time chooses to use the\nword “concentration” rather than “higher mind” because concentration is the result or\nbenefit of training and practicing Right Effort, Right Mindfulness, and Right Concentration\nthrough developing one’s mental discipline or “higher mind”. One might also refer to this\nas a higher consciousness.\n“He falls into wrongdoing in regard to the lesser and minor training guidelines and\nrehabilitates himself”: It is not possible to learn The Eight Fold Path and then instantly\npractice it to perfection. A Practitioner will need gradual training and gradual practice to\ndevelop their life practice to experience gradual progress on The Path to Enlightenment.\nAs a Practitioner diverts from The Eight Fold Path in their journey to Enlightenment, they\nneed to be aware of the shortcomings and then apply effort and energy to improve their\nwisdom, moral conduct, or mental discipline - as needed. They should focus on each\nindividual step of The Eight Fold Path, refining their practice more and more closely, until\n148", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Cultivates Fully Reaches Fulfillment", "sutta_refs": ["AN"], "page": null, "page_start": 145, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "73156c01-0ccf-4d9b-bd5c-c935c31e9f30", "parent_id": "book-vol5:ch37:commentary:3", "content_type": "commentary", "text": "the mind can easily and effortlessly practice Right View through Right Concentration as\ntheir first nature.\nThis would be how a Practitioner “rehabilitates himself”. They take note of the\nshortcomings, then apply effort and energy to ensure they deeply understand The\nTeachings and aim to practice The Teachings more closely. Where needed, seek guidance\nfrom a Teacher to understand how to improve your practice based on the challenges you\nare facing.\n“Because I have not said that he is incapable of this. But in regard to those training\nguidelines that are fundamental to the spiritual life, in practice of the spiritual life,\nhis behavior is constant and steadfast. Having undertaken the training guidance, he\ntrains in them”: The Buddha is explaining how every Practitioner is capable of improving\ntheir life practice towards the attainment of Enlightenment. A Practitioner will be\ndeterminate, dedicated, and diligent resulting in “constant and steadfast” improvements\nto their life practice, the condition of the mind, and the condition of their life.\n“With the destruction of the taints, he realizes for himself with direct knowledge\n(experience), in this very life, the taintless liberation of mind, liberation by wisdom,\nand having entered upon it, he resides in it”: A Practitioner who has destroyed the\ntaints has eliminated The Ten Fetters. These are the taints or pollution of mind hindering a\nbeing from experiencing Enlightenment. Through direct experience to learn, reflect, and\npractice these Teachings to discover the truth and acquire wisdom, the mind is taintless\nexperiencing freedom of strong feelings or “liberation of mind”.\nLiberation of mind is accomplished “by wisdom”. Through not believing these Teachings\nbut instead, learning, reflecting, and practicing these Teachings to discover the truth, the\nmind acquires wisdom. Nothing in Gotama Buddha's Teachings is based on belief. All his\nTeachings can be learned and practiced to independently observe the truth as the mind\n\"gradually\" acquires wisdom through independent verification of his Teachings through\npractice of his Teachings. It is a real struggle to exist in a world that the unEnlightened\nmind does not understand.\nThis new found wisdom \"gradually\" improves the way the mind functions in the world\nthrough eliminating discontentedness of mind. The mind can completely eliminate all\ndiscontent feelings such as sadness, anger, frustration, irritation, annoyance, guilt, shame,\nfears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. on The\nPath to Enlightenment.\nThrough actively learning and practicing Gotama Buddha's Teachings with guidance, the\nmind becomes Enlightened in that you can observe the improvement in the condition of\nthe mind as you eliminate all discontent feelings where the mind can reside peaceful,\ncalm, serene, and content with joy - permanently. You are not believing The Teachings\nwishing for a positive outcome at some point in the future or after death. Instead, you are\nobserving the improvements to the condition of the mind right now - in the present\nmoment.\nOnce the mind enters into Enlightenment by wisdom, “having entered upon it, he resides\nin it”. In other words, once the mind is Enlightened, this mental state is permanent. It is\nimpossible for an Enlightened mind to regress or revert back to the unEnlightened state.\n149", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Cultivates Fully Reaches Fulfillment", "sutta_refs": ["AN"], "page": null, "page_start": 145, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f04005d2-0933-4079-8ec0-fcb6eb74e297", "parent_id": "book-vol5:ch37:commentary:4", "content_type": "commentary", "text": "The mind is too well trained through wisdom. Once you have the wisdom to not put the\nhand into a burning fire, will you ever again put the hand into a burning fire?\nOnce the mind acquires the wisdom of how to liberate it from strong feelings, having\neliminated 100% of all discontentedness, the mind will never forget that wisdom and\nrevert back to being angry, sad, frustrated, etc. ever again. The Enlightened mind is a\npermanent mental state of peacefulness, calmness, serenity, and contentedness with joy.\nIt is the last challenge of all challenges. The being will never be reborn ever again to\nexperience any further grief, sorrow, misery, or despair. Once the mind attains this mental\nstate, you will be so glad you applied all the work and effort to attain Enlightenment never\nagain experiencing any discontentedness whatsoever.\n“If he does not attain and penetrate this, with the complete destruction of the five\nlower fetters, he is an attainer of Nibbāna (Enlightenment) between one life and the\nnext”: To attain Enlightenment, a being will need to eliminate all of The Ten Fetters. But\nhere, The Buddha is explaining that if a being does not eliminate The Ten Fetters having\nonly eliminated the five lower fetters (i.e. attain the third Stage of Enlightenment as a Non-\nReturner), the being will experience “Nibbāna (Enlightenment) between one life and the\nnext”.\nNibbāna (Enlightenment) between one life and the next is how the mind will experience\nEnlightenment after their current life but before their next life, therefore, they will not be\nreborn. This can also be described as experiencing Enlightenment at death.\nWhen an unEnlightened human being dies, they can die but then experience\nEnlightenment prior to rebirth into a new existence, therefore, they are not reborn.\n“If he does not attain and penetrate this, with the complete destruction of the five\nlower fetters, he is an attainer of Nibbāna (Enlightenment) upon landing”: To attain\nEnlightenment, a being will need to eliminate all of The Ten Fetters. But here, The Buddha\nis explaining that if a being does not eliminate The Ten Fetters having only eliminated the\nfive lower fetters (i.e. attain the third Stage of Enlightenment as a Non-Returner), the\nbeing will experience “Nibbāna (Enlightenment) upon landing”.\n“Nibbāna (Enlightenment) upon landing” is to experience Enlightenment in a future rebirth\nwithin the heavenly realm “upon landing” in the heavenly realm. “Upon landing” in a future\nheavenly rebirth, as all Non-Returners are reborn in the heavenly realm, a being will\nexperience “Nibbāna (Enlightenment) upon landing”.\n“If he does not attain and penetrate this, with the complete destruction of the five\nlower fetters, he is an attainer of Nibbāna (Enlightenment) without extra effort”: To\nattain Enlightenment, a being will need to eliminate all of The Ten Fetters. But here, The\nBuddha is explaining that if a being does not eliminate The Ten Fetters having only\neliminated the five lower fetters (i.e. attain the third Stage of Enlightenment as a Non-\nReturner), the being will experience “Nibbāna (Enlightenment) without extra effort”.\n“Nibbāna (Enlightenment) without extra effort” is to experience Enlightenment in a future\nrebirth within the heavenly realm without extra effort to learn, reflect, and practice these\nTeachings because one will be able to recall these Teachings from their prior life. So if you\nlearned, reflected, and practiced these Teachings in this human life, made it to the third\nStage of Enlightenment as a Non-Returner being reborn into the heavenly realm, then you\n150", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Cultivates Fully Reaches Fulfillment", "sutta_refs": ["AN"], "page": null, "page_start": 145, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d00d9d5c-6c13-40a5-951d-3f3974e47048", "parent_id": "book-vol5:ch37:commentary:5", "content_type": "commentary", "text": "would attain Enlightenment in the heavenly realm without extra effort. This is because the\nmind will retain its understanding of these Teachings from the prior human life.\nBeings are not reborn from one existence back into another human existence in the same\nStage of Enlightenment as they were in previously.\nFor example, A being who attains the third Stage of Enlightenment in a prior human life\nand is reborn, they are reborn unEnlightened with all of the same Ten Fetters in the mind\nin the heavenly realm. They will need to learn, reflect, and practice these Teachings to get\nback to the third Stage of Enlightenment and beyond but they will be able to do that\n“without extra effort” building upon their success in the prior human life where they\nattained the third Stage of Enlightenment.\n“If he does not attain and penetrate this, with the complete destruction of the five\nlower fetters, he is an attainer of Nibbāna (Enlightenment) with extra effort”: To attain\nEnlightenment, a being will need to eliminate all of The Ten Fetters. But here, The Buddha\nis explaining that if a being does not eliminate The Ten Fetters having only eliminated the\nfive lower fetters (i.e. attain the third Stage of Enlightenment as a Non-Returner), the\nbeing will experience “Nibbāna (Enlightenment) with extra effort”.\n“Nibbāna (Enlightenment) with extra effort” is to experience Enlightenment in a future\nrebirth within the heavenly realm with effort to learn, reflect, and practice these Teachings.\nBeings are not reborn from one existence back into another existence in the same Stage\nof Enlightenment as they were in previously.\nFor example, A being who attains the third Stage of Enlightenment in a prior human life\nand is reborn, they are reborn unEnlightened with all of the same Ten Fetters in the mind\nin the heavenly realm. They will need to learn, reflect, and practice these Teachings to get\nback to the third Stage of Enlightenment and beyond but they will be able to do that “with\nextra effort” building upon their success in the prior human life where they attained the\nthird Stage of Enlightenment.\n“If he does not attain and penetrate this, with the complete destruction of the five\nlower fetters, he is one bound upstream, heading toward the heavenly realm”: To\nattain Enlightenment, a being will need to eliminate all of The Ten Fetters. But here, The\nBuddha is explaining that if a being does not eliminate The Ten Fetters having only\neliminated the five lower fetters (i.e. attain the third Stage of Enlightenment as a Non-\nReturner), the being is “one bound upstream, heading toward the heavenly realm”.\n“One bound upstream, heading toward the heavenly realm” is that a being who learns,\nreflects, and practices these Teachings to the point of the third Stage of Enlightenment as\na Non-Returner is one headed towards Enlightenment and they will be reborn into the\nheavenly realm on their very next rebirth attaining Enlightenment in that existence.\nA being who is “one bound upstream” is describing The Path to Enlightenment as a\nstream. The Buddha would use the analogy of how a log that enters the stream eventually\nfinds its way to the ocean, the ocean being Enlightenment. Similarly, he described a\nPractitioner who becomes a Stream-Enterer has entered the steam towards the\nattainment of Enlightenment and will attain Enlightenment in no more than a maximum of\nseven (7) more rebirths. A Non-Returner, the third Stage of Enlightenment, one will be\nreborn into the heavenly realm attaining Enlightenment in their very next rebirth. They will\n151", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Cultivates Fully Reaches Fulfillment", "sutta_refs": ["AN"], "page": null, "page_start": 145, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6d1200ed-1922-433c-bc0d-07ada74ab3e5", "parent_id": "book-vol5:ch37:commentary:6", "content_type": "commentary", "text": "“not return” to the human realm in any future rebirths. Thus, one is bound upstream who\nhas attained the third Stage of Enlightenment as a Non-Returner. They are bound for the\nheavenly realm.\n“If he does not attain and penetrate this, with the complete destruction of three\nfetters and with the diminishing of craving, anger, and ignorance (unknowing of true\nreality), he is a Once-Returner who, after coming back to this world only one more\ntime, makes an end of discontentedness”: To attain Enlightenment, a being will need to\neliminate all of The Ten Fetters. But here, The Buddha is explaining that if a being does\nnot eliminate The Ten Fetters having only eliminated the first three lower fetters and\ndiminished craving, anger, and ignorance (i.e. attain the second Stage of Enlightenment\nas a Once-Returner), the being is “after coming back to this world only one more time,\nmakes an end of discontentedness”.\nThis is describing that a Once-Returner will be reborn back into the human realm “only\none more time” and then will attain Enlightenment in that very next rebirth within the\nhuman realm making “an end of discontentedness” (i.e. attains Enlightenment).\n“If he does not attain and penetrate this, with the complete destruction of three\nfetters, he is a one-seed attainer who, after being reborn once more in human\nexistence, makes an end of discontentedness”: To attain Enlightenment, a being will\nneed to eliminate all of The Ten Fetters. But here, The Buddha is explaining that if a being\ndoes not eliminate The Ten Fetters having only eliminated the first three lower fetters (i.e.\nattain the first Stage of Enlightenment as a Stream-Enterer and as a one-seed attainer),\nthe being who is a one-seed attainer in the first Stage of Enlightenment “after coming\nback to this world only one more time, makes an end of discontentedness”.\nThis is describing that a Stream-Enterer who is a one-seed attainer will be reborn back\ninto the human realm “only one more time” and then will attain Enlightenment in that very\nnext rebirth within the human realm making “an end of discontentedness” (i.e. attains\nEnlightenment).\nA Stream-Enterer will be reborn no more than seven (7) times. But, a Stream-Enterer who\nis a one-seed attainer will be reborn back into the human realm and attain Enlightenment\nin their very next rebirth in the human realm.\n“If he does not attain and penetrate this, with the complete destruction of three\nfetters, he is a family-to-family attainer who, after roaming and wandering on among\nwholesome families two or three times, makes an end of discontentedness”: To\nattain Enlightenment, a being will need to eliminate all of The Ten Fetters. But here, The\nBuddha is explaining that if a being does not eliminate The Ten Fetters having only\neliminated the first three lower fetters (i.e. attain the first Stage of Enlightenment as a\nStream-Enterer and as a family-to-family attainer), the being who is a family-to-family\nattainer in the first Stage of Enlightenment “after roaming and wandering on among\nwholesome families two or three times, makes an end of discontentedness”.\nThis is describing that a Stream-Enterer who is a family-to-family attainer will be reborn\nback into the human realm “two or three times” and then will attain Enlightenment in their\nsecond or third rebirth within the human realm making “an end of discontentedness” (i.e.\nattains Enlightenment).\n152", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Cultivates Fully Reaches Fulfillment", "sutta_refs": ["AN"], "page": null, "page_start": 145, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "453bc003-19df-4cd9-a322-82e2d08e9be0", "parent_id": "book-vol5:ch37:commentary:7", "content_type": "commentary", "text": "A Stream-Enterer will be reborn no more than seven (7) times. But, a Stream-Enterer who\nis a family-to-family attainer will be reborn back into the human realm and attain\nEnlightenment in the second or third rebirth being reborn two or three more times as they\nare reborn in wholesome families within the human realm.\n“If he does not attain and penetrate this, with the complete destruction of three\nfetters, he is a seven-times-at-most attainer who, after roaming and wandering on\namong heavenly beings and humans seven times at most, makes an end of\ndiscontentedness”: To attain Enlightenment, a being will need to eliminate all of The Ten\nFetters. But here, The Buddha is explaining that if a being does not eliminate The Ten\nFetters having only eliminated the first three lower fetters (i.e. attain the first Stage of\nEnlightenment as a Stream-Enterer and as a seven-times-at-most attainer), the being who\nis a seven-times-at-most attainer in the first Stage of Enlightenment “after roaming and\nwandering on among heavenly beings and humans seven times at most, makes an end of\ndiscontentedness”.\nThis is describing that a Stream-Enterer who is a seven-times-at-most attainer will be\nreborn back into the heavenly realm and human realm a maximum of seven (7) more\ntimes and then will attain Enlightenment making “an end of discontentedness” (i.e. attains\nEnlightenment).\nA Stream-Enterer will be reborn no more than seven (7) times in total.\n“Thus, Monks, one who cultivates fully reaches fulfillment; one who cultivates in\npart succeeds in part”: The Buddha is explaining that one who fully cultivates their life\npractice to fully eliminate The Ten Fetters will reach to Enlightenment in this life. The mind\nwill experience liberation or freedom from strong feelings. The Buddha refers to this as\n“reaches fulfillment” or the final goal.\n“One who cultivates in parts succeeds in part” is how a being can acquire attainments\npart-by-part gradually progressing towards Enlightenment in segments as laid out in this\nTeaching. The Buddha explains each attainment in detail.\n“This training guidance, I say, is not unfruitful”: Lastly, this Teaching shares that all the\ntraining on The Path to Enlightenment is progressing towards beneficial results. That as\nthe mind is trained, a Practitioner can succeed fully in the attainment of Enlightenment or\naccumulate beneficial results part-by-part all leading towards the same goal of\nEnlightenment.\nFruitful = beneficial\nUnfruitful = unbeneficial\n153", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Cultivates Fully Reaches Fulfillment", "sutta_refs": ["AN"], "page": null, "page_start": 145, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1a3f9a5a-8478-4571-bce0-4f6260041b77", "parent_id": "book-vol5:ch38:scripture:0", "content_type": "scripture", "text": "Chapter 38\nSeven Kinds of Persons\nFound Existing in the World\nSimilar to Those in Water\nMonks, there are these seven kinds of persons found existing in the world\nsimilar to those in water.\nWhat seven?\n(1) Here, some person has gone under once and remains under.\n(2) Some person has risen up and then goes under.\n(3) Some person has risen up and stays there.\n(4) Some person has risen up, sees clearly, and looks around.\n(5) Some person has risen up and is crossing over.\n(6) Some person has risen up and gained a firm foothold.\n(7) Some person has risen up, crossed over, and gone beyond, a Brāhmin\nwho stands on high ground.\n—————\n(1) And how, Monks, is a person one who has gone under once and remains\nunder?\nHere, some person possesses exclusively black, unwholesome qualities. In\nthis way a person, is one who has gone under once and remains under.\n(2) And how is a person one who has risen up and then goes under?\nHere, some person has risen up, [thinking]:\nGood is confidence in cultivating wholesome qualities; good is a sense of\nmoral wrongdoing in cultivating wholesome qualities; good is moral concern\nin cultivating wholesome qualities; good is energy in cultivating wholesome\nqualities; good is wisdom in cultivating wholesome qualities.\n154", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Seven Kinds of Persons", "sutta_refs": ["AN"], "page": null, "page_start": 154, "page_end": 158, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "da1ce87f-c20c-4bca-b16c-493f7fd2f773", "parent_id": "book-vol5:ch38:scripture:1", "content_type": "scripture", "text": "However, his confidence does not become stable or grow but rather\ndiminishes. His sense of moral wrongdoing, moral concern, energy,\nwholesome qualities, and wisdom does not become stable or grow but\nrather diminishes. In this way a person goes under, is one who has risen up\nand then goes under.\n(3) And how is a person one who has risen up and stays put?\nHere, some person has risen up, [thinking]:\nGood is confidence in cultivating wholesome qualities; good is a sense of\nmoral wrongdoing in cultivating wholesome qualities; good is moral concern\nin cultivating wholesome qualities; good is energy in cultivating wholesome\nqualities; good is wisdom in cultivating wholesome qualities.\nHis confidence neither diminishes nor grows; it just stays put.\nHis sense of moral wrongdoing, his moral concern, his energy, and his\nwisdom neither diminishes nor grows; it just stays put. In this way, a person\nis one who has risen up and stays put.\n(4) And how is a person one who has risen up, sees clearly and looks\naround?\nHere, some person has risen up, [thinking]:\nGood is confidence in cultivating wholesome qualities; good is a sense of\nmoral wrongdoing in cultivating wholesome qualities; good is moral concern\nin cultivating wholesome qualities; good is energy in cultivating wholesome\nqualities; good is wisdom in cultivating wholesome qualities.\nWith the complete destruction of three fetters, this person is a Stream-\nEnterer, no longer subject to [rebirth in] the lower world, fixed in destination,\nheading for Enlightenment. It is in this way that a person is one who has\nrisen up, sees clearly, and looks around.\n(5) And how is a person one who has risen up and is crossing over?\nHere, some person has risen up, [thinking]:\nGood is confidence in cultivating wholesome qualities; good is a sense of\nmoral wrongdoing in cultivating wholesome qualities; good is moral concern\nin cultivating wholesome qualities; good is energy in cultivating wholesome\nqualities; good is wisdom in cultivating wholesome qualities.\n155", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Seven Kinds of Persons", "sutta_refs": ["AN"], "page": null, "page_start": 154, "page_end": 158, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0fd638cd-1344-4f33-9f46-44e660e4814a", "parent_id": "book-vol5:ch38:scripture:2", "content_type": "scripture", "text": "With the complete destruction of three fetters and with the diminishing of\ncraving, anger, and ignorance (unknowing of true reality), this person is a\nOnce-Returner who, after coming back to this world only one more time, will\nmake an end of discontentedness. It is in this way that a person is one who\nhas risen up and is crossing over.\n(6) And how is a person one who has risen up and gained a firm foothold?\nHere, some person has risen up, [thinking]:\nGood is confidence in cultivating wholesome qualities; good is a sense of\nmoral wrongdoing in cultivating wholesome qualities; good is moral concern\nin cultivating wholesome qualities; good is energy in cultivating wholesome\nqualities; good is wisdom in cultivating wholesome qualities.\nWith the complete destruction of the five lower fetters, he is of spontaneous\nbirth in the heavenly realm, due to attain Final Nibbāna (Final Enlightenment)\nthere without returning from that world. It is in this way that a person is one\nwho has risen up and gained a firm foothold.\n(7) And how is a person one who has risen up, crossed over, and gone\nbeyond, a Brāhmin who stands on high ground?\nHere, some person has risen up, [thinking]:\nGood is confidence in cultivating wholesome qualities; good is a sense of\nmoral wrongdoing in cultivating wholesome qualities; good is moral concern\nin cultivating wholesome qualities; good is energy in cultivating wholesome\nqualities; good is wisdom in cultivating wholesome qualities.\nWith the destruction of the taints, he has realized for himself with direct\nknowledge (experience), in this very life, the taintless liberation of mind,\nliberation by wisdom, and having entered upon it, he resides in it. It is in this\nway that a person is one who has risen up, crossed over, and gone beyond,\na Brāhmin who stands on high ground.\nThese, Monks, are the seven kinds of persons found existing in the world\nsimilar to those in water.\n(Reference: AN 7.15)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Seven Kinds of Persons", "sutta_refs": ["AN"], "page": null, "page_start": 154, "page_end": 158, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b1537b2b-b7f2-4a54-b626-71ab514a5021", "parent_id": "book-vol5:ch38:commentary:0", "content_type": "commentary", "text": "156", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Seven Kinds of Persons", "sutta_refs": ["AN"], "page": null, "page_start": 154, "page_end": 158, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b276ca8c-a342-47d5-aeb5-577fc7a704f8", "parent_id": "book-vol5:ch38:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares seven kinds of persons found existing in\nthe world similar to those in water. The Buddha is describing various types of people\nusing a description based on those who are in the water.\nThe Buddha uses this analogy because he described that just as a log enters a stream\nheaded towards the ocean, a being who learns, reflects, and practices these Teachings\nand attains the first Stage of Enlightenment is a “Stream-Enterer”. A Practitioner has\nentered the stream and is headed for Enlightenment. So in this Teaching, he uses the\ndescription of the water to describe different types of people using the same analogy of\npeople who are in the water.\nGood is confidence in cultivating wholesome qualities: Is a person who is confident in\nactively developing wholesome qualities as those found in these Teachings.\nWholesome Qualities: Qualities of mind found in these Teachings such as those in The\nEight Fold Path, The Five Precepts, The Brahma-viharas, etc.\nGood is a sense of moral wrongdoing in cultivating wholesome qualities: Is a quality\nof mind that is able to observe and understand higher principles of moral conduct. A mind\nthat can observe its own shortcomings while looking to cultivate wholesome qualities of\nmind.\nGood is moral concern in cultivating wholesome qualities: Is a quality of mind that\nhas concern when one has shortcomings in practice of higher principles of moral\nconduct. A mind that is concerned about its own shortcomings while looking to cultivate\nwholesome qualities of mind.\nGood is energy in cultivating wholesome qualities: Is a quality of mind described as\npart of The Seven Factors of Enlightenment. The Enlightenment factor of Energy is effort,\ndetermination, ambition, initiative, motivation, vigor, and enthusiasm; willingness to do\nsomething. A Practitioner will need to develop energy towards the development of\ncultivating wholesome qualities in the mind. Learning, reflecting, and practicing these\nTeachings is challenging and one will need to have consistent and sustaining energy\ntowards the development of wisdom on The Path to Enlightenment not shrinking back\nfrom the struggle as things will sometimes appear difficult or challenging.\nGood is wisdom in cultivating wholesome qualities: Is a quality of mind that sees\nacquiring wisdom as a beneficial pursuit and that the wisdom acquired in the\ndevelopment of wholesome qualities is a worthwhile pursuit.\nThe Buddha describes “the seven kinds of persons found existing in the world\nsimilar to those in water” to describe:\n(1) A person who is uninterested in improving the condition of their mind and who is\nexclusively of unwholesome qualities of mind.\n(2) A person who thinks that all of these wholesome qualities are beneficial but does not\ntrain the mind to the point that these wholesome qualities become well rooted in the\nmind. These wholesome qualities do not become “stable or grow” but instead, “diminish”.\n157", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Seven Kinds of Persons", "sutta_refs": ["AN"], "page": null, "page_start": 154, "page_end": 158, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fda1c243-1dad-43c5-8496-87df70835b38", "parent_id": "book-vol5:ch38:commentary:2", "content_type": "commentary", "text": "(3) A person who thinks that all of these wholesome qualities are beneficial but does not\ntrain the mind to the point that these wholesome qualities will grow in the mind. These\nwholesome qualities neither “diminish” nor “grow” but instead, “just stays put”. The mind\nstagnates and remains the same rather than growing or diminishing towards the\ndevelopment of wholesome qualities.\n(4) A person who thinks that all of these wholesome qualities are beneficial and eliminates\nthe first three (3) fetters is a Stream-Enterer, they have attained the first Stage of\nEnlightenment.\nA Stream-Enterer will no longer be reborn in “the lower world”. This refers to the lower\nrealms of existence such as hell realm, animal realm, and realm of afflicted spirits.\nInstead, a Stream-Enterer will be reborn no more than seven (7) times making a complete\nend to discontentedness to attain Enlightenment.\n(5) A person who thinks that all of these wholesome qualities are beneficial and eliminates\nthe first three (3) fetters and diminishes craving, anger, and ignorance (unknowing of true\nreality) is a Once-Returner, they have attained the second Stage of Enlightenment.\nA Once-Returner will be reborn back into the human realm one (1) more time making a\ncomplete end to discontentedness to attain Enlightenment.\nA Once-Returner will have eliminated the first three (3) fetters and greatly thinned the\nfourth and fifth fetters. In this Teaching, The Buddha is describing that as a Practitioner\nwho “eliminates the first three (3) fetters and diminishes craving, anger, and ignorance\n(unknowing of true reality)”.\n(6) A person who thinks that all of these wholesome qualities are beneficial and eliminates\nthe first five (5) fetters is a Non-Returner, they have attained the third Stage of\nEnlightenment.\nA Non-Returner will be reborn into the heavenly realm making a complete end to\ndiscontentedness to attain Enlightenment. A Non-Returner will not return back to the\nhuman realm or any other realm escaping The Cycle of Rebirth in their next rebirth within\nthe heavenly realm.\n(7) A person who thinks that all of these wholesome qualities are beneficial and eliminates\nall of The Ten Fetters is an Arahant, they have attained the fourth Stage of Enlightenment.\nThe mind is Enlightened.\nAn Arahant will not be reborn anywhere, they have escaped The Cycle of Rebirth. An\nArahant has made a complete end to discontentedness and has attained Enlightenment.\nThe mind is completely peaceful, calm, serene, and content with joy - permanently.\nDetailed explanation of What is Enlightenment and The Four Stages of Enlightenment is\navailable in this same book series found in Chapter 3 of the book “Developing a Life\nPractice: The Path That Leads to Enlightenment” (Volume 1).\nDetailed explanation of moral wrongdoing and moral concern is available in this same\nbook series found in Chapter 25 of the book “Generosity” (Volume 13).\n158", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Seven Kinds of Persons", "sutta_refs": ["AN"], "page": null, "page_start": 154, "page_end": 158, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b4c0e985-def3-4a3a-896e-c40e656d98c4", "parent_id": "book-vol5:ch39:commentary:0", "content_type": "commentary", "text": "Chapter 39\nNine Persons Passing Away with a\nResidue Remaining Are Freed from Hell\nOn one occasion The Perfectly Enlightened One was dwelling at Sāvatthī at\nJeta's Grove, Anāthapiņdika’s Park. Then, in the morning, the Venerable\nSāriputta dressed, took his bowl and robe, and entered for almsfood. It then\noccurred to him: It is still too early to walk for almsfood in Sāvatthī. Let me go\nto the park of the wanderers of other communities.\nThen the Venerable Sāriputta went to the park of the wanderers of other\ncommunities. He exchanged greetings with those wanderers and, when they\nhad concluded their greetings and cordial talk, sat down to one side. Now on\nthat occasion those wanderers had assembled and were sitting together\nwhen this conversation arose among them: “Friends, anyone who passes\naway with a residue remaining is not freed from hell, the animal realm, or the\nrealm of afflicted spirits; he is not freed from the plane of misery, the bad\ndestination, the lower world.”\nThen the Venerable Sāriputta neither excited in nor rejected the statement of\nthose wanderers, but rose from his seat and left, [thinking]: ‘I shall find out\nwhat The Perfectly Enlightened One has to say about this statement.’\nThen, when the Venerable Sāriputta had walked for almsfood in Sāvatthī,\nafter his meal, on returning from his almsfood round, he approached The\nPerfectly Enlightened One, paid homage (respect) to him, and sat down to\none side. [He here reports verbatim the entire course of events and ends] I\nrose from my seat and left, (thinking): ‘I shall, find out what The Perfectly\nEnlightened One has to say about this statement.’\nWho, Sāriputta, are those unwise and unskillful wanderers of other\ncommunities and who are those that know one with a residue remaining as\n‘one with a residue remaining’ and one without residue remaining as ‘one\nwithout residue remaining’?\nThese nine persons, Sāriputta, passing away with a residue remaining, are\nfreed from hell, the animal realm, and the realm of afflicted spirits; freed from\nthe plane of misery, the bad destination, the lower world.\n159", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Nine Persons Passing Away with a", "sutta_refs": ["AN"], "page": null, "page_start": 159, "page_end": 163, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c40d65be-fe2a-4390-a62d-5c52cdac9563", "parent_id": "book-vol5:ch39:commentary:1", "content_type": "commentary", "text": "What nine?\n(1) Here, Sāriputta, some person fulfills virtuous behavior (moral conduct)\nand concentration (mental discipline) but cultivates wisdom only to a\nmoderate extent. With the complete destruction of the five lower fetters, this\nperson is an attainer of Nibbāna (Enlightenment) between one life and the\nnext.\nThis is the first person, passing away with a residue remaining, who is freed\nfrom hell, the animal realm, and the realm of afflicted spirits; freed from the\nplane of misery, the bad destination, the lower world.\n(2) Again, some person fulfills virtuous behavior (moral conduct) and\nconcentration (mental discipline) but cultivates wisdom only to a moderate\nextent. With the complete destruction of the five lower fetters, this person is\nan attainer of Nibbāna (Enlightenment) upon landing.\nThis is the second person, passing away with a residue remaining, who is\nfreed from hell, the animal realm, and the realm of afflicted spirits; freed from\nthe plane of misery, the bad destination, the lower world.\n(3) Again, some person fulfills virtuous behavior (moral conduct) and\nconcentration (mental discipline) but cultivates wisdom only to a moderate\nextent. With the complete destruction of the five lower fetters, this person is\nan attainer of Nibbāna (Enlightenment) without extra effort.\nThis is the third person, passing away with a residue remaining, who is freed\nfrom hell, the animal realm, and the realm of afflicted spirits; freed from the\nplane of misery, the bad destination, the lower world.\n(4) Again, some person fulfills virtuous behavior (moral conduct) and\nconcentration (mental discipline) but cultivates wisdom only to a moderate\nextent. With the complete destruction of the five lower fetters, this person is\nan attainer of Nibbāna (Enlightenment) with extra effort.\nThis is the fourth person, passing away with a residue remaining, who is\nfreed from hell, the animal realm, and the realm of afflicted spirits; freed from\nthe plane of misery, the bad destination, the lower world.\n(5) Again, some person fulfills virtuous behavior (moral conduct) and\nconcentration (mental discipline) but cultivates wisdom only to a moderate\nextent. With the complete destruction of the five lower fetters, this person is\none bound upstream, heading toward the heavenly realm.\n160", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Nine Persons Passing Away with a", "sutta_refs": ["AN"], "page": null, "page_start": 159, "page_end": 163, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6cef7f4e-e6bd-4634-885a-3ba6da7ffee0", "parent_id": "book-vol5:ch39:commentary:2", "content_type": "commentary", "text": "This is the fifth person, passing away with a residue remaining, who is freed\nfrom hell, the animal realm, and the realm of afflicted spirits; freed from the\nplane of misery, the bad destination, the lower world.\n(6) Again, some person fulfills virtuous behavior (moral conduct) but\ncultivates concentration (mental discipline) and wisdom only to a moderate\nextent. With the complete destruction of three fetters and with the\ndiminishing of craving, anger, and ignorance (unknowing of true reality), this\nperson is a Once-Returner who, after coming back to this world only one\nmore time, makes an end of discontentedness.\nThis is the sixth person, passing away with a residue remaining, who is freed\nfrom hell, the animal realm, and the realm of afflicted spirits; freed from the\nplane of misery, the bad destination, the lower world.\n(7) Again, some person fulfills virtuous behavior (moral conduct) but\ncultivates concentration (mental discipline) and wisdom only to a moderate\nextent. With the complete destruction of three fetters, this person is a one-\nseed attainer who, after being reborn once more as a human being, makes\nan end of discontentedness.\nThis is the seventh person, passing away with a residue remaining, who is\nfreed from hell, the animal realm, and the realm of afflicted spirits; freed from\nthe plane of misery, the bad destination, the lower world.\n(8) Again, some person fulfills virtuous behavior (moral conduct) but\ncultivates concentration (mental discipline) and wisdom only to a moderate\nextent. With the complete destruction of three fetters, this person is a family-\nto-family attainer who, after roaming and wandering on among wholesome\nfamilies two or three times, makes an end of discontentedness.\nThis is the eighth person, passing away with a residue remaining, who is\nfreed from hell, the animal realm, and the realm of afflicted spirits; freed from\nthe plane of misery, the bad destination, the lower world.\n(9) Again, some person fulfills virtuous behavior (moral conduct) but\ncultivates concentration (mental discipline) and wisdom only to a moderate\nextent. With the complete destruction of three fetters, this person is a seven-\ntimes-at-most attainer who, after roaming and wandering on among\nheavenly beings and humans seven times at most, makes an end of\ndiscontentedness.\n161", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Nine Persons Passing Away with a", "sutta_refs": ["AN"], "page": null, "page_start": 159, "page_end": 163, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "04a546c0-0884-49e1-a661-c682d760879e", "parent_id": "book-vol5:ch39:commentary:3", "content_type": "commentary", "text": "This is the ninth person, passing away with a residue remaining, who is freed\nfrom hell, the animal realm, and the realm of afflicted spirits; freed from the\nplane of misery, the bad destination, the lower world.\nWho, Sāriputta, are those unwise and unskillful wanderers of other\ncommunities, and who are those that know one with a residue remaining as\n‘one with a residue remaining’ and one without residue remaining as ‘one\nwithout residue remaining’?\nThese nine persons, passing away with a residue remaining, are freed from\nhell, the animal realm, and the realm of afflicted spirits; freed from the plane\nof misery, the bad destination, the lower world.\nSāriputta, I had not been disposed to give this Teaching exposition to the\nmale and female Ordained Practitioners, male Household Practitioners, and\nfemale Household Practitioners.\nFor what reason?\nI was concerned that on hearing this Teaching exposition, they might take to\nthe ways of complacency. However, I have spoken this Teaching exposition\nfor the purpose of answering your question.\n(Reference: AN 9.12)\n162", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Nine Persons Passing Away with a", "sutta_refs": ["AN"], "page": null, "page_start": 159, "page_end": 163, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "344a19a7-912b-436f-a7f4-ddbf4f766527", "parent_id": "book-vol5:ch39:commentary:4", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, one of his closest Students Sāriputta comes to\nask him a question based on hearing a Teaching from Ascetics of other communities who\ndiscussed what they felt were The Teachings that lead to Enlightenment. Sāriputta takes\nthe time to ensure he deeply understands these teachings through seeking guidance from\nhis Teacher, The Buddha.\nSāriputta questions The Buddha about the statement he heard from members of other\ncommunities where they said “Friends, anyone who passes away with a residue\nremaining is not freed from hell, the animal realm, or the realm of afflicted spirits; he is not\nfreed from the plane of misery, the bad destination, the lower world”.\nA “residue remaining” is a certain limited amount of craving/desire/attachment remaining\nin the mind at the time of death. The statement from the Ascetics of the other\ncommunities is sharing that one who passes away with a limited amount of craving/\ndesire/attachment is not freed from the lower realms such as hell, the animal realm, or the\nrealm of afflicted spirits. These are described as “the plane of misery, the bad destination,\nthe lower world”.\nThis statement conflicts with what we know of today as The Buddha’s Teachings on The\nPath to Enlightenment. The Buddha shares in this Teaching, that anyone who attains the\nfirst, second, or third Stage of Enlightenment will not be reborn into the lower realms of\nhell, animal realm, or the realm of afflicted spirits. They are freed from “the plane of\nmisery, the bad destination, the lower world”.\nEach of these attainments are described in this book within Chapter 37. Please see that\nChapter for a detailed description of each of these attainments.\n163", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Nine Persons Passing Away with a", "sutta_refs": ["AN"], "page": null, "page_start": 159, "page_end": 163, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6a4431fa-ff2c-478d-9dde-16bbe4cb375b", "parent_id": "book-vol5:ch40:scripture:0", "content_type": "scripture", "text": "Chapter 40\nA Stream-Enterer Knowing and\nSeeing in These Ways\nGood, Monks! So you say thus, and I also say thus:\nWhen this does not exist, that does not come to be; with the elimination of\nthis, that is eliminated.\nThat is,\nwith the elimination of ignorance comes elimination of volitional\nformations (choices/decisions);\nwith the elimination of volitional formations, elimination of\nconsciousness;\nwith the elimination of consciousness, elimination of name-and-form;\nwith the elimination of name-and-form, elimination of the six sense\nbase;\nw ith the elimination of the six sense base, elimination of contact;\nw ith the elimination of contact, elimination of feeling;\nwith the elimination of feeling, elimination of craving;\nwith the elimination of craving, elimination of clinging;\nw ith the elimination of clinging, elimination of existence;\nw ith the elimination of existence, elimination of birth;\nw ith the elimination of birth, aging-and-death, sorrow, grief,\npain, displeasure, and despair is eliminated.\nSuch is the elimination of this whole mass of discontentedness.\n(1) Monks, knowing and seeing in this way, would you run back to the past\nthus: Were we in the past? Were we not in the past? What were we in the\npast? How were we in the past? Having been what, what did we become in\nthe past?\n‘No, Venerable Sir.’\n(2) Knowing and seeing in this way, would you run forward to the future thus:\nShall we be in the future? Shall we not be in the future? What shall we be in\nthe future? How shall we be in the future? Having been what, what shall we\nbecome in the future?\n‘No, Venerable Sir.’\n164", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "A Stream-Enterer Knowing and", "sutta_refs": ["MN"], "page": null, "page_start": 164, "page_end": 167, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e999a524-7fe1-4fd6-8f0e-c206c8962ad7", "parent_id": "book-vol5:ch40:scripture:1", "content_type": "scripture", "text": "(3) Knowing and seeing in this way, would you now be inwardly confused\nabout the present thus: Am I? Am I not? What am I? How am I? Where has\nthis being come from? Where will it go?\n‘No, Venerable Sir.’\n(4) Monks, knowing and seeing in this way, would you speak thus: Our\nTeacher is respected by us. We speak like this out of respect for our\nTeacher?\n‘No, Venerable Sir.’\n(5) Monks, knowing and seeing in this way, would you speak thus: Our\nAscetic says this, and so do [other] Ascetics, it is only because of them that\nwe say this?\n‘No, Venerable Sir.’\n(6) Monks, knowing and seeing in this way, would you acknowledge another\nTeacher?\n‘No, Venerable Sir.’\n(7) Monks, knowing and seeing in this way, would you return to the\nobservances, intense debates, and superstitious rites of various Ascetics\nand Brāhmins, taking them as the most important aspects [of the holy life]?\n‘No, Venerable Sir.’\n(8) Monks, do you speak only of what you have known, seen, and\nunderstood for yourselves?\n‘Yes, Venerable Sir.’\nGood, Monks. So you have been guided by me with this Teaching, which is\nvisible here and now, immediately effective, inviting inspection, onward\nleading, to be experienced by the wise for themselves.\nFor it was with reference to this that it has been said: Monks, this Teaching is\nvisible here and now, immediately effective, inviting inspection, onward\nleading, to be experienced by the wise for themselves.\n(Reference: MN 38)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "A Stream-Enterer Knowing and", "sutta_refs": ["MN"], "page": null, "page_start": 164, "page_end": 167, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c70adc2c-c5f2-4b4a-a329-8432b54c6fb9", "parent_id": "book-vol5:ch40:commentary:0", "content_type": "commentary", "text": "165", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "A Stream-Enterer Knowing and", "sutta_refs": ["MN"], "page": null, "page_start": 164, "page_end": 167, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4e740d9c-d69b-45d8-921d-9c2f300646c2", "parent_id": "book-vol5:ch40:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the elimination of birth, aging-and-death\nwhich leads to the complete elimination of discontentedness through The Teachings of\nDependent Origination.\nDetailed explanation of Dependent Origination is available in this same book found in\nChapter 14.\nIn this Teaching, rather than explaining Dependent Origination as how birth, aging-and-\ndeath which leads to a massive amount of discontentedness, The Buddha is explaining\nthe elimination of these aspects of the mind. Essentially, what he is describing is the\nunraveling of the entire massive amount of discontentedness one has experienced\nthroughout countless rebirths in The Cycle of Rebirth through the elimination of ignorance\n(unknowing of true reality). This is accomplished to acquiring wisdom. Wisdom is the\nantidote to eradicate ignorance (unknowing of true reality).\n“When this does not exist, that does not come to be; with the elimination of this, that is\neliminated” summarizes Dependent Origination at a very high-level.\nWhen certain conditions do not exist, the resulting condition does not come to be or\narise. With the elimination of a certain condition, the resulting condition is eliminated.\nWith the elimination of ignorance (unknowing of true reality) through acquiring wisdom,\nthe entire corresponding sequence of events does not occur including birth, aging-and-\ndeath, or the massive amount of discontentedness.\n(1) The Buddha is asking his Students that in knowing and understanding Dependent\nOrigination, would the mind be interested to go back to the past? His Students respond\nthat they would not.\n(2) The Buddha is asking his Students that in knowing and understanding Dependent\nOrigination, would the mind be interested to go to the future? His Students respond that\nthey would not.\n(3) The Buddha is asking his Students that in knowing and understanding Dependent\nOrigination, would the mind be inwardly confused about the present moment with such\nquestions as: Am I?, Am I not?, What am I?, How am I?, Where has this being come\nfrom?, Where will it go? His Students respond that they would not.\n(4) The Buddha is asking his Students that in knowing and understanding Dependent\nOrigination, would the mind conclude that it is only because they respect their Teacher\nthat they would share Dependent Origination? His Students respond that they would not.\nThe Students would know that they are not choosing to share Dependent Origination just\nbecause they respect their Teacher but because the mind has deeply penetrated\nDependent Origination with wisdom and are able to see the truth themselves.\n(5) The Buddha is asking his Students that in knowing and understanding Dependent\nOrigination, would the mind conclude that it is only because of other Students (i.e.\nAscetics) that they would share Dependent Origination? His Students respond that they\nwould not.\n166", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "A Stream-Enterer Knowing and", "sutta_refs": ["MN"], "page": null, "page_start": 164, "page_end": 167, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "59c08219-9d2b-42f6-92fd-977329db8b30", "parent_id": "book-vol5:ch40:commentary:2", "content_type": "commentary", "text": "The Students would know that they are not choosing to share Dependent Origination just\nbecause of other Students but because the mind has deeply penetrated Dependent\nOrigination with wisdom and are able to see the truth themselves.\n(6) The Buddha is asking his Students that in knowing and understanding Dependent\nOrigination, would the mind acknowledge another Teacher beside him? His Students\nrespond that they would not.\n(7) The Buddha is asking his Students that in knowing and understanding Dependent\nOrigination, would the mind be interested in returning to the observances, intense\ndebates, and superstitious rites of various Ascetics and Brāhmins, taking them as the\nmost important aspects [of the holy life]? His Students respond that they would not.\nThe Students would know that Dependent Origination is the truth seeing it deeply with\nwisdom and that it is this training method that leads to the elimination of birth, aging-and-\ndeath, and the massive amount of discontentedness. They would understand that it is not\nobservance of holidays, rites, rituals, ceremonies, or worship that leads to the elimination\nof discontentedness but instead, through the elimination of each condition of Dependent\nOrigination. Through eliminating each condition described in Dependent Origination, a\nbeing will no longer experience discontentedness or rebirth in The Cycle of Rebirth.\n(8) The Buddha is asking his Students that in knowing and understanding Dependent\nOrigination, would the mind be interested in only speaking about their acquired wisdom\nbased on the truth of these Teachings rather than speak of that which they have not\nunderstood as truth through their own direct experience? His Students respond that they\nwould.\nThe Students would know that Dependent Origination is the truth seeing it deeply with\nwisdom and that it is this training method that leads to the elimination of birth, aging-and-\ndeath, and the massive amount of discontentedness. They would need to have observed\nthis truth through learning, reflection, and practice, therefore, once a Practitioner deeply\npenetrates this Teaching, they would not be able to see any other Teaching as the truth. A\nPractitioner would only speak the truth based on their own direct experience not\nrepeating Teachings that they merely heard from others but instead, share Teachings that\nthey themselves independently verified as being the truth to acquire wisdom.\n“Good, Monks. So you have been guided by me with this Teaching, which is visible here\nand now, immediately effective, inviting inspection, onward leading, to be experienced by\nthe wise for themselves”: The Buddha explains that The Teaching of Dependent\nOrigination is able to be seen clearly right now or “visible here and now”. That this\nTeaching is “immediately effective” at explaining true reality and that it is “inviting\ninspection” or investigation. This Teaching is one that will lead forward in helping a\nPractitioner to progress on The Path to Enlightenment or “onward leading” to be\nunderstood and “experienced by the wise for themselves”. A Practitioner is able to\nindependently verify this Teaching for themselves through learning, reflection, and\npractice.\n“For it was with reference to this that it has been said: Monks, this Teaching is visible here\nand now, immediately effective, inviting inspection, onward leading, to be experienced by\nthe wise for themselves”: The Buddha closes out this Teaching with this final statement.\n167", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "A Stream-Enterer Knowing and", "sutta_refs": ["MN"], "page": null, "page_start": 164, "page_end": 167, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f0871733-711a-4d98-8d06-23b377bcc050", "parent_id": "book-vol5:ch41:commentary:0", "content_type": "commentary", "text": "Chapter 41\nDeath at the Door of Deathless\n(Enlightenment)\nIt is possible, Sunakkhatta, that some Monk here might think thus: Craving\nhas been called an arrow by the Ascetic; the poisonous unwholesome\nmental quality of ignorance (unknowing of true reality) is spread about by\ndesire, craving, and anger. That arrow of craving has been removed from me;\nthe poisonous unwholesome mental quality of ignorance (unknowing of true\nreality) has been expelled. I am one who is completely intent on Nibbāna\n(Enlightenment).\nBecause he falsely thinks of himself thus, he might pursue those things that\nare unsuitable for one completely intent on Nibbāna (Enlightenment). He\nmight pursue the sight of unsuitable forms with the eye, he might pursue\nunsuitable sounds with the ear, unsuitable odors with the nose, unsuitable\nflavors with the tongue, unsuitable physical objects with the body, or\nunsuitable mental objects with the mind.\nWhen he pursues the sight of unsuitable forms with the eye, he might pursue\nunsuitable sounds with the ear, unsuitable odors with the nose, unsuitable\nflavors with the tongue, unsuitable physical objects with the body, or\nunsuitable mental objects with the mind, craving invades his mind. With his\nmind invaded by craving, he would incur death or deadly pain.\nSuppose, Sunakkhatta, a man were wounded by an arrow thickly smeared\nwith poison, and his friends and companions, his kinsmen and relatives,\nbrought a surgeon. The surgeon would cut around the opening of the wound\nwith a knife, then he would probe for the arrow with a probe, then he would\npull out the arrow and would expel the poisonous substance, leaving a trace\nof it behind.\nKnowing that a trace was left behind, he would say: ‘Good man, the arrow\nhas been pulled out from you; the poisonous substance has been expelled\nwith a trace left behind, but it is incapable of harming you. Eat only suitable\nfood; do not eat unsuitable food or else the wound may accumulate pus and\nblood. From time to time wash the wound and from time to time anoint its\nopening, so that pus and blood do not cover the opening of the wound. Do\nnot walk around in the wind and sun or else dust and dirt may infect the\nopening of the wound. Take care of your wound, good man, and see to it\nthat the wound heals.\n169", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Death at the Door of Deathless", "sutta_refs": ["MN"], "page": null, "page_start": 169, "page_end": 171, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "13f9dfa9-f124-4ebe-9b20-05d2fb02ac30", "parent_id": "book-vol5:ch41:commentary:1", "content_type": "commentary", "text": "The man would think: The arrow has been pulled out from me; the poisonous\nsubstance has been expelled with no trace left behind, and it is incapable of\nharming me. He would eat unsuitable food, and the wound would\naccumulate pus and blood. He would not wash the wound from time to time\nnor would he anoint its opening from time to time, and pus and blood would\ncover the opening of the wound. He would walk around in the wind and sun,\nand dust and dirt would infect the opening of the wound. He would not take\ncare of his wound, nor would he see to it that the wound heals.\nThen, both because he does what is unsuitable and because the foul\npoisonous substance had been expelled with a trace left behind, the wound\nwould swell, and with its swelling he would incur death or deadly pain.\nSo too, Sunakkhatta, it is possible that some Monk here might think thus:\nCraving has been called an arrow by the Ascetic; the poisonous\nunwholesome mental quality of ignorance (unknowing of true reality) is\nspread about by desire, craving, and anger. That arrow of craving has been\nremoved from me; the poisonous unwholesome mental quality of ignorance\n(unknowing of true reality) has been expelled. I am completely intent upon\nNibbāna (Enlightenment). Because he falsely thinks of himself thus, he might\npursue those things that are unsuitable for one completely intent on Nibbāna\n(Enlightenment). He might pursue the sight of unsuitable forms with the eye,\nhe might pursue unsuitable sounds with the ear, unsuitable odors with the\nnose, unsuitable flavors with the tongue, unsuitable physical objects with the\nbody, or unsuitable mental objects with the mind.\nWhen he pursues the sight of unsuitable forms with the eye, he might pursue\nunsuitable sounds with the ear, unsuitable odors with the nose, unsuitable\nflavors with the tongue, unsuitable physical objects with the body, or\nunsuitable mental objects with the mind, craving invades his mind. With his\nmind invaded by craving, he would incur death or deadly pain.\nFor it is death in the discipline of the Noble One, Sunakkhatta, when one\nabandons the training and reverts to the low life; and it is deadly pain when\none carries out some defiled conduct.\n(Reference: MN 105)\n170", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Death at the Door of Deathless", "sutta_refs": ["MN"], "page": null, "page_start": 169, "page_end": 171, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6e9c0d12-ca93-47e6-8839-f4fe063df2b9", "parent_id": "book-vol5:ch41:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Practitioner who does not attend\nto the mind training it to eliminate “unsuitable” forms, sounds, odors, flavors, physical\nobjects, or mental objects “abandoning the training and reverts to the low life” will\nexperience “deadly pain when one carries out some defiled conduct”.\nThe deadly pain is in the form of discontentedness of mind as the mind experiences\nanger, sadness, frustration, irritation, annoyance, guilt, shame, fear, etc. (i.e. painful\nfeelings). Through a Practitioner choosing not to deeply practice these Teachings and\nabandons the training on The Path to Enlightenment, The Buddha is helping Students\nunderstand this is the same as not caring for a wound properly that can become infected\nand cause death.\nAn unEnlightened mind that is tainted, polluted, or defiled with The Three Unwholesome\nRoots of craving, anger, and ignorance (unknowing of true reality) is much like that of a\nwound that needs to be taken care of properly otherwise, the defiled conduct will result in\naccumulated discontentedness (i.e. deadly pain) much like the accumulation of pus and\nblood in a wound.\nFor one who assumes that the wound is healed, they can easily lack care and attention to\nthe wound, thus, causing it to become worse and create significant health problems.\nBut, for one who does not assume the wound is healed and attends to it closely, then\nthey can continue to experience the beneficial results of caring for the wound.\nLikewise, if a Practitioner assumes that craving, anger, and ignorance (unknowing of true\nreality) is eliminated from the mind, they might not attend to the training as closely and\ncarefully as needed to attain Enlightenment. Assuming they are already Enlightened, they\nwould lack the attention to training the mind that is needed to completely heal the mind\nthrough the complete elimination of craving, anger, and ignorance (unknowing of true\nreality).\nIt is extremely dangerous to the mind that a Practitioner might convince it that it is\nEnlightened. Complacency, arrogance, pride, and other unwholesome mental qualities\ncan arise in the mind. If these arise in the mind, one is not Enlightened. Therefore,\nconvincing the mind it is Enlightened can be dangerous to one’s ability to attain\nEnlightenment. It is best to never convince the mind that it has attained anything at all\nand just continue on The Path to Enlightenment gaining more and more wisdom\nthroughout your life. This will ensure that the mind continues to progress without the\npitfalls of convincing it that it is actually Enlightened.\nA Practitioner will need to remain determined, dedicated, and diligent throughout their life\nand never give up or assume the mind has attained Enlightenment.\n171", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Death at the Door of Deathless", "sutta_refs": ["MN"], "page": null, "page_start": 169, "page_end": 171, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6e257143-a977-40f9-adf9-9ed376b1add8", "parent_id": "book-vol5:ch42:scripture:0", "content_type": "scripture", "text": "Chapter 42\nTen Abodes of the Noble Ones\nThe Mind is Liberated by Wisdom\nMonks, there are these ten abodes of the Noble Ones in which the Noble\nOnes reside in the past, present, or future.\nWhat ten?\nHere, a Monk has abandoned five factors; possesses six factors; has a\nsingle guard and four supports; has eliminated personal beliefs, totally\nrenounced seeking, purified his intentions, calmed bodily activity, and\nbecome well liberated in mind and well liberated, by wisdom.\n(1) And how has a Monk abandoned five factors? Here, a Monk has\nabandoned sensual desire, ill will, complacency, restlessness and worry,\nand doubt. It is in this way that a Monk has abandoned five factors.\n(2) And how does a Monk possess six factors? Here, having seen a form\nwith the eye, a Monk is neither happy nor saddened, but resides\nequanimous, mindful, and clearly comprehending. Having heard a sound\nwith the ear... Having smelled an odor with the nose... Having tasted a\nflavor with the tongue... Having touched a physical object with the\nbody… Having recognized a mental object with the mind, a Monk is\nneither happy nor saddened, but resides equanimous, mindful, and\nclearly comprehending. It is in this way that a Monk possesses six\nfactors.\n(3) And how does a Monk have a single guard? Here, a Monk possesses a\nmind guarded by mindfulness. It is in this way that a Monk has a single\nguard.\n(4) And how does a Monk have four supports? Here, having reflected, a\nMonk uses some things, patiently endures other things, avoids still other\nthings, and dispels still other things. It is in this way that a Monk has four\nsupports.\n(5) And how has a Monk eliminated personal beliefs? Here, whatever\nordinary personal beliefs may be held by ordinary Ascetics and Brāhmin\n— that is, The world is eternal or The world is not eternal; The world is\nfinite or The world is infinite; The soul and the body are the same or The\nsoul is one thing and the body another; The Tathāgata exists after death\n172", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Ten Abodes of the Noble Ones", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 172, "page_end": 178, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "65d64443-e760-4dab-9bc1-56465d427ed3", "parent_id": "book-vol5:ch42:scripture:1", "content_type": "scripture", "text": "or The Tathāgata does not exist after death or The Tathāgata both exists\nand does not exist after death or The Tathāgata neither exists nor does\nnot exist after death — a Monk has discarded and dispelled them all,\ngiven them up, rejected them, let go of them, abandoned and\nrelinquished them. It is in this way that a Monk has eliminated personal\nbeliefs.\n(6) And how has a Monk totally renounced seeking? Here, a Monk has\nabandoned the search for sensual pleasures and the search for existence\nand has eliminated the search for a spiritual life. It is in this way that a\nMonk has totally renounced seeking.\n(7) And how has a Monk purified his intentions? Here, a Monk has\nabandoned sensual intention, intention of ill will, and intention of\nharming. It is in this way that a Monk has purified his intentions.\n(8) And how has a Monk calmed bodily activity? Here, with the abandoning\nof pleasure and pain, and with the previous fading away of former\ngladness and sadness, a Monk enters and resides in the fourth Jhāna,\nwhich is beyond pleasure and pain, and purified by equanimity and\nmindfulness. It is in this way that a Monk has calmed bodily activity.\n(9) And how is a Monk well liberated in mind? Here, a Monk’s mind is\nliberated from craving, anger, and ignorance (unknowing of true reality). It\nis in this way that a Monk is well liberated in mind.\n(10) And how is a Monk well liberated by wisdom? Here, a Monk\nunderstands: I have abandoned craving, cut it off at the root, made it like\na palm stump, obliterated it so that it is no more subject to future arising;\nI have abandoned anger, cut it off at the root, made it like a palm stump,\nobliterated it so that it is no more subject to future arising; abandoned\nignorance (unknowing of true reality), cut it off at the root, made it like a\npalm stump, obliterated it so that it is no more subject to future arising. It\nis in this way that a Monk is well liberated by wisdom.\nMonks, whatever Noble Ones in the past resided in noble abodes, all resided\nin these same ten noble abodes. Whatever Noble Ones in the future will\nreside in noble abodes, all will reside in these same ten noble abodes.\nWhatever Noble Ones at present reside in noble abodes, all reside in these\nsame ten noble abodes.\nThese are the ten abodes of the Noble Ones in which the Noble Ones reside\nin the past, present, or future.\n173\n\n(Reference: AN 10.20)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Ten Abodes of the Noble Ones", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 172, "page_end": 178, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "77e830d0-285a-45cd-a3bf-2d18d17c9bd2", "parent_id": "book-vol5:ch42:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “The Ten Abodes” or the ten (10)\nqualities and practices of a “Noble One”, or in other words, an Enlightened being. All\nEnlightened beings that exist in the past, present, and future will have developed these\nqualities.\n(1) An Enlightened being will have eliminated sensual desire, ill will, complacency,\nrestlessness and worry, and doubt. These are referred to as The Five Hindrances as these\naspects of the mind will hinder one from the attainment of Enlightenment. The most\nsignificant hindrance to Enlightenment is ignorance (unknowing of true reality) but The\nFive Hindrances are a more detailed description of specific hindrances that a Practitioner\nwill need to overcome to attain Enlightenment.\nFor more details on The Five Hindrances, you can use the below resources where I taught\nan online class on this topic.\n(Youtube)\n(Group Learning Program) - The Five Hindrances to Enlightenment & The Seven Factors\nof Enlightenment\nhttps://youtu.be/mY8xw5wPRiQ\n(Podcast)\nEp. 290 - (Group Learning Program) - The Five Hindrances to Enlightenment & The Seven\nFactors of Enlightenment\nhttps://anchor.fm/buddhadailywisdom/episodes/Ep--290---Group-Learning-Program---\nThe-Five-Hindrances-to-Enlightenment--The-Seven-Factors-of-Enlightenment-e1gduid\n174", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Ten Abodes of the Noble Ones", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 172, "page_end": 178, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d5d3addc-fa6c-4fcb-920d-986fdba52120", "parent_id": "book-vol5:ch42:commentary:1", "content_type": "commentary", "text": "The Five Hindrances are Eliminated with The Seven Factors of Enlightenment\nMonks, these five hindrances are makers of blindness, causing lack of vision, causing\nlack of knowledge, detrimental to wisdom, leading to discontentedness, leading away\nfrom Enlightenment.\nWhat five?\nThe hindrance of sensual desire is a maker of blindness …\nThe hindrance of ill will …\nThe hindrance of complacency …\nThe hindrance of restlessness and worry …\nThe hindrance of doubt is a maker of blindness … leading away from Enlightenment.\nThese five hindrances are makers of blindness, causing lack of vision, causing lack of\nknowledge, detrimental to wisdom, leading to discontentedness, leading away from\nEnlightenment.\nThese Seven Factors of Enlightenment, Monks, are makers of vision, makers of\nknowledge, promoting the growth of wisdom, free from discontentedness, leading\ntowards Enlightenment.\nWhat seven?\nThe Enlightenment factor of mindfulness is a maker of vision …\nThe Enlightenment factor of investigation is a maker of vision …\nThe Enlightenment factor of energy is a maker of vision …\nThe Enlightenment factor of joy is a maker of vision …\nThe Enlightenment factor of tranquility is a maker of vision …\nThe Enlightenment factor of concentration is a maker of vision …\nThe Enlightenment factor of equanimity is a maker of vision … leading towards\nEnlightenment.\nThese Seven Factors of Enlightenment are makers of vision, makers of knowledge,\npromoting the growth of wisdom, free from discontentedness, leading towards\nEnlightenment.\n(Reference: SN 46.40)\n175", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Ten Abodes of the Noble Ones", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 172, "page_end": 178, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fe5121a6-cc76-4e0d-be50-ae546c596720", "parent_id": "book-vol5:ch42:commentary:2", "content_type": "commentary", "text": "(2) An Enlightened being will have eliminated the fetter/taint/pollution of mind described\nas “sensual desire” no longer being affected by agreeable or disagreeable forms, sounds,\nodors, flavors, physical objects, or mental objects experienced through The Six Sense\nBases. The Enlightened mind will not experience conditioned happiness or sadness. The\nEnlightened mind has been trained to be unaffected by agreeable or disagreeable\nexperiences through the eyes, ears, nose, tongue, body, or mind. The unEnlightened mind\nwill base its inner feelings on impermanent conditions experienced through The Six Sense\nBases causing discontentedness in the mind. The unEnlightened mind is not yet liberated\nfrom the effects of agreeable or disagreeable contact through The Six Sense Bases and\nwill, therefore, continue to experience discontentedness.\n(3) An Enlightened being will have a well developed practice of mindfulness described as\nRight Mindfulness in The Eight Fold Path. In general, mindfulness is “awareness of mind”\nbut there is much more development to the awareness of mind found in The Teaching of\nThe Four Foundations of Mindfulness that an Enlightened being will need to cultivate. A\nbeing would be unable to attain Enlightenment without a well developed practice of\nmindfulness as described in The Four Foundations of Mindfulness.\nThe Buddha describes mindfulness as a “single guard” because a Practitioner who has a\nwell developed practice of mindfulness (awareness of mind) will be able to guard the mind\nfrom unwholesome thoughts, ideas, and feelings from arising training it to the point where\nunwholesomeness does not arise in the mind. All unwholesome thoughts, ideas, and\nfeelings have been eliminated from the Enlightened mind and are no longer subject to\nfuture arising.\nDetailed explanation of The Four Foundations of Mindfulness is available in this same\nbook series found in Chapter 5 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n(4) An Enlightened being will have a well developed practice being able to observe with\nmindfulness what is the truth and how to use that in wise decision making or\ndiscernment. To move the mind to Enlightenment, a Practitioner will need to employ\ncountless wise decisions along The Path to Enlightenment informed by the wisdom of\nthese Teachings. The Teachings of The Buddha guide a Practitioner in understanding The\nNatural Laws of Existence and through having developed that wisdom, an Enlightened\nmind will need to make wise decisions in life. They will need to “use some things,\npatiently endures other things, avoids still other things, and dispels still other things”\nbased on being able to observe the truth through direct experience.\nThe Buddha refers to this as “four supports”.\n(5) An Enlightened being will have a well developed practice being able to determine the\ntruth to acquire wisdom. They would have needed to deeply learn, reflect, and practice\nthese Teachings to be able to determine the truth to acquire wisdom and in that\ninvestigation would understand that The Buddha left these Teachings as undeclared:\n- The world is eternal or The world is not eternal;\n- The world is finite or The world is infinite;\n- The soul and the body are the same or The soul is one thing and the body another;\n- The Tathāgata exists after death or The Tathāgata does not exist after death or The\nTathāgata both exists and does not exist after death or The Tathāgata neither exists nor\ndoes not exist after death\n176", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Ten Abodes of the Noble Ones", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 172, "page_end": 178, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f786b6be-3e9b-4b42-b20f-0efa71f45395", "parent_id": "book-vol5:ch42:commentary:3", "content_type": "commentary", "text": "While there are many Teachings that The Buddha did declare as part of this Path to\nEnlightenment, these are Teachings that he did not declare. One might speculate as to\nwhy he did not share these Teachings, but that would be just speculation. The truth is,\nthat the answer to these questions are not needed to attain Enlightenment. The mind\nneeds to be comfortable and content with not knowing the answer to these questions as\nif the mind has craving/desire/attachment to understanding these questions, it will cause\ndiscontentedness and ultimately rebirth in The Cycle of Rebirth should one die with this\ncraving/desire/attachment.\nThe Buddha encourages Students to “discard and dispel them all, give them up, reject\nthem, let go of them, abandon and relinquish them. It is in this way that a Monk has\neliminated personal beliefs”.\nA Practitioner of these Teachings will not have beliefs but instead, investigate to discover\nthe truth to acquire wisdom. The mind is not liberated based on belief but instead,\nthrough investigation to determine the truth to acquire wisdom.\nNothing in Gotama Buddha's Teachings is based on belief. All his Teachings can be\nlearned and practiced to independently observe the truth as the mind \"gradually\"\nacquires wisdom through independent verification of his Teachings through practice of his\nTeachings. It is a real struggle to exist in a world that the unEnlightened mind does not\nunderstand.\nThis new found wisdom gradually improves the way the mind functions in the world\nthrough eliminating discontentedness of mind. The mind can completely eliminate all\ndiscontent feelings such as sadness, anger, frustration, irritation, annoyance, guilt, shame,\nfears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. on The\nPath to Enlightenment.\nThrough actively learning and practicing Gotama Buddha's Teachings with guidance, the\nmind becomes Enlightened in that you can observe the improvement in the condition of\nthe mind as you eliminate all discontent feelings where the mind can reside peaceful,\ncalm, serene, and content with joy - permanently. You are not believing The Teachings\nwishing for a positive outcome at some point in the future or after death. Instead, you are\nobserving the improvements to the condition of the mind right now - in the present\nmoment.\n(6) An Enlightened being will have eliminated seeking pleasure through The Six Sense\nBases described as “sensual pleasure”. The mind will know that craving/desire through\nThe Six Sense Bases leads to discontentedness and continued seeking through The Six\nSense Bases only leads to temporary pleasure and ultimately invites into the mind painful\nfeelings and feelings that are neither painful-nor-pleasant. Through the elimination of the\nfetter/taint/pollution of mind described as “sensual desire” the mind can reside peaceful,\ncalm, serene, and content with joy - permanently.\nAn Enlightened being will have also eliminated craving/desire/attachment to existence\nand existing in this world. The mind will not be holding on to the world or anything in the\nworld.\nAn Enlightened being will have understood these Teachings so well and be experiencing\nsuch peacefulness, calmness, serenity, and contentedness with joy that they will no\n177", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Ten Abodes of the Noble Ones", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 172, "page_end": 178, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bf9fd8e0-5f2f-4ab0-bb9e-0a9a079e1a5d", "parent_id": "book-vol5:ch42:commentary:4", "content_type": "commentary", "text": "longer be in “search for a spiritual life” because they would have already found it in these\nTeachings. They would already be leading a holy life untainted and unblemished.\n(7) An Enlightened being will have eliminated any intentions for pleasure through The Six\nSense Bases or “sensual intention” described as “intention of renunciation” as part of\nRight Intention on The Eight Fold Path. A Practitioner will have eliminated the “intention of\nill will” and “intention of harming”. These are also taught as part of The Eight Fold Path as\nRight Intention.\nAn Enlightened being will have needed to purify their life practice as part of The Eight Fold\nPath focusing on developing each individual step to include Right Intention.\nDetailed explanation of Right Intention is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n(8) An Enlightened being will have experienced all of the four (4) Jhānas as preliminary\nphases the mind experiences prior to the first Stage of Enlightenment which will produce\nmultiple benefits including the calming of bodily activities. A Practitioner will no longer\nhave harsh or aggressive bodily movements but instead, be able to move about the world\nwith ease and peacefulness.\n(9) An Enlightened being will have eliminated all craving, anger, and ignorance (unknowing\nof true reality) known as The Three Unwholesome Roots and will be practicing The Three\nWholesome Roots of generosity, loving-kindness, and wisdom at all times. The mind\nwould have observed the harm caused by craving, anger, and ignorance (unknowing of\ntrue reality) and would have no interest in continuing to make decisions through these\naspects of the mind. Instead, the Enlightened mind will have been transformed to practice\ngenerosity, loving-kindness, and wisdom making wise decisions that produce only\nwholesome outcomes.\n“Liberation” from craving, anger, and ignorance (unknowing of true reality) is to be free of,\nfreedom from, or to have abandoned all craving, anger, and ignorance (unknowing of true\nreality).\n(10) An Enlightened being will have deeply cultivated wisdom through a well developed\nlife practice of these Teachings. If one thinks of the unEnlightened mind like a wild bush\nthat is growing in all directions without restraint, then training the mind to attain\nEnlightenment is to cut back this wild bush back to the “stump” and “roots” so that it will\nno longer grow ever again.\nThrough The Path to Enlightenment, an Enlightened being will have cut off all craving,\nanger, and ignorance (unknowing of true reality) eliminating any chance for the “future\narising” of these unwholesome qualities of mind. To accomplish this goal, a Practitioner\nwill need to acquire the wisdom of what is craving, anger, and ignorance (unknowing of\ntrue reality), how to identify it when it arises, and understand how to cut it off “obliterating\nit so that it is no more subject to future arising”.\nDetailed explanation of The Three Unwholesome Roots is available in this same book\nseries found in Chapter 8 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n178", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Ten Abodes of the Noble Ones", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 172, "page_end": 178, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "70725caa-f23c-436f-9c08-d08f0fcc1287", "parent_id": "book-vol5:ch43:scripture", "content_type": "scripture", "text": "Chapter 43\nOne Who Abandons The Taints that\nShould Be Abandoned by Seeing\nMonks, a well-taught Noble Disciple, who has regard for Noble Ones and is\nskilled and disciplined in their Teachings, who has regard for true men and is\nskilled and disciplined in their Teachings, understands what things are fit for\nattention and what things are unfit for attention. Since that is so, he does not\nattend to those things unfit for attention and he attends to those things fit for\nattention.\nWhat are the things unfit for attention that he does not attend to?\nThey are things such that when he attends to them, the unarisen taint of\nsensual desire arises in him and the arisen taint of sensual desire increases,\nthe unarisen taint of existence (personal existence view) arises in him and the\narisen taint of existence (personal existence view) increases, the unarisen\ntaint of ignorance (unknowing of true reality) arises in him and the arisen taint\nof ignorance (unknowing of true reality) increases.\nThese are the things unfit for attention that he does not attend to.\nAnd what are the things fit for attention that he attends to?\nThey are things such that when he attends to them, the unarisen taint of\nsensual desire does not arise in him and the arisen taint of sensual desire is\nabandoned, the unarisen taint of existence (personal existence view) does\nnot arise in him and the arisen taint of existence (personal existence view) is\nabandoned, the unarisen taint of ignorance (unknowing of true reality) does\nnot arise in him and the arisen taint of ignorance (unknowing of true reality) is\nabandoned.\nThese are the things fit for attention that he attends to.\nBy not attending to things unfit for attention and by attending to things fit for\nattention, unarisen taints do not arise in him and arisen taints are\nabandoned.\nHe attends wisely: ‘This is discontentedness’; he attends wisely: ‘This is the\ncause of discontentedness’; he attends wisely: ‘This is the elimination of\ndiscontentedness’; he attends wisely: ‘This is the way leading to the\nelimination of discontentedness.’\n179\n\nWhen he attends wisely in this way, three fetters are abandoned in him:\npersonal existence view, doubt, and wrong behavior and observances.\nThese are called the taints that should be abandoned by seeing.\n(Reference: MN 2)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "One Who Abandons The Taints that", "sutta_refs": ["MN"], "page": null, "page_start": 179, "page_end": 181, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f0352b5e-0bb4-4083-9afc-13c4e6f7de04", "parent_id": "book-vol5:ch43:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares some guidance in how to apply one’s\nfocus and attention on the elimination of unwholesome qualities in the mind leading to the\nelimination of the first three (3) fetters which would allow the mind to attain the first Stage\nof Enlightenment as a Stream-Enterer.\nThe Buddha shares “things unfit for attention that he does not attend to” and “things fit\nfor attention that he attends to”.\nWhat are the things unfit for attention that he does not attend to?: The Buddha is\nsharing that those things that arise the taint of sensual desire, existence, or ignorance\n(unknowing of true reality) in the mind allowing it to increase, should not be done in one’s\nlife.\nWhile the vast majority of The Buddha’s Teachings are very detailed and specific, this is a\nmore generalized Teaching that you can apply to all areas of your life. If you notice that\ncertain activities you do arise the taint of sensual desire, existence, or ignorance\n(unknowing of true reality) in the mind allowing it to increase, then one should eliminate\nthis activity from their life practice.\nThe taint of existence is “personal existence view” which is the first of The Ten Fetters.\nDetailed explanation of The Ten Fetters is available in this same book series found in\nChapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nAnd what are the things fit for attention that he attends to?: The Buddha is sharing\nthat those things that do not arise the taint of sensual desire, existence, or ignorance\n(unknowing of true reality) in the mind helps it to be eliminated, should be done in one’s\nlife.\nWhile the vast majority of The Buddha’s Teachings are very detailed and specific, this is a\nmore generalized Teaching that you can apply to all areas of your life. If you notice that\ncertain activities you do are helpful to eliminate the taint of sensual desire, existence, or\nignorance (unionizing of true reality) in the mind allowing it to be abandoned or eliminated,\nthen one should do these activities as part of their life practice.\nElimination of The Ten Fetters is something a Practitioner can apply effort to understand,\nafter they have a well developed practice of The Eight Fold Path and are starting to\nexperience the Jhānas. Attempting to eliminate The Ten Fetters prior to this can be quite\nchallenging as the mind has not yet established the foundation of The Eight Fold Path and\nis most likely unwilling to let go or eliminate The Ten Fetters.\n180", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "One Who Abandons The Taints that", "sutta_refs": ["MN"], "page": null, "page_start": 179, "page_end": 181, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4b4f180f-a666-4e32-a662-175e67271640", "parent_id": "book-vol5:ch43:commentary:1", "content_type": "commentary", "text": "“He attends wisely: ‘This is discontentedness’; he attends wisely: ‘This is the cause of\ndiscontentedness’; he attends wisely: ‘This is the elimination of discontentedness’; he\nattends wisely: ‘This is the way leading to the elimination of discontentedness’”: This is\nThe Buddha pointing to The Four Noble Truths as the cause, elimination, and path to\neliminate discontentedness identifying the importance of The Four Noble Truths as he\ncontinues to point to this Teaching repeatedly throughout his Teachings. The Four Noble\nTruths is such an important Teaching to establish Right View and to developing one’s life\npractice that The Buddha continuously points to this Teaching reminding Students of its\nsignificance.\n“When he attends wisely in this way, three fetters are abandoned in him: personal\nexistence view, doubt, and wrong behavior and observances”: The Buddha explains that\nthrough attending to the elimination of the taint of sensual desire, existence, and\nignorance (unknowing of true reality), this result in the elimination of the fetters/taints/\npollution of mind of personal existence view, doubt, and wrong behavior and\nobservances, thus, a Practitioner would be considered a Stream-Enterer.\n“These are called the taints that should be abandoned by seeing”: Abandoning a taint by\nseeing is to independently observe the truth through developing wisdom. Through\nindependently verifying these Teachings through a well developed practice of learning,\nreflecting, and practicing these Teachings, a Practitioner develops wisdom and will be\nable to see clearly abandoning the taints by experience.\n181", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "One Who Abandons The Taints that", "sutta_refs": ["MN"], "page": null, "page_start": 179, "page_end": 181, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "008ec7bb-b23b-454c-8a85-3391f05b5285", "parent_id": "book-vol5:ch44:commentary:0", "content_type": "commentary", "text": "Chapter 44\nRight Views of Various Kinds\n(According to Venerable Sāriputta)\n(The Wholesome and The Unwholesome)\nWhen, friends, a Noble Disciple understands the unwholesome and the root\nof the unwholesome, the wholesome and the root of the wholesome, in that\nway he is one of Right View, whose view is straight, who has perfect\nconfidence in The Teachings and has arrived at these true Teachings.\nAnd what, friends, is the unwholesome, what is the root of the unwholesome,\nwhat is the wholesome, what is the root of the wholesome?\nKilling living beings is unwholesome; taking what is not given is\nunwholesome; misconduct in sensual pleasures is unwholesome; false\nspeech is unwholesome; malicious speech is unwholesome; harsh speech is\nunwholesome; gossip is unwholesome; craving is unwholesome; ill will is\nunwholesome; wrong view (ignorance) is unwholesome. This is called the\nunwholesome.\nAnd what is the root of the unwholesome?\nCraving is a root of the unwholesome; anger is a root of the unwholesome;\nignorance (unknowing of true reality) is a root of the unwholesome. This is\ncalled the root of the unwholesome.\nAnd what is the wholesome?\nAbstention from killing living beings is wholesome; abstention from taking\nwhat is not given is wholesome; abstention from misconduct in sensual\npleasures is wholesome; abstention from false speech is wholesome;\nabstention from malicious speech is wholesome; abstention from harsh\nspeech is wholesome; abstention from gossip is wholesome; non-craving\n(generosity) is wholesome; non-ill will (loving-kindness) is wholesome; Right\nView (wisdom) is wholesome. This is called the wholesome.\nAnd what is the root of the wholesome?\nNon-craving (generosity) is a root of the wholesome; non-anger (loving-\nkindness) is a root of the wholesome; non-ignorance (wisdom) is a root of the\nwholesome. This is called the root of the wholesome.\n182", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Right Views of Various Kinds", "sutta_refs": ["MN"], "page": null, "page_start": 182, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1881a266-f44f-46e0-8f04-63dc1964937e", "parent_id": "book-vol5:ch44:commentary:1", "content_type": "commentary", "text": "When a Noble Disciple has thus understood the unwholesome and the root\nof the unwholesome, the wholesome and the root of the wholesome, he\nentirely abandons the underlying tendency of craving, he abolishes the\nunderlying tendency to anger, he completely destroys the underlying\ntendency to the view and conceit ‘I am,’ and by abandoning ignorance\n(unknowing of true reality) and arousing true wisdom he here and now makes\nan end of discontentedness.\nIn that way too a Noble Disciple is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\n(Nutriment)\n“But, friend, might there be another way in which a Noble Disciple is one of\nRight View, whose view is straight, who has perfect confidence in The\nTeachings, and has arrived at these true Teachings?”\nThere might be, friends. When, friends, a Noble Disciple understands\nnutriment, the cause of nutriment, the elimination of nutriment, and the way\nleading to the elimination of nutriment, in that way he is one of Right View,\nwhose view is straight, who has perfect confidence in The Teachings and has\narrived at these true Teachings.\nAnd what is nutriment, what is the cause of nutriment, what is the elimination\nof nutriment, what is the way leading to the elimination of nutriment?\nThere are four kinds of nutriment for the maintenance of beings that already\nhave come to be and for the support of those seeking a new existence.\nWhat four?\nThey are: physical food as nutriment, gross or subtle; contact as the second;\nmental volition as the third; and consciousness as the fourth.\nWith the arising of craving there is the arising of nutriment.\nWith the elimination of craving there is the elimination of nutriment.\nThe way leading to the elimination of nutriment is just this Noble Eight Fold\nPath; that is, Right View, Right Intention, Right Speech, Right Action, Right\nLivelihood, Right Effort, Right Mindfulness, and Right Concentration.\n183", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Right Views of Various Kinds", "sutta_refs": ["MN"], "page": null, "page_start": 182, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "83d6842f-8414-48eb-9e2f-e3b6bcc04139", "parent_id": "book-vol5:ch44:commentary:2", "content_type": "commentary", "text": "When a Noble Disciple has thus understood nutriment, the cause of\nnutriment, the elimination of nutriment, and the way leading to the\nelimination of nutriment, he entirely abandons the underlying tendency of\ncraving, he abolishes the underlying tendency to anger, he completely\ndestroys the underlying tendency to the view and conceit ‘I am’, and by\nabandoning ignorance (unknowing of true reality) and arousing true wisdom\nhe here and now makes an end of discontentedness.\nIn that way too a Noble Disciple is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\n(The Four Noble Truths)\n“But, friend, might there be another way in which a Noble Disciple is one of\nRight View, whose view is straight, who has perfect confidence in The\nTeachings, and has arrived at these true Teachings?”\nThere might be, friends. When, friends, a Noble Disciple understands\ndiscontentedness, the cause of discontentedness, the elimination of\ndiscontentedness, and the way leading to the elimination of\ndiscontentedness, in that way he is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\nAnd what is discontentedness?\nBirth is discontentedness; aging is discontentedness; sickness is\ndiscontentedness; death is discontentedness; sorrow, grief, pain,\ndispleasure, and despair are discontentedness; not to obtain what one wants\nis discontentedness; in short, The Five Aggregates affected by clinging are\ndiscontentedness. This is called discontentedness.\nAnd what is the cause of discontentedness?\nIt is craving, which brings renewal of existence, is accompanied by\nexcitement and desire, and excitement in this and that; that is, craving for\nsensual pleasures, craving for existence, and craving for extermination. This\nis called the cause of discontentedness.\nAnd what is the elimination of discontentedness?\nIt is the remainderless fading away and ceasing, the giving up, relinquishing,\nletting go, and rejecting of that same craving. This is called the elimination of\ndiscontentedness.\n184", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Right Views of Various Kinds", "sutta_refs": ["MN"], "page": null, "page_start": 182, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f565cecf-8644-420c-bd02-4d640276a07c", "parent_id": "book-vol5:ch44:commentary:3", "content_type": "commentary", "text": "And what is the way leading to the elimination of discontentedness?\nIt is just this Noble Eight Fold Path; that is, Right View, Right Intention, Right\nSpeech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and\nRight Concentration.\nThis is called the way leading to the elimination of discontentedness.\nWhen a Noble Disciple has thus understood discontentedness, the cause of\ndiscontentedness, the elimination of discontentedness, and the way leading\nto the elimination of discontentedness, he entirely abandons the underlying\ntendency to craving, he abolishes the underlying tendency to anger, he\ncompletely destroys the underlying tendency to the view and conceit ‘I am’,\nand by abandoning ignorance (unknowing of true reality) and arousing true\nwisdom, he here and now makes an end of discontentedness.\nIn that way too a Noble Disciple is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\n(Aging-and-Death)\n“But, friend, might there be another way in which a Noble Disciple is one of\nRight View, whose view is straight, who has perfect confidence in The\nTeachings, and has arrived at these true Teachings?”\nThere might be, friends. When, friends, a Noble Disciple understands aging-\nand-death, the cause of aging-and-death, the elimination of aging-and-\ndeath, and the way leading to the elimination of aging-and-death, in that way\nhe is one of Right View, whose view is straight, who has perfect confidence\nin The Teachings, and has arrived at these true Teachings.\nAnd what is aging-and-death, what is the cause of aging-and-death, what is\nthe elimination of aging-and-death, what is the way leading to the elimination\nof aging-and-death?\nThe aging of the various beings in the various orders of beings, their growing\nold, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality,\ndegeneration of the sense bases: this is called aging. The passing away of\nthe various beings from the various orders of beings, their perishing,\nbreakup, disappearance, mortality, death, completion of time, the breakup of\nthe aggregates, the laying down of the carcass: this is called death. Thus this\naging and this death are together called aging-and-death.\n185", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Right Views of Various Kinds", "sutta_refs": ["MN"], "page": null, "page_start": 182, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "56436a1b-3d4a-4336-b985-41484cce32e9", "parent_id": "book-vol5:ch44:commentary:4", "content_type": "commentary", "text": "With the arising of birth there is the arising of aging-and-death; with the\nelimination of birth there is the elimination of aging-and-death. Just this\nNoble Eight Fold Path is the way leading to the elimination of aging-and-\ndeath: that is, Right View, Right Intention, Right Speech, Right Action, Right\nLivelihood, Right Effort, Right Mindfulness, and Right Concentration.\nWhen a Noble Disciple has thus understood aging-and-death, the cause of\naging-and-death, the elimination of aging-and-death, and the way leading to\nthe elimination of aging-and-death, he entirely abandons the underlying\ntendency to craving, he abolishes the underlying tendency to anger, he\ncompletely destroys the underlying tendency to view and conceit ‘I am’, and\nby abandoning ignorance (unknowing of true reality) and arousing true\nwisdom, he here and now makes an end of discontentedness.\nIn that way too a Noble Disciple is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\n(Birth)\n“But, friend, might there be another way in which a Noble Disciple is one of\nRight View, whose view is straight, who has perfect confidence in The\nTeachings, and has arrived at these true Teachings?”\nThere might be, friends. When, friends, a Noble Disciple understands birth,\nthe cause of birth, the elimination of birth, and the way leading to the\nelimination of birth, in that way he is one of Right View, whose view is\nstraight, who has perfect confidence in The Teachings, and has arrived at\nthese true Teachings.\nAnd what is birth, what is the cause of birth, what is the elimination of birth,\nwhat is the way leading to the elimination of birth?\nThe birth of the various beings into the various realms of beings, their being\nborn, descent [into the womb], production, the coming together of the\naggregates, the obtaining of the sense bases. This is called birth.\nWith the arising of existence there is the arising of birth. With the elimination\nof existence there is the elimination of birth. Just this Noble Eight Fold Path\nis the way leading to the elimination of birth; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, and Right Concentration.\n186", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Right Views of Various Kinds", "sutta_refs": ["MN"], "page": null, "page_start": 182, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "21062176-6611-4802-bf81-3ff1ea40a0d2", "parent_id": "book-vol5:ch44:commentary:5", "content_type": "commentary", "text": "When a Noble Disciple has thus understood birth, the cause of birth, the\nelimination of birth, and the way leading to the elimination of birth, he entirely\nabandons the underlying tendency to craving, he abolishes the underlying\ntendency to anger, he completely destroys the underlying tendency to the\nview and conceit ‘I am’, and by abandoning ignorance (unknowing of true\nreality) and arousing true wisdom, he here and now makes an end of\ndiscontentedness.\nIn that way too a Noble Disciple is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\n(Existence)\n“But, friend, might there be another way in which a Noble Disciple is one of\nRight View, whose view is straight, who has perfect confidence in The\nTeachings, and has arrived at these true Teachings?”\nThere might be, friends. When, friends, a Noble Disciple understands\nexistence, the cause of existence, the elimination of existence, and the way\nleading to the elimination of existence, in that way he is one of Right View,\nwhose view is straight, who has perfect confidence in The Teachings, and\nhas arrived at these true Teachings.\nAnd what is existence, what is the cause of existence, what is the elimination\nof existence, what is the way leading to the elimination of existence?\nThere are these three kinds of existence: sense sphere existence, form\nsphere existence, formless sphere existence. This is called existence.\nWith the arising of clinging there is the arising of existence. With the\nelimination of clinging there is the elimination of existence. Just this Noble\nEight Fold Path is the way leading to the elimination of existence; that is,\nRight View, Right Intention, Right Speech, Right Action, Right Livelihood,\nRight Effort, Right Mindfulness, and Right Concentration.\nWhen a Noble Disciple has thus understood existence, the cause of\nexistence, the elimination of existence, and the way leading to the\nelimination of existence, he entirely abandons the underlying tendency to\ncraving, he abolishes the underlying tendency to anger, he completely\ndestroys the underlying tendency to the view and conceit ‘I am', and by\nabandoning ignorance (unknowing of true reality) and arousing true wisdom,\nhe here and now makes an end of discontentedness.\n187", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Right Views of Various Kinds", "sutta_refs": ["MN"], "page": null, "page_start": 182, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1978a976-e06d-47ed-bf3b-06f3dac64013", "parent_id": "book-vol5:ch44:commentary:6", "content_type": "commentary", "text": "In that way too a Noble Disciple is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\n(Clinging)\n“But, friend, might there be another way in which a Noble Disciple is one of\nRight View, whose view is straight, who has perfect confidence in The\nTeachings, and has arrived at these true Teachings?”\nThere might be, friends. When, friends, a Noble Disciple understands\nclinging, the cause of clinging, the elimination of clinging, and the way\nleading to the elimination of clinging, in that way he is one of Right View,\nwhose view is straight, who has perfect confidence in The Teachings, and\nhas arrived at these true Teachings.\nAnd what is clinging, what is the cause of clinging, what is the elimination of\nclinging, what is the way leading to the elimination of clinging?\nThere are these four kinds of clinging: clinging to sensual pleasures, clinging\nto views, clinging to rules and vows, clinging to a doctrine of self. This is\ncalled clinging.\nWith the arising of craving there is the arising of clinging. With the elimination\nof craving there is the elimination of clinging. Just this Noble Eight Fold Path\nis the way leading to the elimination of clinging; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, and Right Concentration.\nWhen a Noble Disciple has thus understood clinging, the cause of clinging,\nthe elimination of clinging, and the way leading to the elimination of clinging,\nhe entirely abandons the underlying tendency to craving, he abolishes the\nunderlying tendency to anger, he completely destroys the underlying\ntendency to the view and conceit 'I am', and by abandoning ignorance\n(unknowing of true reality) and arousing true wisdom, he here and now\nmakes an end of discontentedness.\nIn that way too a Noble Disciple is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\n188", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Right Views of Various Kinds", "sutta_refs": ["MN"], "page": null, "page_start": 182, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "929b0e84-09d1-415b-bd15-0df40da20c0b", "parent_id": "book-vol5:ch44:commentary:7", "content_type": "commentary", "text": "(Craving)\n“But, friend, might there be another way in which a Noble Disciple is one of\nRight View, whose view is straight, who has perfect confidence in The\nTeachings, and has arrived at these true Teachings?”\nThere might be, friends. When, friends, a Noble Disciple understands\ncraving, the cause of craving, the elimination of craving, and the way leading\nto the elimination of craving, in that way he is one of Right View, whose view\nis straight, who has perfect confidence in The Teachings, and has arrived at\nthese true Teachings.\nAnd what is craving, what is the cause of craving, what is the elimination of\ncraving, what is the way leading to the elimination of craving?\nThere are these six classes of craving: craving for forms, craving for sounds,\ncraving for odors, craving for flavors, craving for physical objects, craving for\nmental objects. This is called craving.\nWith the arising of feeling there is the arising of craving. With the elimination\nof feeling there is the elimination of craving. Just this Noble Eight Fold Path\nis the way leading to the elimination of craving; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, and Right Concentration.\nWhen a Noble Disciple has thus understood craving, the cause of craving,\nthe elimination of craving, and the way leading to the elimination of craving,\nhe entirely abandons the underlying tendency to craving, he abolishes the\nunderlying tendency to anger, he completely destroys the underlying\ntendency to the view and conceit ‘I am’, and by abandoning ignorance\n(unknowing of true reality) and arousing true wisdom, he here and now\nmakes an end of discontentedness.\nIn that way too a Noble Disciple is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\n(Feeling)\n“But, friend, might there be another way in which a Noble Disciple is one of\nRight View, whose view is straight, who has perfect confidence in The\nTeachings, and has arrived at these true Teachings?”\nThere might be, friends. When, friends, a Noble Disciple understands feeling,\nthe cause of feeling, the elimination of feeling, and the way leading to the\n189", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Right Views of Various Kinds", "sutta_refs": ["MN"], "page": null, "page_start": 182, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c56c85ed-09d0-48d0-bb56-e837b6d88684", "parent_id": "book-vol5:ch44:commentary:8", "content_type": "commentary", "text": "elimination of feeling, in that way he is one of Right View, whose view is\nstraight, who has perfect confidence in The Teachings, and has arrived at\nthese true Teachings.\nAnd what is feeling, what is the cause of feeling, what is the elimination of\nfeeling, what is the way leading to the elimination of feeling?\nThere are these six classes of feeling: feeling born of eye-contact, feeling\nborn of ear-contact, feeling born of nose-contact, feeling born of tongue-\ncontact, feeling born of body-contact, feeling born of mind-contact. This is\ncalled feeling.\nWith the arising of contact there is the arising of feeling. With the elimination\nof contact there is the elimination of feeling. Just this Noble Eight Fold Path\nis the way leading to the elimination of feeling; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, and Right Concentration.\nWhen a Noble Disciple has thus understood feeling, the cause of feeling, the\nelimination of feeling, and the way leading to the elimination of feeling, he\nentirely abandons the underlying tendency to craving, he abolishes the\nunderlying tendency to anger, he completely destroys the underlying\ntendency to the view and conceit ‘I am’, and by abandoning ignorance\n(unknowing of true reality) and arousing true wisdom, he here and now\nmakes an end of discontentedness.\nIn that way too a Noble Disciple is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\n(Contact)\n“But, friend, might there be another way in which a Noble Disciple is one of\nRight View, whose view is straight, who has perfect confidence in The\nTeachings, and has arrived at these true Teachings?”\nThere might be, friends. When, friends, a Noble Disciple understands\ncontact, the cause of contact, the elimination of contact, and the way\nleading to the elimination of contact, in that way he is one of Right View,\nwhose view is straight, who has perfect confidence in The Teachings, and\nhas arrived at these true Teachings.\nAnd what is contact, what is the cause of contact, what is the elimination of\ncontact, what is the way leading to the elimination of contact?\n190", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Right Views of Various Kinds", "sutta_refs": ["MN"], "page": null, "page_start": 182, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "29146b8e-9e76-4cdb-97b5-13e8d8bc90ee", "parent_id": "book-vol5:ch44:commentary:9", "content_type": "commentary", "text": "There are these six classes of contact: eye-contact, ear-contact, nose-\ncontact, tongue-contact, body-contact, mind-contact. This is called contact.\nWith the arising of the six sense bases there is the arising of contact. With\nthe elimination of the six sense bases there is the elimination of contact. Just\nthis Noble Eight Fold Path is the way leading to the elimination of contact;\nthat is, Right View, Right Intention, Right Speech, Right Action, Right\nLivelihood, Right Effort, Right Mindfulness, and Right Concentration.\nWhen a Noble Disciple has thus understood contact, the cause of contact,\nthe elimination of contact, and the way leading to the elimination of contact,\nhe entirely abandons the underlying tendency to craving, he abolishes the\nunderlying tendency to anger, he completely destroys the underlying\ntendency to the view and conceit ‘I am’, and by abandoning ignorance\n(unknowing of true reality) and arousing true wisdom, he here and now\nmakes an end of discontentedness.\nIn that way too a Noble Disciple is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\n(The Six Sense Bases)\n“But, friend, might there be another way in which a Noble Disciple is one of\nRight View, whose view is straight, who has perfect confidence in The\nTeachings, and has arrived at these true Teachings?”\nThere might be, friends. When, friends, a Noble Disciple understands the six\nsense bases, the cause of the six sense bases, the elimination of the six\nsense bases, and the way leading to the elimination of the six sense bases,\nin that way he is one of Right View, whose view is straight, who has perfect\nconfidence in The Teachings, and has arrived at these true Teachings.\nAnd what are the six sense bases, what is the cause of the six sense bases,\nwhat is the elimination of the six sense bases, what is the way leading to the\nelimination of the six sense bases?\nThe eye base, the ear base, the nose base, the tongue base, the body base,\nthe mind base. These are called the six sense bases.\nWith the arising of name-and-form there is the arising of the six sense bases.\nWith the elimination of name-and-form there is the elimination of the six\nsense bases. Just this Noble Eight Fold Path is the way leading to the\nelimination of the six sense bases; that is, Right View, Right Intention, Right\n191", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Right Views of Various Kinds", "sutta_refs": ["MN"], "page": null, "page_start": 182, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "33941837-a7df-4de9-9f34-567c5085785d", "parent_id": "book-vol5:ch44:commentary:10", "content_type": "commentary", "text": "Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and\nRight Concentration.\nWhen a Noble Disciple has thus understood the six sense bases, the cause\nof the six sense bases, the elimination of the six sense bases, and the way\nleading to the elimination of the six sense bases, he entirely abandons the\nunderlying tendency to craving, he abolishes the underlying tendency to\nanger, he completely destroys the underlying tendency to the view and\nconceit ‘I am’, and by abandoning ignorance (unknowing of true reality) and\narousing true wisdom, he here and now makes an end of discontentedness.\nIn that way too a Noble Disciple is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\n(Name-and-Form)\n“But, friend, might there be another way in which a Noble Disciple is one of\nRight View, whose view is straight, who has perfect confidence in The\nTeachings, and has arrived at these true Teachings?”\nThere might be, friends. When, friends, a Noble Disciple understands name-\nand-form, the cause of name-and-form, the elimination of name-and-form,\nand the way leading to the elimination of mentality materiality, in that way he\nis one of Right View, whose view is straight, who has perfect confidence in\nThe Teachings, and has arrived at these true Teachings.\nAnd what is name-and-form, what is the cause of name-and-form, what is\nthe elimination of name-and-form, what is the way leading to the elimination\nof name-and-form?\nFeeling, perception, volitional formation, contact, consciousness: this is\ncalled name. The four great elements and the form derived from the four\ngreat elements: this is called form. Thus this name and this form are together\ncalled name-and-form.\nWith the arising of consciousness there is the arising of name-and-form.\nWith the elimination of consciousness there is the elimination of name-and\nform. Just this Noble Eight Fold Path is the way leading to the elimination of\nname-and-form; that is, Right View, Right Intention, Right Speech, Right\nAction, Right Livelihood, Right Effort, Right Mindfulness, and Right\nConcentration.\nWhen a Noble Disciple has thus understood name-and-form, the cause of\nname-and-form, the elimination of name-and-form, and the way leading to\n192", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Right Views of Various Kinds", "sutta_refs": ["MN"], "page": null, "page_start": 182, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fa72dd1c-c62c-45eb-9efd-69230e3e45d3", "parent_id": "book-vol5:ch44:commentary:11", "content_type": "commentary", "text": "the elimination of name-and-form, he entirely abandons the underlying\ntendency to craving, he abolishes the underlying tendency to anger, he\ncompletely destroys the underlying tendency to the view and conceit ‘I am’,\nand by abandoning ignorance (unknowing of true reality) and arousing true\nwisdom, he here and now makes an end of discontentedness.\nIn that way too a Noble Disciple is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\n(Consciousness)\n“But, friend, might there be another way in which a Noble Disciple is one of\nRight View, whose view is straight, who has perfect confidence in The\nTeachings, and has arrived at these true Teachings”\nThere might be, friends. When, friends, a Noble Disciple understands\nconsciousness, the cause of consciousness, the elimination of\nconsciousness, and the way leading to the elimination of consciousness, in\nthat way he is one of Right View, whose view is straight, who has perfect\nconfidence in The Teachings, and has arrived at these true Teachings.\nAnd what is consciousness, what is the cause of consciousness, what is the\nelimination of consciousness, what is the way leading to the elimination of\nconsciousness?\nThere are these six classes of consciousness: eye-consciousness, ear-\nconsciousness, nose-consciousness, tongue-consciousness, body-\nconsciousness, mind-consciousness. This is called consciousness.\nWith the arising of volitional formations (choices/decisions) there is the\narising of consciousness. With the elimination of volitional formations there is\nthe elimination of consciousness. Just this Noble Eight Fold Path is the way\nleading to the elimination of consciousness; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, and Right Concentration.\nWhen a Noble Disciple has thus understood consciousness, the cause of\nconsciousness, the elimination of consciousness, and the way leading to the\nelimination of consciousness, he entirely abandons the underlying tendency\nto craving, he abolishes the underlying tendency to anger, he completely\ndestroys the underlying tendency to the view and conceit ‘I am’, and by\nabandoning ignorance (unknowing of true reality) and arousing true wisdom,\nhe here and now makes an end of discontentedness.\n193", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Right Views of Various Kinds", "sutta_refs": ["MN"], "page": null, "page_start": 182, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c7b49435-5f33-4b5c-8be3-815118f2f72b", "parent_id": "book-vol5:ch44:commentary:12", "content_type": "commentary", "text": "In that way too a Noble Disciple is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\n(Volitional Formations)\n“But, friend, might there be another way in which a Noble Disciple is one of\nRight View, whose view is straight, who has perfect confidence in The\nTeachings, and has arrived at these true Teachings?”\nThere might be, friends. When, friends, a Noble Disciple understands\nvolitional formations (choices/decisions), the cause of volitional formations,\nthe elimination of volitional formations, and the way leading to the elimination\nof volitional formations, in that way he is one of Right View, whose view is\nstraight, who has perfect confidence in The Teachings, and has arrived at\nthese true Teachings.\nAnd what are volitional formations, what is the cause of volitional formations,\nwhat is the elimination of volitional formations, what is the way leading to the\nelimination of volitional formations?\nThere are these three kinds of volitional formations: the bodily volitional\nformation, the verbal volitional formation, the mental volitional formation.\nThese are called the volitional formations.\nWith the arising of ignorance (unknowing of true reality) there is the arising of\nvolitional formations. With the elimination of ignorance there is the\nelimination of volitional formations. Just this Noble Eight Fold Path is the way\nleading to the elimination of volitional formations; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, and Right Concentration.\nWhen a Noble Disciple has thus understood volitional formations, the cause\nof volitional formations, the elimination of volitional formations, and the way\nleading to the elimination of volitional formations, he entirely abandons the\nunderlying tendency to craving, he abolishes the underlying tendency to\nanger, he completely destroys the underlying tendency to the view and\nconceit ‘I am’, and by abandoning ignorance (unknowing of true reality) and\narousing true wisdom, he here and now makes an end of discontentedness.\nIn that way too a Noble Disciple is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\n194", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Right Views of Various Kinds", "sutta_refs": ["MN"], "page": null, "page_start": 182, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "742097fc-75a9-48f8-80c9-b6c369ec247e", "parent_id": "book-vol5:ch44:commentary:13", "content_type": "commentary", "text": "(Ignorance)\n“But, friend, might there be another way in which a Noble Disciple is one of\nRight View, whose view is straight, who has perfect confidence in The\nTeachings, and has arrived at these true Teachings?”\nThere might be, friends. When, friends, a Noble Disciple understands\nignorance (unknowing of true reality), the cause of ignorance, the elimination\nof ignorance, and the way leading to the elimination of ignorance, in that way\nhe is one of Right View, whose view is straight, who has perfect confidence\nin The Teachings, and has arrived at these true Teachings.\nAnd what is ignorance (unknowing of true reality), what is the cause of\nignorance, what is the elimination of ignorance, what is the way leading to\nthe elimination of ignorance?\nNot knowing about discontentedness, not knowing about the cause of\ndiscontentedness, not knowing about the elimination of discontentedness,\nnot knowing about the way leading to the elimination of discontentedness —\nthis is called ignorance.\nWith the arising of the taints there is the arising of ignorance (unknowing of\ntrue reality).\nWith the elimination of the taints there is the elimination of ignorance\n(unknowing of true reality).\nThe way leading to the elimination of ignorance is just this Noble Eight Fold\nPath; that is, Right View, Right Intention, Right Speech, Right Action, Right\nLivelihood, Right Effort, Right Mindfulness, and Right Concentration.\nWhen a Noble Disciple has thus understood ignorance, the cause of\nignorance, the elimination of ignorance, and the way leading to the\nelimination of ignorance, he entirely abandons the underlying tendency to\ncraving, he abolishes the underlying tendency to anger, he completely\ndestroys the underlying tendency to the view and conceit ‘I am’, and by\nabandoning ignorance (unknowing of true reality) and arousing true wisdom,\nhe here and now makes an end of discontentedness.\nIn that way too a Noble Disciple is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\n195", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Right Views of Various Kinds", "sutta_refs": ["MN"], "page": null, "page_start": 182, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "be5ef941-634e-4974-a2e3-51751a270c5f", "parent_id": "book-vol5:ch44:commentary:14", "content_type": "commentary", "text": "(Taints)\n“But, friend, might there be another way in which a Noble Disciple is one of\nRight View, whose view is straight, who has perfect confidence in The\nTeachings, and has arrived at these true Teachings?”\nThere might be, friends. When, friends, a Noble Disciple understands the\ntaints, the cause of the taints, the elimination of the taints, and the way\nleading to the elimination of the taints, in that way he is one of Right View,\nwhose view is straight, who has perfect confidence in The Teachings, and\nhas arrived at these true Teachings.\nAnd what are the taints, what is the cause of the taints, what is the\nelimination of the taints, what is the way leading to the elimination of the\ntaints?\nThere are these three taints: sensual desire, the taint of existence (personal\nexistence view), and the taint of ignorance.\nWith the arising of ignorance (unknowing of true reality) there is the arising of\nthe taints.\nWith the elimination of ignorance (unknowing of true reality) there is the\nelimination of the taints.\nThe way leading to the elimination of the taints is just this Noble Eight Fold\nPath; that is, Right View, Right Intention, Right Speech, Right Action, Right\nLivelihood, Right Effort, Right Mindfulness, and Right Concentration.\nWhen a Noble Disciple has thus understood the taints, the cause of the\ntaints, the elimination of the taints, and the way leading to the elimination of\nthe taints, he entirely abandons the underlying tendency to craving, he\nabolishes the underlying tendency to anger, he completely destroys the\nunderlying tendency to the view and conceit ‘I am’, and by abandoning\nignorance (unknowing of true reality) and arousing true wisdom he here and\nnow makes an end of discontentedness.\nIn that way too a Noble Disciple is one of Right View, whose view is straight,\nwho has perfect confidence in The Teachings, and has arrived at these true\nTeachings.\n(Reference: MN 9)\n196", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Right Views of Various Kinds", "sutta_refs": ["MN"], "page": null, "page_start": 182, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "05ca5f01-e20f-4a37-9dc9-fb8cbbbfcaa3", "parent_id": "book-vol5:ch44:commentary:15", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha that is shared by the Venerable Sāriputta, details\nare provided on many different aspects of these Teachings. The Venerable Sāriputta was\none of The Buddha’s closest Students during his lifetime and The Buddha’s Teachings\nwere recited word-for-word by his Students.\nHis Students, especially those who were Enlightened, would have deep and profound\nabilities to memorize and recall from their memory. As the unEnlightened mind is\ntransformed to the Enlightened mind, it develops a high degree of focus, concentration,\nmemory, and clarity of thought and mind. His Students were able to recite his Teachings\nduring The Buddha’s lifetime and after his death, this ensured the continuation of the oral\nTeachings shared by The Buddha.\nThe description of these Teachings is so precise, there is no further explanation that will\nbe shared here. Instead, readers are able to seek any clarification with the author of this\nbook through any of the following.\n1.) Post a question in the Facebook Group “Daily Wisdom - Walking The Path with The\nBuddha”.\nhttps://www.facebook.com/groups/DailyWisdom999\n2.) Ask a question during an online or in-person class.\nhttps://www.buddhadailywisdom.com/\n3.) Send a personal message via Facebook, Email, or another method of communication.\n4.) Schedule a personal guidance session to seek guidance.\nhttps://www.buddhadailywisdom.com/contact-us-in-chiang-mai-thailand\n197\n\nAppendix\nDiscourses for Additional\nInvestigation\n198", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Right Views of Various Kinds", "sutta_refs": ["MN"], "page": null, "page_start": 182, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d468832a-2e09-4528-a6be-444441e8ff91", "parent_id": "book-vol5:ch45:scripture", "content_type": "scripture", "text": "Chapter 45\nFactors for Stream Entry\n(First Discourse)\nThen the Venerable Sāriputta approached The Perfectly Enlightened One,\npaid homage (respect) to him, and sat down to one side. The Perfectly\nEnlightened One then said to him:\nSāriputta, this is said: A factor for Stream-Entry, a factor for Stream-Entry.\nWhat now, Sāriputta, is a factor for Stream-Entry?\n(1) Association with wholesome persons, Venerable Sir, is a factor for\nStream-Entry.\n(2) Hearing the true Teachings is a factor for Stream-Entry.\n(3) Careful attention is a factor for Stream-Entry.\n(4) Practice in accordance with The Teachings is a factor for Stream-Entry.\nGood, good, Sāriputta! Association with wholesome persons, Sāriputta, is a\nfactor for Stream-Entry. Hearing the true Teachings is a factor for Stream-\nEntry. Careful attention is a factor for Stream-Entry. Practice in accordance\nwith The Teachings is a factor for Stream-Entry.\n(Reference: SN 55.5)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["SN"], "page": null, "page_start": 199, "page_end": 200, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "077acff5-055d-400a-a2cd-8ff73b04fd2e", "parent_id": "book-vol5:ch45:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares additional factors for attaining the first\nStage of Enlightenment as a Stream-Enterer.\n(1) The Buddha shares in multiple Teachings how developing wholesome friendships,\ncompanionships, and comradeship “is the entire holy life”. He prioritizes developing\nwholesome relationships with people who are into wholesomeness as one’s mind will\nmore likely be interested in practicing these wholesome Teachings when you choose to\nbe involved with wholesome friends and associates.\nThe opposite is also true that if you choose to associate with unwholesome friends and\nassociates, you will more likely be interested in making decisions that are unwholesome\nleading to unwholesome results in your life.\n199", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["SN"], "page": null, "page_start": 199, "page_end": 200, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0f883f58-8cdb-489f-8b88-2ea014267289", "parent_id": "book-vol5:ch45:commentary:1", "content_type": "commentary", "text": "(2) In order to attain any results on this path, surely the results of the first Stage of\nEnlightenment and beyond, a Practitioner would need to “hear the true Teachings”. Without\naccess to “the true Teachings” a Practitioner would have no ability to learn, reflect, and\npractice these Teachings to improve the condition of the mind.\nFrom the lifetime of The Buddha over 2,500 years ago, there has been a massive amount of\nimpermanence that has affected what people feel they know about The Buddha’s Teachings\nand our access to those Teachings in the world. Today, there are countless perspectives,\nopinions, and views about what The Teachings are and are not.\nIt is only when one comes into direct contact with The Words of The Buddha that a\nPractitioner can deeply understand and practice his Teachings to discover the truth\nacquiring wisdom to improve the condition of one’s mind and life. The way a Practitioner\nknows they are learning and practicing ‘the true Teachings’ is that they will be able to\nindependently observe the truth in The Teachings not based on belief or superstition and\nThe Teachings they are learning and practicing are leading to an improved condition of the\nmind.\nDiscontentedness such as anger, frustration, irritation, annoyance, guilt, shame, fear,\nsadness, stress, anxiety, etc. will all be gradually eliminated from the mind. Situations that\nonce produced discontentedness in the mind, the Practitioner no longer experiences the\nsame results. Instead, the mind can remain peaceful, calm, serene, and content with joy in\nsituations that once produced significant discontentedness. The benefits of the mind\nmoving towards Enlightenment are observable for each individual Practitioner through an\nimproved condition of the mind and one’s life.\n(3) A Practitioner who has attained the first Stage of Enlightenment will have developed the\nability to focus their attention carefully on any given task or in any given situation. The mind\nwill not wander or drift into daydreams or be otherwise distracted by various thoughts or\noccurrences in life. Instead, the mind will be developing careful attention with focus,\nconcentration, memory, and clarity of thought and mind. These benefits only increase as the\nmind gets closer to Enlightenment and once the mind is Enlightened, these benefits will\ncontinue to increase.\nA Practitioner who is practicing “careful attention” will have determination, dedication, and\ndiligence to continue progressing towards the ultimate goal of Enlightenment while never\ngiving up.\n(4) A Stream-Enterer will have eliminated the fetter/taint/pollution of mind described as\n“wrong behavior and observances” which includes a well developed practice of The Eight\nFold Path. A Practitioner who has attained the first Stage of Enlightenment as a Stream-\nEnterer will be “practicing in accordance with The Teachings” shared in The Eight Fold Path.\nWrong behavior and observances (Elimination of the mind’s belief that rites, rituals, ceremonies,\nand worship will help a Practitioner to attain Enlightenment. Well developed practice of The Eight Fold\nPath.)\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n200", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["SN"], "page": null, "page_start": 199, "page_end": 200, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e43a944e-d643-4d08-8722-194177dca6c2", "parent_id": "book-vol5:ch46:scripture", "content_type": "scripture", "text": "Chapter 46\nFactors for Stream Entry\n(Second Discourse)\nThe Noble Disciple, Householder, who possesses four things is a Stream-\nEnterer, no longer bound to the nether world, fixed in destination, with\nEnlightenment as his destination.\nWhat four?\nHere Householders,\n(1) A Noble Disciple possesses confirmed confidence in The Buddha thus:\nThe Perfectly Enlightened One is an Arahant, perfectly Enlightened,\naccomplished in true wisdom and conduct, fortunate, knower of the\nworlds, unsurpassed leader of persons to be tamed, Teacher of heavenly\nbeings and humans, The Enlightened One, The Fortunate One.\n(2) He possesses confirmed confidence in The Teachings thus: The\nTeachings are well expounded by The Perfectly Enlightened One, directly\nvisible, immediate, inviting one to come and see, applicable, to be\npersonally experienced by the wise.\n(3) He possesses confirmed confidence in The Community thus: The\nCommunity of The Perfectly Enlightened One’s disciples is practicing the\nwholesome way, practicing the straight way, practicing the true way,\npracticing the proper way; that is, the four pairs of persons, the eight\ntypes of individuals - this Community of The Perfectly Enlightened One’s\ndisciples is worthy of gifts, worthy of hospitality, worthy of offerings,\nworthy of respectful salutation, the unsurpassed field of merit for the\nworld.\n(4) He resides at home with a mind free of the stain of selfishness, freely\ngenerous, open-handed, joyful in letting go, one devoted to charity, joyful\nin giving and sharing.\nA Noble Disciple who possesses these four things is a Stream-Enterer, no\nlonger bound to the nether world, fixed in destination, with Enlightenment as\nhis destination.\n(Reference: SN 55.6)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 201, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "86a13f19-4eb6-4c0a-a4a1-409fe753f9ef", "parent_id": "book-vol5:ch46:commentary:0", "content_type": "commentary", "text": "201", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 201, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "83bf9339-39dd-4bc9-9602-c0d31ca45e63", "parent_id": "book-vol5:ch46:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares expanded Teachings to explain that a\nPractitioner who has attained the first Stage of Enlightenment will have confidence in The\nBuddha, The Teachings, and The Community while also “resides at home with a mind free\nof the stain of stinginess, freely generous, open-handed, joyful in letting go, one devoted\nto charity, joyful in giving and sharing”.\n(1) Here, Monks, a Noble Disciple possesses confirmed confidence in The Buddha thus:\nThe Perfectly Enlightened One is an Arahant, perfectly Enlightened, accomplished in true\nwisdom and conduct, fortunate, knower of the worlds, unsurpassed leader of persons to\nbe tamed, Teacher of heavenly beings and humans, The Enlightened One, The Fortunate\nOne.\nThe Buddha is explaining that his mind is “perfectly Enlightened” which is how we refer to\na Buddha. Because a Buddha attains Enlightenment through their own independent\njourney to Enlightenment, their mind is described as “perfectly Enlightened”. Their mind is\nuninfluenced by any outside source and is a main reason why they have deep “true\nwisdom” to guide countless beings to Enlightenment. Their moral conduct is exceptional\nin that they are deeply practicing The Teachings they share making them an “unsurpassed\nleader of persons to be tamed” or in other words, trained.\nA Buddha would be a “knower of the worlds” which is referring to The Five Realms of\nExistence. A Buddha would know these realms in detail through observation of their past\nlives and existence in those realms in prior lives.\nA Buddha is a “Teacher of heavenly beings and humans” as these are the beings who can\nattain Enlightenment. Beings in the lower realms of hell, animal, and afflicted spirits are\nunable to attain Enlightenment and will need to experience an improved rebirth into the\nhuman or heavenly realms to attain Enlightenment.\nA Buddha is “fortunate” in that they are “auspicious and favorable”. A Buddha is fortunate\nto have been born with a mind capable of attaining Enlightenment through their own\nindependent journey to Enlightenment.\nAuspicious: conducive to success; characterized by success.\nFavorable: to the advantage of someone or something.\nA Buddha is very rare in the world as the last Buddha currently known to the world\nexisted over 2,500 years ago.\n(2) He possesses confirmed confidence in The Teachings thus: The Teachings are well\nexpounded by The Perfectly Enlightened One, directly visible, immediate, inviting one to\ncome and see, applicable, to be personally experienced by the wise.\nThe Teachings of a Buddha are “directly visible” able to be seen “immediately” by a\nPractitioner who chooses to investigate his Teachings.\nThe Teachings are “inviting one to come and see” meaning that they are meant to be\ninvestigated and practiced to be able to see the truth for yourself without belief. There is\nno belief in these Teachings and it is only through determined, dedicated, and diligent\nlearning, reflection, and practicing of these Teachings that a Practitioner will come to\nunderstand the truth to acquire wisdom liberating the mind from discontentedness.\n202", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 201, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c98bb5da-55f1-4594-9ca4-12dd87f23b75", "parent_id": "book-vol5:ch46:commentary:2", "content_type": "commentary", "text": "A Buddha’s Teachings are “applicable” being able to be applied to daily life to improve\nthe condition of one’s mind and life. His Teachings need “to be personally experienced by\nthe wise” as one can observe for themselves that through personal experience these\nTeachings lead to liberation of the mind through a gradual diminishing and eventual\nelimination of 100% of all discontentedness from the mind.\n(3) He possesses confirmed confidence in The Community thus: The Community of The\nPerfectly Enlightened One’s disciples is practicing the wholesome way, practicing the\nstraight way, practicing the true way, practicing the proper way; that is, the four pairs of\npersons, the eight types of individuals - this Community of The Perfectly Enlightened\nOne’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of\nrespectful salutation, the unsurpassed field of merit for the world.\nDuring the lifetime of The Buddha, there were many different Teachers who claimed it was\ntheir teachings that lead to Enlightenment. There were multiple communities of Students\nall being led by a different Teacher and progressing towards what they thought was\nEnlightenment. We know now that it was The Buddha’s Teachings that are The Path to\nEnlightenment but during his lifetime, this was not so obvious to the average individual\nwho were not learning and practicing his Teachings.\nThe Buddha knew it was his Teachings that were the truth and those that lead to\nEnlightenment because he was experiencing the complete elimination of all\ndiscontentedness. But, this mental state cannot be easily understood or observed by an\nunEnlightened being. There are no outward characteristics that identifies one who has\nattained Enlightenment or identifies a Buddha. A Buddha does not perform countless\nmiracles to convince people he is a Buddha but instead, guides people in learning,\nreflecting, and practicing these Teachings so that the Practitioner can experience the\nmind awakening to Enlightenment. In this way, Students understand what they are\nlearning and practicing is the truth as the mind gradually eliminates 100% of all\ndiscontentedness through their progression towards Enlightenment. The Student can see\nthe truth for themselves that the condition of their mind and their life is improving.\nA Buddha is not concerned with convincing people that he is a Buddha but instead,\napplies energy, effort, and dedication towards sharing The Teachings that lead to\nEnlightenment making himself available to all those who choose to learn, reflect, and\npractice The Teachings to experience the results. The way Students would know he is a\nBuddha is that he attained Enlightenment on his own and The Teachings he shares led\nthem towards Enlightenment. A Buddha is not interested in fame or fortune but instead, is\nwilling to help others attain Enlightenment through their independently discovered\nTeachings. A Buddha’s ability to help others is not contingent upon everyone knowing he\nis a Buddha. A Buddha can function much better by others not knowing he is a Buddha\nbecause then he can observe the condition of his Student’s mind without being tainted by\nany admiration. A Buddha will be able to more easily observe the condition of the\nStudent’s mind providing guidance towards the attainment of Enlightenment through\nobjective observation.\nA Buddha is extremely rare and a Practitioner’s confidence in a Buddha and his Teachings\nwill only build as they deeply learn and practice The Teachings to experience improved\nresults in the condition of the mind and their life.\nThe Buddha taught Practitioners to not only have confidence in him and his Teachings but\nalso in The Community of Practitioners learning and practicing his Teachings because\n203", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 201, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a1f37500-d27f-40c9-aafc-9b0a2ad5fda4", "parent_id": "book-vol5:ch46:commentary:3", "content_type": "commentary", "text": "they are able to support and encourage others along The Path to Enlightenment. While a\nBuddha is the leader of The Community, it is the entire Community of Practitioners who\nare all supporting and encouraging each other which will help each of them to progress\ntowards Enlightenment.\nA Buddha can share The Teachings but it is each individual in The Community who has\ndetermination, dedication, and diligence to learn, reflect, and practice The Teachings that\neach individual will experience results. A vibrant Community of Practitioners will actively\nlearn, reflect, and practice The Teachings while providing support and encouragement for\nothers who seek understanding. Through a Community of Practitioners actively\ninvestigating The Teachings and discussing them amongst themselves, they will be better\nequipped to progress towards Enlightenment and help others attain Enlightenment after a\nBuddha’s death.\nAn Enlightened being will not only be learning, reflecting, and practicing The Teachings\nbut ultimately be able to discuss them with ease as they are questioned by others about\nThe Teachings or if other members of The Community are interested in discussion about\nThe Teachings to progress in their understanding and development of their practice.\nIt is The Community of The Buddha, The Perfectly Enlightened One, who “is practicing\nthe wholesome way, practicing the straight way, practicing the true way, practicing the\nproper way”. It was not the other communities led by other Teachers. Those communities\nthat existed during the lifetime of The Buddha mostly evaporated and no longer exist. It is\nThe Teachings of The Buddha that have stood the test of time existing for over 2,500\nyears until today.\nA large community of people who are dedicated to learning and practicing these\nTeachings will be able to sustain The Teachings in the world through providing each other\nexamples and be role models to one another for how to progress along The Path to\nEnlightenment and practice The Teachings in daily life.\nThe Buddha explains “the four pairs of persons, the eight types of individuals” in other\nparts of his Teachings that will be shared in this book series as you progress in your\nlearning. Essentially these are Practitioners who have attained one of the four Stages of\nEnlightenment or practicing to progress from one Stage of Enlightenment to another. The\nBuddha explains that it is these individuals who are “worthy of gifts, worthy of hospitality,\nworthy of offerings, worthy of respectful salutation”.\nPractitioners who have progressed into one of The Four Stages of Enlightenment have a\nwell developed life practice and are highly dedicated to the attainment of Enlightenment.\nOne would not attain any of The Four Stages of Enlightenment by accident but instead,\nthrough consistent dedication towards improving their life practice. They are also the\nTeachers who will be able to provide guidance to all other beings to progress towards\nEnlightenment. Therefore, The Buddha encourages Students to make offerings to these\nPractitioners to support and sustain The Community helping these Teachings to continue\nto flourish in the world for all beings to liberate the mind attaining Enlightenment.\nPractitioners who choose to make offerings to these individuals will be creating merit.\nMerit is a unique type of wholesome Kamma created through generous offerings to The\nCommunity of Practitioners who are in one of The Four Stages of Enlightenment. The\nBuddha explains that making offerings to these individuals provides an “unsurpassed\nfield of merit for the world”.\n204", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 201, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d5e72caa-7730-44d3-b1a1-b5ac12dceca0", "parent_id": "book-vol5:ch46:commentary:4", "content_type": "commentary", "text": "Practitioners who have attained one of The Four Stages of Enlightenment is beneficial for\ntheir own practice but also highly beneficial for the world in that Students can make\nofferings to these individuals providing support for The Teachings to continue but also\nbringing Students into contact with Practitioners who deeply understand The Teachings\nand can help the Student progress towards the attainment of Enlightenment.\nThe following Teaching from The Buddha explains “the four pairs of persons, the eight\ntypes of individuals” in detail.\nAn Unsurpassed Field of Merit for the World\nMonks, these eight persons are worthy of gifts, worthy of hospitality, worthy of offerings,\nworthy of reverential salutation, an unsurpassed field of merit for the world.\nWhat eight?\nThe Stream-Enterer, the one practicing for realization of the fruit of Stream Entry;\nthe Once-Returner, the one practicing for realization of the fruit of Once Returning;\nthe Non-Returner, the one practicing for realization of the fruit of Non-Returning;\nthe Arahant, the one practicing for realization of the fruit of Arahantship.\nThese eight persons, Monks, are worthy of gifts, worthy of hospitality, worthy of offerings,\nworthy of reverential salutation, an unsurpassed field of merit for the world.\nThe four practicing the way\nand the four established in the fruit;\nthis is the upright Community -\ncomposed in wisdom and virtuous behavior.\nFor people intent on sacrifice,\nfor living beings seeking merit,\nmaking merit that ripens in the acquisitions,\nwhat is given to The Community bears great fruit.\n(Gotama Buddha)\n(Reference:AN 8.59)\nDetailed explanation of “What is Merit?” is available in this same book series found in\nChapter 10 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n205", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 201, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0a42057b-e042-4a57-b16b-eac1fa104592", "parent_id": "book-vol5:ch46:commentary:5", "content_type": "commentary", "text": "(4) He resides at home with a mind free of the stain of selfishness, freely generous, open-\nhanded, joyful in letting go, one devoted to charity, joyful in giving and sharing.\nTo progress on The Path to Enlightenment a Practitioner will need to develop a practice of\ngenerosity where the mind is working towards eliminating “the stain of selfishness”.\nAs long as the mind is holding on only pursuing its own selfish desires, it will be\nunliberated from the craving/desire/attachment to its selfish desires and pursuit of\nmaterial gain. Practicing generosity is a significant aspect of developing one’s practice\ntowards the attainment of Enlightenment to eliminate the unwholesome quality of\nselfishness being able to recognize the interconnectivity between all beings and be willing\nto apply time, effort, energy, and resources towards the benefit of others without any\nexpectation of anything in return.\nDetailed explanation of making meritorious offerings is available in this same book series\nfound in the book “Generosity” (Volume 13).\n206", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 201, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1aaa6cb6-425a-45ff-b88a-a87aab7f646e", "parent_id": "book-vol5:ch47:commentary:0", "content_type": "commentary", "text": "Chapter 47\nFactors for Stream Entry\n(Third Discourse)\nI will teach you, Brāhmin Householders, a Teaching exposition applicable to\noneself.\nListen to that and attend closely, I will speak.\nWhat, Householders, is The Teachings exposition applicable to oneself?\n(1) Here, Householders, a Noble Disciple reflects thus: I am one who aspires\nto live, who does not aspire to die; I have the objective of peacefulness and\nam unenthusiastic to discontentedness. Since I am one who aspires to live ...\nand am unenthusiastic to discontentedness, if someone were to take my life,\nthat would not be pleasing and agreeable to me. Now if I were to take the life\nof another - of one who aspires to live, who does not aspire to die, who has\nthe objective of peacefulness and is unenthusiastic to discontentedness -\nthat would not be pleasing and agreeable to the other either. What is\ndispleasing and disagreeable to me is displeasing and disagreeable to the\nother too.\nHow can I inflict upon another what is displeasing and disagreeable to me?\nHaving reflected thus, he himself abstains from the destruction of life,\nencourages others to abstain from the destruction of life, and speaks in\npraise of abstinence from the destruction of life. Thus this bodily conduct of\nhis is purified in three respects.\n(2) Again, Householders, a Noble Disciple reflects thus: If someone were to\ntake from me what I have not given, that is, to commit theft, that would not\nbe pleasing and agreeable to me. Now if I were to take from another what he\nhas not given, that is, to commit theft, that would not be pleasing and\nagreeable to the other either. What is displeasing and disagreeable to me is\ndispleasing and disagreeable to the other too.\nHow can I inflict upon another what is displeasing and disagreeable to me?\nHaving reflected thus, he himself abstains from taking what is not given,\nencourages others to abstain from taking what is not given, and speaks in\npraise of abstinence from taking what is not given. Thus this bodily conduct\nof his is purified in three respects.\n207", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["SN"], "page": null, "page_start": 207, "page_end": 210, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7add0962-52b6-46e3-b503-634fd1a094c9", "parent_id": "book-vol5:ch47:commentary:1", "content_type": "commentary", "text": "(3) Again, Householders, a Noble Disciple reflects thus: If someone were to\ncommit adultery with my wives, that would not be pleasing and agreeable to\nme. Now if I were to commit adultery with the wives of another, that would\nnot be pleasing and agreeable to the other either. What is displeasing and\ndisagreeable to me is displeasing and disagreeable to the other too.\nHow can I inflict upon another what is displeasing and disagreeable to me?\nHaving reflected thus, he himself abstains from sexual misconduct,\nencourages others to abstain from sexual misconduct, and speaks in praise\nof abstinence from sexual misconduct. Thus this bodily conduct of his is\npurified in three respects.\n(4) Again, Householders, a Noble Disciple reflects thus: If someone were to\ndamage my welfare with false speech, that would not be pleasing and\nagreeable to me. Now if I were to damage the welfare of another with false\nspeech, that would not be pleasing and agreeable to the other either. What is\ndispleasing and disagreeable to me is displeasing and disagreeable to the\nother too.\nHow can I inflict upon another what is displeasing and disagreeable to me?\nHaving reflected thus, he himself abstains from false speech, encourages\nothers to abstain from false speech, and speaks in praise of abstinence from\nfalse speech. Thus this verbal conduct of his is purified in three respects.\n(5) Again, Householders, a Noble Disciple reflects thus: If someone were to\ndivide me from my friends by divisive speech, that would not be pleasing\nand agreeable to me. Now if I were to divide another from his friends by\ndivisive speech, that would not be pleasing and agreeable to the other either.\nWhat is displeasing and disagreeable to me is displeasing and disagreeable\nto the other too.\nHow can I inflict upon another what is displeasing and disagreeable to me?\nHaving reflected thus, he himself abstains from divisive speech, encourages\nothers to abstain from divisive speech, and speaks in praise of abstinence\nfrom divisive speech. Thus this verbal conduct of his is purified in three\nrespects.\n(6) Again, Householders, a Noble Disciple reflects thus: If someone were to\naddress me with harsh speech, that would not be pleasing and agreeable to\nme. Now if I were to address another with harsh speech, that would not be\npleasing and agreeable to the other either. What is displeasing and\ndisagreeable to me is displeasing and disagreeable to the other too.\n208", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["SN"], "page": null, "page_start": 207, "page_end": 210, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "58292c26-98f7-4198-b775-8cfd3429c4f0", "parent_id": "book-vol5:ch47:commentary:2", "content_type": "commentary", "text": "How can I inflict upon another what is displeasing and disagreeable to me?\nHaving reflected thus, he himself abstains from harsh speech, encourages\nothers to abstain from harsh speech, and speaks in praise of abstinence\nfrom harsh speech. Thus this verbal conduct of his is purified in three\nrespects.\n(7) Again, Householders, a Noble Disciple reflects thus: If someone were to\naddress me with frivolous speech and idle chatter, that would not be\npleasing and agreeable to me. Now if I were to address another with\nfrivolous speech and idle chatter, that would not be pleasing and agreeable\nto the other either. What is displeasing and disagreeable to me is displeasing\nand disagreeable to the other too.\nHow can I inflict upon another what is displeasing and disagreeable to me?\nHaving reflected thus, he himself abstains from idle chatter, encourages\nothers to abstain from idle chatter, and speaks in praise of abstinence from\nidle chatter. Thus this verbal conduct of his is purified in three respects.\nHe possesses confirmed confidence in The Buddha…He possesses\nconfirmed confidence in The Teachings ... He possesses confirmed\nconfidence in The Community .... He possesses the virtues dear to the Noble\nOnes, unbroken, untorn, unblemished, unblotched, liberating, praised by the\nwise, not misunderstood, and leading to concentration.\nWhen, Householders, the Noble Disciple possesses these seven wholesome\nqualities and these four admirable states, if he aspires he could by himself\ndeclare of himself: ‘I am one finished with hell, finished with the animal realm,\nfinished with the realm of afflicted spirits, finished with the plane of misery,\nthe bad destinations, the nether world. I am a Stream-Enterer, no longer\nbound to the nether world, fixed in destination, with Enlightenment as my\ndestination.’\n(Reference: SN 55.7)\n209", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["SN"], "page": null, "page_start": 207, "page_end": 210, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "92028722-64ad-423a-820f-9c6204eeb73d", "parent_id": "book-vol5:ch47:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares more details on purification of one’s\nverbal and bodily conduct. This Teaching connects to The Five Precepts and The Eight\nFold Path. A Practitioner who is practicing these Teachings consistently over a long term,\ncould be said to have eliminated the “wrong behavior” of the fetter/taint/pollution of mind\ndescribed as:\nWrong behavior and observances (Elimination of the mind’s belief that rites, rituals, ceremonies,\nand worship will help a Practitioner to attain Enlightenment. Well developed practice of The Eight Fold\nPath.)\nWhile this Teaching provides some details on improving one’s verbal and bodily conduct,\nthis Teaching is not all inclusive. The Buddha would share his Teachings in a layered\napproach where each aspect of his Teachings exposes more and more content related to\ndeveloping one’s life practice. So you will see other Teachings that also include Teachings\nto assist a Practitioner in further developing their moral conduct with regards to verbal\nand bodily conduct.\nThis Teaching includes details that have been explained in prior Chapters of this book and\nother books within this book series so no further explanation will be provided here.\nDetailed explanation of The Five Precepts is available in this same book series found in\nChapter 7 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n210", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["SN"], "page": null, "page_start": 207, "page_end": 210, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2baf61db-ce34-4e4f-804f-e1633b304e86", "parent_id": "book-vol5:ch48:commentary:0", "content_type": "commentary", "text": "Chapter 48\nFactors for Stream Entry\n(Fourth Discourse)\n(The Four Factors of Stream-Entry in Ten Modes)\nAt Sāvatthī. Now on that occasion the Householder Anāthapiṇḍika was sick,\nafflicted, gravely ill. Then the Householder Anāthapiṇḍika addressed a man\nthus: Come, good man, approach the Venerable Sāriputta, pay homage\n(respect) to him in my name with your head at his feet, and say: ‘Venerable\nSir, the Householder Anāthapiṇḍika is sick, afflicted, gravely ill; he pays\nhomage (respect) to the Venerable Sāriputta with his head at his feet’. Then\nsay: ‘It would be good, Venerable Sir, if the Venerable Sāriputta would come\nto the residence of the Householder Anāthapiṇḍika out of compassion.’\n‘Yes, Master,’ that man replied, and he approached the Venerable Sāriputta,\npaid homage (respect) to him, sat down to one side, and delivered his\nmessage. The Venerable Sāriputta consented by silence.\nThen, in the morning, the Venerable Sāriputta dressed and, taking bowl and\nrobe, went to the residence of the Householder Anāthapiṇḍika with the\nVenerable Ānanda as his companion. He then sat down in the appointed seat\nand said to the Householder Anāthapiṇḍika: ‘I hope you are bearing up,\nHouseholder, I hope you are getting better. I hope your painful feelings are\nsubsiding and not increasing, and that their subsiding, not their increase, is to\nbe experienced.’\n‘I am not bearing up, Venerable Sir, I am not getting better. Strong painful\nfeelings are increasing in me, not subsiding, and their increase, not their\nsubsiding, is to be acknowledged.’\nYou, Householder, do not have that distrust towards The Buddha which the\nuninstructed worldling possesses because of which the latter, with the\nbreakup of the body, after death, is reborn in the plane of misery, in a bad\ndestination, in the nether world, in hell. And you have confirmed confidence\nin The Buddha thus: The Perfectly Enlightened One is an Arahant, Perfectly\nEnlightened, accomplished in true wisdom and conduct, fortunate, knower of\nthe worlds, unsurpassed leader of persons to be tamed, Teacher of heavenly\nbeings and humans, The Enlightened One, The Fortunate One. As you\nconsider within yourself that confirmed confidence in The Buddha, your\npains may subside on the spot.\n211", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["SN"], "page": null, "page_start": 211, "page_end": 215, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4be57999-b42b-4577-8d27-2f6edb9616e0", "parent_id": "book-vol5:ch48:commentary:1", "content_type": "commentary", "text": "You, Householder, do not have that distrust towards The Teachings which\nthe uninstructed worldling possesses because of which the latter, with the\nbreakup of the body, after death, is reborn in the plane of misery, in a bad\ndestination, in the nether world, in hell. And you have confirmed confidence\nin The Teachings thus: The Teachings are well expounded by The Perfectly\nEnlightened One, directly visible, immediate, inviting one to come and see,\napplicable, to be personally experienced by the wise. As you consider within\nyourself that confirmed confidence in The Teachings, your pains may\nsubside on the spot.\nYou, Householder, do not have that distrust towards The Community which\nthe uninstructed worldling possesses because of which the latter, with the\nbreakup of the body, after death, is reborn in the plane of misery, in a bad\ndestination, in the nether world, in hell. And you have confirmed confidence\nin The Community thus: The Community of The Perfectly Enlightened One’s\ndisciples is practicing the wholesome way, practicing the straight way,\npracticing the true way, practicing the proper way; that is, the four pairs of\npersons, the eight types of individuals - this Community of The Perfectly\nEnlightened One’s disciples is worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of respectful salutation, the unsurpassed field of merit for\nthe world. As you consider within yourself that confirmed confidence in The\nCommunity, your pains may subside on the spot.\nYou, Householder, do not have that immorality which the uninstructed\nworldling possesses because of which the latter, with the breakup of the\nbody, after death, is reborn in the plane of misery, in a bad destination, in the\nnether world, in hell. And you have those virtues dear to the Noble Ones,\nunbroken, untorn, unblemished, unblotched, liberating, praised by the wise,\nnot misunderstood, and leading to concentration. As you consider within\nyourself those virtues dear to the Noble Ones, your pains may subside on\nthe spot.\nYou, Householder, do not have that wrong view which the uninstructed\nworldling possesses because of which the latter, with the breakup of the\nbody, after death, is reborn in the plane of misery, in a bad destination, in the\nnether world, in hell. And you have Right View. As you consider within\nyourself that Right View, your pains may subside on the spot.\nYou, Householder, do not have that wrong intention which the uninstructed\nworldling possesses because of which the latter, with the breakup of the\nbody, after death, is reborn in the plane of misery, in a bad destination, in the\nnether world, in hell. And you have Right Intention. As you consider within\nyourself that Right Intention, your pains may subside on the spot.\n212", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["SN"], "page": null, "page_start": 211, "page_end": 215, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "adcab1f7-e33d-4505-b1b2-a8bc24fcc88d", "parent_id": "book-vol5:ch48:commentary:2", "content_type": "commentary", "text": "You, Householder, do not have that wrong speech which the uninstructed\nworldling possesses because of which the latter, with the breakup of the\nbody, after death, is reborn in the plane of misery, in a bad destination, in the\nnether world, in hell. And you have Right Speech. As you consider within\nyourself that Right Speech, your pains may subside on the spot.\nYou, Householder, do not have that wrong action which the uninstructed\nworldling possesses because of which the latter, with the breakup of the\nbody, after death, is reborn in the plane of misery, in a bad destination, in the\nnether world, in hell. And you have Right Action. As you consider within\nyourself that Right Action, your pains may subside on the spot.\nYou, Householder, do not have that wrong livelihood which the uninstructed\nworldling possesses because of which the latter, with the breakup of the\nbody, after death, is reborn in the plane of misery, in a bad destination, in the\nnether world, in hell. And you have Right Livelihood. As you consider within\nyourself that Right Livelihood, your pains may subside on the spot.\nYou, Householder, do not have that wrong effort which the uninstructed\nworldling possesses because of which the latter, with the breakup of the\nbody, after death, is reborn in the plane of misery, in a bad destination, in the\nnether world, in hell. And you have Right Effort. As you consider within\nyourself that Right Effort, your pains may subside on the spot.\nYou, Householder, do not have that wrong mindfulness which the\nuninstructed worldling possesses because of which the latter, with the\nbreakup of the body, after death, is reborn in the plane of misery, in a bad\ndestination, in the nether world, in hell. And you have Right Mindfulness. As\nyou consider within yourself that Right Mindfulness your pains may subside\non the spot.\nYou, Householder, do not have that wrong concentration which the\nuninstructed worldling possesses because of which the latter, with the\nbreakup of the body, after death, is reborn in the plane of misery, in a bad\ndestination, in the nether world, in hell. And you have Right Concentration.\nAs you consider within yourself that Right Concentration, your pains may\nsubside on the spot.\nYou, Householder, do not have that wrong wisdom which the uninstructed\nworldling possesses because of which the latter, with the breakup of the\nbody, after death, is reborn in the plane of misery, in a bad destination, in the\nnether world, in hell. And you have Right Wisdom. As you consider within\nyourself that Right Wisdom, your pains may subside on the spot.\n213", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["SN"], "page": null, "page_start": 211, "page_end": 215, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fc9a4e22-c15e-455f-9c63-0b3b28a1bae7", "parent_id": "book-vol5:ch48:commentary:3", "content_type": "commentary", "text": "You, Householder, do not have that wrong liberation which the uninstructed\nworldling possesses because of which the latter, with the breakup of the\nbody, after death, is reborn in the plane of misery, in a bad destination, in the\nnether world, in hell. And you have Right Liberation. As you consider within\nyourself that Right Liberation, your pains may subside on the spot.\nThen the pains of the Householder Anāthapiṇḍika subsided on the spot. Then\nthe Householder Anāthapiṇḍika served the Venerable Sāriputta and the\nVenerable Ānanda from his own dish. When the Venerable Sāriputta had\nfinished his meal and had washed his hands and bowl, the Householder\nAnāthapiṇḍika took a low seat and sat down to one side, and the Venerable\nSāriputta thanked him with these verses:\nWhen one has confidence in The Tathāgata,\nUnshakable and well established,\nAnd wholesome conduct built on virtue,\nDear to the Noble Ones and praised;\nWhen one has confidence in The Community\nAnd view that has been purified,\nThey say that one is not poor,\nThat one’s life is not useless.\nTherefore the person of intelligence,\nRemembering The Buddha’s Teaching,\nShould be devoted to confidence and virtue,\nTo confidence and vision of The Teachings.\nThen the Venerable Sāriputta, having thanked the Householder Anāthapiṇḍika\nwith these verses, rose from his seat and departed.\nThen the Venerable Ānanda approached The Perfectly Enlightened One, paid\nhomage (respect) to him, and sat down to one side. The Perfectly\nEnlightened One then said to him:\nNow, Ānanda, where are you coming from in the middle of the day?\n‘The Householder Anāthapiṇḍika, Venerable Sir, has been encouraged by the\nVenerable Sāriputta with such and such an encouragement.’\nSāriputta is wise, Ānanda, Sāriputta has great wisdom, in so far as he can\nanalyze The Four Factors of Stream-Entry in Ten Modes.\n(Reference: SN 55.26)\n214", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["SN"], "page": null, "page_start": 211, "page_end": 215, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f6ac4b5e-333e-4390-b923-cc5f35eacf3b", "parent_id": "book-vol5:ch48:commentary:4", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares details of Sāriputta visiting a Household\nPractitioner and identifying that he has attained Enlightenment. Sāriputta determines that\nthe Householder Anāthapiṇḍika is Enlightened through identifying the four factors of\nStream-Entry and the Ten Modes (i.e. The Ten Fold Path).\nThe four factors are confirmed confidence in The Buddha, The Teachings, The\nCommunity, and a Practitioner is practicing virtuous conduct (moral conduct). See\nChapter 53 of this book for details on these four factors.\nSāriputta also identifies that the Householder Anāthapiṇḍika is practicing The Ten Fold\nPath through explaining that he is not practicing wrong view, wrong intention, wrong\nspeech, wrong actions, wrong livelihood, wrong effort, wrong mindfulness, wrong\nconcentration, wrong wisdom, or wrong liberation. An Enlightened being would be\npracticing all of these as “right” or “righteous” detailed in The Teachings of The Ten Fold\nPath.\nDetailed explanation of The Ten Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n215", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Factors for Stream Entry", "sutta_refs": ["SN"], "page": null, "page_start": 211, "page_end": 215, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "29fc4ea3-8702-4cc4-afaf-0fb420265e63", "parent_id": "book-vol5:ch49:commentary:0", "content_type": "commentary", "text": "Chapter 49\nThe Benefit of These Four Things\nMonks, these four things, when developed and cultivated, lead to the\nrealization of the fruit of Stream-Entry.\nWhat four?\n(1) Association with wholesome persons,\n(2) Hearing the true Teachings,\n(3) Careful attention,\n(4) Practice in accordance with The Teachings.\nThese four things, when developed and cultivated, lead to the realization of\nthe fruit of Stream-Entry.\nMonks, these four things, when developed and cultivated, lead to the\nrealization of the fruit of Once-Returner.\nMonks, these four things, when developed and cultivated, lead to the\nrealization of the fruit of Non-Returner.\nMonks, these four things, when developed and cultivated, lead to the\nrealization of the fruit of Arahantship.\nMonks, these four things, when developed and cultivated, lead to the\nobtaining of wisdom.\nMonks, these four things, when developed and cultivated, lead to the growth\nof wisdom.\nMonks, these four things, when developed and cultivated, lead to the\nexpansion of wisdom.\nMonks, these four things, when developed and cultivated, lead to the\ngreatness of wisdom.\nMonks, these four things, when developed and cultivated, lead to the\nextensiveness of wisdom.\n216\n\nMonks, these four things, when developed and cultivated, lead to the\nvastness of wisdom.\nMonks, these four things, when developed and cultivated, lead to the depth\nof wisdom.\nMonks, these four things, when developed and cultivated, lead to the state of\nunequalled of wisdom.\nMonks, these four things, when developed and cultivated, lead to the state of\nbreadth of wisdom.\nMonks, these four things, when developed and cultivated, lead to the state of\nabundance of wisdom.\nMonks, these four things, when developed and cultivated, lead to the state of\nquickness of wisdom.\nMonks, these four things, when developed and cultivated, lead to the state of\nbuoyancy of wisdom.\nMonks, these four things, when developed and cultivated, lead to the state of\njoyousness of wisdom.\nMonks, these four things, when developed and cultivated, lead to the state of\nswiftness of wisdom.\nMonks, these four things, when developed and cultivated, lead to the state of\nsharpness of wisdom.\nMonks, these four things, when developed and cultivated, lead to\npenetrativeness of wisdom.\nWhat four?\n(1) Association with wholesome persons,\n(2) Hearing the true Teachings,\n(3) Careful attention,\n(4) Practice in accordance with The Teachings.\n217", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "The Benefit of These Four Things", "sutta_refs": ["SN"], "page": null, "page_start": 216, "page_end": 218, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "82f728c3-d61d-4422-857c-229e86b6454f", "parent_id": "book-vol5:ch49:commentary:1", "content_type": "commentary", "text": "These four things, when developed and cultivated, lead to penetrativeness of\nwisdom.\n(Reference: SN 55.55)\nIn this Teaching from Gotama Buddha, he shares additional factors for attaining the first\nStage of Enlightenment as a Stream-Enterer and that lead to penetrative wisdom. This\nTeaching is similar to the one found in Chapter 45 with the added content explaining that\n“these four things, when developed and cultivated, lead to penetrativeness of wisdom”.\nThe Buddha explains that these four things not only lead to wisdom and the attainment of\nthe first Stage of Enlightenment as a Stream-Enterer but also, that they lead to all the\nother Stages of Enlightenment as a Once-Returner, Non-Returner, and Arahant. These\nattainments represent the second, third, and fourth Stages of Enlightenment.\nDetailed explanation of “these four things” is available in this same book found in Chapter\n45.\n218", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "The Benefit of These Four Things", "sutta_refs": ["SN"], "page": null, "page_start": 216, "page_end": 218, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "80284396-0566-4463-a215-71ade1d90e28", "parent_id": "book-vol5:ch50:commentary:0", "content_type": "commentary", "text": "Chapter 50\nOne Who is a Trainee\nAnd what, Monks, is the method by means of which a Monk who is a trainee,\nstanding on the plane of a trainee, understands: ‘I am a trainee’?\nHere, Monks, a Monk who is a trainee understands as it really is: ‘This is\ndiscontentedness’; he understands as it really is: ‘This is the cause of\ndiscontentedness’; he understands as it really is: ‘This is the elimination of\ndiscontentedness’; he understands as it really is: ‘This is the way leading to\nthe elimination of discontentedness’. This is a method by means of which a\nMonk who is a trainee, standing on the plane of a trainee, understands: ‘I am\na trainee.’\nAgain, Monks, a Monk who is a trainee considers thus: Is there outside here\nanother Ascetic or Brāhmin who teaches Teachings so real, true, actual as\nThe Perfectly Enlightened One does? He understands thus: There is no other\nAscetic or Brāhmin outside here who teaches Teachings so real, true, actual\nas The Perfectly Enlightened One does. This too is a method by means of\nwhich a Monk who is a trainee, standing on the plane of a trainee,\nunderstands: ‘I am a trainee.’\nAgain, Monks, a Monk who is a trainee understands the five spiritual\nfaculties - the faculty of confidence, the faculty of energy, the faculty of\nmindfulness, the faculty of concentration, the faculty of wisdom. He does not\nyet have direct experience of their destination, their culmination, their fruit,\ntheir final goal; but having pierced it through with wisdom, he sees.\nThis too is a method by means of which a Monk who is a trainee standing on\nthe plane of a trainee, understands: ‘I am a trainee.’\n(Reference: SN 48.53)\n219", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "One Who is a Trainee", "sutta_refs": ["SN"], "page": null, "page_start": 219, "page_end": 220, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3db132ac-6278-40f1-b44c-2f14f1ba5b6b", "parent_id": "book-vol5:ch50:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that a Practitioner who is new to his\nTeachings and would like to be considered a “trainee” would understand The Four Noble\nTruths, have confidence in The Buddha and The Teachings while understanding the five\nspiritual faculties.\nA trainee will understand the five spiritual facilities but will not have them fully developed\nin their life practice. The Buddha explains this as “He does not yet have direct experience\nof their destination, their culmination, their fruit, their final goal; but having pierced it\nthrough with wisdom, he sees”. When The Buddha says “he sees”, this means that he\nunderstands clearly.\nThe faculty of confidence: Confirmed confidence in The Buddha, The Teachings, and The\nCommunity.\nThe faculty of energy: Effort, determination, ambition, initiative, motivation, vigor, and\nenthusiasm; willingness to do something.\nThe faculty of mindfulness: Awareness of mind as described in The Eight Fold Path as\n“Right Mindfulness” to include The Four Foundations of Mindfulness.\nThe faculty of concentration: Mental alertness, attentiveness, the ability to give your\nattention or thought to a single object or activity. “Singleness of mind” as described in\nThe Eight Fold Path as “Right Concentration”.\nThe faculty of wisdom: How to obtain wisdom through independent verification of The\nTeachings. Right Wisdom as part of The Ten Fold Path is a Practitioner’s deep\nunderstanding of The Teachings and being able to communicate them with ease.\n220", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "One Who is a Trainee", "sutta_refs": ["SN"], "page": null, "page_start": 219, "page_end": 220, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "08668f26-f446-458c-9983-9858cf125241", "parent_id": "book-vol5:ch51:scripture", "content_type": "scripture", "text": "Chapter 51\nVirtue Lower Than the Stream-Enterer\nThat Does Not Lead to Bad Destinations\nOne Who Does Not Go to Bad Destinations\n(First Discourse)\nHere, Mahānāma, some person does not possess confirmed confidence in\nThe Buddha, The Teachings, and The Community. He is not one of joyous\nwisdom, nor of swift wisdom, and he has not attained liberation.\nHowever, he has these five things: the faculty of confidence, the faculty of\nenergy, the faculty of mindfulness, the faculty of concentration, the faculty of\nwisdom. And The Teachings proclaimed by The Tathāgata are\nunderstood by him after being pondered to a sufficient degree with\nwisdom. This person too, Mahānāma, is one who does not go to hell, the\nanimal realm, or the realm of afflicted spirits, to the plane of misery, the bad\ndestinations, the nether world.\nOne Who Does Not Go to Bad Destinations\n(Second Discourse)\nHere, Mahānāma, some person does not possess confirmed confidence in\nThe Buddha, The Teachings, and The Community. He is not one of joyous\nwisdom, nor of swift wisdom, and he has not attained liberation.\nHowever, he has these five things: the faculty of confidence, the faculty of\nenergy, the faculty of mindfulness, the faculty of concentration, the faculty of\nwisdom. And he has sufficient confidence in The Tathāgata, sufficient\ndevotion to him. This person too, Mahānāma, is one who does not go to\nhell, the animal realm, or the realm of afflicted spirits, to the plane of misery,\nthe bad destinations, the nether world.\n(Reference: SN 55.24)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Virtue Lower Than the Stream-Enterer", "sutta_refs": ["SN"], "page": null, "page_start": 221, "page_end": 223, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7cc3a5a1-cbcc-4069-8806-be5df10ecd05", "parent_id": "book-vol5:ch51:commentary:0", "content_type": "commentary", "text": "221", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Virtue Lower Than the Stream-Enterer", "sutta_refs": ["SN"], "page": null, "page_start": 221, "page_end": 223, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "334aebe7-0263-4051-87f7-d4c5e8a08912", "parent_id": "book-vol5:ch51:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares in these two (2) discourses that a\nPractitioner who does not have confirmed confidence in The Buddha, The Teachings, and\nThe Community “is not one of joyous wisdom, nor swift wisdom, and he has not attained\nliberation”.\nIn order to progress along The Path to Enlightenment and experience the results of\nattainments of the Jhānas and the four (4) Stages of Enlightenment, a Practitioner would\nneed to have well developed confidence in The Buddha, The Teachings, and The\nCommunity. Without this confidence, why would a Practitioner choose to learn, reflect,\nand practice to progress towards the attainments? They would be unable to do so.\nAs a Practitioner first starts out on this path, they may not have confidence in The\nBuddha, The Teachings, and The Community because they have not had the opportunity\nto learn, reflect, and practice to acquire wisdom which would build one’s confidence.\nAs a Practitioner learns and develops their life practice, the more truth they discover to\nacquire wisdom, their confidence in The Buddha, The Teachings, and The Community\nshould increase.\nThe Buddha also explains that one who does not have confirmed confidence in The\nBuddha, The Teachings, and The Community but has developed the five spiritual faculties\nof confidence, energy, mindfulness, concentration, and wisdom while having sufficient\nconfidence in The Buddha, this Practitioner will not be reborn into the lower realms of\n“hell, the animal realm, or the realm of afflicted spirits, to the plane of misery, the bad\ndestinations, the nether world”.\nHaving confirmed confidence in The Buddha, The Teachings, and The Community is that\none has actual confidence. Having “the faculty of confidence” is that one has the ability to\ncultivate and develop confidence but has not necessarily actually developed confidence.\nSimilarly, the faculty of energy, mindfulness, concentration, and wisdom would be to have\nthe ability to cultivate and develop these qualities of mind. If a Practitioner is practicing\nThe Enlightenment factor of energy, mindfulness, and concentration while having wisdom,\nthey have acquired these qualities of mind, they possess them, and are practicing them. If\none just has the faculty of confidence, energy, mindfulness, concentration, and wisdom,\nthis means they have the interest and ability to cultivate these qualities of mind in their life\npractice but they may not have actually developed them.\nIn both of these Teachings, The Buddha explains that one does not have “confirmed\nconfidence” but they do have the “faculty”, meaning, they have the interest and ability to\ncultivate these mental qualities of confidence, energy, mindfulness, concentration, and\nwisdom and, thus, one will not be reborn into the lower realms of “hell, the animal realm,\nor the realm of afflicted spirits, to the plane of misery, the bad destinations, the nether\nworld”.\nAlong with this, he explains that “The Teachings proclaimed by The Tathāgata are\nunderstood by him after being pondered to a sufficient degree with wisdom” by a\nPractitioner or one \"has sufficient confidence in The Tathāgata, sufficient devotion to\nhim”.\n222", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Virtue Lower Than the Stream-Enterer", "sutta_refs": ["SN"], "page": null, "page_start": 221, "page_end": 223, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4cd58bc6-6d2c-4cc1-9151-24c75520d6bd", "parent_id": "book-vol5:ch51:commentary:2", "content_type": "commentary", "text": "Lacking confirmed confidence in The Buddha, The Teachings, and The Community one\n“is not one of joyous wisdom, nor of swift wisdom, and he has not attained liberation”.\nBut, with having the interest and ability to cultivate confidence, energy, mindfulness,\nconcentration, and wisdom while “The Teachings proclaimed by The Tathāgata are\nunderstood by him after being pondered to a sufficient degree with wisdom” or either by\na Practitioner having \"sufficient confidence in The Tathāgata, sufficient devotion to him”\nthis would ensure one will not be reborn into the lower realms of “hell, the animal realm,\nor the realm of afflicted spirits, to the plane of misery, the bad destinations, the nether\nworld”.\n223", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Virtue Lower Than the Stream-Enterer", "sutta_refs": ["SN"], "page": null, "page_start": 221, "page_end": 223, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3a8b346d-3981-4cc3-8d1f-33751c6f82ea", "parent_id": "book-vol5:ch52:scripture:0", "content_type": "scripture", "text": "Chapter 52\nThe Seven Factors of the Fruit of Stream-Entry\nMonks, there are these six principles of cordiality that create love and\nrespect and conduce to cohesion, to non-dispute, to harmony, and to unity.\nWhat are the six?\n(1) Here a Monk maintains bodily acts of loving-kindness both in public and\nin private towards his companions in the holy life. This is a principle of\ncordiality that creates love and respect, and conduces to cohesion, to\nnon-dispute, to harmony, and to unity.\n(2) Again, a Monk maintains verbal acts of loving-kindness both in public\nand in private towards his companions in the holy life. This too is a\nprinciple of cordiality that creates love and respect, and conduces to\ncohesion, to non-dispute, to harmony, and unity.\n(3) Again, a Monk maintains mental acts of loving-kindness both in public\nand in private towards his companions in the holy life. This too is a\nprinciple of cordiality that creates love and respect, and conduces to\ncohesion, to non-dispute, to harmony, and to unity.\n(4) Again, a Monk uses things in common with his virtuous companions in\nthe holy life; without making reservations, he shares with them any gain\nof a kind that accords with The Teachings and has been obtained in a\nway that accords with The Teachings, including even the mere contents\nof his bowl. This too is a principle of cordiality that creates love and\nrespect, and conduces to cohesion, to non-dispute, to harmony, and\nunity.\n(5) Again, a Monk resides both in public and in private possessing in\ncommon with his companions in the holy life those virtues (moral\nconduct) that are unbroken, untorn, unblemished, unblotched, liberating,\npraised by the wise, not misunderstood, and leading to concentration.\nThis too is a principle of cordiality that creates love and respect, and\nconduces to cohesion, to non-dispute, to harmony, and to unity.\n224", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "The Seven Factors of the Fruit of Stream-Entry", "sutta_refs": ["MN"], "page": null, "page_start": 224, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "522abfd2-1840-4472-87b8-56fedacfed23", "parent_id": "book-vol5:ch52:scripture:1", "content_type": "scripture", "text": "(6) Again, a Monk resides both in public and in private possessing in\ncommon with his companions in the holy life that view (Right View) that is\nnoble and liberating, and leads one who practices in accordance with it\nto the complete destruction of discontentedness. This too is a principle\nof cordiality that creates love and respect, and conduces to cohesion, to\nnon-dispute, to harmony, and to unity.\nThese are the six principles of cordiality that create love and respect, and\nconduce to cohesion, to non-dispute, to harmony, and to unity.\nOf these six principles of cordiality, the chief, the most cohesive, the most\nunifying is this view (Right View) that is noble and liberating, and which leads\nthe one who practices in accordance with it to the complete destruction of\ndiscontentedness. Just as the chief, the most cohesive, the most unifying\npart of a pinnacle house is the pinnacle itself, so too, of these six principles\nof cordiality, the chief, the most cohesive, the most unifying is this view\n(Right View) that is noble and liberating, and which leads the one who\npractices in accordance with it to the complete destruction of\ndiscontentedness.\nAnd how does this view (Right View) that is noble and liberating lead the one\nwho practices in accordance with it to the complete destruction of\ndiscontentedness?\nHere a Monk, gone to the forest or to the root of a tree or to an empty hut,\nconsiders thus: Is there any obsession unabandoned in myself that might so\nobsess my mind that I cannot know or see things as they actually are? If a\nMonk is obsessed by sensual desire, then his mind is obsessed. If he is\nobsessed by ill will, then his mind is obsessed. If he is obsessed by\ncomplacency, then his mind is obsessed. If he is obsessed by restlessness\nand worry, then his mind is obsessed. If he is obsessed by doubt, then his\nmind is obsessed. If a Monk is absorbed in speculation about this world,\nthen his mind is obsessed. If a Monk is absorbed in speculation about the\nother world, then his mind is obsessed. If a Monk takes to arguing and\nbrawling and is deep in disputes, stabbing others with verbal daggers, then\nhis mind is obsessed.\nHe understands thus: There is no obsession unabandoned in myself that\nmight so obsess my mind that I cannot know and see things as they actually\nare. My mind is well disposed for awakening to the truths. This is the first\nwisdom attained by him that is noble, world transcending, not shared by\nordinary people.\n225", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "The Seven Factors of the Fruit of Stream-Entry", "sutta_refs": ["MN"], "page": null, "page_start": 224, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cb31b2ae-2e69-44ba-883c-64b8afb7d5a7", "parent_id": "book-vol5:ch52:scripture:2", "content_type": "scripture", "text": "Again, a Noble Disciple considers thus: When I pursue, develop, and\ncultivate this view (Right View), do I personally obtain serenity, do I\npersonally obtain quenching?\nHe understands thus: When I pursue, develop, and cultivate this view (Right\nView), I personally obtain serenity, I personally obtain quenching. This is the\nsecond wisdom attained by him that is noble, world transcending, not\nshared by ordinary people.\nAgain, a Noble Disciple considers thus: Is there any other Ascetic or Brāhmin\noutside [The Buddha’s Teachings] possessed of a view (Right View) such as I\npossess?\nHe understands thus: There is no other Ascetic or Brāhmin outside [The\nBuddha's Teachings] possessed of a view (Right View) such as I possess.\nThis is the third wisdom attained by him that is noble, world transcending,\nnot shared by ordinary people.\nAgain, a Noble Disciple considers thus: Do I possess the character of a\nperson who possesses Right View? What is the character of a person who\npossesses Right View? This is the character of a person who possesses\nRight View: although he may commit some kind of misdeed for which a\nmeans of rehabilitation has been laid down, still he at once confesses,\nreveals, and discloses it to The Teacher or to wise companions in the holy\nlife, and having done that, he enters upon restraint for the future. Just as a\nyoung, tender infant lying prone at once draws back when he puts his hand\nor his foot on a live coal, so too, that is the character of a person who\npossesses Right View.\nHe understands thus: I possess the character of a person who possesses\nRight View. This is the fourth wisdom attained by him that is noble, world\ntranscending, not shared by ordinary people.\nAgain, a Noble Disciple considers thus: Do I possess the character of a\nperson who possesses Right View? What is the character of a person who\npossesses Right View? This is the character of a person who possesses\nRight View: although he may be active in various matters for his companions\nin the holy life, yet he has a determined regard for training in the higher\nvirtuous behavior (moral conduct), the training in the higher mind (mental\ndiscipline), and the training in the higher wisdom. Just as a cow with a new\ncalf, while she grazes watches her calf, so too, that is the character of a\nperson who possesses Right View.\n226", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "The Seven Factors of the Fruit of Stream-Entry", "sutta_refs": ["MN"], "page": null, "page_start": 224, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6267a512-600f-4ab5-864d-d9747b1f79f8", "parent_id": "book-vol5:ch52:scripture:3", "content_type": "scripture", "text": "He understands thus: I possess the character of a person who possesses\nRight View. This is the fifth wisdom attained by him that is noble, world\ntranscending, not shared by ordinary people.\nAgain, a Noble Disciple considers thus: Do I possess the strength of a\nperson who possesses Right View? What is the strength of a person who\npossesses Right View? This is the strength of a person who possesses Right\nView: when The Teachings and Discipline proclaimed by The Tathāgata is\nbeing taught, he heeds it, gives it attention, engages it with all his mind,\nhears The Teachings as with enthusiastic ears.\nHe understands thus: I possess the strength of a person who possesses\nRight View. This is the sixth wisdom attained by him that is noble, world\ntranscending, not shared by ordinary people.\nAgain, a Noble Disciple considers thus: Do I possess the strength of a\nperson who possesses Right View? What is the strength of a person who\npossesses Right View? This is the strength of a person who possesses Right\nView: when The Teachings and Discipline proclaimed by The Tathāgata is\nbeing taught, he gains inspiration in the meaning, gains inspiration in The\nTeachings, gains joyfulness connected with The Teachings.\nHe understands thus: I possess the strength of a person who possesses\nRight View. This is the seventh wisdom attained by him that is noble, world\ntranscending, not shared by ordinary people.\nWhen a Noble Disciple is thus possessed of seven factors, he has well\nsought the character for realization of the fruit of Stream-Entry. When a\nNoble Disciple is thus possessed of seven factors, he possesses the fruit of\nStream-Entry.\n(Reference: MN 48)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "The Seven Factors of the Fruit of Stream-Entry", "sutta_refs": ["MN"], "page": null, "page_start": 224, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5663aae4-0d07-4a29-a112-e655223a8528", "parent_id": "book-vol5:ch52:commentary:0", "content_type": "commentary", "text": "227", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "The Seven Factors of the Fruit of Stream-Entry", "sutta_refs": ["MN"], "page": null, "page_start": 224, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "21947bb4-5e53-472d-aaaa-428f404ffd12", "parent_id": "book-vol5:ch52:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares six principles of cordiality and seven\nfactors of Stream-Entry.\nThe six principles of cordiality provide a Practitioner guidance to develop bodily, verbal,\nand mental acts of “loving-kindness both in public and in private towards his companions\nin the holy life”. Cultivating this creates “love and respect, and conduces to cohesion, to\nnon-dispute, to harmony, and to unity” among all of your personal and professional\nrelationships.\nAn Enlightened being will be interested in living in peacefulness among all beings with\nharmony and unity, not in having arguments, disputes, and proving that you are right and\nothers are wrong. Instead, an Enlightened being will be humble free of any arrogance or\npride described as the fetter/taint/pollution of mind known as conceit.\n(1-3) Practicing loving-kindness and one’s bodily, verbal, and mental conduct will help to\ncultivate and practice politeness, kindness, friendliness, and respect towards all beings.\nAn Enlightened being would not reserve their respect for only those who have earned\ntheir respect but instead, would practice these wholesome qualities with all beings.\nPracticing in this way produces wholesome decisions and wholesome results in your\npersonal and professional relationships.\n(4) The Buddha also guides Practitioners to practice generosity through giving and\nsharing without reservation as this will also “create love and respect, and conduces to\ncohesion, to non-dispute, to harmony, and unity” in your personal and professional\nrelationships. A Practitioner will need to find the middle way in terms of giving and sharing\nthrough practicing generosity as described in other chapters of this book series.\n(5) A Practitioner will need to practice wholesome moral conduct both in public and\nprivate to develop and maintain wholesome personal and professional relationships.\nThrough practicing wholesome moral conduct and all the other steps of The Eight Fold\nPath, a Practitioner develops concentration. Decisions that lead to wholesome moral\nconduct are “conducive to concentration”. Practicing The Eight Fold Path culminates into\ndevelopment of concentration in the mind which benefits a Practitioner in daily life\nthrough improved decision making. This also leads to “cohesion, to non-dispute, to\nharmony, and to unity”.\n(6) A Practitioner will need to establish and practice Right View as a first step on The Path\nto Enlightenment. It is “that view that is noble and liberating, and leads one who practices\nin accordance with it to the complete destruction of discontentedness”. Without\nestablishing and practicing Right View, a Practitioner would be unable to eliminate\ndiscontentedness from the mind. As one practices Right View, accepting responsibility for\ntheir own inner feelings and that the mind causes its own discontentedness described in\nThe Four Noble Truths, this too “conduces to cohesion, to non-dispute, to harmony, and\nto unity”. If an individual were to blame their friends and associates for the\ndiscontentedness in the mind, this would lead to arguments and difficulties in\nrelationships that would hinder one from healthy interactions leading to wholesome\nresults in this life.\n“Of these six principles of cordiality, the chief, the most cohesive, the most unifying is this\nview (Right View) that is noble and liberating, and which leads the one who practices in\naccordance with it to the complete destruction of discontentedness. Just as the chief, the\nmost cohesive, the most unifying part of a pinnacle house is the pinnacle itself, so too, of\n228", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "The Seven Factors of the Fruit of Stream-Entry", "sutta_refs": ["MN"], "page": null, "page_start": 224, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1dd6050d-660f-4ecc-9dc1-393eccd0cfe4", "parent_id": "book-vol5:ch52:commentary:2", "content_type": "commentary", "text": "these six principles of cordiality, the chief, the most cohesive, the most unifying is this\nview (Right View) that is noble and liberating, and which leads the one who practices in\naccordance with it to the complete destruction of discontentedness.”: The Buddha\nexplains that establishing and practicing Right View is of the highest importance among\nall of the six principles of cordiality and is why one needs to deeply learn and practice The\nFour Noble Truths as an entry point onto The Path to Enlightenment.\nThe Buddha then goes further explaining how one who has established Right View is\nused in beneficial ways to further a Practitioners progress on The Path to Enlightenment.\nThrough establishing Right View, a Practitioner can abandon The Five Hindrances to\nEnlightenment described as sensual desire, ill will, complacency, restlessness and worry,\nand doubt. A mind that is obsessed with The Five Hindrances and has not eliminated\nthese aspects of mind will not experience Enlightenment.\n“If a Monk is absorbed in speculation about this world, then his mind is obsessed. If a\nMonk is absorbed in speculation about the other world, then his mind is obsessed”: The\nBuddha explains that a Practitioner who is “absorbed with speculation about the other\nworld, then his mind is obsessed”. The “other world” is any of the other realms of\nexistence. Speculation about the “other world” would only lead to frustration and\nmadness. Eliminating the obsession with speculation about the “other world” will allow\nthe mind to reside in the present moment no longer worried about what will or will not\nhappen after death but instead, apply determination, dedication, and diligence to\nlearning, reflecting, and practicing these Teachings to produce the results of an\nEnlightened mind.\n“If a Monk takes to arguing and brawling and is deep in disputes, stabbing others with\nverbal daggers, then his mind is obsessed”: The Buddha provides guidance that one\nshould not be involved in disputes and stabbing others with verbal daggers. This only\nleads to separation and difficulties in relationships. An Enlightened being does not argue\nbut instead, is able to have peaceful and calm discussions in any and all situations.\n“He understands thus: There is no obsession unabandoned in myself that might so\nobsess my mind that I cannot know and see things as they actually are. My mind is well\ndisposed for awakening to the truths”: A Practitioner will have eliminated any and all\nobsession of mind so that a Practitioner can “see things as they actually are” having\nremoved all ignorance, delusion, or confusion of mind. This provides the ability for one to\nawaken to “the truths” found in these Teachings.\n“Again, a Noble Disciple considers thus: When I pursue, develop, and cultivate this view\n(Right View), do I personally obtain serenity, do I personally obtain quenching? He\nunderstands thus: When I pursue, develop, and cultivate this view (Right View), I\npersonally obtain serenity, I personally obtain quenching”: Personally obtain quenching is\nto eliminate or extinguish craving/desire/attachment. Quenching is to satisfy one’s thirst.\nThrough the elimination of craving/desire/attachment the mind’s thirst for craving has\nbeen satisfied being fully eliminated.\n“Again, a Noble Disciple considers thus: Is there any other Ascetic or Brāhmin outside\n[The Buddha’s Teachings] possessed of a view (Right View) such as I possess? He\nunderstands thus: There is no other Ascetic or Brāhmin outside [The Buddha's Teachings]\npossessed of a view (Right View) such as I possess. This is the third wisdom attained by\nhim that is noble, world transcending, not shared by ordinary people”: There are no other\n229", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "The Seven Factors of the Fruit of Stream-Entry", "sutta_refs": ["MN"], "page": null, "page_start": 224, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b32033ce-f843-4ca7-a3da-c365081dc06e", "parent_id": "book-vol5:ch52:commentary:3", "content_type": "commentary", "text": "Teachings that I am aware of that explains discontentedness, the cause of\ndiscontentedness, the elimination of discontentedness, and the way leading to the\nelimination of discontentedness as described in The Buddha’s Teachings. Clear, concise,\nand directly explaining why the mind experiences discontentedness and how to eliminate\nit permanently. This is described in The Four Noble Truths and when a Practitioner\nunderstands and practices this Teaching they will have acquired wisdom not understood\nby “ordinary people” (i.e. commonly understood in the world).\n“Again, a Noble Disciple considers thus: Do I possess the character of a person who\npossesses Right View? What is the character of a person who possesses Right View?\nThis is the character of a person who possesses Right View: although he may commit\nsome kind of misdeed for which a means of rehabilitation has been laid down, still he at\nonce confesses, reveals, and discloses it to The Teacher or to wise companions in the\nholy life, and having done that, he enters upon restraint for the future. Just as a young,\ntender infant lying prone at once draws back when he puts his hand or his foot on a live\ncoal, so too, that is the character of a person who possesses Right View”: As a\nPractitioner learns and progresses on The Path to Enlightenment, it is impossible to learn,\nreflect, and practice these Teachings to perfection without long term dedication to\nimproving one’s life practice. There are going to be plenty of situations where the mind,\nhaving learned these Teachings, will be unable to practice them fully. The transformation\nfrom an unEnlightened mind to Enlightened mind takes time with gradual training, gradual\npractice, and gradual progress. As one progresses and experiences situations where they\nare unable to practice these Teachings, The Buddha suggests that one shares that with\ntheir Teacher or “wise companions in the holy life”. This would help the Student to learn\nand improve their life practice with support from their Teacher or other members of The\nCommunity. There is no need for guilt, shame, or fear, but instead, to ensure that a\nPractitioner receives the needed guidance to further develop their life practice towards\nthe attainment of Enlightenment.\n“Again, a Noble Disciple considers thus: Do I possess the character of a person who\npossesses Right View? What is the character of a person who possesses Right View?\nThis is the character of a person who possesses Right View: although he may be active in\nvarious matters for his companions in the holy life, yet he has a determined regard for\ntraining in the higher virtuous behavior (moral conduct), the training in the higher mind\n(mental discipline), and the training in the higher wisdom. Just as a cow with a new calf,\nwhile she grazes watches her calf, so too, that is the character of a person who\npossesses Right View”: A Practitioner who has established Right View will be determined\nto accomplish a well developed practice of The Eight Fold Path described in this Teaching\nthrough its high-level description of “higher virtuous behavior (moral conduct), the training\nin the higher mind (mental discipline), and the training in the higher wisdom”. Just as a\ncow watches over her calf, a Practitioner who understands and is practicing Right View,\nwatches over their life practice remaining determined, dedicated, and diligent to establish\na well developed practice of The Eight Fold Path.\n“Again, a Noble Disciple considers thus: Do I possess the strength of a person who\npossesses Right View? What is the strength of a person who possesses Right View? This\nis the strength of a person who possesses Right View: when The Teachings and Discipline\nproclaimed by The Tathāgata is being taught, he heeds it, gives it attention, engages it\nwith all his mind, hears The Teachings as with enthusiastic ears”: A Practitioner who has\n“strength” is one who applies effort and energy towards the active learning of these\nTeachings.\n230", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "The Seven Factors of the Fruit of Stream-Entry", "sutta_refs": ["MN"], "page": null, "page_start": 224, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f49e45e2-2c32-4483-b695-c7595d48d2c2", "parent_id": "book-vol5:ch52:commentary:4", "content_type": "commentary", "text": "“Again, a Noble Disciple considers thus: Do I possess the strength of a person who\npossesses Right View? What is the strength of a person who possesses Right View? This\nis the strength of a person who possesses Right View: when The Teachings and Discipline\nproclaimed by The Tathāgata is being taught, he gains inspiration in the meaning, gains\ninspiration in The Teachings, gains joyfulness connected with The Teachings”: Another\nstrength that a Practitioner develops and maintains is inspiration in the meaning of The\nTeachings and joy arises in relationship to learning, reflecting, and practicing The\nTeachings.\n“When a Noble Disciple is thus possessed of seven factors, he has well sought the\ncharacter for realization of the fruit of Stream-Entry. When a Noble Disciple is thus\npossessed of seven factors, he possesses the fruit of Stream-Entry”: When a Practitioner\nhas developed and cultivated these seven factors, and the others mentioned throughout\nthis book, they are experiencing the benefits of the attainment of the first Stage of\nEnlightenment as a Stream-Enterer.\n231", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "The Seven Factors of the Fruit of Stream-Entry", "sutta_refs": ["MN"], "page": null, "page_start": 224, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ddbf559f-9040-4023-82fa-eecdb9388c45", "parent_id": "book-vol5:ch53:scripture", "content_type": "scripture", "text": "Chapter 53\nEncourage, Settle, and Establish in\nThe Four Factors of Stream-Entry\nMonks, those for whom you have compassion and who think you should be\nheeded — whether friends or colleagues, relatives or kinsmen — these you\nshould encourage, settle, and establish in The Four Factors of Stream-Entry.\nWhat four?\n(1) You should encourage, settle, and establish them in confirmed\nconfidence in The Buddha thus: The Perfectly Enlightened One is an\nArahant, perfectly Enlightened, accomplished in true wisdom and\nconduct, fortunate, knower of the worlds, unsurpassed leader of persons\nto be tamed, Teacher of heavenly beings and humans, The Enlightened\nOne, The Fortunate One.\n(2) You should encourage, settle, and establish them in confirmed\nconfidence in The Teachings thus: The Teachings are well expounded by\nThe Perfectly Enlightened One, directly visible, immediate, inviting one to\ncome and see, applicable, to be personally experienced by the wise.\n(3) You should encourage, settle, and establish them in confirmed\nconfidence in The Community thus: The Community of The Perfectly\nEnlightened One's disciples is practicing the wholesome way, practicing\nthe straight way, practicing the true way, practicing the proper way; that\nis, the four pairs of persons, the eight types of individuals — this\nCommunity of The Perfectly Enlightened One’s disciples is worthy of\ngifts, worthy of hospitality, worthy of offerings, worthy of respectful\nsalutation, the unsurpassed field of merit for the world.\n(4) You should encourage, settle, and establish them in confirmed\nconfidence in the virtues dear to the Noble Ones, unbroken, untorn,\nunblemished, unblotched, liberating, praised by the wise, not\nmisunderstood, and leading to concentration.\nThose for whom you have compassion and who think you should be heeded\n— whether friends or colleagues, relatives or kinsmen — these you should\nencourage, settle, and establish in these four factors of Stream-Entry.\n(Reference: SN 55.16)", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0ca707f0-55d3-440d-bbb7-844690d01c97", "parent_id": "book-vol5:ch53:commentary:0", "content_type": "commentary", "text": "232", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "800b1fb1-8635-4004-908e-405ce9fedb8c", "parent_id": "book-vol5:ch53:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Four Factors of attaining the first\nStage of Enlightenment as a Stream-Enterer. The Buddha shares that anyone who you\nhave compassion for that you feel would be interested to understand these Teachings,\n“whether friends or colleagues, relatives or kinsmen — these you should encourage,\nsettle, and establish in these four factors of Stream-Entry”.\nThe Buddha is not suggesting that we should attempt to force others to learn these\nTeachings that lead to liberation of mind and the end of discontentedness. Instead, those\nwho express an interest and are willing to understand, we should not hide these\nTeachings from them but instead, make them available through pointing them in the\ndirection of learning and practicing these Teachings with a Teacher who can help them.\nAs one learns, reflects, and practices The Path to Enlightenment, the mind and your life\nwill become more and more peaceful, calm, serene, and content with joy where the mind\nwill completely eliminate all discontent feelings upon the attainment of Enlightenment.\nHaving made the breakthrough to The Four Noble Truths and progressing towards\nEnlightenment, you will observe how much discontentedness is in the world and beings\nroam around unaware of the suffering they are experiencing and causing for themselves.\nYou may find beings, whether in personal or professional relationships with you, who\nmight listen to your suggestions that you can encourage them to seek guidance in\npursuing The Path to Enlightenment, so they can help themselves eliminate all\ndiscontentedness in the mind. Because as you observe the life changing improvements to\nthe condition of the mind and your life, would you really choose to leave those who are\nclosest to you struggling with discontentedness or would you instead choose to skillfully\nintroduce them to the option of gaining access to these Teachings?\nIn this Teaching from Gotama Buddha, he shares that anyone who is close to us whom\nwe feel would listen to our suggestions we might decide to help them to gain access to\nlearn, reflect, and practice The Teachings on The Path to Enlightenment.\nIf you choose to introduce the ability for those close to you to learn and practice these\nTeachings, you may need to consider skillful ways to suggest one learn, reflect, and\npractice these Teachings as you should not be forceful or pushy in your practice of loving-\nkindness and compassion to recommending one consider The Path to Enlightenment as\na solution to their discontent mind.\n1.) Loving-kindness (Pāli: mettā): is active goodwill towards all beings without\njudgment. A genuine interest in seeing all beings be well.\n2.) Compassion (Pāli: karuṇā): is concern for the misfortunes of others.\nThose who are not familiar with The Path to Enlightenment and have no exposure to The\nBuddha’s Teachings, or those who are learning through other traditions of Buddhist\nTeachings may be uninterested or offended in the recommendation to explore options to\nimprove the condition of their mind and their life. If you choose to be forceful or pushy,\nthis would be due to your own craving/desire/attachment or expectations for a certain\noutcome and will not result in a wholesome outcome.\n233", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d327371f-0675-44c3-bcc3-c394da0e1fa9", "parent_id": "book-vol5:ch53:commentary:2", "content_type": "commentary", "text": "Now that you have completed reading (Volume 5) of this book series and may decide to\nread this book multiple times, I would like to take a moment to personally “thank you” for\nyour determination, dedication, and diligence to learn, reflect, and practice The Teachings\nof The Buddha on The Path to Enlightenment.\nThe time, effort, energy, and resources that you devote to this path are serving to help you\nand countless other beings. As you choose to learn and practice these Teachings, you will\nsignificantly reduce then eliminate any harm that you are putting into the world through\nyour unknowing of true reality. The unEnlightened mind does not understand what it does\nnot understand.\nYou are now applying time, effort, energy, and resources to improving the condition of the\nmind, the condition of your life, and, thus, the condition of the world through investigating\nThe Teachings to acquire wisdom. The world becomes a better place when we each\nindividually choose to improve our own life practice taking responsibility for our own\nintentions, speech, actions, and livelihood while improving our wisdom and mental\ndiscipline.\nI admire individuals who choose to walk towards harmlessness. I admire individuals who\nchoose to realize there is a better way of life and create that better way of life for\nthemselves through seeking guidance. And, I admire individuals who do not shrink back\nfrom the struggle to move the mind towards Enlightenment when the natural tendency\nmight be to remain complacent.\nWhy have I chosen to share these Teachings with you?\n“That it may be for the benefit and peacefulness of the multitude (many people), out of\ncompassion for the world, for the benefit and peacefulness of heavenly beings and\nhumans”. (Gotama Buddha)\n“Because if they understand even a single sentence, that will lead to their welfare and\npeacefulness for a long time”. (Gotama Buddha)\nMay you discover the freedom associated with a mind that is peaceful, calm,\nserene, and content with joy permanently - the Enlightened mind.\nAs you need help to learn, reflect, and practice these Teachings, you are welcome to\nseek guidance which is available openly and freely to “all beings”.\n235", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6a2b2b99-52d0-4266-87f3-f2854a4564a6", "parent_id": "book-vol5:ch53:commentary:3", "content_type": "commentary", "text": "Author\nDavid Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s\nTeachings who has been part of the Thai community since 2001. He visited\nThailand for the first time in 2002 and brought the Traditional Thai Healing\nArts back to the United States of America to share with people in the\nWestern World.\nHis Traditional Thai Healing Arts centers, located in the Washington DC area,\nprovided traditional Thai healing arts to clients and educational opportunities\nto Students to explore the Thai healing arts, Thai culture, and The Teachings\nof Gotama Buddha. David is a published author with books on the topics of\nTraditional Thai Healing Arts and The Path That Leads to Enlightenment.\nDavid has taught Gotama Buddha’s Teachings since 2005 in the United\nStates of America. In 2015, he closed his businesses and relocated to\nChiang Mai, Thailand to be closer to the Thai culture and the Thai\nCommunity of Buddhist Practitioners.\nDavid shares Gotama Buddha’s Teachings with Household Practitioners and\nOrdained Practitioners in Chiang Mai, Thailand and around the world through\ncourses, retreats, and special events providing guidance to help people\nattain Enlightenment - a peaceful, calm, serene, and content mind with joy.\nFor more information on participating in courses, retreats, special events or\nto invite these Teachings to your learning venue, use the contact information\nbelow:\nTeacher - David Roylance\nhello@buddhadailywisdom.com\nwww.BuddhaDailyWisdom.com\n236", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b7cf7aa2-8ea3-49a3-9465-fa27e556f0b2", "parent_id": "book-vol5:ch53:commentary:4", "content_type": "commentary", "text": "Restoration of The Buddha’s Teachings\nThe Path to Enlightenment\nThe Buddha taught over 2,500 years ago. He taught The Path to\nEnlightenment guiding countless beings to a mental state that is peaceful,\ncalm, serene, and content with joy that is permanent, where the mind has\neliminated 100% of all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc.\nImmediately following the death of The Buddha (i.e. Gotama Buddha), The\nTeachings were shining in the world continuing to guide countless people to\nEnlightenment. But, over the course of many generations, just as Gotama\nBuddha predicted, people’s understanding of his Teachings gradually\ndiminished due to modifications and adjustments made by people after him.\nThe modifications made to his Teachings, handed down through oral\ntransmission, have made it increasingly difficult for human beings to attain\nEnlightenment.\nThe goal of David’s Teachings is to root the learning and practice he\nshares in “The Words of The Buddha” based on The Teachings that\nexisted during the lifetime of Gotama Buddha, so that countless beings\ncan now attain Enlightenment based on the original Path to\nEnlightenment discovered and declared by Gotama Buddha.\nDavid does this through connecting what he teaches to the largest most\ncomplete source of Teachings from Gotama Buddha - The Pāli Canon. The\nPāli Canon is the original source text of The Teachings from Gotama Buddha\nas spoken by him during his lifetime.\nDavid has spent countless hours dedicated to restoring The Words of The\nBuddha by updating a significant portion of the translations of Gotama\nBuddha’s Teachings from The Pāli Canon. He now offers several resources\nfor Students to learn, reflect, and practice The Path to Enlightenment to\nexperience the results of an Enlightened mind.\nDavid offers books, audiobooks, videos, podcasts, online learning programs,\npersonal guidance, and retreats without any requirement for financial\nsupport. All the work that is being done is offered openly and freely for all\nbeings without any requirement to provide any financial support. David\naccepts donations but Students are not required to provide donations for\nany work that he does in supporting them on The Path to Enlightenment.\n237", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "71af094f-466b-4caf-811e-9e99a1349089", "parent_id": "book-vol5:ch53:commentary:5", "content_type": "commentary", "text": "David does not request donations and instead, just accepts whatever is\noffered to him, if anything at all.\nHis dedication to sharing these Teachings is not motivated by finances. He\nshares openly and freely with everyone who has a sincere interest in learning\nand practicing The Path to Enlightenment.\nUltimately, David plans to preserve The Teachings of The Buddha in a format\nthat is easily, readily, and openly accessible to anyone in the world while\noffering support to learn, reflect, and practice to experience the results of the\nEnlightened mind.\nHis plan is to guide countless people to Enlightenment during his lifetime\nand leave a Community of Enlightened beings who can continue to share\nThe Teachings long after his death. Through developing a Community of\nEnlightened beings and preserving The Path to Enlightenment in resources\nthat are easily, readily, and openly accessible to anyone in the world, David is\nrevealing the hidden Teachings of Gotama Buddha and doing the best he\ncan to remove any obstacles one might have to learn, reflect, and practice\nthese Teachings, allowing countless people to experience the results of an\nEnlightened mind.\nUpon his death, David predicts that his closest Student, his son and a\ncontinued lineage of Teachers, will share these same Teachings continuing to\nsupport and grow The Community of Enlightened beings long into the future\n- for the next 1,000 years.\nThese efforts will culminate into restoring The Path to Enlightenment back\ninto the world so that all of humanity can experience Enlightenment evolving\nthe human species to one where every being has the opportunity to attain\nEnlightenment creating “heaven on earth”.\n238", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5e25f5e7-b9bd-4162-9c80-76576db1cb07", "parent_id": "book-vol5:ch53:commentary:6", "content_type": "commentary", "text": "The Goal\nAn Entire Species of Enlightened Beings\nHaving experienced Enlightenment and knowing the peace, calm, serenity,\nand contentedness with joy that comes with having attained Enlightenment,\na Buddha’s goal is to share his Teachings worldwide so that “all beings” can\nexperience Enlightenment.\nThe Enlightened mind no longer experiences any discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.\nAll discontent feelings have been eliminated 100% from the Enlightened\nmind (i.e. all suffering is eliminated).\nAn Enlightened mind will have loving-kindness, compassion, sympathetic\njoy, equanimity, and generosity among many other wholesome qualities.\nCan you imagine an entire world where all human beings have liberated\ntheir mind to no longer experience these discontent feelings and are\npracticing wholesome qualities of mind at all times?\nWith “The Buddha” (Gotama Buddha) having attained this permanent mental\nstate of Enlightenment on his own as The Perfectly Enlightened Buddha, he\nwould have known that through his dedicated and persistent pursuit to\nEnlightenment, he had acquired the wisdom needed to guide “all beings” to\nthis same mental state.\nHowever, his teaching career of 45 years would not be enough time to share\nhis Teachings worldwide. He knew, that it would require many centuries for\nhis Teachings to reach all parts of the world. During his lifetime, travel of\npeople and information was limited based on several constraints.\nToday, we are in a unique time in history where these same constraints have\nbeen eliminated. A time when people and information are able to travel\naround the world in an instant.\nNot only can information travel quickly but all of humanity is slowly coming\nto the point where there is a common language spoken around the world -\nthe English language.\nCriteria exist today that did not exist during Gotama Buddha’s lifetime that\nmake now the perfect time for all of humanity to gradually attain\nEnlightenment realizing a better existence.\n239", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ac1e412a-f9c2-48b9-8624-13ddfbe04a17", "parent_id": "book-vol5:ch53:commentary:7", "content_type": "commentary", "text": "- People can travel worldwide.\n- Information can be shared worldwide in an instant.\n- Commonly spoken language among a large percentage of the worldwide\npopulation and this is only growing.\nThese criteria did not exist during the lifetime of Gotama Buddha and it is\nonly now that the world has come into an age where his original goal is\nrealistically possible.\nBut, during Gotama Buddha’s lifetime it seems they had something that we\nmay not have….\nThe people during Gotama Buddha’s lifetime had perseverance and\ndedication to learning, reflecting, and practicing The Teachings to realize the\nresults of experiencing the Enlightened mind. They were not afraid of hard\nwork.\nWith our modern day conveniences, I am unsure how many people are\nwilling to apply their determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience the Enlightened mind.\nWhen a being decides they are finished with the sadness, anger, frustration,\nirritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,\njealousy, resentment, etc., that is the time when one can turn towards The\nTeachings and goal of experiencing Enlightenment.\nThrough each individual deciding to learn and practice The Teachings of\nGotama Buddha, as a collective world, our species will gradually evolve. We\nevolve to a higher consciousness where we train the mind to not harm others\nthrough our intentions, speech, nor actions.\nThrough each individual deciding to learn, reflect, and practice The\nTeachings of Gotama Buddha, each person benefits and we all benefit as\nthere will be less and less harm in the world.\nThrough individuals deciding to focus on developing a comprehensive\napproach to learning and practicing The Teachings of Gotama Buddha with\nguidance from a Teacher, your life drastically improves and the entire world\nimproves essentially creating “heaven on earth”.\nWe do not need to “fix” the world. That is not the problem. The problem is\nthe unEnlightened mind does not understand The Natural Laws of Existence\nand it is quite a struggle to live in a world that one does not understand.\n240", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "620a5054-851d-4a03-b9be-907bd48f6dce", "parent_id": "book-vol5:ch53:commentary:8", "content_type": "commentary", "text": "Through learning and practicing The Teachings of Gotama Buddha, a\nPractitioner comes to deeply understand The Natural Laws of Existence to\nacquire wisdom that will end the struggles and misery one may face on a\nregular basis.\nAre you ready to apply determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience Enlightenment?\nIf one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is\nnothing to do.\nBut, if you are interested to eliminate these unwelcomed feelings from the\nmind, then I suggest you turn towards The Path to Enlightenment and apply\nyour dedication and diligence to learning, reflecting, and practicing The\nTeachings of Gotama Buddha.\nAnd then, as all of humanity gradually experiences Enlightenment we will\nhave accomplished “the goal”.\n“An entire species of Enlightened beings”.\n241", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9a4ec117-eec0-4c26-a64d-3e771584f828", "parent_id": "book-vol5:ch53:commentary:9", "content_type": "commentary", "text": "Why Have I Decided to Teach The Path to\nEnlightenment as Taught by Gotama Buddha?\nI have chosen to share these Teachings out of compassion for the world.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nAnd due to this compassion, it is important to share Teachings that are\nbased in wisdom, not belief.\nThere are countless traditions and ways of sharing those traditions\nthroughout the world. All of these, in one form or another, are essentially\nsharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No\nHarm and 3.) Be a Good Moral Person.\nHowever, the way each tradition is shared and the clarity of those teachings\nis unique to each tradition.\nThe Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)\nover 2,500 years ago as documented in The Pāli Canon, is the most clear,\nconcise, and precise Teachings I have ever encountered that leads exactly\nwhere he said they do, to Enlightenment.\nThe Enlightened mind is peaceful, calm, serene, and content with joy -\npermanently. The Enlightened mind will no longer experience any discontent\nfeelings such as sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,\nanxiety, etc.\nThis is accomplished through not believing The Teachings of The Buddha but\ninstead, through learning, reflecting, and practicing to discover the truth. The\nmind can be trained to eliminate all the conditions that are causing it to be\nstuck in the unEnlightened state. Through eliminating the pollution of mind\nby training the mind, one can experience liberation of mind, freedom from\nstrong feelings, peace, Enlightenment.\nThe Buddha’s Teachings are the only Teachings that I have encountered that\ndo not rely on belief. With belief, one does not know what is true or false\nbecause they are just believing. Instead, Gotama Buddha’s Teachings are\nshared in such a way that, a Practitioner can investigate and examine them\nto determine the truth which leads to wisdom and thus, Enlightenment. If one\nwas to only believe The Teachings of The Buddha, they could not acquire\nwisdom nor attain Enlightenment.\n242", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e7421ba6-3601-4333-aa16-5976671e131e", "parent_id": "book-vol5:ch53:commentary:10", "content_type": "commentary", "text": "These Teachings are perfectly suited for today’s society where there is a\nproliferation of misinformation and untruths. These Teachings, with guidance\nfrom a Teacher, guide a Practitioner to independently discover the truth\nthrough deeply investigating The Natural Laws of Existence (i.e. The\nTeachings of The Buddha). Through doing this inner work on The Path to\nEnlightenment, one can discover that these Teachings are the solution to the\nchallenges we experience in the world and the solutions of how to heal from\nwhat hurt us so that we never need to hurt again. The mind can completely\nand entirely eliminate 100% of all discontent feelings once it is Enlightened.\nThis cannot be accomplished through belief.\nInstead, a Practitioner needs to be determined, dedicated, and diligent to\ndoing the inner work to develop the mind and progress towards the\nEnlightened mental state by acquiring wisdom.\nAs far as I have discovered, there are no other teachings on the planet that\ncan guide an individual to the complete elimination of discontent feelings\nthrough independently verifying the teachings to acquire wisdom. The\nBuddha did something very unique during his lifetime that no other person or\nTeacher has accomplished.\nHe independently attained Enlightenment, dedicated the rest of his life to\nsharing his independently discovered Teachings guiding countless people to\nEnlightenment, and he left his Teachings in such a condition that countless\nmore people have attained Enlightenment after his death. He meets all the\ncriteria of a true Buddha. Gotama Buddha was a true Buddha.\nMy work during this life has been to rediscover these Teachings, in such a\nway, that they can now be shared worldwide in the international language of\nEnglish so that countless people all throughout the world can attain\nEnlightenment during this lifetime and after my death.\nThe only way to accomplish this goal is to share Teachings that are not\nbased in belief but instead, are based in independently verifiable truth so that\na Practitioner can acquire wisdom.\nThese Teachings are clear, concise, and precise. They invite investigation\nand examination. Through doing this work, one can gradually train the mind\nto gradually practice these Teachings and gradually progress to\nEnlightenment. As discontentedness is gradually diminished and then\neliminated from the mind, one can see the truth for themselves that these\nTeachings work to guide one to Enlightenment.\n243", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f74f3c71-28a0-4d60-91ae-7bb1650d566e", "parent_id": "book-vol5:ch53:commentary:11", "content_type": "commentary", "text": "These Teachings lead exactly where Gotama Buddha said they do, to\nEnlightenment, and through each individual choosing to attain\nEnlightenment, humanity will evolve the human species and at the same time\ncreate “heaven on earth”.\n244\n\nWhy Have I Decided to Reside and Teach in\nThailand in Order to Restore The Teachings of The\nBuddha Back into Humanity and Create “Heaven\non Earth”?\n1.) Largest Population of Theravada Buddhist Practitioners Anywhere in\nthe World: Thailand is the largest population of Theravada Buddhist\nPractitioners and Teachers anywhere in the world. Theravada Buddhism\nconsiders The Pāli Canon to be the original source Teachings of The Buddha\nin The Words of The Buddha. Theravada Buddhism teaches the importance\nof not changing The Teachings of The Buddha and practicing The Path to\nEnlightenment as a Buddha has taught, without any modifications.\nThe Pāli Canon is an important text that should not be believed to be the true\nTeachings of The Buddha but instead, one can learn, reflect, and practice to\nindependently verify The Teachings to acquire wisdom observing the truth in\nThe Teachings as the mind awakens and discontent feelings are gradually\ndiminished and ultimately eliminated.\nOnce I dedicate the remaining time of this life sharing these Teachings to\nrestore them back into the world, the Thai people and all other diligent\nStudents who choose to learn with me will not ever allow these Teachings to\nbe changed, modified, degraded, or lost over time. The Thai people and\ndiligent Students are well aware that since the lifetime of Gotama Buddha,\nthat is what has occurred and, through having these Teachings restored\nduring the remaining time of this life, the Thai people and diligent Students\nwill not allow this to occur again.\nThe Thai people will support these Teachings and ensure they continue to be\noffered in the world for the benefit of “all beings” while being hosted in\nThailand and supported by dedicated Students from many international\nlocations.\nThese Teachings have existed in Thailand for 800-1200 years and they have\nreceived significant support from countless people over many generations.\nThe Thai people understand just how impactful The Teachings of The\nBuddha are to their society and for all of humanity. The Thai people can\nobserve my dedication and commitment to sharing these Teachings, and\nwhere possible, they will support me in sharing these Teachings throughout\nThailand and throughout the world.\n245", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "226ed01f-3faa-4b0e-bc17-dff84b917445", "parent_id": "book-vol5:ch53:commentary:12", "content_type": "commentary", "text": "Due to these Teachings existing in Thailand for approximately 800-1200\nyears, there is a significant amount of infrastructure already created through\nover 30,000-40,000 Temples where local Thai people and visitors to Thailand\ncan actively learn, reflect, and practice these Teachings to acquire wisdom\nand then integrate them into their lives. The Temple and Ordained\nPractitioner infrastructure is not isolated to only Thailand but extends\nthroughout the world and is readily accessible to the benefit of “all beings”.\nThe Thai people have laid the groundwork for these Teachings to now be\nshared worldwide through the Temple and Ordained Practitioner foundation\nand infrastructure that has been created over multiple generations.\nThailand is a favorite destination for international travelers with many people\nvisiting Thailand to gain exposure and understanding of these Teachings\nallowing them to be learned and then practiced “worldwide”. There is an\ninternational audience that regularly visits Thailand who can learn these\nTeachings to then return back to their home country where these Teachings\nwill be able to take root within all international societies. As these Teachings\nflourish around the world, Thailand has the knowledge and resources to\nsupport all of humanity to develop a Temple and Ordained Practitioner\ninfrastructure that can be created within each individual country based on\nthe interest of each country to more deeply integrate these Teachings into\ntheir local communities.\n2.) Students Have the Ability to Learn and Practice Among Millions of\nPractitioners: One aspect of learning and practicing The Teachings of The\nBuddha that will aid one’s development and progress towards the attainment\nof Enlightenment is, to be part of a Community of Practitioners and Teachers\nthat can provide guidance for gradual training and gradual practice to\nexperience gradual progress on The Path to Enlightenment.\nThrough me residing and teaching in Thailand, Students have the\nopportunity to live in a Community of Practitioners and Teachers who are\ndeeply committed to these Teachings and can serve as a role model for\nStudents to gain deeper understanding of how to practice these Teachings in\neveryday life - even if on a semi-temporary basis during short visits to learn.\nThrough Students traveling to Thailand to learn while being surrounded by\nmillions of Practitioners, they can more readily absorb how one might\nchoose to integrate these Teachings into their daily life through observing\nhow the people of Thailand live with countless nationalities residing\npeacefully and harmoniously with each other throughout the Kingdom of\nThailand. Students will not only be able to learn these Teachings in a\nclassroom setting at a Temple but, they will also experience day-to-day\ninteractions with people who are choosing to deeply practice these\nTeachings creating “real life lessons” in a “classroom without walls”.\n246", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8dd0ea0c-13bf-474d-80db-d620c0746fdc", "parent_id": "book-vol5:ch53:commentary:13", "content_type": "commentary", "text": "The entire Kingdom of Thailand can serve as a real life classroom\nenvironment where these Teachings are readily practiced and observable by\nthose who choose to visit this Kingdom. I often refer to Thailand as “heaven\non earth”.\n3.) Can Live With Minimal Expenses: To be able to offer these Teachings at\n“no cost” I needed to find a location where I could reside with minimal\nexpenses. This allows me to live based on donations rather than charging\nStudents a price for the time, effort, energy, and resources that I expend to\nshare these Teachings worldwide. This allows me to serve the widest\naudience possible without a need to require payment for my services and\nThe Teachings that are shared.\nThe basic necessities to live life are readily available and are offered at a\nminimal cost in Thailand. This provides me the ability to live a basic lifestyle\nfrom donations shared by Students. I am able to purchase food, water,\nclothing, shelter, and medical care at a relatively nominal cost. And, services\nthat I might need to support the development of learning resources are also\nreadily available at a nominal cost.\nWhether it be an audio studio to record an audiobook, printing services,\ntechnology, classroom supplies, or a full range of other needs to support the\ncontinued sharing of these Teachings, Thailand offers these at a nominal\nprice so that there is the best utilization of any and all donations received.\nAs a result, I am able to help any and all beings regardless of their financial\nsituation through creating a lifestyle where I only need basic necessities to\nsurvive and those are provided at a nominal cost while being supported by\ndonations that are fully utilized by purchasing goods and services that are\nmade available at a reasonable price.\n4.) Healthy Environment to Live Life and Work: A wise choice for a place\nto live and teach would need to include a healthy food supply, weather,\nenvironment, and lifestyle. All of these are readily available in Thailand which\nis able to support me in leading as healthy of a lifestyle as possible.\nThe food in Thailand is healthy and readily available. There are many fresh\nfruits, vegetables, herbs, nuts, seeds, and other foods that are a regular part\nof the Thai food offerings and readily accessible among countless fresh food\nmarkets. This allows me to ingest quality food that is supportive to a long\nand healthy life, thus, being able to support the learning of many Students\nfor as long as possible due to an elongated duration of life.\n247", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6ede5695-db90-49ad-bd4c-dd1ce9320cee", "parent_id": "book-vol5:ch53:commentary:14", "content_type": "commentary", "text": "Thailand’s weather and environment provides the least impact to the\nphysical body without significant weather changes or weather events that\ncan be taxing to one’s physical health.\nThe Thai economy is conducive to living a balanced lifestyle that supports a\nsignificant amount of time with family and friends. A work-life balance is\nhighly understood, appreciated, supported, and straight forward to create\nwhile living in Thailand. I am able to remain dedicated and determined in my\nwork life while also being dedicated to quality time within our immediate\nfamily. This creates the very best environment to ensure consistent health\nand longevity of life while enjoying a fulfilling life.\n5.) Can Share Teachings Within Thailand Throughout the Day and Can\nShare Teachings with the Rest of The World in the Mornings and\nEvenings: Through living and sharing these Teachings from Thailand and\nneeding minimal sleep, I am able to help countless people throughout the\nday based on the Thai timezone, while helping countless people in other\ntimezones during the early morning hours and evenings. This allows me to\nbe effective at sharing these Teachings around the clock and throughout the\nworld without any limitations based on restrictive timezones.\nThe timezone in Thailand is favorable to allowing me to share these\nTeachings worldwide without limitations based on the time of day. I can be\nhelpful from morning, afternoon, and evening where there are Students who\nare readily interested to learn - whether in-person or online.\n6.) Students Have Easy Access to Visas to Gain Access to Classes,\nCourses, and Retreats: To be successful at sharing these Teachings\nworldwide, in-person learning is ideal. While there is much that can be\nlearned online and that is one way to be able to share these Teachings, there\nis no better way to develop your life practice than to learn through in-person\naccess to a Teacher.\nThrough residing and teaching in Thailand, Students from all over the world\nhave easy access to classes, courses, and retreats from within Thailand due\nto easy access to visas and as a result, me as their Teacher. Thailand does\nnot have restrictive visa requirements that would bar people from certain\ncountries which would inhibit “all beings” from gaining access to these\nTeachings.\nInstead, Thailand is open and accessible to a wide majority of the world and\nwhere needed, I am able to travel.\n248", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "76d08804-fb3d-4e97-addc-375f5fe20bc1", "parent_id": "book-vol5:ch53:commentary:15", "content_type": "commentary", "text": "I live in Chiang Mai, Thailand which is an international destination for\ncountless people around the world. I live within a 4000 km distance to fifty\npercent (50%) of the world’s population. This means that half of the world’s\npopulation is a short drive or plane ride away. This creates the ability for a\nlarge majority of humanity to more easily gain access to these Teachings.\nAnd, where needed, I am able to easily travel to all other parts of the world\nand teach online.\nPeople often travel to Thailand for the sole purpose of learning The\nTeachings of The Buddha on The Path to Enlightenment. So, by sharing\nthese Teachings from within Thailand, there are countless people who are\ncoming here specifically to learn and practice in the exact location where I\nreside and teach.\nIn conclusion, through residing and teaching in Thailand as a “home-base”, I\nam able to readily share these Teachings worldwide and work towards the\nrestoration of The Teachings of The Buddha back into humanity so that\ncountless people can attain Enlightenment during this lifetime and after my\ndeath.\nThailand is the perfect location for these Teachings to be shared and to serve\nas a “home-base” or “headquarters” for the international community to be\ninvited and welcomed with “open arms”. There is no other location on earth\nthat could provide for a better location to share these important Teachings\nand to then be preserved for future generations.\nThe Kingdom is here in Thailand and ready to support you in the\ndevelopment of your life practice towards the attainment of Enlightenment so\nthat we can all create “heaven on earth”.\nThe Teachings are hosted in the east and visible in the west.\nThey are readily available to you and there will be a period of 1,000 years\nthat they will “shine in the world” for all those who choose to learn, reflect,\nand practice to experience the peace and joy of the Enlightened mind. Then,\nwith all of us doing the work towards developing our own individual practice\nof these Teachings, they will never again diminish, be degraded, or lost.\nOnce restored, these Teachings can continue to support humanity for the\nrest of time.\nMay you discover the peace and joy of the Enlightened mind in this lifetime.\nMay you be peaceful, may you be safe, may you be well, and may you be\nfree of all discontentedness and the suffering it causes.\n249", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a70d4499-2595-4045-8d5f-492e426bf972", "parent_id": "book-vol5:ch53:commentary:16", "content_type": "commentary", "text": "Invitation to Learn\nI would like to invite you to a kind, compassionate and loving community of\nPractitioners to learn and grow with these Teachings.\nI would like to invite you to join this online group.\nYou will find it to be an online learning center for these Teachings and there\nis a Teacher there to help provide guidance as you have questions.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\n250\n\nCreated by:\nDaily Wisdom - Walking The Path with The Buddha\nBuddhaDailyWisdom.com\nFacebook:\nhttps://bit.ly/DailyWisdom-Facebook\nYouTube:\nhttps://bit.ly/DailyWisdom-Youtube\nPodcast:\nhttps://bit.ly/DailyWisdom-Podcast\nI would like to express my appreciation and gratitude for the community of\nOrdained and Household Practitioners benefiting from the leadership of\nVenerable Bhikkhu Kukrit Sotthibalo at Wat Na Pah Pong in Krung Thep,\nThailand for their dedication and diligence in sharing The Teachings of\nGotama Buddha. Their work was the inspiration for\n“The Words of The Buddha” book series.\nWat Na Pah Pong\nhttp://watnapp.com\n251", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f7333bb3-fd52-4c8c-a648-512c4d5039c5", "parent_id": "book-vol5:ch53:commentary:17", "content_type": "commentary", "text": "THE WORDS OF The Buddha\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n252", "source_file": "data/books/Vol5-The-First-Stage-of-Enlightenment.pdf", "volume_number": 5, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Encourage, Settle, and Establish in", "sutta_refs": ["SN"], "page": null, "page_start": 232, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9850cbf5-af5e-45e4-9882-2fb168201ef6", "parent_id": "book-vol6:front", "content_type": "book_front_matter", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nThe Natural Law of\nKamma\nVolume 6\n1\n\nNote from Author 9\nPreface 15\nThe Natural Law of Kamma 15\nChapter 1 20\nSix Aspects of Kamma to Be Understood 20\nChapter 2 23\nThree Causes for the Origination of Unwholesome Kamma 23\nChapter 3 25\nThree Causes for the Origination of Unwholesome & Wholesome Kamma\n(Another Discourse) 25\nChapter 4 28\nThree Causes for the Origination of Wholesome Kamma 28\nChapter 5 30\nInconceivable Matters 30\nChapter 6 33\nTen Courses of Unwholesome Kamma 33\nChapter 7 36\nTen Courses of Wholesome Kamma 36\nChapter 8 39\nNew and Old Kamma 39\nChapter 9 46\nThis Body is Old Kamma 46\nChapter 10 49\nThe Most Reprehensible for the Performance of Unwholesome Actions 49\nChapter 11 54\nTo Do An Action 54\nChapter 12 56\nWhile Doing An Action 56\nChapter 13 58\nHaving Done An Action 58\nChapter 14 61\n2\n\nDo Not Be Judgmental Regarding People 61\nChapter 15 64\nDiscontentedness Is Dependently Arisen 64\nChapter 16 66\nWalking The Middle Way Two Extremes That Should Not Be Followed 66\nChapter 17 68\nPast Unwholesome Actions Cannot Be Exhausted with the Performance of\nPiercing Austerities (Harshness) 68\nChapter 18 70\nPleasure and Discontentedness Not Only Caused by What Was Done in the\nPast 70\nChapter 19 76\nAll That Is Caused by What Was Done in the Past 76\nChapter 20 79\nAll Is Caused by God’s Creative Action 79\nChapter 21 82\nAll That Occurs Without A Cause or Condition 82\nChapter 22 84\nWorst Kind of Doctrine That There Is No Kamma 84\nChapter 23 87\nResult of Kamma Is Threefold 87\nChapter 24 89\nBeings Bound by Action 89\nChapter 25 91\nTo Be Reborn Graceful, Rich, and Influential 91\nChapter 26 94\nGifts of a Wholesome Person 94\nChapter 27 96\nDeeds with Fruit That Result in Great Accomplishment and Power 96\nChapter 28 98\nWhy Human Beings Are Seen to Be Unwholesome and Wholesome? 98\n3\n\nChapter 29 106\nThe Marks of a Great Man Thirty-Two Marks of A Buddha 106\nChapter 30 112\nThe Simile of a Lump of Salt 112\nChapter 31 117\nA Great Gift 117\nChapter 32 119\nOne is Reborn through One’s Deeds 119\nChapter 33 121\nOne is Reborn through One’s Creeping Deeds 121\nChapter 34 123\nAt Minimum Leads to Deeds 123\nChapter 35 126\nIndebtedness is Discontentedness in the World 126\nChapter 36 130\nFour Kinds of Persons 130\nChapter 37 135\nPath to Attain the Ending of Unwholesome Kamma 135\nChapter 38 145\nWith the Destruction of Craving Comes the Destruction of Unwholesome\nKamma 145\nChapter 39 148\nAnyone Can Produce Nibbāna (Enlightenment) 148\nChapter 40 155\nThe Arising of Discontentedness 155\nChapter 41 157\nThe True Definition of ‘A Being’ 157\nChapter 42 158\nThe Nutriment Consciousness 158\nChapter 43 161\nThe Observation of Existence 161\n4\n\nChapter 44 164\nThe Conduit to Existence 164\nChapter 45 166\nDependent Origination As the Highest Law of Nature 166\nAuthor 170\nRestoration of The Buddha’s Teachings 171\nThe Path to Enlightenment 171\nThe Goal 173\nAn Entire Species of Enlightened Beings 173\nWhy Have I Decided to Teach The Path to Enlightenment as Taught by\nGotama Buddha? 176\nWhy Have I Decided to Reside and Teach in Thailand in Order to Restore The\nTeachings of The Buddha Back into Humanity and Create “Heaven on\nEarth”? 179\n5\n\nThe author is donating 100% of all his proceeds from\nthis book to charitable work to share The Teachings\nof Gotama Buddha.\nYou are welcome to freely distribute this book.\nPlease consider providing a donation to support the\ncontinued sharing of these Teachings.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\n6\n\nTHE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n7\n\nThe Natural Law of Kamma (Volume 6)\nJourney through The Words of The Buddha from the beginning of his first\nTeaching until his “last words” prior to death.\nThe book, “The Natural Law of Kamma” is select Teachings from The\nBuddha organized from the largest and most complete collection of The\nBuddha’s Teachings on The Path to Enlightenment - The Pāli Canon.\nThe Pāli Canon, or The Pāli Text, comprises forty-five (45) large volumes of\nbooks where Students from the lifetime of The Buddha captured his\nTeachings. The discourses of The Buddha in The Pāli Canon represent the\nlargest and most complete collection we have of The Buddha’s Teachings in\nhis own words. The Buddha’s Teachings are scattered over multiple volumes\nof books in The Pāli Canon making it challenging for the average Practitioner\nto glean the benefit of his Teachings.\nThe Words of The Buddha book series, has consolidated and organized his\nTeachings into a series of books, based on specific topics, with explanations\nof The Teachings from a dedicated Practitioner and Teacher.\nYou will find books such as Breathing Mindfulness Meditation (Volume 7) that\nare the consolidated Teachings in The Words of The Buddha related to\nmeditation. The Natural Law of Kamma (Volume 6) provides Teachings\ndirectly from The Buddha related to the important topic of Kamma. The\nForemost Householders (Volume 8) shares Teachings specifically for\nHousehold Practitioners who are pursuing The Path to Enlightenment where\nthe mind is peaceful, calm, serene, and content with joy - permanently.\nThe Words of The Buddha book series will provide a beginning, middle, and\nend with detailed Teachings to develop your life practice and the ability to\nseek guidance with the author of the book series. Learn, reflect, and practice\nThe Teachings of The Buddha, in his own words, with guidance from a\nTeacher - offered openly and freely to “all beings”.\nBuddhaDailyWisdom.com\n8\n\nNote from Author\nThis book shares Teachings from Gotama Buddha to guide Practitioners on\nThe Path to Enlightenment.\nIn various settings, Gotama Buddha is sharing Teachings with either a male\nor a female - a husband or a wife.\nAs you learn, reflect, and practice these Teachings from Gotama Buddha,\nyou should consider The Teachings shared as multi-gendered. So while\nGotama Buddha may be using a specific gender of he/she, male/female, or a\nspecific title of husband/wife, son/daughter you can apply these same\nTeachings to all genders and roles of the opposite of which he was\naddressing his Teachings to in the setting in which The Teachings were\noriginally shared, or use a gender-neutral pronoun.\nIf Gotama Buddha is sharing Teachings with a man of how to be a\nwholesome husband, you can relate this same Teaching for a female of how\nto be a wholesome wife. If he is sharing a Teaching with a male of how to be\na wholesome son, you can relate this same Teaching for a female of how to\nbe a wholesome daughter. You have the freedom to apply these Teachings\nusing all genders and titles in use today.\nAdditionally, Gotama Buddha never used rebirth in the heavenly realm nor\nrebirth in the lower realms of hell, animal, or afflicted spirits as a way to guilt,\nshame, fear, or otherwise motivate people to learn and practice his\nTeachings.\nWhen you come to understand Teachings shared by Gotama Buddha related\nto these potential future destinations upon rebirth, he is sharing the truth of\nwhat will or will not occur based on specific Teachings based on The Natural\nLaws of Existence. The truth he discovered, observed, and experienced as\nThe Perfectly Enlightened One.\nOne should in no way consider these Teachings he shared as a way to guilt,\nshame, or fear one into learning and practicing his Teachings but instead,\nconsider that he is sharing the truth of what will or will not occur ensuring\nthat Practitioners understand the truth related to The Natural Laws of\nExistence. Gotama Buddha’s Teachings on The Path to Enlightenment\ninvolve, among other things, the elimination of guilt, shame, and fear. He\nwould not use guilt, shame, or fear to motivate someone to learn and\npractice his Teachings because his most core and central Teaching of The\nFour Noble Truths, and everything else he taught, makes it clear that the\nobjective is to eliminate discontent feelings such as guilt, shame, and fear.\n9\n\nGotama Buddha shared The Teachings as guidance for anyone who chooses\nto learn and practice without forceful influence. Through learning, reflecting,\nand practicing his Teachings, one comes to understand the truth as the\ncondition of the mind and the condition of one’s life gradually improve.\nIt is not possible to forcefully influence one to attain Enlightenment and that\napproach was never employed by The Perfectly Enlightened One, and\nshould never be employed by anyone else. Learning and practicing these\nTeachings is through personal free will choice.\nA Buddha only points the way, everyone else must strive.\nWhile this book series contains “The Words of The Buddha” as the\nfoundation and focus of study, the author has provided you content in which\nto understand and reflect on his thoughts related to The Teachings shared by\nThe Buddha.\nA reader and, thus, Practitioner should not rely solely on the author’s content\nin their reflection on The Teachings from Gotama Buddha. The author’s\ncontent is to provide you guidance towards understanding but it is you, the\nPractitioner, who needs to deeply investigate “The Words of The Buddha” to\ndetermine the truth for yourself. You should not be limited to only what the\nauthor has provided by way of meaning and understanding of “The Words of\nThe Buddha”. Instead, learn, reflect, practice, and seek guidance from a\nTeacher to support you in gaining wisdom. The mind is liberated through\nwisdom.\nTo gain the most benefit from “The Words of The Buddha” book series,\nit is suggested that you start with (Volume 1), “Developing a Life\nPractice: The Path That Leads to Enlightenment”. That book will provide\na framework to understand all of Gotama Buddha’s Teachings in the\nentire book series. Without reading that book first, a Practitioner will\nfind it very challenging to start with learning from “The Words of The\nBuddha”.\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n10\n\nThe Problem - The Wisdom of Enlightenment Has Been Lost\nGotama Buddha lived over 2,500 years ago sharing The Teachings that lead\nto Enlightenment.\nDuring his lifetime, it was well known to people who were learning, reflecting,\nand practicing with him as their Teacher, exactly what Enlightenment is and\nhow to attain it.\nThis wisdom remained for 500 years after the death of The Buddha. But\nthereafter, this wisdom has gradually declined and diminished to the point\nwhere we are today, 2,500 years later. Gotama Buddha predicted this would\noccur.\nThe vast majority of the world does not understand what Enlightenment is\nand how to attain it. The Path to Enlightenment, while once was strong and\nvibrant during the lifetime of The Buddha, has now practically disappeared.\nThere are very few beings in existence today who understand what\nEnlightenment is and how to attain it.\nThe Universal Truth of Impermanence has drastically affected humanity’s\nunderstanding of The Path to Enlightenment.\nThis occurred through the lack of focus and diligence to maintain The\nTeachings of The Buddha as vibrantly as existed during his lifetime. People\ngradually and slowly mixed and blended various traditions and thoughts into\nThe Buddha’s Teachings which, while perhaps well intended, have only\nserved to dilute humanity’s understanding of The Path to Enlightenment and,\nthus, have made it extremely difficult for countless beings to experience\nEnlightenment.\nEnlightenment is a peaceful, calm, serene, and content mind with joy that is\npermanent. The Enlightened mind no longer experiences any discontent\nfeelings. All discontentedness such as sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,\nresentment, stress, anxiety, etc., has been completely eliminated from the\nEnlightened mind.\nGotama Buddha’s objective is for his Teachings to be shared worldwide so\nthat all beings can experience the Enlightened mental state. However, during\nhis lifetime, it was impossible to share his Teachings worldwide. It has now\ncome to us to be able to actively learn, reflect, and practice his Teachings, in\nsuch a way, that they are restored and shining in the world so that countless\n11\n\nindividuals can attain Enlightenment today and in multiple generations to\ncome.\nBut, in order to accomplish this goal, we will need to stay determined,\ndedicated, and diligent to learning, reflecting, and practicing The Teachings\nof The Buddha that he shared over 2,500 years ago. We will need to be\ndiligent to ensure that we are not diluting his Teachings through mixing\nvarious traditions and practices that are not part of The Path to\nEnlightenment.\nEvery Practitioner will need to decide, are they interested in being part of the\nproblem or part of the solution.\nThe solution takes time, effort, energy, and resources to be committed\nenough to restoring The Buddha’s Teachings back into humanity, in such a\nway, that is highly beneficial to countless individuals today and long into the\nfuture.\nRemaining part of the problem requires no time, effort, energy, or resources.\nIt just requires continued complacency and lack of attention to the active\nlearning, reflecting, and practicing of “The Words of The Buddha”. I suggest\nit would be unwise to remain part of the problem as one will continue to\nexperience discontentedness and the suffering it causes.\nThe Solution - Restoring The Buddha’s Teachings Back into Humanity\nIf you would like to be part of the solution, I would like to encourage you to\nactively learn, reflect, and practice The Teachings of The Buddha, in such a\nway, that does not include the diluting or mixing of his Teachings with other\ntraditions. It is The Teachings of The Buddha that lead to Enlightenment, not\nthose that are blended and mixed that only serve to dilute The Path to\nEnlightenment for all those who aspire to experience Enlightenment.\nThe primary obstacle or obstruction that hinders Practitioners from the\nattainment of Enlightenment is ignorance (unknowing of true reality). This is a\ntaint/pollution of mind where the Practitioner lacks wisdom to understand the\ntrue Path to Enlightenment. This unknowing of true reality creates an\nobstacle or obstruction that keeps the mind trapped in the unEnlightened\nstate continuing to experience continued discontentedness and the suffering\nit causes. The only way to remove this hindrance is to seek guidance with a\nTeacher in the true Teachings of The Buddha using The Words of The\nBuddha. It is The Teachings of The Buddha that will awaken the mind to\nEnlightenment through independent verification of his Teachings to acquire\nwisdom, thus, removing this obstruction to Enlightenment.\n12\n\nThrough dedication to restoring The Teachings of The Buddha within your\nown life practice by acquiring wisdom using The Words of The Buddha, you\nare doing your part to contribute to restoring his Teachings back into\nhumanity for the benefit of countless beings that exist now and long into the\nfuture. All of humanity can evolve so that everyone can attain Enlightenment\ncreating the most peaceful world we have ever imagined. It will be like\n“heaven on earth”.\nYou are invited to join this Community to only learn and practice “The Words\nof The Buddha”, in such a way, that leads to your Enlightenment and the\nrestoration of The Buddha’s Teachings so that you and countless beings can\nexperience the peacefulness, liberation of mind, and complete elimination of\ndiscontentedness and the suffering it causes, known as Enlightenment.\nThe Words of The Buddha Book Series\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n“Thank you” for choosing to learn and\npractice Gotama Buddha’s Teachings.\nYou are making the world a better place\nthrough developing your life practice based\non “The Words of The Buddha”.\n13\n\nContinue to read and understand “The Words of The Buddha - The Path to\nEnlightenment - Revealing The Hidden” book series that has been laid out\nfor all of us to achieve a better way of life.\nYou can connect to a group of people in a supportive environment for\ndiscussion, sharing, and learning through the Facebook group.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAll members are accepted without judgment. It is a healthy place to talk,\ndiscuss, learn, and grow. There are resources to help you further on this\nPath to Enlightenment accessible online through a Group Learning\nProgram.\nGroup Learning Program: LIVE Interactive Online Classes, Books,\nAudiobooks, Videos, Podcast and Personal Guidance are available for you.\n14\n\nPreface\nThe Natural Law of Kamma\nThis book is dedicated to “you” and the complete elimination, destruction,\nand cessation of suffering or “discontentedness” of the mind. Thus, this\nbook is dedicated to the elimination of discontentedness and the suffering\nthat it causes in the entire world.\nThe Teachings in this book series, with some effort on your part, will lead you\nto everlasting peace - a peaceful mind and a peaceful life. It’s your personal\nchoices, with these Teachings serving as a guide, that will bring you these\nresults.\nWe are all walking towards the darkness or towards the light. Which\ndirection you walk is completely your choice.\nThis book and Teachings are meant to guide you in learning, reflecting, and\npracticing The Teachings of The Perfectly Enlightened Buddha who lived\nover 2,500 years ago.\nThe Teachings of The Buddha are timeless, meaning they are just as\napplicable today as they were 2,500 years ago.\nGotama Buddha’s Teachings are not a religion but instead, a “better way of\nlife”. Through learning, reflecting, and practicing these Teachings to\nindependently verify the truth, the mind will acquire wisdom awakening to\nEnlightenment.\nIt is suggested that you first read “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1) of this same book series while seeking\nguidance from a Teacher. It is that book that provides a Practitioner with a\nsolid foundation in developing a life practice that will lead to the Enlightened\nmind.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a\nTeacher to receive guidance. One would not be able to only read a book and\nattain the results of an Enlightened mind.\nNothing in Gotama Buddha’s Teachings is based on belief. A Buddha has\nalready done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the\nmind and your life.\n15\n\nAll his Teachings can be learned and practiced to independently observe the\ntruth as the mind “gradually” acquires wisdom through independent\nverification of his Teachings and through practice of his Teachings.\nThis new found wisdom “gradually” improves the way the mind functions in\nthe world through eliminating discontentedness of mind. The mind can\ncompletely eliminate all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc. on The Path to\nEnlightenment.\nThrough learning and practicing Gotama Buddha’s Teachings with guidance,\nthe mind becomes Enlightened in that you can observe the improvement in\nthe condition of the mind as you eliminate all discontent feelings where the\nmind can reside peaceful, calm, serene, and content with joy - permanently.\nYou are not believing The Teachings wishing for a positive outcome at some\npoint in the future or after death. Instead, you are observing the\nimprovements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without\nTeachers. These are some of the criteria that make a Buddha a Buddha is\nthat they discover The Teachings on their own attaining Enlightenment\nwithout help from a Teacher, shares their independently discovered\nTeachings to guide countless others to Enlightenment during the remaining\ntime of their life, and they leave their Teachings in a condition that they guide\ncountless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\nThat means you and everyone else will need Teachers on this Path to\nEnlightenment.\nYour journey to learn, reflect, and practice these Teachings is significantly\nimproved through making the choice to learn directly with “The Words of The\nBuddha”.\nToday, there are many resources for Teachings described as Buddhist or\noriginating with The Buddha. But, it is only when a Practitioner chooses to\ninvestigate “The Words of The Buddha” being sourced directly from the\noriginal source, The Pāli Canon, that a Practitioner will come to understand\nthe truth of what The Buddha actually taught and be able to implement these\nTeachings into your daily life to experience the results of Enlightenment.\n16\n\nThrough learning and practicing Gotama Buddha’s Teachings, in his own\nwords, The Perfectly Enlightened One’s wisdom can penetrate the mind and\nyou can experience the breakthrough to realizing the Enlightened mind.\nI have significant gratitude, appreciation, admiration, and respect for Master\nTeacher Gotama Buddha as his Teachings lead exactly where he said they\nwould. To a steady, calm, stable, and unshakable mind, known as\nEnlightenment.\nThere are countless unknown and unnamed individuals who are responsible\nfor these Teachings reaching you in this book series. These Teachings have\nbeen preserved throughout history over the last 2,500 years through the\ntireless efforts of Ordained and Household Practitioners. These Teachings\nhave been preserved and shared from one generation to the next because\nthey work.\nIt is now up to us to learn, reflect, and practice these Teachings to\nexperience the Enlightened mind, so that we may benefit from an improved\nexistence while also preserving these Teachings for future generations in our\nhearts and minds.\nWhile books are an outstanding tool to capture The Teachings and share\nthem worldwide, there is nothing more significant than having massive\nnumbers of Enlightened beings in the world who can directly share these\nTeachings with those who choose to seek guidance in developing their life\npractice on The Path to Enlightenment. Each of us individually and\ncollectively, are just one link in a long chain of Practitioners and Teachers\nspanning over 2,500 years.\nWhat we choose to do in this time and place will determine how vibrant and\nsustaining these Teachings are for future generations. It is our work and\neffort to seek our own Enlightenment that we will experience results for our\nown mind and lay the groundwork for countless more beings after us to\nexperience the same freedom of mind that you are now choosing to pursue.\nMany people are interested in improving the world, but do not know how. It\nis only when we are dedicated to improving our own wisdom, moral conduct,\nand mental discipline that we will improve the world. Through improving our\nown life practice through learning “The Words of The Buddha” then, we will\nhave collectively improved the world.\nThe problem that the unEnlightened mind is experiencing is not the outside\nworld, but the inner world. Training the mind, the inner world, is what\nproduces a peaceful existence. You can’t control other people and what they\n17\n\ndo. You can only decide to train your own mind to be unaffected by what\nothers do.\nIt is a real struggle to exist in a world that the mind does not understand. It is\n“The Words of The Buddha” that explains The Natural Laws of Existence\nguiding the mind to acquire deep wisdom to make better free will decisions\nthrough a purified mind.\nMaster Teacher Gotama Buddha\n(The Tathāgata)\n18\n\nWhat To Know About\n“Action”\n19", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": null, "chapter_title": null, "sutta_refs": [], "page": null, "page_start": 1, "page_end": 19, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a47057f7-727a-4d1a-8fb0-3ec4ce8b53f5", "parent_id": "book-vol6:ch1:commentary:0", "content_type": "commentary", "text": "Chapter 1\nSix Aspects of Kamma to Be Understood\nMonks, when it was said: Kamma should be understood; the creation of\nKamma should be understood; the diversity of Kamma should be\nunderstood; the result of Kamma should be understood; the elimination of\nthe creation of Kamma should be understood; the way leading to the\nelimination of (unwholesome) Kamma should be understood, for what reason\nwas this said?\n(1) It is volition (choices/decisions), Monks, that I call Kamma.\nFor having willed (intentional choices/decisions), one acts by body, speech,\nor mind.\n(2) And what is the creation of Kamma?\nContact is its creation.\n(3) And what is the diversity of Kamma?\nThere is Kamma to be experienced in hell; there is Kamma to be experienced\nin the animal realm; there is Kamma to be experienced in the\nrealm of afflicted spirits; there is Kamma to be experienced in the human\nrealm; and there is Kamma to be experienced in the heavenly realm.\nThis is called the diversity of Kamma.\n(4) And what is the result of Kamma?\nThe result of Kamma, I say, is threefold: [to be experienced] in this very life,\nor in the [next] rebirth, or on some subsequent occasion.\nThis is called the result of Kamma.\n(5) And what, Monks, is the elimination of the creation of Kamma?\nWith the elimination of contact there is elimination of the creation of Kamma.\n20\n\n(6) This Noble Eight Fold Path is the way leading to the elimination of\n(unwholesome) Kamma, namely,\nRight View,\nRight Intention,\nRight Speech,\nRight Action,\nRight Livelihood,\nRight Effort,\nRight Mindfulness,\nand Right Concentration.\nWhen, Monks, a Noble Disciple thus understands Kamma, the creation of\nKamma, the diversity of Kamma, the result of Kamma, the elimination of the\ncreation of Kamma, and the way leading to the elimination of (unwholesome)\nKamma, he understands this penetrative spiritual life to be the elimination of\n(unwholesome) Kamma.\nWhen it was said:\nKamma should be understood;\nthe creation of Kamma should be understood;\nthe diversity of Kamma should be understood;\nthe result of Kamma should be understood;\nthe elimination of the creation of Kamma should be understood;\nthe way leading to the elimination of (unwholesome) Kamma should be\nunderstood, it is because of this that this was said.\n(Reference: AN 6.63)\n21", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Six Aspects of Kamma to Be Understood", "sutta_refs": ["AN"], "page": null, "page_start": 20, "page_end": 22, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cdb203d0-e53c-4f54-92db-30826e8b67be", "parent_id": "book-vol6:ch1:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares an overview of The Natural Law of\nKamma. It is very clear and straightforward so no further explanation will be provided.\nThe Path to Enlightenment is entirely based on The Natural Law of Kamma, thus, The\nBuddha’s Teachings are helping one to awaken to this natural law.\nThe more you learn, reflect on, and develop a life practice based on The Natural Law of\nKamma, the more liberated the mind will become.\nThe goal and objective is to train the mind through The Eight Fold Path and all the\nassociated Teachings to progress towards Enlightenment. Through learning, reflecting,\nand practicing The Eight Fold Path to include deeply understanding The Natural Law of\nKamma, a Practitioner will progress towards experiencing Enlightenment. A Practitioner\nwill need to eliminate all unwholesome Kamma by producing only wholesome Kamma\nthrough practicing The Eight Fold Path.\nIt is suggested that you read Chapter 9 titled “What is Kamma and How Does It Affect\nMe?” In the book “Developing a Life Practice: The Path That Leads to Enlightenment”\n(Volume 1) prior to reading this book.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n22", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Six Aspects of Kamma to Be Understood", "sutta_refs": ["AN"], "page": null, "page_start": 20, "page_end": 22, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b707f1a0-9942-4129-bc23-fb6dcbca36e7", "parent_id": "book-vol6:ch2:commentary:0", "content_type": "commentary", "text": "Chapter 2\nThree Causes for the Origination of\nUnwholesome Kamma\nMonks, there are these three causes for the origination of (unwholesome)\nKamma.\nWhat three?\n(1) Craving (Desire/Greed/Attachment) is a cause for the origination of\n(unwholesome) Kamma;\n(2) Anger (Hatred/Ill Will) is a cause for the origination of (unwholesome)\nKamma;\n(3) Ignorance (Delusion/Unknowing of True Reality) is a cause for the\norigination of (unwholesome) Kamma.\nSuppose, Monks, seeds that are intact, unspoiled, not damaged by wind and\nthe sun’s heat, fertile, well preserved, were deposited in well-prepared\nground in a good field and receive proper rainfall: in this way, those seeds\nwould grow, increase, and mature.\nSo too, any (unwholesome) Kamma, Monks, created through craving, born of\ncraving, caused by craving, originated by craving, ripens wherever the\nindividual is reborn. Wherever that (unwholesome) Kamma ripens, it is there\nthat one experiences its result, either in this very life, or in the [next] rebirth,\nor on some subsequent occasion.\nSo too, any (unwholesome) Kamma created through anger, born of anger,\ncaused by anger, originated by anger, ripens wherever the individual is\nreborn. Wherever that (unwholesome) Kamma ripens, it is there that one\nexperiences its result, either in this very life, or in the [next] rebirth, or on\nsome subsequent occasion.\nSo too, any (unwholesome) Kamma created through ignorance born of\nignorance, caused by ignorance, originated by ignorance, ripens wherever\nthe individual is reborn. Wherever that (unwholesome) Kamma ripens, it is\nthere that one experiences its result, either in this very life, or in the [next]\nrebirth, or on some subsequent occasion.\nThese are the three causes for the origination of (unwholesome) Kamma.\n23", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Three Causes for the Origination of", "sutta_refs": ["AN"], "page": null, "page_start": 23, "page_end": 24, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "84843817-2654-412c-acb1-44ad5b7222ad", "parent_id": "book-vol6:ch2:commentary:1", "content_type": "commentary", "text": "(Reference: AN 3.34)\nIn this Teaching from Gotama Buddha, he shares the three causes for the origination of\nunwholesome Kamma. It is craving, anger, and ignorance (unknowing of true reality) that\ncauses all unwholesome Kamma.\nCraving, anger, and ignorance (unknowing of true reality) are known as The Three\nPoisons, The Three Unwholesome Roots, or The Three Fires.\nA Practitioner will need to understand The Three Unwholesome Roots to attain\nEnlightenment as these are the three (3) high-level descriptions of the problems within the\nunEnlightened mind. It is through eliminating The Three Unwholesome Roots that the\nmind can experience Enlightenment. In order to eliminate The Three Unwholesome Roots,\nyou will need to understand what they are and their remedies.\nDetailed explanation of The Three Unwholesome Roots and their remedies is available in\nthis same book series found in Chapter 8 in the book “Developing a Life Practice: The\nPath That Leads to Enlightenment” (Volume 1).\n24", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Three Causes for the Origination of", "sutta_refs": ["AN"], "page": null, "page_start": 23, "page_end": 24, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "187a7f0b-d567-4468-8bca-844d0c2df1b8", "parent_id": "book-vol6:ch3:commentary:0", "content_type": "commentary", "text": "Chapter 3\nThree Causes for the Origination of\nUnwholesome & Wholesome Kamma\n(Another Discourse)\nMonks, there are these three causes for the origination of (unwholesome)\nKamma.\nWhat three?\n(1) Craving (Desire/Greed/Attachment) arises with reference to things in the\npast that are the basis for craving and desire.\n(2) Craving (Desire/Greed/Attachment) arises with reference to things in the\nfuture that are the basis for craving and desire.\n(3) Craving (Desire/Greed/Attachment) arises with reference to things\npresently existing that are the basis for craving and desire.\nAnd how, Monks, does craving arise with reference to things in the past that\nare the basis for craving and desire? One thinks about and mentally\nexamines things in the past that are the basis for craving and desire. As one\ndoes so, craving arises. When craving springs up, one is fettered by those\nthings. The mental obsession is what I call the fetter. It is in this way that\ncraving arises with reference to things in the past that are the basis for\ncraving and desire.\nAnd how does craving arise with reference to things in the future that are the\nbasis for craving and desire? One thinks about and mentally examines things\nin the future that are the basis for craving and desire. As one does so,\ncraving arises. When craving springs up, one is fettered by those things. The\nmental obsession is what I call the fetter. It is in this way that craving arises\nwith reference to things in the future that are the basis for craving and desire.\nAnd how does craving arise with reference to things presently existing that\nare the basis for craving and desire? One thinks about and mentally\nexamines things presently existing that are the basis for craving and desire.\nAs one does so, craving arises. When craving springs up, one is fettered by\nthose things. The mental obsession is what I call the fetter. It is in this way\nthat craving arises with reference to things presently existing that are the\nbasis for craving and desire.\n25", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Three Causes for the Origination of", "sutta_refs": ["AN"], "page": null, "page_start": 25, "page_end": 27, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eca7f702-5336-4e47-a020-a5accdf6402e", "parent_id": "book-vol6:ch3:commentary:1", "content_type": "commentary", "text": "These are the three causes for the origination of (unwholesome) Kamma.\nThere are, Monks, these three causes for the origination of (wholesome)\nKamma.\nWhat three?\n(1) Craving (Desire/Greed/Attachment) does not arise with reference to\nthings in the past that are the basis for craving and desire.\n(2) Craving (Desire/Greed/Attachment) does not arise with reference to\nthings in the future that are the basis for craving and desire.\n(3) Craving (Desire/Greed/Attachment) does not arise with reference to\nthings presently existing that are the basis for craving and desire.\nAnd how, Monks, does craving not arise with reference to things in the past\nthat are the basis for craving and desire? One understands the future result\nof things in the past that are the basis for craving and desire. Having\nunderstood the future result, one avoids it. Having avoided it, one becomes\nfree from strong feelings in the mind, and having pierced through with\nwisdom, one sees. It is in this way that craving does not arise with reference\nto things in the past that are the basis for craving and desire.\nAnd how, Monks, does craving not arise with reference to things in the future\nthat are the basis for craving and desire? One understands the future result\nof things in the future that are the basis for craving and desire. Having\nunderstood the future result, one avoids it. Having avoided it, one becomes\nfree from strong feelings in the mind, and having pierced through with\nwisdom, one sees. It is in this way that craving does not arise with reference\nto things in the future that are the basis for craving and desire.\nAnd how, Monks, does craving not arise with reference to things presently\nexisting that are the basis for craving and desire? One understands the\nfuture result of things presently existing that are the basis for craving and\ndesire. Having understood the future result, one avoids it. Having avoided it,\none becomes free from strong feelings in the mind, and having pierced\nthrough with wisdom, one sees. It is in this way that craving does not arise\nwith reference to things presently existing that are the basis for craving and\ndesire.\nThese are the three causes for the origination of (wholesome) Kamma.\n26", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Three Causes for the Origination of", "sutta_refs": ["AN"], "page": null, "page_start": 25, "page_end": 27, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "04db7256-63f0-4b6e-8d58-133180414a53", "parent_id": "book-vol6:ch3:commentary:2", "content_type": "commentary", "text": "(Reference: AN 3.112)\nIn this Teaching from Gotama Buddha, he shares how craving/desire/attachment is the\ncause for the origination of unwholesome and wholesome Kamma in the past, future, and\npresently.\nCraving/desire/attachment is a cause of unwholesome Kamma in the past, future, and\npresently.\nWhen craving/desire/attachment does not arise in the mind, wholesome Kamma is\noriginated in the past, future, and presently.\nAs the mind becomes more familiar with The Natural Law of Kamma and how craving/\ndesire/attachment produces unwholesome Kamma, a Practitioner will make wise\ndecisions to eliminate any decisions based in craving/desire/attachment.\nA Practitioner can train the mind to make decisions through The Three Wholesome Roots\nrather than The Three Unwholesome Roots.\n27", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Three Causes for the Origination of", "sutta_refs": ["AN"], "page": null, "page_start": 25, "page_end": 27, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f2a8fa44-7403-4b1c-ad59-08aab93e8ac2", "parent_id": "book-vol6:ch4:commentary:0", "content_type": "commentary", "text": "Chapter 4\nThree Causes for the Origination of\nWholesome Kamma\nMonks, there are these three causes for the origination of (wholesome)\nKamma.\nWhat three?\n(1) Non-Craving (Generosity) is a cause for the origination of (wholesome)\nKamma;\n(2) Non-Anger (Loving-kindness) is a cause for the origination of (wholesome)\nKamma;\n(3) Non-Ignorance (Wisdom) is a cause for the origination of (wholesome)\nKamma.\nSuppose, Monks, there are seeds that are intact, unspoiled, not damaged by\nwind and the sun’s heat, fertile, well preserved. Then a man would burn them\nin a fire, reduce them to ashes, and the ashes would blow in a strong wind or\nlet them be carried away by the swift current of a river. In this way, those\nseeds would be cut off at the root, made like a palm stump, obliterated so\nthat they are no more subject to future arising.\nSo too, any Kamma that is created through non-craving (generosity), born of\nnon-craving, caused by non-craving, originated by non-craving, is\nabandoned when craving has vanished; it is cut off at the root, made like a\npalm stump, obliterated so that it is no more subject to future arising (of\nunwholesome Kamma).\nSo too, any Kamma that is created through non-anger (loving-kindness),\nborn of non-anger, caused by non-anger, originated by non-anger, is\nabandoned when anger has vanished; it is cut off at the root, made like a\npalm stump, obliterated so that it is no more subject to future arising (of\nunwholesome Kamma).\nSo too, any Kamma that is created through non-ignorance (wisdom), born of\nnon-ignorance, caused by non-ignorance, originated by non-ignorance, is\nabandoned when ignorance has vanished; it is cut off at the root, made like a\npalm stump, obliterated so that it is no more subject to future arising (of\nunwholesome Kamma).\n28", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Three Causes for the Origination of", "sutta_refs": ["AN"], "page": null, "page_start": 28, "page_end": 29, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "70a8326c-b0f1-41e9-802e-cd2ccb83086c", "parent_id": "book-vol6:ch4:commentary:1", "content_type": "commentary", "text": "These, Monks, are the three causes for the origination of (wholesome)\nKamma.\n(Reference: AN 3.34)\nIn this Teaching from Gotama Buddha, he shares three causes for wholesome Kamma.\nGenerosity, loving-kindness, and wisdom are The Three Wholesome Roots producing\nwholesome Kamma.\nIt is when a Practitioner makes decisions based on generosity, loving-kindness, and\nwisdom that they will produce wholesome results (i.e. Kamma). A Practitioner needs to\ncultivate these mental qualities in the mind to be able to eliminate The Three\nUnwholesome Roots so that one can base their decisions on The Three Wholesome\nRoots.\nDetailed explanation of The Three Wholesome Roots is available in this same book series\nfound in Chapter 8 in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n29", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Three Causes for the Origination of", "sutta_refs": ["AN"], "page": null, "page_start": 28, "page_end": 29, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "752e96e4-08e3-47f3-b858-913170a73c46", "parent_id": "book-vol6:ch5:scripture", "content_type": "scripture", "text": "Chapter 5\nInconceivable Matters\nMonks, there are these four inconceivable matters that one should not try to\nconceive; one who tries to conceive them would reap either madness or\nfrustration.\nWhat four?\n(1) The experiences of the Buddhas is an inconceivable matter that one\nshould not try to conceive; one who tries to conceive it would reap either\nmadness or frustration.\n(2) The experiences of one in the Jhānas is an inconceivable matter that one\nshould not try to conceive; one who tries to conceive it would reap either\nmadness or frustration.\n(3) The (exact) result of Kamma is an inconceivable matter that one should\nnot try to conceive; one who tries to conceive it would reap either\nmadness or frustration.\n(4) Speculation about the world is an inconceivable matter that one should\nnot try to conceive; one who tries to conceive it would reap either\nmadness or frustration.\nThese are the four inconceivable matters that one should not try to conceive;\none who tries to conceive them would reap either madness or frustration.\n(Reference: AN 4.77)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Inconceivable Matters", "sutta_refs": ["AN"], "page": null, "page_start": 30, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "97173e79-6c90-407f-8b44-3b249b4cae02", "parent_id": "book-vol6:ch5:commentary:0", "content_type": "commentary", "text": "30", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Inconceivable Matters", "sutta_refs": ["AN"], "page": null, "page_start": 30, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6153aa1c-ff26-42fe-897d-21878caec534", "parent_id": "book-vol6:ch5:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares four inconceivable matters that one\nshould not try to conceive or understand. Attempting to understand these four\ninconceivable matters would produce either madness or frustration.\n(1) The experiences of the Buddhas is a topic that is not easily or readily understood by\nthe average person, therefore, The Buddha guides Students to not attempt to understand\nthis topic. To deeply understand the experiences of a Buddha, one would need to be a\nBuddha and through one’s experience, they would be able to understand the experiences\nof a Buddha. But since a Buddha is a rare individual who meets unique criteria, Gotama\nBuddha shares that if you attempted to understand “the experiences of the Buddhas” it\nwould create either madness or frustration. Since you are not a Buddha, to attempt to\nunderstand “the experiences of the Buddhas” would produce only madness or frustration.\n(2) The experiences of one in the Jhānas is a topic that is not easily or readily understood\nby the average person, therefore, The Buddha guides Students to not attempt to\nunderstand this topic. To deeply understand the experiences of one in the Jhānas, one\nwould need to be in the Jhānas and through one’s experience, they would be able to\nunderstand the experiences of being in the Jhānas. The Buddha shares that if you\nattempted to understand “the experiences of one in the Jhānas” it would create either\nmadness or frustration. If you attempted to understand the Jhānas when you are not in\nthe Jhānas, to attempt to understand “the experiences of one in the Jhānas” would\nproduce only madness or frustration.\n(3) The Buddha shares that attempting to understand the exact result of Kamma is a topic\nthat one should not attempt to understand. Attempting to understand this would only\ncreate madness or frustration. It is wise for a Practitioner to understand The Natural Law\nof Kamma and gaining the wisdom to make wise decisions for one’s moral conduct and\nmental discipline. But, if one were to attempt to understand each individual situation and\nthe results, The Buddha shares this would lead to madness or frustration because one\ncannot determine Kamma to this level of detail.\n(4) Speculation about the world such as conspiracy theories or topics that are incapable\nof being determined as true or untrue would only lead to madness or frustration. A\nPractitioner who is on The Path to Enlightenment should be interested in discovering the\ntruth to acquire wisdom rather than speculating about what could be, should be, or might\nbe.\nIf the mind is obsessed with the future and worried about countless eventual outcomes\nthat have not come to be, the mind would experience only madness or frustration.\nInstead, train the mind to reside in the present moment and when making plans, do so\nbased on tangible information currently available rather than being worried or obsessed\nabout those things not yet known as 100% true. Speculating about what will or will not\noccur, with an obsessed mind, would lead to only madness or frustration.\nAttempting to understand these topics will not lead one further on The Path to\nEnlightenment and, therefore, The Buddha provided guidance that one should not pursue\nthem. A Practitioner should let go of attempting to understand these “four inconceivable\nmatters” because they would only produce “madness or frustration” not progress on The\nPath to Enlightenment.\n31", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Inconceivable Matters", "sutta_refs": ["AN"], "page": null, "page_start": 30, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aa61123f-20a9-429d-8443-05f2622d44c6", "parent_id": "book-vol6:ch5:commentary:2", "content_type": "commentary", "text": "Kinds of “Action”\n32", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Inconceivable Matters", "sutta_refs": ["AN"], "page": null, "page_start": 30, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "166a895f-f703-4d8a-b910-424aff14cca2", "parent_id": "book-vol6:ch6:commentary:0", "content_type": "commentary", "text": "Chapter 6\nTen Courses of Unwholesome Kamma\nImpurity by body, Cunda, is threefold.\nImpurity by speech is fourfold.\nImpurity by mind is threefold.\nAnd how, Cunda, is impurity by body threefold?\n(1)Here, someone destroys life. He is murderous, bloody-handed, given to\nblows and violence, merciless to living beings.\n(2)He takes what is not given. He steals the wealth and property of others in\nthe village or forest.\n(3)He engages in sexual misconduct. He has sexual relations with women\nwho are protected by their mother, father, mother and father, brother,\nsister, or relatives; who are protected by their Teachings; who have a\nhusband; whose violation entails a penalty; or even with one already\nengaged.\nIt is in this way that impurity by body is threefold.\nAnd how, Cunda, is impurity by speech fourfold?\n(1)Here, someone speaks falsehood. If he is summoned to a council, to an\nassembly, to his relatives’ presence, to his club, or to the court, and\nquestioned as a witness thus: ‘So, good man, tell what you know’. Then,\nnot knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not\nseeing, he says, ‘I see’, or seeing, he says, ‘I do not see!’ Thus he\nknowingly speaks falsehood for his own benefit, or for another’s benefit,\nor for some insignificant worldly benefit.\n(2)He speaks argumentatively. Having heard something here, he repeats it\nelsewhere in order to divide (those people) from these; or having heard\nsomething elsewhere, he repeats it to these people in order to divide\n(them) from those. Thus he is one who divides those who are united, a\ncreator of divisions, one who enjoys separation, rejoices in separation,\nfinds pleasure in separation, a speaker of words that create separation.\n33", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Ten Courses of Unwholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 33, "page_end": 35, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "066b1baf-c7b5-4f52-ba0e-1e1712748ff0", "parent_id": "book-vol6:ch6:commentary:1", "content_type": "commentary", "text": "(3)He speaks harshly. He speaks such words as are rough, hard, hurtful to\nothers, offensive to others, bordering on anger, unconducive to\nconcentration.\n(4)He indulges in idle chatter. He speaks at an improper time, speaks falsely,\nspeaks what is unbeneficial, speaks opposite to The Teachings and the\ndiscipline; at an improper time, he speaks such words as are unwise,\nunreasonable, rambling, and unbeneficial.\nIt is in this way that impurity by speech is fourfold.\nAnd how, Cunda, is impurity by mind threefold?\n(1)Here, someone is full of longing (craving). He longs (craves) for the wealth\nand property of others thus: Oh, may what belongs to another be mine!\n(2)He has a mind of ill will and intentions of hate thus: May these beings be\nslain, slaughtered, cut off, destroyed, or obliterated!\n(3)He holds wrong view (ignorance: unknowing of true reality) and has an\nincorrect perspective thus: There is nothing given, nothing sacrificed,\nnothing offered; there is no fruit or result of wholesome and unwholesome\nactions; there is no this world, no other world; there is no mother, no\nfather; there are no beings spontaneously reborn; there are in the world no\nAscetics and Brāhmins of right conduct and right practice who, having\nrealized this world and the other world for themselves by direct\nknowledge (experience), make them known to others.\nIt is in this way that impurity by mind is threefold.\nThese, Cunda, are the ten courses of unwholesome Kamma.\n...It is because people engage in these ten courses of unwholesome Kamma\nthat hell, the animal realm, the realm of afflicted spirits, and other bad\ndestinations are seen.\n(Reference: AN 10.176)\n34", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Ten Courses of Unwholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 33, "page_end": 35, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dd0fbd82-db5f-4199-b4f8-385181e52f96", "parent_id": "book-vol6:ch6:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “Ten Courses of Unwholesome Kamma”\nbased on impurity of body, speech, and mind.\nThe origin of all unwholesome Kamma is craving, anger, and ignorance (unknowing of true\nreality) known as The Three Poisons, The Three Unwholesome Roots, or The Three Fires.\nBut in this Teaching, The Buddha shares more specific guidance to help Practitioners\nmore deeply understand some of the specifics that produce unwholesome Kamma.\nThis Teaching will help one to further purify their intentions, speech, and actions using\nThe Eight Fold Path as a foundational Teaching.\nBody = Right Action\nSpeech = Right Speech\nMind = Right Intention\nThis Teaching provides one with detailed guidance of what impurities of body, speech,\nand mind lead to unwholesome outcomes or results known as unwholesome Kamma.\nThe Path to Enlightenment is to train the mind to no longer make unwholesome decisions\nand instead, purify one’s bodily actions, speech or communication, and mind or thoughts.\nThrough deeply understanding and practicing this Teaching along with all the others\nshared by Gotama Buddha, a Practitioner moves the mind closer to Enlightenment where\none is only ever making wholesome decisions producing wholesome results (i.e.\nwholesome Kamma).\nIf you have done any of these in the past, then through training the mind, with a\ncomprehensive approach to improvements in developing a life practice, a Practitioner will\n“clean up” their life practice experiencing improved results in the condition of the mind\nand their life.\nThrough gradual training and gradual practice, one will experience gradual progress\nobserving the condition of the mind becomes more peaceful, calm, serene, and content\nwith joy, permanently, through training the mind to attain Enlightenment.\n35", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Ten Courses of Unwholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 33, "page_end": 35, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c11b9bba-b92e-4d05-a9c4-2609e5bef17f", "parent_id": "book-vol6:ch7:commentary:0", "content_type": "commentary", "text": "Chapter 7\nTen Courses of Wholesome Kamma\nPurity by body, Cunda, is threefold.\nPurity by speech is fourfold.\nPurity by mind is threefold.\nAnd how, Cunda, is purity by body threefold?\n(1)Here, someone, having abandoned the destruction of life, abstains from\nthe destruction of life. With the rod and weapon laid aside, diligent and\nkindly, he resides compassionate towards all living beings.\n(2)Having abandoned the taking of what is not given, he abstains from taking\nwhat is not given. He does not steal the wealth and property of others in\nthe village or in the forest.\n(3)Having abandoned sexual misconduct, he abstains from sexual\nmisconduct. He does not have sexual relations with women who are\nprotected by their mother, father, mother and father, brother, sister, or\nrelatives; who are protected by their Teachings; who have a husband;\nwhose violation entails a penalty; or even with one already engaged.\nIt is in this way that purity by body is threefold.\nAnd how, Cunda, is purity by speech fourfold?\n(1)Here, someone, having abandoned false speech, abstains from false\nspeech. If he is summoned to a council, to an assembly, to his relatives’\npresence, to his club, or to the court, and questioned as a witness thus:\nSo, good man, tell what you know, then, not knowing, he says, ‘I do not\nknow’, or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’\nor seeing, he says, ‘I see’. Thus he does not knowingly speak falsehood\nfor his own benefit, or for another’s benefit, or for some insignificant\nworldly benefit.\n(2)Having abandoned argumentative speech, he abstains from\nargumentative speech. Having heard something here, he does not repeat\nit elsewhere in order to divide (those people) from these; or having heard\nsomething elsewhere, he does not repeat it to these people in order to\ndivide (them) from those. Thus he is one who reunites those who are\n36", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Ten Courses of Wholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 36, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "703c0950-3e02-4a15-b785-8fa4d25f4f00", "parent_id": "book-vol6:ch7:commentary:1", "content_type": "commentary", "text": "divided, a promoter of unity, who enjoys calmness, rejoices in calmness,\nencourages calmness, a speaker of words that promote calmness.\n(3)Having abandoned harsh speech, he abstains from harsh speech. He\nspeaks such words as are gentle, pleasing to the ear, and lovable, as go\nto the heart, are courteous, desired by many, and agreeable to many.\n(4)Having abandoned idle chatter, he abstains from idle chatter. He speaks\nat a proper time, speaks truth, speaks what is beneficial, speaks on The\nTeachings and the discipline; at a proper time, he speaks such words as\nare worth recording, reasonable, concise, and beneficial.\nIt is in this way that purity by speech is fourfold.\nAnd how, Cunda, is purity by mind threefold?\n(1)Here, someone is without longing (craving). He does not long (crave) for\nthe wealth and property of others thus: Oh, may what belongs to another\nbe mine!\n(2)He is of good will (loving-kindness) and his intentions are free of hate thus:\nMay these beings live peacefully, free from hostility, harm, and anxiety!\n(3)He holds Right View (wisdom) and has a correct perspective thus: There is\nwhat is given, sacrificed, and offered: there is fruit and result of\nwholesome and unwholesome actions; there is this world and the other\nworld; there is mother and father; there are beings spontaneously reborn;\nthere are in the world Ascetics and Brāhmins of right conduct and right\npractice who, having realized this world and the other world for\nthemselves by direct knowledge (experience), make them known to\nothers.\nIt is in this way that purity by mind is threefold.\nThese, Cunda, are the ten courses of (wholesome) Kamma.\n...It is because people engage in these ten courses of (wholesome) Kamma\nthat the heavenly beings, human beings, and other good destinations are\nseen.\n(Reference: AN 10.176)\n37", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Ten Courses of Wholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 36, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "14f527b6-3f94-4cda-9821-5673aa71ebba", "parent_id": "book-vol6:ch7:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “Ten Courses of Wholesome Kamma”\nbased on purity of body, speech, and mind.\nThe origin of all wholesome Kamma is generosity, loving-kindness, and wisdom known as\nThe Three Wholesome Roots. But in this Teaching, The Buddha shares more specific\nguidance to help Practitioners more deeply understand some of the specifics that\nproduce wholesome Kamma.\nThis Teaching will help one to further purify their intentions, speech, and actions using\nThe Eight Fold Path as a foundational Teaching.\nBody = Right Action\nSpeech = Right Speech\nMind = Right Intention\nThis Teaching provides one with detailed guidance of what purities of body, speech, and\nmind lead to wholesome outcomes or results known as wholesome Kamma.\nThe Path to Enlightenment is to train the mind to no longer make unwholesome decisions\nand instead, purify one’s bodily actions, speech or communication, and mind or thoughts.\nThrough deeply understanding and practicing this Teaching along with all the others\nshared by Gotama Buddha, a Practitioner moves the mind closer to Enlightenment where\none is only ever making wholesome decisions producing wholesome results (i.e.\nwholesome Kamma).\nIf you have not done any of these in the past, then through training the mind, with a\ncomprehensive approach to improvements in developing a life practice, a Practitioner will\n“clean up” their life practice experiencing improved results in the condition of the mind\nand their life.\nThrough gradual training and gradual practice, one will experience gradual progress\nobserving the condition of the mind becomes peaceful, calm, serene, and content with\njoy, permanently, through training the mind to attain Enlightenment.\n38", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Ten Courses of Wholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 36, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c1bfc7c7-ebc5-4a51-9011-b174e16c7fa3", "parent_id": "book-vol6:ch8:scripture", "content_type": "scripture", "text": "Chapter 8\nNew and Old Kamma\nMonks, I will teach you new and old Kamma, the elimination of\n(unwholesome) Kamma, and the way leading to the elimination of\n(unwholesome) Kamma.\nListen to that and attend closely, I will speak.\nAnd what, Monks, is old Kamma?\nThe eye is old Kamma, to be seen as generated and created by volition\n(choices/decisions), as something to be felt. The ear is old Kamma, to be\nseen as generated and created by volition, as something to be felt. The nose\nis old Kamma, to be seen as generated and created by volition, as\nsomething to be felt. The tongue is old Kamma, to be seen as generated and\ncreated by volition, as something to be felt. The body is old Kamma, to be\nseen as generated and created by volition, as something to be felt. The mind\nis old Kamma, to be seen as generated and created by volition, as\nsomething to be felt.\nThis is called old Kamma.\nAnd what, Monks is new Kamma?\nWhatever action one does now by body, speech, or mind.\nThis is called new Kamma.\nAnd what, Monks, is the elimination of (unwholesome) Kamma?\nWhen one reaches liberation through the elimination of (unwholesome) bodily\naction, verbal action, and mental action, this is called the elimination of\n(unwholesome) Kamma.\nAnd what, Monks, is the way leading to the elimination of\n(unwholesome) Kamma?\nIt is this Noble Eight Fold Path; that is, Right View, Right Intention, Right\nSpeech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and\nRight Concentration.\n39\n\nThus, Monks, I have taught old Kamma, I have taught new Kamma, I have\ntaught the elimination of (unwholesome) Kamma, I have taught the way\nleading to the elimination of (unwholesome) Kamma.\nWhatever should be done, Monks, by a compassionate Teacher out of\ncompassion for his disciples, aspiring for their welfare, that I have done for\nyou.\nThese are the feet of trees, Monks these are empty huts.\nMeditate, Monks, do not be complacent, lest you regret it later.\nThis is my instruction to you.\n(Reference: SN 35.146)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "New and Old Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 39, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "607b0c2c-a47e-427d-851b-17c50b430827", "parent_id": "book-vol6:ch8:commentary:0", "content_type": "commentary", "text": "40", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "New and Old Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 39, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1b9e8c14-a027-40eb-b379-4b102ec9e72b", "parent_id": "book-vol6:ch8:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings that guide a Practitioner in\nunderstanding new and old Kamma as well as the elimination of unwholesome Kamma.\nTo attain Enlightenment, a Practitioner will need to understand wholesome and\nunwholesome Kamma as well as new and old Kamma.\nKamma, or The Natural Law of Kamma, refers to the fact that everything in life has a\ncause and effect or action and result. Essentially, our intentions, speech, and actions,\nwholesome or unwholesome, have an effect on us. One way to think of Kamma is that\nKamma is “the results of our own decisions” or “the effects of our own decisions”.\nYou may have been exposed to the word “Karma” which is referring to the same natural\nlaw but using a different language. Karma is from the Sanskrit language while Kamma is\nfrom the Pāli language. The source of Gotama Buddha’s Teachings is in the Pāli language.\nThose who are learning and practicing these Teachings from The Pāli Canon, the most\ncomplete source of Gotama Buddha’s Teachings, will typically use the word “Kamma”\ninstead of “Karma”.\nAll of Gotama Buddha’s Teachings center on the importance of “not doing any harm”. By\ndoing harm to other beings, we do harm to ourselves because of The Natural Law of\nKamma.\nIf we put out wholesome intentions, speech and actions, wholesomeness will come back\nto us. With wholesome and pure intentions, speech, actions, and livelihood, we know that\nour life will be wholesome, calm, steady, and peaceful as we eliminate more and more\nattachments on our pursuit to Enlightenment.\nLikewise, if our intentions, speech, actions, and livelihood are unwholesome,\nunwholesome things will come back to us. If we harm other beings, through our\nintentions, speech, actions, or livelihood, harm will return back to us.\nKamma is not necessarily instantaneous or immediate. It may not come back in exactly\nthe same form we put it out in. For example, if we put calm, steady, kind, and polite\nwaves into the world’s seas, that’s what will come back to us. Maybe not immediately, but\nover time we will see this steadiness and calmness come back to us.\nConversely, if we put out damaging and vicious waves into our world’s seas, then that is\nwhat will come back to us. Fierce, strong, and violent waters will create havoc and floods\nin our life. Kamma is not a system of rewards and punishments but instead a natural law\nof “cause and effect” or “action and results” - the results of our decisions.\nKamma does not need to be feared. The Natural Law of Kamma needs to be understood\nso that we can make wise choices in our life that lead to a more peaceful mind and a\nmore peaceful existence for us individually and all of humanity.\nThere is no fear in these Teachings and there is no fear in Kamma.\nThe only one who fears Kamma is the person who does not understand The Natural Law\nof Kamma and is unable to make wise decisions that would lead to a more peaceful\nexistence.\n41", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "New and Old Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 39, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "de8a16b5-d783-4a45-b1a3-3d7df2ac6f75", "parent_id": "book-vol6:ch8:commentary:2", "content_type": "commentary", "text": "The more you learn and practice The Teachings of Gotama Buddha, the more awakened\nthe mind will become to The Natural Law of Kamma and the better decisions one can\nmake. This will result in a more peaceful existence to include a peaceful, calm, serene,\nand content mind with joy.\nGotama Buddha’s Teachings are guiding you in understanding this Natural Law of Kamma\nto awaken the mind to better life choices that lead to an improved existence.\nEach person has 100% ability to make decisions in their life, these are personal choices.\nBased on the personal choices we make, the resulting effect will be experienced. This is\nour Kamma.\nThe Natural Law of Kamma is something that is talked about in modern society but\noftentimes as a joke or said in passing. Kamma is sometimes thought to be a mystical or\nmysterious concept. However, Kamma is the governing factor of all things in life through\n“cause and effect” or “action and result”.\nKamma is the results or effects of our own decisions. It is a natural law that exists, and\nGotama Buddha’s Teachings are awakening the mind to deeply understand this natural\nlaw, so that you can make good wholesome decisions to function peacefully in life.\nThrough understanding The Natural Law of Kamma, you will make much better decisions\nin life and, thus, experience better results.\nThere is no one that governs this natural law or oversees its functioning. The Natural Law\nof Kamma just exists and it is absolutely one-hundred percent truth.\nExamples of Kamma are:\n1.) You murder someone and then you are put into jail. Your quality of life is impacted by\nbecoming worse.\n2.) You steal something and then you are put into jail and people steal from you. Your\nquality of life is impacted by becoming worse.\n3.) You commit sexual misconduct having sexual contact with a person already involved\nin a relationship. This relationship is discovered, and the partner finds you and a verbal\nand/or physical attack transpires. Your quality of life is impacted by becoming worse.\n4.) You are someone who speaks with false truth through lying, gossip, and slander.\nPeople cannot trust your words and you find it difficult to have relationships, conduct\nbusiness, and people constantly lie to you. Your quality of life is impacted by becoming\nworse.\n5.) You take substances becoming heedless and find yourself lacking concentration or\nmindfulness with the inability to focus on work, relationships, and everyday activities. Your\nquality of life is impacted by becoming worse.\nWhen our intentions, speech, actions, and livelihood are pure without craving, anger, or\nignorance (unknowing of true reality), we are creating wholesome Kamma for ourselves,\nthus, goodness will come back to us.\n42", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "New and Old Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 39, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d177ccd2-b391-4131-aecd-ecbfb231e171", "parent_id": "book-vol6:ch8:commentary:3", "content_type": "commentary", "text": "New and Old Kamma\nNew Kamma is the result of any decisions that you are making right now in the present\nmoment. As one makes decisions in the present moment through body, speech, and\nmind, they are producing new Kamma that is either wholesome or unwholesome. All\nbodily, verbal, and mental conduct in the present moment is creating new Kamma.\nThrough wise decisions making, new wholesome Kamma is created. Through unwise\ndecisions making, new unwholesome Kamma is created.\nOld Kamma are decisions that were made in the past including in past lives that lead to\nresults experienced now in this life. For example, the physical body is old Kamma. The\ntype of physical body one acquires at conception is based on decisions made in the\nprevious life. There were no decisions made in this life to create the physical body\nacquired at conception because the mind has not yet reached existence to be able to\nmake decisions. Instead, as the mind moves into existence at conception, it acquires a\nphysical body that is based on decisions from one’s previous life.\nWholesome and Unwholesome\nWholesome Kamma are all decisions that are harmless. Through producing decisions that\ndo not cause any harm, these wise decisions will produce wholesome Kamma or\nwholesome results.\nUnwholesome Kamma are all decisions that are harmful. Through producing decisions\nthat cause harm, these unwise decisions will produce unwholesome Kamma or\nunwholesome results.\nIt is craving, anger, and ignorance (unknowing of true reality) in the mind that produces all\nunwholesome decisions leading to unwholesome results.\nIt is generosity, loving-kindness, and wisdom in the mind that produces all wholesome\ndecisions leading to wholesome results.\nEliminating craving, anger, and ignorance (unknowing of true reality) from the mind and\ncultivating generosity, loving-kindness, and wisdom into the mind is how one transforms\nthe unEnlightened mind to the Enlightened mind. One might choose to view this that as a\nPractitioner cultivates generosity, loving-kindness, and wisdom, this eliminates the\ncraving, anger, and ignorance (unknowing of true reality), pushing it out of the mind.\nA Practitioner’s well developed life practice to train the mind in meditation and daily life\nthrough these Teachings, is how one comes to understand the arising of craving, anger,\nand ignorance (unknowing of true reality) and the cultivation of generosity, loving-\nkindness, and wisdom eliminating the pollution of mind that causes all unskillful conduct.\nThrough developing generosity, loving-kindness, and wisdom in the mind, a Practitioner is\nable to then produce skillful decisions that lead to wholesome results in all situations.\n43", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "New and Old Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 39, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f29793ad-f1c6-4b92-a483-e85d99a98709", "parent_id": "book-vol6:ch8:commentary:4", "content_type": "commentary", "text": "Can you explain complacency and how to eliminate it from the mind?\nComplacency is a hindrance to Enlightenment and will obstruct an individual from\nattaining this mental state.\nComplacency is experienced in the mind where it is dull, lethargic, and unmotivated, it will\nhinder a Practitioner from the attainment of Enlightenment.\nComplacency includes: being disinterested to learn and practice The Teachings of The\nBuddha. This can be experienced as a disinterest to read books, come to classes, seek\nguidance from a Teacher, meditate, etc. The Buddha describes complacency to the point\nwhere, if the mind experiences an unwholesome thought/idea/feeling and the Practitioner\ndoes nothing about it, then the mind is complacent. What a Practitioner is taught to do on\nThe Path to Enlightenment is to “cut off and let go” of all unwholesome thoughts/ideas/\nfeelings, therefore, if one does nothing about an unwholesome thought/idea/feelings, the\nmind is complacent.\nAgain, this will hinder an individual from the attainment of Enlightenment, which is a\npurification of the mind.\nIf the mind is unEnlightened, then there is the fetter/taint/pollution of mind described as\nignorance (unknowing of true reality) still in the mind. A Practitioner does not understand\nthings as they truly are, the mind lacks wisdom of The Natural Laws of Existence. This is\nan all encompassing pollution of mind and is the last one that will be eliminated from the\nmind prior to Enlightenment.\nAs long as one’s mind is unEnlightened, it does not have the needed wisdom to attain\nEnlightenment because it is not yet practicing The Teachings (i.e. The Natural Laws of\nExistence), thus, there is ignorance, confusion, misunderstanding, misperception, a lack\nof wisdom, or “the unknowing of true reality” still in the mind. Ignorance is eliminated\nthrough learning, reflecting (i.e. independently verifying), and practicing The Teachings of\nThe Buddha to acquire wisdom. Wisdom is just the opposite of “the unknowing of true\nreality” and will eradicate the mind’s fetter/taint/pollution of mind described as ignorance.\nWhile ignorance is involved in all the fetters/taints/pollutions, the fetters that are directly\ninvolved in complacency are “Doubt” and “Sensual Desire”.\nThe mind doubts The Teachings of The Buddha and their ability to guide an individual to\nEnlightenment. And, the mind is having sensual desire, in that, it is holding on to certain\nthings with craving/desire/attachment being unmotivated to learn and practice The\nTeachings while also indulging in unwholesome thoughts/ideas/feelings.\nDoubt (Elimination of doubts about The Teachings and the ability of them to attain\nEnlightenment. Confidence in The Buddha, The Teachings, The\nCommunity, your Teacher, and your own ability to attain Enlightenment.)\nSensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes,\nears, nose, tongue, body, and the mind.)\nThere is a remedy, or solution to eliminate complacency, that can be implemented to\nensure the mind is able to overcome this obstacle and continue its journey to\nEnlightenment.\n44", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "New and Old Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 39, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1185f42d-c157-4379-9a38-dd50d2b23f47", "parent_id": "book-vol6:ch8:commentary:5", "content_type": "commentary", "text": "The solution is to practice The Eight Fold Path to include, the Enlightenment factors of\ninvestigation, energy, and joy from The Seven Factors of Enlightenment. The\nEnlightenment factors of investigation, energy, and joy are just the opposites of the\ndullness, lethargy, and lack of motivation that exists in the mind during the time of\ncomplacency. Some older texts use the phrase “sloth and torpor” for complacency but,\n“complacency” is a much better way to understand this aspect of the unEnlightened mind\nwith language we use today.\nInvestigation: (Dedicated examination, exploration, research, study, and questioning to\nlearn The Teachings.)\nEnergy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\nJoy: (Pleased and delighted not associated with any specific object; unconditioned\ngladness; the Practitioner is not attaining it by craving/desire/attachment.)\nMeditate, Monks, do not be complacent, lest you will regret it later. This is my instruction\nto you. (Reference: SN 43.1)\nYou can learn more about complacency and its remedy using these resources.\nVolume 1 - Chapter 3 and the recorded classes where I teach The Five Hindrances, this is\none of those.\nFree Books - The Words of The Buddha\nhttps://www.buddhadailywisdom.com/freebuddhabooks\nThe Five Hindrances & The Seven Factors of Enlightenment\nhttps://www.youtube.com/watch?v=7t6VKPshUn0\n45", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "New and Old Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 39, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6bbccbd3-a583-4c64-a9a4-ef56c1817118", "parent_id": "book-vol6:ch9:scripture", "content_type": "scripture", "text": "Chapter 9\nThis Body is Old Kamma\nMonks, this body is not yours, nor does it belong to others. It is old Kamma,\nto be seen as generated and created by volition (choices/decisions) as\nsomething to be felt.\nTherein, Monks, the instructed Noble Disciple attends carefully and closely\nto Dependent Origination itself thus:\nWhen this exists, that comes to be;\nWith the arising of this, that arises.\nWhen this does not exist, that does not come to be;\nWith the elimination of this, that is eliminated.\nThat is,\nWith ignorance as condition, volitional formations (come to be);\nWith volitional formations as condition, consciousness:\nWith consciousness as condition, name-and-form;\nWith name-and-form as condition, the six sense bases;\nWith the six sense bases as condition, contact;\nWith contact as condition, feeling;\nWith feeling as condition, craving;\nWith craving as condition, clinging;\nWith clinging as condition, existence;\nWith existence as condition, birth;\nWith birth as condition, aging-and-death, sorrow, grief, pain, displeasure,\nand despair come to be.\nSuch is the origin of this whole mass of discontentedness.\nBut with the remainderless fading away and elimination of ignorance\n(unknowing of true reality) comes elimination of volitional formations\n(choices/decisions); with the elimination of volitional formations, elimination\nof consciousness, … (all aspects of dependent origination) … with the\nelimination of birth, aging-and-death, sorrow, grief, pain, displeasure and\ndespair is eliminated.\nSuch is the elimination of this whole mass of discontentedness.\n(Reference: SN 12.37)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "This Body is Old Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 46, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "340bb259-d9e6-4c72-bb34-f20ca0a2067a", "parent_id": "book-vol6:ch9:commentary:0", "content_type": "commentary", "text": "46", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "This Body is Old Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 46, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b6715505-769b-4777-b2d5-1d8ef458b236", "parent_id": "book-vol6:ch9:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares what is “Old Kamma” and then shares\n“Dependent Origination” explaining how one comes into existence through birth.\nThere are three components that are needed to create a living being. An egg, sperm, and\na consciousness (i.e. a mind). If these things are present, there is a living being.\nWhen the mind comes together with the egg and sperm, it has not yet made any\ndecisions, therefore, what it experiences in terms of the physical body is “old kamma”.\nThe physical body of the new being is experiencing the results of decisions from past\nlives.\nIf the new being has beneficial features and a healthy body, that is based on decisions\nfrom their prior life - old Kamma.\nIf the new being has unbeneficial features and an unhealthy body, that is based on\ndecisions from their prior life - old Kamma.\nNew Kamma is generated based on current decisions while old Kamma is the results of\ndecisions made in the past. The physical body is a perfect example of old Kamma as the\ncondition of the physical body at birth is based on the results of decisions from previous\nlives.\nVolition or volitional formations are the choices/decisions we make. It is our choices or\ndecisions that lead to certain outcomes or results. The results of our decisions is our\nKamma. The Natural Law of Kamma is “cause and effect” or “action and results”,\nessentially the results of our decisions.\nA Practitioner would need to understand New and Old Kamma as well as Wholesome and\nUnwholesome Kamma to attain Enlightenment.\nOld Kamma is the results of our decisions that we have made in the past. New Kamma is\nthe results of our decisions that we are making right now. Any decisions that you are\nmaking right now, will produce certain outcomes or results referred to as new Kamma.\nThe fact that we are in existence right now as a human being is “old Kamma”.\nThe decisions that we have made in all our prior lives did not lead to Enlightenment,\ntherefore, we have been reborn into this new existence. Any decisions we make now is\nnew Kamma and will affect whether we will be reborn in the future or not.\nThrough learning, reflecting, and practicing these Teachings, one eliminates ignorance\n(unknowing of true reality) which eliminates the condition that is causing rebirth as\nexplained in Dependent Origination.\nDependent Origination is explaining the “cause and effect” or “action and result” of how\nbeings come into existence through The Cycle of Rebirth and why we experience\ndiscontentedness.\nThrough ignorance (unknowing of true reality) one makes choices/decisions. This puts\ninto motion a whole series of events that lead to birth, aging-and-death, and massive\namounts of discontentedness.\n47", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "This Body is Old Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 46, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5cb24e2c-a235-48a4-868b-15cc2e308c7b", "parent_id": "book-vol6:ch9:commentary:2", "content_type": "commentary", "text": "But with the elimination of ignorance (unknowing of true reality) through acquiring\nwisdom, a being can improve the condition of the mind eliminating 100% of all\ndiscontentedness.\nDependent Origination is providing a step-by-step understanding of how\ndiscontentedness comes to be and how it is eliminated with ignorance being the primary\ncausation of what keeps the unEnlightened mind in The Cycle of Rebirth, thus, wisdom\nbeing the primary remedy to eliminate The Cycle of Rebirth.\nThrough learning, reflecting, and practicing these Teachings with guidance from a\nTeacher, a Practitioner can independently verify The Buddha’s Teachings to discover the\ntruth to acquire wisdom.\nNothing in Gotama Buddha's Teachings is based on belief. All his Teachings can be\nlearned and practiced to independently observe the truth as the mind gradually acquires\nwisdom through independent verification of his Teachings through practice of his\nTeachings.\nThis new found wisdom gradually improves the way the mind functions in the world\nthrough eliminating discontentedness of mind. The mind can completely eliminate all\ndiscontent feelings such as sadness, anger, frustration, irritation, annoyance, guilt, shame,\nfears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. on The\nPath to Enlightenment.\nThrough learning and practicing Gotama Buddha's Teachings with guidance, the mind\nbecomes Enlightened in that you can observe the improvement in the condition of the\nmind as you eliminate all discontent feelings where the mind can reside peaceful, calm,\nserene, and content with joy - permanently. You are not believing The Teachings wishing\nfor a positive outcome at some point in the future or after death. Instead, you are\nobserving the improvements to the condition of the mind right now - in the present\nmoment.\nWhile Dependent Origination shares, in detail, the step-by-step causation of how\nignorance leads to “birth, aging-and-death, sorrow, grief, pain, displeasure, and despair\n(i.e. discontentedness), a Practitioner will need to study this deeply with guidance from a\nTeacher. It is best if Dependent Origination is taught in an environment where Students\ncan learn and then ask questions with a Teacher.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n48", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "This Body is Old Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 46, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "22c4d135-9a56-43f4-bd49-195558f1ffbd", "parent_id": "book-vol6:ch10:commentary:0", "content_type": "commentary", "text": "Chapter 10\nThe Most Reprehensible for the Performance of\nUnwholesome Actions\nThen the Nigantha Dīgha Tapassi asked The Perfectly Enlightened One:\n‘And you, friend Gotama, how many kinds of rod do you describe for the\nperformance of unwholesome action, for the carrying out of unwholesome\naction?’\nTapassi, The Tathāgata is not accustomed to use the description ‘rod, rod’;\nThe Tathāgata is accustomed to use the description ‘action, action’.\n‘But, friend Gotama, how many kinds of action do you describe for the\nperformance of unwholesome action, for the carrying out of unwholesome\naction?’\nTapassi, I describe three kinds of action for the performance of\nunwholesome action, for the carrying out of unwholesome action: that is,\nbodily action, verbal action, and mental action.\n‘How then, friend Gotama, is bodily action one, verbal action another, and\nmental action still another?’\nBodily action is one, Tapassi, verbal action is another, and mental action is\nstill another.\n‘Of these three kinds of action, friend Gotama, thus analyzed and\ndistinguished, which kind of action do you describe as the most\nreprehensible for the performance of unwholesome action, for the carrying\nout of unwholesome action: bodily action or verbal action or mental action?’\nOf these three kinds of action, Tapassi, thus analyzed and distinguished, I\ndescribe mental action as the most reprehensible for the performance of\nunwholesome action, for the carrying out of unwholesome action, and not so\nmuch bodily action and verbal action.\n‘Do you say mental action, friend Gotama?’\nI say mental action, Tapassi.\n49", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "The Most Reprehensible for the Performance of", "sutta_refs": ["MN"], "page": null, "page_start": 49, "page_end": 53, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "addf42ef-1742-4ca9-9c44-036c9df89415", "parent_id": "book-vol6:ch10:commentary:1", "content_type": "commentary", "text": "‘Do you say mental action, friend Gotama?’\nI say mental action, Tapassi.\n‘Do you say mental action, friend Gotama?’\nI say mental action, Tapassi.\n(Thus the Nigantha Dīgha Tapassi made The Perfectly Enlightened One\nmaintain his statement up to the third time, after which he rose from his seat\nand went to the Nigantha Nataputta.\nThereafter, the Householder Upali came to The Perfectly Enlightened One to\nask about the conversation The Perfectly Enlightened One had with Nigantha\nTapassi and discussed that the bodily action is the most reprehensible for the\nperformance of unwholesome act for the carrying out of unwholesome\naction, and not so much the verbal action and the mental action. The\nPerfectly Enlightened One, however maintained his doctrine and spoke\nfurther.)\nWhat do you think, Householder? Is this town of Nalanda successful and\nprosperous, is it populous and crowded with people?\n‘Yes, Venerable Sir, it is.’\nWhat do you think, Householder? Suppose a man came here brandishing a\nsword and spoke thus: In one moment, in one instant, I will make all the\nliving beings in this town of Nalanda into one mass of flesh, into one heap of\nflesh: What do you think, Householder, would that man be able to do that?\n‘Venerable Sir, ten, twenty, thirty, forty, or even fifty men would not be able to\nmake all the living beings in this town of Nalanda into one mass of flesh, into\none heap of flesh in one moment or instant, so what does a single trivial man\ncount for?’\nWhat do you think, Householder? Suppose some Ascetic or Brāhmin came\nhere possessed of supernormal power and attained to mastery of mind, and\nhe spoke thus: I will reduce this town of Nalanda to ashes with one mental\nact of hate: What do you think, Householder, would such an Ascetic or\nBrāhmin be able to do that?\n‘Venerable Sir, such an Ascetic or Brāhmin possessed of supernormal power\nand attained to mastery of mind would be able to reduce ten, twenty, thirty,\nforty, or even fifty Nalandas to ashes with one mental act of hate, so what\ndoes a single trivial Nalanda count for?’\n50", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "The Most Reprehensible for the Performance of", "sutta_refs": ["MN"], "page": null, "page_start": 49, "page_end": 53, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0c44522d-3726-49ce-afee-fc23754edfe7", "parent_id": "book-vol6:ch10:commentary:2", "content_type": "commentary", "text": "Householder, Householder, pay attention how you reply! What you said\nafterwards does not agree with what you said before, nor does what you\nsaid before agree with what you said afterwards…\n(Reference: MN 56)\nIn this Teaching from Gotama Buddha, he shares that unwholesome mental actions are\nthe most harmful between bodily, verbal, and mental actions (i.e. conduct).\nThe Buddha was a Master at asking people questions and guiding them to the answer so\nthat they could see the truth for themselves, rather than just give an answer to a specific\nquestion asked of him.\nIn this Teaching, we see an example where The Buddha was asked a question and\nanswered it directly. He was asked the question three (3) times to ensure he was fully\ncommitted to the answer as being the truth.\nOnce confirmed, the questioner Nigantha Dīgha Tapassi leaves going away from The\nBuddha. Later, the Householder Upali came to The Buddha to ask about the conversation\nwith Nigantha Dīgha Tapassi seeking clarification.\nThe Buddha then skillfully questions the Householder Upali leading him to discover the\ntruth through the answers Upali gives to the questions asked.\nThe Householder Upali answers The Buddha that it would be impossible for one person\nto destroy a town in one instance through an unwholesome bodily action. But, he\nanswers The Buddha that it would be possible for one person to destroy a town in one\ninstance through an unwholesome mental action.\nAn individual would be unable to destroy a town with just one bodily action but through\none mental action of hate, this then spreads throughout the town and, over time, destroys\nthe town.\nThrough the Householder Upali observing this as being the truth, he can then understand\nthat unwholesome mental actions are the worst and most reprehensible actions. Thus,\nthis entire Path to Enlightenment is about training the mind and purification of the mind.\nAll bodily and verbal actions are produced by the mind, therefore, as a Practitioner\nchooses to purify the mind, all bodily and verbal actions will also be purified.\n51\n\nWhat to Reflect On When\nOne Intends to Do An\n“Action”\n53", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "The Most Reprehensible for the Performance of", "sutta_refs": ["MN"], "page": null, "page_start": 49, "page_end": 53, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2ada0d54-7521-4835-9955-89eeaa748980", "parent_id": "book-vol6:ch11:scripture", "content_type": "scripture", "text": "Chapter 11\nTo Do An Action\nRāhula, when you intend to do an action with the body, you should reflect\nupon that same bodily action thus: Would this action that I intend to do with\nthe body lead to my own harm or to the harm of others, or to the harm of\nboth? Is it an unwholesome bodily action with painful consequences, with\npainful results?\nWhen you reflect, if you know: This action that I intend to do with the body\nwould lead to my own harm, or to the harm of others, or to the harm of both;\nit is an unwholesome bodily action with painful consequences, with painful\nresults:\nThen you definitely should not do such an action with the body.\nBut when you reflect, if you know: This action that I intend to do with the\nbody would not lead to my own harm, or to the harm of others, or to the\nharm of both: it is a wholesome bodily action with wholesome\nconsequences, with wholesome results:\nThen you may do such an action with the body.\n(Reference: MN 61)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "To Do An Action", "sutta_refs": ["MN"], "page": null, "page_start": 54, "page_end": 55, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "026a15fb-28e4-42cc-8b3a-e657d0f8d605", "parent_id": "book-vol6:ch11:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how one should reflect prior to\nperforming an action considering whether it would produce any harm. If the action will\ncause one’s own harm, harm to others, or both one’s own harm and harm to others, then\nThe Buddha guides one to not do this action.\nWhile this Teaching is specifically discussing bodily actions, this same Teaching can be\napplied to verbal and mental actions as well.\nThrough consideration by a Practitioner of whether their bodily, verbal, or mental actions\nwould be harmful or harmless based on The Teachings of The Path to Enlightenment, one\ncan decide whether they should or should not do such an action ensuring no\nunwholesome Kamma is produced.\nThrough choosing to only perform wholesome bodily, verbal, and mental actions, one is\ngenerating exclusively new wholesome Kamma leading to wholesome results. In this way,\na Practitioner will be able to “clean up” any and all decisions from the past leading to\nexclusively wholesome results.\n54", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "To Do An Action", "sutta_refs": ["MN"], "page": null, "page_start": 54, "page_end": 55, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "30b1d1c6-8be0-4bf0-afb3-c9a03e715c5e", "parent_id": "book-vol6:ch11:commentary:1", "content_type": "commentary", "text": "If one notices they are about to perform an unwholesome bodily, verbal, or mental\nactions, if the Practitioner has been training the mind using Breathing Mindfulness\nMeditation, they can apply Right Effort to eliminate the thought to perform this conduct\nthrough cutting it off and letting it go.\nYou may need to take note of the unwholesome thoughts and work to actively\neliminate them from the mind so they will not arise in the future. In this way, a\nPractitioner can stop the conduct before doing the action and eliminate any harmful\nresults. One may be quietly and inwardly frustrated or irritated but at least you have\nnot caused harm to others which would result in harm returning to you.\nAs a Practitioner learns and practices The Eight Fold Path for an extended period of time,\nthey will be able to make wise wholesome decisions that lead to only wholesome results.\nOver time, one’s mind and life improve through improved decision making based on\ngenerosity, loving-kindness, and wisdom.\nDecisions from the past, prior to learning and practicing The Path to Enlightenment, were\nbased in craving, anger, and ignorance (unknowing of true reality) leading to\nunwholesome results in one’s life. The mind did not have the wisdom of these Teachings\nto make wise decisions and is why you have been experiencing constant struggles\nthroughout life.\nThere is much unwholesome Kamma that one needs to extinguish through making all\nwise wholesome decisions that will lead to more and more wholesome results. In this\nway, over time a Practitioner will be cleaning up their past decisions leading to improved\nresults in their life. The wisdom of how to make wise decisions is found in these\nTeachings from The Buddha.\nWith a mind that is eliminating craving, anger, and ignorance (unknowing of true reality) as\npart of training on The Path to Enlightenment, unwise decisions based in The Three\nUnwholesome Roots can be reduced. Eventually, with the elimination of craving, anger,\nand ignorance (unknowing of true reality), decisions are no longer tainted or polluted with\nthese defilements and exclusively wholesome results are experienced. Through The Eight\nFold Path, a Practitioner is learning how to make wise decisions to extinguish any and all\ncraving, anger, and ignorance (unknowing of true reality) that would negatively affect one’s\ndecisions leading to unwholesome results (i.e. unwholesome Kamma).\nTo attain Enlightenment, a Practitioner will closely learn and practice The Eight Fold Path\nthat leads to wise decision making to extinguish all unwholesome Kamma. Attaining\nEnlightenment is to eliminate 100% of one’s unwholesome Kamma through making\nexclusively wise wholesome decisions based on The Eight Fold Path producing\nwholesome results (i.e. wholesome Kamma).\n55", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "To Do An Action", "sutta_refs": ["MN"], "page": null, "page_start": 54, "page_end": 55, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2a9d19a9-6c4b-444f-8f2b-011c8edf6b99", "parent_id": "book-vol6:ch12:scripture", "content_type": "scripture", "text": "Chapter 12\nWhile Doing An Action\nAlso, Rāhula, while you are doing an action with the body, you should reflect\nupon that same bodily action thus: Does this action that I am doing with the\nbody lead to my own harm, or to the harm of others, or to the harm of both?\nIs it an unwholesome bodily action with unwholesome consequences, with\nunwholesome results?\nWhen you reflect, if you know: This action that I am doing with the body\nleads to my own harm, or to the harm of others, or to the harm of both; it is\nan unwholesome bodily action with unwholesome consequences, with\nunwholesome results;\nThen you should suspend such a bodily action.\nBut when you reflect, if you know: This action that I am doing with the body\ndoes not lead to my own harm, or to the harm of others, or to the harm of\nboth; it is a wholesome bodily action with wholesome consequences, with\nwholesome results;\nThen you may continue in such a bodily action.\n(Reference: MN 61)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "While Doing An Action", "sutta_refs": ["MN"], "page": null, "page_start": 56, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f0c03e62-97b9-4319-9bb5-1d48bb42345e", "parent_id": "book-vol6:ch12:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how one should reflect while performing\nan action considering whether it is producing any harm. If the action is causing one’s own\nharm, harm to others, or both one’s own harm and harm to others, then The Buddha\nguides one to stop doing this action (i.e. suspend such a bodily action).\nWhile this Teaching is specifically discussing bodily actions, this same Teaching can be\napplied to verbal and mental actions as well.\nThrough consideration by a Practitioner of whether their bodily, verbal, or mental actions\nare harmful or harmless based on The Teachings of The Path to Enlightenment, one can\ndecide whether they should or should not continue to do such an action ensuring no\nunwholesome Kamma is produced.\nThrough choosing to only perform wholesome bodily, verbal, and mental actions, one is\ngenerating exclusively new wholesome Kamma leading to wholesome results. In this way,\na Practitioner will be able to “clean up” any and all decisions from the past leading to\nexclusively wholesome results.\n56", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "While Doing An Action", "sutta_refs": ["MN"], "page": null, "page_start": 56, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "de0914e0-c1d5-4d8a-98d7-73cb866d3dbb", "parent_id": "book-vol6:ch12:commentary:1", "content_type": "commentary", "text": "If one notices they are performing unwholesome bodily, verbal, or mental actions, if\nthe Practitioner has been training the mind using Breathing Mindfulness Meditation,\nthey can apply Right Effort to eliminate this conduct through cutting it off and letting\nit go.\nYou may need to apologize and make amends with anyone involved ensuring that\nthey understand you know that you were wrong and sincerely apologize for the\nharmful conduct. In this way, a Practitioner can stop the conduct while doing the\naction and limit any harmful results.\nAs a Practitioner learns and practices The Eight Fold Path for an extended period of time,\nthey will be able to make wise wholesome decisions that lead to only wholesome results.\nOver time, one’s mind and life improve through improved decision making based on\ngenerosity, loving-kindness, and wisdom.\nDecisions from the past, prior to learning and practicing The Path to Enlightenment, were\nbased in craving, anger, and ignorance (unknowing of true reality) leading to\nunwholesome results in one’s life. The mind did not have the wisdom of these Teachings\nto make wise decisions and is why you have been experiencing constant struggles\nthroughout life.\nThere is much unwholesome Kamma that one needs to extinguish through making all\nwise wholesome decisions that will lead to more and more wholesome results. In this\nway, over time a Practitioner will be cleaning up their past decisions leading to improved\nresults in their life. The wisdom of how to make wise decisions is found in these\nTeachings from The Buddha.\nWith a mind that is eliminating craving, anger, and ignorance (unknowing of true reality) as\npart of training on The Path to Enlightenment, unwise decisions based in The Three\nUnwholesome Roots can be reduced. Eventually, with the elimination of craving, anger,\nand ignorance (unknowing of true reality), decisions are no longer tainted or polluted with\nthese defilements and exclusively wholesome results are experienced. Through The Eight\nFold Path, a Practitioner is learning how to make wise decisions to extinguish any and all\ncraving, anger, and ignorance (unknowing of true reality) that would negatively affect one’s\ndecisions leading to unwholesome results (i.e. unwholesome Kamma).\nTo attain Enlightenment, a Practitioner will closely learn and practice The Eight Fold Path\nthat leads to wise decision making to extinguish all unwholesome Kamma. Attaining\nEnlightenment is to eliminate 100% of one’s unwholesome Kamma through making\nexclusively wise wholesome decisions based on The Eight Fold Path producing\nwholesome results (i.e. wholesome Kamma).\n57", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "While Doing An Action", "sutta_refs": ["MN"], "page": null, "page_start": 56, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a76ed422-0e73-42ae-a08a-1cb223172790", "parent_id": "book-vol6:ch13:scripture", "content_type": "scripture", "text": "Chapter 13\nHaving Done An Action\nAlso, Rāhula, after you have done an action with the body, you should reflect\nupon that same bodily action thus: Does this action that I have done with the\nbody lead to my own harm, or to the harm of others, or to the harm of both?\nWas it an unwholesome bodily action with unwholesome consequences,\nwith unwholesome results?\nWhen you reflect, if you know: This action that I have done with the body\nleads to my own harm, or to the harm of others, or to the harm of both; it\nwas an unwholesome bodily action with unwholesome consequences, with\nunwholesome results:\nThen you should confess such a bodily action, reveal it, and lay it open to\nthe Teacher or to your wise companions in the holy life. Having confessed it,\nrevealed it, and laid it open, you should undertake restraint for the future.\nBut when you reflect, if you know: This action that I have done with the body\ndoes not lead to my own harm, or to the harm of others, or to the harm of\nboth; it was a wholesome bodily action with wholesome consequences,\nwholesome results:\nYou can reside peaceful and joyful, training day and night in wholesome\nstates.\n(Reference: MN 61)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Having Done An Action", "sutta_refs": ["MN"], "page": null, "page_start": 58, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cd45e0f1-236a-40fb-913d-0d0bafcf579f", "parent_id": "book-vol6:ch13:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how one should reflect after performing\nan action considering whether it has produced any harm. If the action has caused one’s\nown harm, harm to others, or both one’s own harm and harm to others, then The Buddha\nguides one to share this with their Teacher or your wise friends who are on The Path to\nEnlightenment. This allows a Practitioner to gain insight into how to eliminate the\nunwholesome conduct in the future exercising restraint. Through sharing what one has\ndone that is unwholesome with their Teacher or wise friends, you are admitting that you\nare not perfect and are seeking guidance. This is helpful to eliminate any ego and allows\nyou to further develop your life practice through gaining wisdom from others.\nWhile this Teaching is specifically discussing bodily actions, this same Teaching can be\napplied to verbal and mental actions as well.\nThrough consideration by a Practitioner of whether their bodily, verbal, or mental actions\nwere harmful or harmless based on The Teachings of The Path to Enlightenment, one can\n58", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Having Done An Action", "sutta_refs": ["MN"], "page": null, "page_start": 58, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f5a70929-d086-425b-81b6-38d76e055d5c", "parent_id": "book-vol6:ch13:commentary:1", "content_type": "commentary", "text": "decide whether they should or should not continue to do such an action in the future\nensuring no unwholesome Kamma is produced.\nThrough choosing to only perform wholesome bodily, verbal, and mental actions, one is\ngenerating exclusively new wholesome Kamma leading to wholesome results. In this way,\na Practitioner will be able to “clean up” any and all decisions from the past leading to\nexclusively wholesome results.\nIf one notices they have performed unwholesome bodily, verbal, or mental actions, if\nthe Practitioner has been training the mind using Breathing Mindfulness Meditation,\nthey can apply Right Effort to eliminate this conduct through cutting it off and letting\nit go exercising restraint in future situations.\nYou may need to apologize and make amends with anyone involved ensuring that\nthey understand you know that you were wrong and sincerely apologize for the\nharmful conduct. In this way, a Practitioner can clean up any unwholesome results\nthat would be generated from performing the action and limit any harmful results.\nAs a Practitioner learns and practices The Eight Fold Path for an extended period of time,\nthey will be able to make wise wholesome decisions that lead to only wholesome results.\nOver time, one’s mind and life improve through improved decision making based on\ngenerosity, loving-kindness, and wisdom.\nDecisions from the past, prior to learning and practicing The Path to Enlightenment, were\nbased in craving, anger, and ignorance (unknowing of true reality) leading to\nunwholesome results in one’s life. The mind did not have the wisdom of these Teachings\nto make wise decisions and is why you have been experiencing constant struggles\nthroughout life.\nThere is much unwholesome Kamma that one needs to extinguish through making all\nwise wholesome decisions that will lead to more and more wholesome results. In this\nway, over time a Practitioner will be cleaning up their past decisions leading to improved\nresults in their life. The wisdom of how to make wise decisions is found in these\nTeachings from The Buddha.\nWith a mind that is eliminating craving, anger, and ignorance (unknowing of true reality) as\npart of training on The Path to Enlightenment, unwise decisions based in The Three\nUnwholesome Roots can be reduced. Eventually, with the elimination of craving, anger,\nand ignorance (unknowing of true reality), decisions are no longer tainted or polluted with\nthese defilements and exclusively wholesome results are experienced. Through The Eight\nFold Path, a Practitioner is learning how to make wise decisions to extinguish any and all\ncraving, anger, and ignorance (unknowing of true reality) that would negatively affect one’s\ndecisions leading to unwholesome results (i.e. unwholesome Kamma).\nTo attain Enlightenment, a Practitioner will closely learn and practice The Eight Fold Path\nthat leads to wise decision making to extinguish all unwholesome Kamma. Attaining\nEnlightenment is to eliminate 100% of one’s unwholesome Kamma through making\nexclusively wise wholesome decisions based on The Eight Fold Path producing\nwholesome results (i.e. wholesome Kamma).\n59", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Having Done An Action", "sutta_refs": ["MN"], "page": null, "page_start": 58, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a3319c6c-138f-4769-9bfa-e728ee2cb361", "parent_id": "book-vol6:ch13:commentary:2", "content_type": "commentary", "text": "What One Should Know\nto Prevent Wrong Views\nAbout “Actions”\n60", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Having Done An Action", "sutta_refs": ["MN"], "page": null, "page_start": 58, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5cda570c-ba0e-444a-8a02-64140006fa45", "parent_id": "book-vol6:ch14:scripture", "content_type": "scripture", "text": "Chapter 14\nDo Not Be Judgmental Regarding People\nThe Perfectly Enlightened One said to the Venerable Ānanda, by reason of\nthe female Household Practitioner Migasālā states disagreement to The\nFortunate One that her father Purāna was celibate, living apart, abstaining\nfrom sexual intercourse but her paternal uncle Isidatta was not celibate, not\nabstaining from sexual intercourse, but lived a contented married life. When\nthey died, The Fortunate One also declared: They attained to the state of a\nOnce-Returner and have been reborn in the Tusita group [of heavenly\nbeings].\nJudgmental people compare them, saying: ‘This one has just the same\nqualities as the other, so why is one worse and one better?’ This will be for\ntheir lasting harm and suffering.\nIn this case, the person who is sweet-natured … and has listened, learned,\ncomprehended theoretically, and found temporary freedom is better and finer\nthan the other person.\nWhy is that?\nBecause the Teachings-stream carries him along. But who can know this\ndifference except The Tathāgata?\nTherefore, Ānanda, do not be judgmental regarding people.\nDo not pass judgment on people.\nThose who pass judgment on people harm themselves.\nI alone, or one like me, may pass judgment on people.\n(Reference: AN 6.44)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Do Not Be Judgmental Regarding People", "sutta_refs": ["AN"], "page": null, "page_start": 61, "page_end": 63, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cbfbc7f0-b47d-44f8-bb79-636693e8ec3e", "parent_id": "book-vol6:ch14:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that a Practitioner should not be\njudgmental towards people. Being judgmental towards others only harms one’s own\nmind.\nPassing judgment on others only serves to cause separation and division. An Enlightened\nbeing would not be judgmental towards others understanding that this would not create\nharmony and unity in relationships.\n61", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Do Not Be Judgmental Regarding People", "sutta_refs": ["AN"], "page": null, "page_start": 61, "page_end": 63, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "da18eab6-d8fb-4976-a062-fb5ab10ae463", "parent_id": "book-vol6:ch14:commentary:1", "content_type": "commentary", "text": "Judgment: attempting to determine what is right or wrong for another person while\nplacing oneself above others with arrogance or pride (i.e. the ego). Comparing that one is\nsuperior or inferior to another person. Attempting to declare who is wholesome or\nunwholesome, good or bad. Judgment is based in “conceit\". Judgment is harmful to the\nmind and needs to be eliminated to attain Enlightenment.\nDiscernment: is wise decision making based in wisdom. Discernment is helpful to the\nmind and needs to be cultivated to attain Enlightenment.\nThe Buddha is helping one of his closest Students Ānanda understand that he is\nincapable of judging what is wholesome and unwholesome and where one might be\nreborn upon death. He explains that only a Buddha would be capable of determining\nwhere one is going to be reborn using the following sentence: “I alone, or one like me,\nmay pass judgment on people”.\nHere, The Buddha was not saying that he would look down on others but instead, that he\nis able to assess one’s mind to determine what realm they would be reborn and only a\nBuddha would be capable of being able to determine one’s next rebirth.\nWhat is a Buddha?\nA “Buddha” is not a Stage of Enlightenment but instead, is a unique type of Enlightened\nbeing. A Buddha is an Arahant who has attained Enlightenment without any assistance of\nTeachers but only through their own efforts of using the world as their Teacher and\nperhaps Teachings of a previously awakened Buddha.\nThere are three primary criteria of what makes a Buddha a Buddha.\n1.) A Buddha awakens to Enlightenment through their own independent journey without\nthe assistance of any Teachers, independently discovering The Teachings that lead to\nEnlightenment.\nA Buddha has fully eliminated The Ten Fetters to attain Enlightenment as an Arahant but\nthey have done so through their own independent journey without the assistance of any\nTeachers, developing deep wisdom of what is needed to attain Enlightenment.\n2.) A Buddha guides countless others to Enlightenment during their lifetime through\nsharing their independently discovered Teachings that led to their own Enlightenment\nduring their independent journey.\nA Buddha has the ability to guide countless beings to the attainment of Enlightenment\nduring their lifetime and after their death. A Buddha will dedicate the remaining time of\ntheir life towards sharing their Teachings and guiding countless beings to Enlightenment.\n3.) Upon a Buddha’s death, they will leave their Teachings in a condition that can be\ncontinually shared assisting countless more beings to Enlightenment after their death.\nA Buddha’s Teachings and Students will continue to guide countless people to\nEnlightenment after a Buddha’s death. A Buddha has already done the hard work of\nfiguring out how to attain Enlightenment. You just need to learn and practice his\nTeachings to improve the condition of the mind and your life.\n62", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Do Not Be Judgmental Regarding People", "sutta_refs": ["AN"], "page": null, "page_start": 61, "page_end": 63, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ebd18da1-349c-4cdf-b091-56d032943ba8", "parent_id": "book-vol6:ch14:commentary:2", "content_type": "commentary", "text": "A Buddha is referred to as a Fully Perfectly Enlightened Buddha, a Perfectly Enlightened\nOne, or a Tathāgata. They are a human being, a Teacher, one with deep compassion for\nall beings and the world. They have deep wisdom to help the world through individuals\nchoosing to learn and practice their Teachings to attain Enlightenment.\nThey are considered Perfectly Enlightened because there are no outside influences that\nhave led to their awakening, so they have “Perfect Enlightenment” where their mind is\nunaffected by any teachings outside of their own independently discovered Teachings\nthat led to their awakening.\nA Buddha will have an excellent memory being able to recall countless past events and\nsituations with stunning accuracy. Unlike other humans, their memory does not fade and\nis not overwritten.\nA Buddha will need to weave their way through a previous Buddha’s Teachings as all\nthings are affected by impermanence, thus, a previous Buddha’s Teachings will not be in\na pure condition.\nA Buddha will be able to easily determine the condition of the mind of another person,\nthen be able to help them with Teachings to eliminate the unwholesome qualities of the\nmind and cultivate wholesome qualities of the mind. A Buddha will be able to observe the\ncondition of another being’s mind but only does so with an interest to help the other being\neliminate the unwholesome qualities from the mind and cultivate wholesome qualities in\nthe mind to guide one towards Enlightenment.\nA Buddha will have a deep practice of their own Teachings, leading by example as a\nliving, breathing, walking example of their Teachings.\nA Buddha will be able to make predictions of the future and understand the future\nprogress of the world as a whole while explaining past events and the current condition of\nthe world through their Teachings.\nA Buddha will know this is their last life without being reborn into any realm of existence.\nThey will have insight into their previous lives and knowledge of their existence in those\nprevious lives. Their only goal will be to lead as many people to Enlightenment as possible\nand to create a strong Community of humans with Enlightenment who will assist others to\nattain Enlightenment and leave strong Teachings that will assist unEnlightened beings to\nbecome Enlightened after a Buddha’s death.\nWhen a Buddha arises in the world, this is your best opportunity to attain Enlightenment.\nA Buddha will have independently realized their Enlightenment and will be experiencing\n“Perfect Enlightenment”. A Buddha will have deep knowledge, deep understanding, and\ndeep wisdom of how to attain Enlightenment through their independent realization of\nEnlightenment.\nA Buddha will be able to teach and guide all humans, who are interested to learn, towards\nEnlightenment.\nA Buddha arising in the world is extremely rare. The last Buddha currently known to the\nworld was Gotama Buddha who died over 2,500 years ago.\n63", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Do Not Be Judgmental Regarding People", "sutta_refs": ["AN"], "page": null, "page_start": 61, "page_end": 63, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "51443e8c-086a-4f7b-93ef-bf8ff07f229a", "parent_id": "book-vol6:ch15:scripture", "content_type": "scripture", "text": "Chapter 15\nDiscontentedness Is Dependently Arisen\nOn one occasion, Ānanda, I was residing right here in Rajagaha, in the\nBamboo Grove, the Squirrel Sanctuary. Then, in the morning, I dressed and,\ntaking bowl and robe, I entered Rajagaha for almsfood. Then it occurred to\nme: It is still too early to walk for almsfood in Rajagaha. Let me go to the\npark of the wanderers of other communities. Then I went to the park of the\nwanderers of other communities. I exchanged greetings with those\nwanderers and, when we had concluded our greetings and cordial talk, I sat\ndown to one side.\nThe wanderers then said to me as I was sitting to one side:\n‘Friends, … some Ascetics and Brāhmins, proponents of Kamma, maintain\nthat discontentedness is created by oneself: some Ascetics and Brāhmins,\nproponents of Kamma, maintain that discontentedness is created by another;\nsome Ascetics and Brāhmins, proponents of Kamma, maintain that\ndiscontentedness is created both by oneself and by another; some Ascetics\nand Brāhmins, proponents of Kamma, maintain that discontentedness has\narisen randomly being created neither by oneself nor by another.\nNow, what does the Ascetic Gotama say about this? What does he teach?\nHow should we answer if we are to state what has been said by the Ascetic\nGotama and not misrepresent him with what is contrary to the truth? And\nhow should we explain in accordance with The Teachings so that no\nreasonable consequence of our assertion would give ground for criticism?’\nI have said, Ānanda, that discontentedness is dependently arisen.\n‘Dependent on what?’\nDependent on contact.\nIf one were to speak thus one would be stating what has been said by me\nand would not misrepresent me with what is contrary...\n(Reference: SN 12.24)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Discontentedness Is Dependently Arisen", "sutta_refs": ["SN"], "page": null, "page_start": 64, "page_end": 65, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8e285420-71ca-4c34-8d07-bb35234bdb9f", "parent_id": "book-vol6:ch15:commentary", "content_type": "commentary", "text": "64\n\nIn this Teaching from Gotama Buddha, he shares that in order to produce\ndiscontentedness, that it is dependent on “contact”. This can be understood through his\nTeaching on Dependent Origination.\nWhether it be either a pleasant feeling, a painful feeling, or a feeling that is neither painful-\nnor-pleasant, discontentedness is unable to be experienced in the mind without contact\nthrough The Six Sense Bases.\nContact is also a required condition to create Kamma. Without contact, Kamma cannot\nbe created. Whether it be wholesome or unwholesome, new or old, the creation of\nKamma is dependent on contact.\nThis is helpful to know because as the mind is progressing towards Enlightenment, not\nyet Enlightened, as the mind experiences the arising of discontentedness and there is\npotential for the creation of unwholesome Kamma, a Practitioner can eliminate “contact”\nto eliminate the production of unwholesome Kamma.\nThrough ignoring, walking away, or otherwise disengaging, a Practitioner can eliminate\nthe production of unwholesome Kamma. If one has contact through bodily, verbal, or\nmental conduct that is unwholesome, unwholesome Kamma will be created.\nTo attain Enlightenment a Practitioner will need to completely eliminate 100% of all\nunwholesome Kamma and to accomplish that goal, one will need to exercise restraint in\nsituations where the mind needs to be disciplined to not produce unwholesome bodily,\nverbal, or mental conduct. There are situations where disengaging is the wisest solution\nto not produce any unwholesome Kamma.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\nDetailed explanation of The Six Sense Bases is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) and in the book “The Six Sense Bases” (Volume 9).\n65", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Discontentedness Is Dependently Arisen", "sutta_refs": ["SN"], "page": null, "page_start": 64, "page_end": 65, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "44b02483-13a2-4700-99b1-f54b0b322f1f", "parent_id": "book-vol6:ch16:scripture", "content_type": "scripture", "text": "Chapter 16\nWalking The Middle Way\nTwo Extremes That Should Not Be Followed\nMonks, these two extremes should not be followed by one who has gone\nforth into homelessness.\nWhat two?\nThe pursuit of sensual happiness in sensual pleasures, which is low, vulgar,\nthe way of worldlings, not honorable, unbeneficial; and\nThe pursuit of self-mortification, which is painful, not honorable, unbeneficial.\nWithout veering towards either of these extremes, The Tathāgata has\nawakened to the middle way, which gives rise to vision, which gives rise to\nwisdom, which leads to peace, to direct knowledge (experience), to\nEnlightenment, to Nibbāna.\nAnd what, Monks, is that middle way awakened to by The Tathāgata, which\ngives rise to vision, which leads to Nibbāna (Enlightenment)?\nIt is this Noble Eight Fold Path; that is, Right View, Right Intention, Right\nSpeech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and\nRight Concentration.\n(Reference: SN 56.11)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Walking The Middle Way", "sutta_refs": ["SN"], "page": null, "page_start": 66, "page_end": 67, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9042a5af-4547-44b4-8997-31bfb196c95a", "parent_id": "book-vol6:ch16:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the two extremes that should not be\nfollowed training the mind to walk the middle way.\nPrior to Siddhartha Gotama going out into the forest to train the mind through his own\nindependent pursuit of Enlightenment, he attempted to train with two (2) different\nTeachers. These two (2) Teachers and others claimed that their teachings lead to\nEnlightenment.\nSiddhartha Gotama trained to the point of being recognized as a Master Teacher in both\nof these Teachers’ disciplines in a short period of time however, he observed that his\nmind was still discontent. The condition of his mind had not improved. Therefore, he left\nand went out on his own to attempt to solve the discontent mind, which he did,\ndiscovering The Path to Enlightenment.\n66", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Walking The Middle Way", "sutta_refs": ["SN"], "page": null, "page_start": 66, "page_end": 67, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "049e3e56-9554-4f0f-b79e-98ddf95a181a", "parent_id": "book-vol6:ch16:commentary:1", "content_type": "commentary", "text": "During his time training with the other Teachers, the extreme of causing harm to the\nphysical body was taught as a way to overcome and challenge the mind to get to\nEnlightenment. Once Siddhartha Gotama awakened to Enlightenment becoming a\nBuddha, he understood that it was not indulging in sensual pleasures nor causing harm to\nthe physical body that produced Enlightenment.\nInstead, it was training the mind to reside in the middle described as “the middle way”.\nThe middle way is what The Buddha had discovered and spent forty-five (45) years\nteaching. The middle way is The Eight Fold Path where the mind is trained not to chase\nafter sensual pleasures nor disparage the body causing harm.\nInstead, the mind is trained to acquire wisdom eradicating ignorance (unknowing of true\nreality) making wise decisions through the newly acquired wisdom.\nDuring the lifetime of The Buddha, there were countless people training with various\nTeachers who all claimed their teachings were The Path to Enlightenment. The Buddha\nspent seven (7) weeks contemplating at the Bodhi tree attempting to determine if it would\nbe wise for him to share his Teachings since they were so different than those that were\nbeing shared in that region of the world. He felt that his Teachings were too radically\ndifferent than others for people to listen, understand, practice, and experience the results\nhe had experienced.\nEventually, he did decide to share his Teachings and we know that it is his Teachings that\nlead to Enlightenment as they have stood the test of time existing in the world for over\n2,500 years.\nThe Teachings he shared are “the middle way”.\nThe mind cannot perform optimally if it is too loose or too tight. It is only when the mind is\ntrained and tuned to be in the middle that it can perform optimally. It is The Eight Fold\nPath that is the training guidance that allows the mind to reside in the middle.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nDetailed explanation of The Middle Way and how to apply it to your life is available in this\nsame book series found in Chapter 6 of the book “Developing a Life Practice: The Path\nThat Leads to Enlightenment” (Volume 1).\n67", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Walking The Middle Way", "sutta_refs": ["SN"], "page": null, "page_start": 66, "page_end": 67, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5e05db29-e648-4db4-bd4e-c52c5c612e2d", "parent_id": "book-vol6:ch17:commentary:0", "content_type": "commentary", "text": "Chapter 17\nPast Unwholesome Actions Cannot Be Exhausted\nwith the Performance of Piercing Austerities\n(Harshness)\nNow, Mahanama, on one occasion I was living at Rajagaha on the mountain\nVulture Peak. On that occasion a number of Niganthas living on the Black\nRock on the slopes of Isigili were practicing continuous standing, rejecting\nseats, and were experiencing painful, agonizing, piercing feelings due to\neffort. Then, when it was evening, I rose from meditation and went to the\nNiganthas there.\nI asked them: Friends, why do you practice continuous standing, rejecting\nseats, and experience painful, agonizing, piercing feelings due to effort?\nWhen this was said, they replied: ‘Friend, the Nigantha Nataputta is\nomniscient and all-knowing and claims to have complete wisdom and vision\nthus: Whether I am walking or standing or asleep or awake, wisdom and\nvision are continuously and uninterruptedly present to me.\nHe says thus: ‘Niganthas, you have done unwholesome actions in the past;\nexhaust them with the performance of piercing austerities. And when you are\nhere and now restrained in body, speech, and mind, that is doing no\nunwholesome actions for the future. So by obliterating them with Asceticism\npast actions and by doing no fresh actions, there will be no consequence in\nthe future. With no consequence in the future, there is the destruction of\naction. With the destruction of action, there is the destruction of\ndiscontentedness. With the destruction of discontentedness, there is the\ndestruction of feeling. With the destruction of feeling, all discontentedness\nwill be exhausted. This is [the doctrine] we approve of and accept, and we\nare satisfied with it.’\nWhen this was said, I told them: But, friends, do you know that you existed\nin the past, and that it is not the case that you did not exist?\n‘No, friend.’\nBut, friends, do you know that you did unwholesome actions in the past and\ndid not abstain from them?\n‘No, friend.’\n68", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Past Unwholesome Actions Cannot Be Exhausted", "sutta_refs": ["MN"], "page": null, "page_start": 68, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d5da09d0-88b2-481c-a402-c125a22e3a5f", "parent_id": "book-vol6:ch17:commentary:1", "content_type": "commentary", "text": "But, friends, do you know that you did such and such unwholesome\nactions?\n‘No, friend.’\nBut, friends, do you know that so much discontentedness has already been\nexhausted, or that so much discontentedness has still to be exhausted, or\nthat when so much discontentedness has been exhausted all\ndiscontentedness will have been exhausted?\n‘No, friend.’\nBut, friends, do you know what the abandoning of unwholesome states is\nand what the cultivation of wholesome states is here and now?\n‘No, friend'\nSo, friends, it seems that you do not know that you existed in the past and\nthat it is not the case that you did not exist; or that you did unwholesome\nactions in the past and did not abstain from them; or that you did such and\nsuch unwholesome actions; or that so much discontentedness has already\nbeen exhausted, or that so much discontentedness has still to be exhausted,\nor that when so much discontentedness has been exhausted all\ndiscontentedness will have been exhausted; or what the abandoning of\nunwholesome states is and what the cultivation of wholesome states is here\nand now. That being so, those who are murderers, bloody handed, evil-doers\nin the world, when they are reborn among human beings, go forth into\nhomelessness as Niganthas.\n(Reference: MN 14)\nIn this Teaching from Gotama Buddha, he shares that unwholesome actions that will\nproduce unwholesome results cannot be extinguished through “experiencing painful,\nagonizing, piercing feelings”. Discontentedness of mind cannot be extinguished and\neliminated through inflicting harm to the physical body.\nInstead, it is training the mind to acquire wisdom that the mind is liberated from\ndiscontentedness. A Practitioner will need to understand and practice “the abandoning of\nunwholesome states is and what the cultivation of wholesome states is here and now”.\n69", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Past Unwholesome Actions Cannot Be Exhausted", "sutta_refs": ["MN"], "page": null, "page_start": 68, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "128d3f66-b4d4-47a0-aab8-6918e6f5f0b0", "parent_id": "book-vol6:ch18:commentary:0", "content_type": "commentary", "text": "Chapter 18\nPleasure and Discontentedness Not Only\nCaused by What Was Done in the Past\nAgain, Monks, I said to the Niganthas:\nWhat do you think, friend Niganthas? When there is intense effort, intense\nstriving, do you then feel painful, agonizing, piercing feelings due to intense\neffort? But when there is no intense effort, no intense striving, do you then\nnot feel any painful, agonizing, piercing feelings due to intense effort?\n‘When there is intense effort, friend Gotama, intense striving, then we feel\npainful, agonizing, piercing feelings due to intense effort; but when there is\nno intense effort, no intense striving, then we do not feel any painful,\nagonizing, piercing feelings due to intense effort.’\nSo it seems, friend Niganthas, that when there is intense effort…you feel\npainful, agonizing, piercing feelings due to intense effort: but when there is\nno intense effort...you do not feel any painful, agonizing, piercing feelings\ndue to intense effort. That being so, it is not fitting for the Venerable\nNiganthas to declare: Whatever this person feels, whether pleasure or pain\nor neither pain-nor-pleasure, all that is caused by what was done in the past.\nSo by obliterating them with Asceticism past actions and by doing no fresh\nactions, there will be no consequence in the future. With no\nconsequence...all discontentedness will be exhausted.\nIf, friend Niganthas, when there was intense effort, intense striving, then\npainful, agonizing, piercing feelings due to intense effort were present, and\nwhen there was no intense effort, no intense striving, then painful, agonizing,\npiercing feelings due to intense effort were still present, that being so, it\nwould be fitting for the Venerable Niganthas to declare: Whatever this person\nfeels…all discontentedness will be exhausted.\nBut since, friend Niganthas, when there is intense effort, intense striving,\nthen you feel painful, agonizing, piercing feelings due to intense effort, but\nwhen there is no intense effort, no intense striving, then you do not feel\npainful, agonizing, piercing feelings due to intense effort, you are therefore\nfeeling only the painful, agonizing, piercing feelings of your self imposed\neffort, and it is through ignorance, unknowing, and delusion that you\nmistakenly hold: Whatever this person feels ... all discontentedness will be\nexhausted.\n70", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Pleasure and Discontentedness Not Only", "sutta_refs": ["MN"], "page": null, "page_start": 70, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "af732cbb-3082-47b0-89f6-06ea891d14f5", "parent_id": "book-vol6:ch18:commentary:1", "content_type": "commentary", "text": "Speaking thus, Monks, I did not see any legitimate defense of their position\nby the Niganthas.\nAgain, Monks, I said to the Niganthas: What do you think, friend Niganthas?\nIs it possible that an action [whose result] is to be experienced here and now\ncan, through effort and striving, become one [whose result] is to be\nexperienced in the next life?\n‘No, friend.’\nBut is it possible that an action [whose result] is to be experienced in the\nnext life can, through effort and striving, become one [whose result] is to be\nexperienced here and now?\n‘No, friend.’\nWhat do you think, friend Niganthas? Is it possible that an action [whose\nresult] is to be experienced as pleasant can, through effort and striving\nbecome one [whose result] is to be experienced as painful?\n‘No, friend.’\nBut is it possible that an action [whose result] is to be experienced as painful\ncan, through effort and striving, become one [whose result] is to be\nexperienced as pleasant?\n'No, friend.’\nWhat do you think, friend Niganthas? Is it possible that an action [whose\nresult] is to be experienced in a matured [personality] can, by effort and\nstriving, become one [whose result] is to be experienced in an unmatured\n[personality]?\n'No, friend.’\nBut is it possible that an action [whose result] is to be experienced in an\nunmatured [personality] can, by effort and striving, become one [whose\nresult] is to be experienced in a matured personality?\n‘No, friend.’\nWhat do you think, friend Niganthas? Is it possible that an action [whose\nresult] is to be much experienced can, through effort and striving, become\none [whose result] is to be little experienced?\n71", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Pleasure and Discontentedness Not Only", "sutta_refs": ["MN"], "page": null, "page_start": 70, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bd1dd4ac-72b8-46f3-b2a9-52c047440bfc", "parent_id": "book-vol6:ch18:commentary:2", "content_type": "commentary", "text": "‘No, friend.'\nBut is it possible that an action [whose result] is to be Iittle experienced can,\nthrough effort and strivIng, become one [whose result] is to be much\nexperienced?\n‘No, friend.’\nWhat do you think, friend Niganthas? Is it possible that an action [whose\nresult] is to be experienced can, through effort and striving, become one\n[whose result] is not to be experienced?\n‘No, friend.’\nBut is it possible that an action [whose result] is not to be experienced can,\nthrough effort and striving, become one [whose result] is to be experienced?\n'No, friend,’\nSo it seems, friend Niganthas, that it is impossible that an action [whose\nresult] is to be experienced here and now can, through effort and striving,\nbecome one [whose result] is to be experienced in the next life, and\nimpossible that an action [whose result] is to be experienced in the next life\ncan, through effort and striving, become one [whose result] is to be\nexperienced here and now; impossible that an action [whose result] is to be\nexperienced as pleasant can, through effort and striving, become one\n[whose result] is to be experienced as painful, and impossible that an action\n[whose result] is to be experienced as painful can, through effort and striving,\nbecome one [whose result] is to be experienced as pleasant; impossible that\nan action [whose result] is to be experienced in a matured [personality] can,\nby effort and striving, become one [whose result] is to be experienced in an\nunmatured [personality], and impossible that an action [whose result] is to be\nexperienced in an unmatured [personality] can, through effort and striving,\nbecome one [whose result] is to be experienced in a matured [personality];\nimpossible that an action [whose result] is to be much experienced can,\nthrough effort and striving, become one [whose result] is to be little\nexperienced, and impossible that an action [whose result] is to be little\nexperienced can through effort and striving, become one [whose result] is to\nbe much experienced; impossible that an action [whose result] is to be\nexperienced can, through effort and striving, become one [whose result] is\nnot to be experienced, and impossible that an action [whose result] is not to\nbe experienced can, through effort and striving, become one [whose result]\nis to be experienced. That being so, the Venerable Niganthas' effort is\nfruitless, their striving is fruitless.\n72", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Pleasure and Discontentedness Not Only", "sutta_refs": ["MN"], "page": null, "page_start": 70, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "63a4a9d7-57c5-4954-af4c-ef7a76895572", "parent_id": "book-vol6:ch18:commentary:3", "content_type": "commentary", "text": "So speak the Niganthas, Monks. And because the Niganthas speak thus,\nthese ten legitimate deductions from their assertions provide grounds for\nadvising them.\nThus their effort is fruitless, their striving is fruitless.\nAnd how is effort fruitful, Monks, how is striving fruitful?\nHere, Monks, a Monk is not overwhelmed by discontentedness and does not\noverwhelm himself with discontentedness; and he does not give up the\npleasure that accords with The Teachings, yet he is not obsessed with that\npleasure.\nHe knows thus: When I strive with determination, this particular source of\ndiscontentedness fades away in me because of that determined striving; and\nwhen I look on with equanimity, this particular source of discontentedness\nfades away in me while I develop equanimity. He strives with determination\nin regard to that particular source of discontentedness which fades away in\nhim because of that determined striving; and he develops equanimity in\nregard to that particular source of discontentedness which fades away in him\nwhile he is developing equanimity.\nWhen he strives with determination, such and such a source of\ndiscontentedness fades away in him because of that determined striving;\nthus that discontentedness is exhausted in him. When he Iooks on with\nequanimity, such and such a source of discontentedness fades away in him\nwhile he develops equanimity; thus that discontentedness is exhausted in\nhim.\nAgain, Monks, a Monk considers thus: While I live according to my pleasure,\nunwholesome states increase in me and wholesome states diminish; but\nwhen I exert myself in what is painful, unwholesome states diminish in me\nand wholesome states increase. What if I exert myself in what is painful? He\nexerts himself in what is painful. When he does so, unwholesome states\ndiminish in him and wholesome states increase.\nAt a later time, he does not exert himself in what is painful. Why is that? The\npurpose for which that Monk exerted himself in what is painful has been\nachieved; that is why at a later time he does not exert himself in what is\npainful.\nThus too, Monks, the effort is fruitful, the striving is fruitful.\n(Reference: MN 101)\n73", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Pleasure and Discontentedness Not Only", "sutta_refs": ["MN"], "page": null, "page_start": 70, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7eeb99ac-653e-44b7-8520-d6ffb7b673b8", "parent_id": "book-vol6:ch18:commentary:4", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how discontentedness of mind is not\ncaused by only what one has done in the past, therefore, exerting the body to “painful,\nagonizing, piercing feelings” will not eliminate discontentedness in the mind. For one to\nexert the body to such feelings is “fruitless, their striving is fruitless”.\nThe Buddha guides Students to focus on equanimity with determination and strive to\neliminate discontentedness through diminishing unwholesome decisions and arising\nwholesome decisions.\nEquanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,\nespecially in a difficult situation; treating everyone impartially.\n74\n\nThree Sectarian Tenets\nWith Wrong View About\n“Action”\n75", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Pleasure and Discontentedness Not Only", "sutta_refs": ["MN"], "page": null, "page_start": 70, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b1633239-27ca-453e-a7c1-f1edbe0f819e", "parent_id": "book-vol6:ch19:scripture", "content_type": "scripture", "text": "Chapter 19\nAll That Is Caused by What Was Done in the Past\nMonks, there are these three sectarian tenets which, when questioned,\ninterrogated, and cross-examined by the wise, and taken to their conclusion,\nwill remain stuck in (a doctrine of) inaction.\nWhat are the three?\n(1) There are, Monks, some Ascetics and Brāhmins who hold such a\ndoctrine and view as this: Whatever this person experiences whether\npleasure, pain, or neither pain-nor-pleasure all that is caused by what\nwas done in the past.\n(2) There are other Ascetics and Brāhmins who hold such a doctrine and\nview as this: Whatever this person experiences whether pleasure, pain,\nor neither pain-nor-pleasure all that is caused by God’s creative activity.\n(3) And there are still other Ascetics and Brāhmins who hold such a doctrine\nand view as this: Whatever this person experiences whether pleasure,\npain, or neither pain-nor-pleasure all that occurs without a cause or\ncondition.\nMonks, I approached those Ascetics and Brāhmins who hold such a doctrine\nand view as this: Whatever this person experiences whether pleasure, pain,\nor neither pain-nor-pleasure - all that is caused by past deeds and I said to\nthem: Is it true that you Venerable Ones hold such a doctrine and view?\nWhen I ask them this, they affirm it.\nThen I say to them: In such a case, it is due to past deeds that you might\ndestroy life, take what is not given, indulge in sexual activity, speak\nfalsehood, produce argumentative speech, speak harshly, indulge in idle\nchatter; that you might be full of longing, have a mind of ill will, and hold\nwrong view.\nThose who fall back on past deeds as the essential truth have no interest [to\ndo] what should be done and [to avoid doing] what should not be done, nor\ndo they make an effort in this respect.\n76\n\nSince they do not apprehend as true and valid anything that should be done\nor should not be done, they are muddle-minded, they do not guard the mind,\nand even the personal designation ‘Ascetic’ could not be legitimately applied\nto them.\n(Reference: AN 3.61)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "All That Is Caused by What Was Done in the Past", "sutta_refs": ["AN"], "page": null, "page_start": 76, "page_end": 78, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9138abb5-83bf-414a-9899-ef16a541fc92", "parent_id": "book-vol6:ch19:commentary:0", "content_type": "commentary", "text": "The Teachings of The Buddha on The Path to Enlightenment, referred to as The Natural\nLaws of Existence, center on The Natural Law of Kamma. It is through “cause and effect”\nor “action and result” that all things occur. Nothing occurs without an initial cause or\naction which creates an effect or result. Kamma is essentially the results of our decisions.\nAll our decisions either wholesome or unwholesome will have a result. Nothing in this life\nis predetermined and through making wise decisions, a Practitioner can improve the\ncondition of the mind and their life.\nIn these three (3) Teachings from Gotama Buddha shared in Chapters 19-21, he shares\nhow what one has done in the past is not what causes discontentedness, God does not\ncause discontentedness, and that there is a cause for all results we experience in this life.\nThese three (3) Chapters comprise a Teaching that is crucial in your development of\nwisdom on The Path to Enlightenment.\nIt is your decisions that are either wholesome or unwholesome that lead to the results you\nexperience in this life. If you do not see this clearly, you will need to investigate this\ndeeply until you can observe and understand that everything experienced in life is a result\nof your own decisions. This would be part of Right View.\nWithout establishing Right View, you would be unable to ever experience Enlightenment.\nIf it was all the decisions of the past that creates discontentedness in the mind, then you\ncould do nothing to attain a peaceful and content mind now.\nIf it was all God’s decisions that creates discontentedness in the mind, then you could do\nnothing to attain a peaceful and content mind now.\nIf there is no “cause and effect” or “action and results”, in other words, The Natural Law\nof Kamma does not exist, then you could do nothing to improve your own decision\nmaking to attain a peaceful and content mind now.\nSo why learn, reflect, and practice these Teachings to acquire wisdom to improve your\ndecision making if everything that you are experiencing is due to someone or something\nelse that is out of your control or ability to improve? It would be pointless, right?\nThese three (3) Chapters from Gotama Buddha help a Practitioner learn, reflect, and\npractice to be able to see the truth that it is your own decisions that lead to the results\nyou experience in this life. Through accepting responsibility for the decisions you make\nthat are causing discontentedness in the mind, this then empowers you to gain wisdom,\nmake wise decisions, and through improved decision making you can improve the\ncondition of the mind and your life.\n77", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "All That Is Caused by What Was Done in the Past", "sutta_refs": ["AN"], "page": null, "page_start": 76, "page_end": 78, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "083f7277-fdb0-4bb8-aaca-6ab526729bd6", "parent_id": "book-vol6:ch19:commentary:1", "content_type": "commentary", "text": "If the cause of discontentedness was from the past, God, or from no cause at all, you\nwould be powerless to ever improve the condition of the mind and your life. But this is not\ntrue reality and to awaken to eliminating ignorance (unknowing of true reality) to attain\nEnlightenment, you will need to see the truth and acquire the wisdom that you can\nimprove the condition of the mind and your life.\nIn these Teachings, The Buddha discusses with Ascetics and Brāhmins their view on\nwhether discontentedness (i.e. pleasure, pain, neither pain-nor-pleasure) is caused by all\nthat was done in the past, God, or no cause at all.\nWhen they affirm this as being true, the way they see it, The Buddha shares that they\nhave “no interest [to do] what should be done and [to avoid doing] what should not be\ndone, nor do they make an effort in this respect”. Essentially, they are complacent and\nunwilling to take action to improve their life practice because they feel that improvements\nto their life is out of their control and abilities.\nThe Buddha explains that they “do not apprehend as true and valid anything that should\nbe done or should not be done, they are muddle-minded, they do not guard the mind,\nand even the personal designation 'Ascetic' could not be legitimately applied to them”.\nAn Ascetic is one who has given up the household life entering into homelessness in\nsearch of the truth. If one has resorted to think that they have no ability to improve their\nlife through acquiring wisdom and making wise decisions, then The Buddha shares that\n“the personal designation ‘Ascetic’ could not be legitimately applied to them”.Essentially,\nthey are not even trying to learn, reflect, and practice to attain Enlightenment if they are of\nthe view that it is past decisions, God, or no cause at all that discontentedness arises in\nthe mind.\nThis Chapter provides an overview where the next two (2) Chapters containing The Words\nof The Buddha provide further details based on this same Teaching.\n78", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "All That Is Caused by What Was Done in the Past", "sutta_refs": ["AN"], "page": null, "page_start": 76, "page_end": 78, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f69dc576-1338-461d-884d-bbc918df55e4", "parent_id": "book-vol6:ch20:scripture", "content_type": "scripture", "text": "Chapter 20\nAll Is Caused by God’s Creative Action\nThen, Monks, I approached those Ascetics and Brāhmins who hold such a\ndoctrine and view as this: Whatever this person experiences — whether\npleasure, pain, or neither pain-nor-pleasure — all that is caused by God’s\ncreative activity, and I said to them: Is it true that you Venerable Ones hold\nsuch a doctrine and view?\nWhen I ask them this, they affirm it. Then I say to them: In such a case, it is\ndue to God’s creative activity that you might destroy life, take what is not\ngiven, indulge in sexual activity, speak falsehood, produce argumentative\nspeech, speak harshly, indulge in idle chatter; that you might be full of\nlonging, have a mind of ill will, and hold wrong view.\nThose who fall back on God’s creative activity as the essential truth have no\ninterest [to do] what should be done and [to avoid doing] what should not be\ndone, nor do they make an effort in this respect.\nSince they do not apprehend as true and valid anything that should be done\nor should not be done, they are muddle-minded, they do not guard the mind,\nand even the personal designation ‘Ascetic’ could not be legitimately applied\nto them.\n(Reference: AN 3.61)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "All Is Caused by God’s Creative Action", "sutta_refs": ["AN"], "page": null, "page_start": 79, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "670285fa-2032-4801-a151-ffd92d1684fe", "parent_id": "book-vol6:ch20:commentary", "content_type": "commentary", "text": "79\n\nIn this Teaching from Gotama Buddha, he shares that it is not God’s creative activity that\ncauses discontentedness in the mind (i.e. pleasure, pain, neither pain-nor-pleasure).\nOftentimes some people assume that The Buddha did not share Teachings related to\nGod. However, The Buddha did share Teachings to help people during his lifetime to\nunderstand God but guided them to understand that the attainment of Enlightenment is\nnot dependent on God.\nThis Teaching helps a Practitioner understand that it is their own decisions that lead to the\nimprovement to the condition of one’s mind and life, not based on the creative activity of\nGod.\nWhile one might choose to maintain a relationship with God on The Path to\nEnlightenment, if they have one or would like to develop one, a Practitioner will need to\nunderstand that rites, rituals, ceremonies, and worship is not what produces\nEnlightenment. And, one might also choose to have no relationship with God as part of\ntheir journey to Enlightenment. Both approaches can be explored but one would need to\ndeeply understand how to improve their life practice if they are going to maintain a\nrelationship with God.\nIf you’ve been taught that all is caused based on God’s creative activities, this is not true\nreality and a Practitioner will need to understand this observing the truth so that with that\nwisdom, they can become determined, dedicated, and diligent to learning, reflecting, and\npracticing wise decision making to improve the condition of the mind and their life.\nIf a Practitioner continued to believe that God was controlling all that happens in this life\nand your day-to-day decisions, then there would be no interest to do what is wholesome\nand eliminate what is unwholesome. There is “no interest [to do] what should be done and\n[to avoid doing] what should not be done, nor do they make an effort in this respect”. The\nmind will become complacent dwelling in ignorance (unknowing of true reality) inhibiting a\nPractitioner from awakening to Enlightenment.\nDetailed explanation of God’s Creative Action: You Have Free Will is available in this same\nbook series found in Chapter 18 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n80", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "All Is Caused by God’s Creative Action", "sutta_refs": ["AN"], "page": null, "page_start": 79, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c6788d45-6ab5-4dbc-89ff-79f4af442146", "parent_id": "book-vol6:ch21:scripture", "content_type": "scripture", "text": "Chapter 21\nAll That Occurs Without A Cause or Condition\nThen, Monks, I approached those Ascetics and Brāhmins who hold such a\ndoctrine and view as this: Whatever this person experiences - whether\npleasure, pain, or neither pain-nor-pleasure all that occurs without a cause or\ncondition, and I said to them: ‘Is it true that you Venerable Ones hold such a\ndoctrine and view?\nWhen I ask them this, they affirm it. Then I say to them: In such a case, it is\nwithout a cause or condition that you might destroy life, take what is not\ngiven, indulge in sexual activity, speak falsehood, produce argumentative\nspeech, speak harshly, indulge in idle chatter; that you might be full of\nlonging, have a mind of ill will, and hold wrong view.\nThose who fall back on absence of cause and condition as the essential\ntruth have no interest [to do] what should be done and [to avoid doing] what\nshould not be done, nor do they make an effort in this respect. Since they do\nnot apprehend as true and valid anything that should be done or should not\nbe done, they are muddle-minded, they do not guard the mind, and even the\npersonal designation ‘Ascetic’ could not be legitimately applied to them.\n(Reference: AN 3.61)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "All That Occurs Without A Cause or Condition", "sutta_refs": ["AN"], "page": null, "page_start": 82, "page_end": 83, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "84b7c762-3201-4ec8-a231-577f278c2add", "parent_id": "book-vol6:ch21:commentary", "content_type": "commentary", "text": "82\n\nIn this Teaching from Gotama Buddha, he shares that the cause of discontentedness in\nthe mind (i.e. pleasure, pain, neither pain-nor-pleasure) is not “absent of cause and\ncondition”. The Natural Law of Kamma is an essential truth that one needs to deeply\nunderstand to improve their decision making.\nThis Teaching helps a Practitioner understand that it is their own decisions that lead to the\nimprovement to the condition of one’s mind and life.\nIf you’ve been taught that you have no ability to improve your life and that all is\npredetermined, this is not true reality and a Practitioner will need to understand this\nobserving the truth so that with that wisdom, they can become determined, dedicated,\nand diligent to learning, reflecting, and practicing wise decision making to improve the\ncondition of the mind and their life.\nIf a Practitioner continued to believe that all that happens in this life is predetermined or\notherwise not due to “causes and conditions” based on your own decisions, then there\nwould be no interest to do what is wholesome and eliminate what is unwholesome. There\nis “no interest [to do] what should be done and [to avoid doing] what should not be done,\nnor do they make an effort in this respect”. The mind will become complacent dwelling in\nignorance (unknowing of true reality) inhibiting a Practitioner from awakening to\nEnlightenment.\nAs a Practitioner learns, reflects, and practices these Teachings, the mind is awakening to\nThe Natural Law of Kamma. Without the wisdom of The Natural Law of Kamma, a\nPractitioner would be unable to improve their decision making to attain Enlightenment.\n83", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "All That Occurs Without A Cause or Condition", "sutta_refs": ["AN"], "page": null, "page_start": 82, "page_end": 83, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b5623e4a-d3d0-4022-a14a-cb45be3b2392", "parent_id": "book-vol6:ch22:scripture", "content_type": "scripture", "text": "Chapter 22\nWorst Kind of Doctrine That There Is No Kamma\nMonks, a hair blanket is declared to be the worst kind of woven garment. A\nhair blanket is cold in cold weather, hot in hot weather, ugly, foul-smelling,\nand uncomfortable.\nSo too, the doctrine of Makkhali is declared the worst among the doctrines\nof the various Ascetics.\nThe unwise man Makkhali teaches the doctrine and view: There is no\nKamma, no deed, no energy (that is not only is there no result from Kamma\nbut also no Kamma itself, all deeds are null.)\nMonks, the Fortunate Ones, Arahants, The Perfectly Enlightened Ones of the\npast taught a doctrine of Kamma, a doctrine of deeds, a doctrine of energy.\nYet the unwise man Makkhali contradicts them [with his claim]: There is no\nKamma, no deed, no energy.\nThe Fortunate Ones, Arahants, The Perfectly Enlightened Ones of the future\nwill also teach a doctrine of Kamma, a doctrine of deeds, a doctrine of\nenergy. Yet the unwise man Makkhali contradicts them [with his claim]: There\nis no Kamma, no deed, no energy.\nAt present I am the Arahant, The Perfectly Enlightened One, and I teach a\ndoctrine of Kamma, a doctrine of deeds, a doctrine of energy. Yet the unwise\nman Makkhali contradicts me [with his claim]: There is no Kamma, no deed,\nno energy.\nJust as a trap set at the mouth of a river would bring about harm, pain,\ncalamity, and disaster to many fish, so too, the unwise man Makkhali is, as it\nwere, a ‘trap for people’ who has arisen in the world for the harm, pain,\ncalamity, and disaster of many beings.\n(Reference: AN 3.137)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Worst Kind of Doctrine That There Is No Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 84, "page_end": 86, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b94a0e43-c3a0-495d-be81-c45ab5c54be7", "parent_id": "book-vol6:ch22:commentary", "content_type": "commentary", "text": "84\n\nIn this Teaching from Gotama Buddha, he shares how another Teacher who teaches there\nis no such thing as The Natural Law of Kamma is unwise and dangerous. The Teacher\nMakkhali who shares “there is no Kamma, no deed, no energy (that is not only is there no\nresult from Kamma but also no Kamma itself, all deeds are null)” is compared to an\nineffective blanket and as dangerous as a fish trap.\nAny person interested in retaining heat would use an effective blanket not an ineffective\none. And, one would not be interested in the “harm, pain, calamity, and disaster” of a fish\ntrap if a Practitioner fell into the trap that The Natural Law of Kamma did not exist.\nOne should not attempt to believe The Natural Law of Kamma but instead, observe the\nreality of this natural law discovering the truth to acquire wisdom. Through this wisdom,\none can then make wise decisions to improve their life practice moving the mind towards\nEnlightenment.\nAs you continue the journey on The Path to Enlightenment investigating The Natural Law\nof Kamma, reflect on past experiences of how your unwise unwholesome decisions led to\nunwholesome results (i.e. unwholesome Kamma). And, reflect on past experiences of how\nyour wise wholesome decisions led to wholesome results (i.e. wholesome Kamma).\nThrough learning and reflecting on The Buddha’s Teachings related to The Natural Law of\nKamma, then you can see the truth acquiring wisdom to make improved decisions.\nThrough your practice of improved decisions, the condition of the mind and your life will\ngradually improve. This is how you can observe The Natural Law of Kamma no longer\nallowing the mind to believe anything but instead, observe the truth through direct\nexperience.\nThe wisdom you acquire about The Natural Law of Kamma will allow the mind to\ngradually awaken and clean up your decision making to improve the results you\nexperience in life.\n85\n\nTime Factor and\nResults of “Action”\n86", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Worst Kind of Doctrine That There Is No Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 84, "page_end": 86, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "24953ba9-466a-4d5b-bf12-689cb89624c1", "parent_id": "book-vol6:ch23:scripture", "content_type": "scripture", "text": "Chapter 23\nResult of Kamma Is Threefold\nAnd what is the result of Kamma?\nThe result of Kamma, I say, is threefold: [to be experienced]\nin this very life, or\nin the [next] rebirth, or\non some subsequent occasion.\nThis is called the result of Kamma.\nThis, Monks, is called actions’ fruit.\n(Reference: AN 6.63)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Result of Kamma Is Threefold", "sutta_refs": ["AN"], "page": null, "page_start": 87, "page_end": 88, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "55cf6ec6-1b6f-44e2-aeaf-9e84d3f23c63", "parent_id": "book-vol6:ch23:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Kamma will be experienced in this\nvery life, the next rebirth, or on some future occasion. In other words, one cannot run or\nhide from the results of the decisions that they make. It is not possible to do\nunwholesome bodily, verbal, or mental actions in life and avoid the consequences of\nthose decisions.\nEach being will experience the results of their decisions.\nThe Natural Law of Kamma does not need to be feared. The Natural Law of Kamma\nneeds to be understood so that we can make wise choices in our life that lead to a more\npeaceful mind and a more peaceful existence for us individually and all of humanity.\nThere is no fear in these Teachings and there is no fear in Kamma.\nThe only one who fears Kamma is the person who does not understand The Natural Law\nof Kamma and is unable to make wise decisions that would lead to a more peaceful\nexistence.\nThe more you learn and practice The Teachings of Gotama Buddha, the more awakened\nthe mind will become to The Natural Law of Kamma and the better decisions one can\nmake. This will result in a more peaceful existence to include a peaceful, calm, serene,\nand content mind with joy.\nGotama Buddha’s Teachings are guiding you in understanding this Natural Law of Kamma\nto awaken the mind to better life choices that lead to an improved existence.\nEach person has 100% ability to make decisions in their life, these are personal choices.\nBased on the personal choices we make, the resulting effect will be experienced. This is\nour Kamma.\n87\n\nFruit of “Actions” By\nResults\n88", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Result of Kamma Is Threefold", "sutta_refs": ["AN"], "page": null, "page_start": 87, "page_end": 88, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "024105b8-db23-4446-ad9e-82f53a37fe6e", "parent_id": "book-vol6:ch24:scripture", "content_type": "scripture", "text": "Chapter 24\nBeings Bound by Action\nOne is not a Brāhmin by birth,\nNor by birth a non-Brāhmin.\nBy action is one a Brāhmin,\nBy action is one a non-Brāhmin.\nFor men are farmers by their acts,\nAnd by their acts are craftsmen too;\nAnd men are merchants by their acts,\nAnd by their acts are servants too.\nAnd men are robbers by their acts,\nAnd by their acts are soldiers too;\nAnd men are chaplains by their acts,\nAnd by their acts are rulers too.\nSo that is how the truly wise\nSee action as it really is,\nSee dependent origination,\nSkilled in action and its results.\nAction makes the world go round,\nAction makes this generation turn.\nLiving beings are bound by action\nLike the chariot wheel by the linchpin.\n(Reference: SNP 3.9)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Beings Bound by Action", "sutta_refs": [], "page": null, "page_start": 89, "page_end": 90, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e89bcc7f-d5d6-4b2c-bce7-e39efdc45274", "parent_id": "book-vol6:ch24:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how it is one’s actions that determine\neverything about an individual.\nDuring the lifetime of The Buddha, it was believed that based on what type of family you\nwere born into determined what type of life you would live. For example, if you were born\ninto a highly wealthy and influential family, an individual would expect to have a certain\ntype of life versus an individual born into a family of little wealth or influence.\nPeople who were born into Brāhmin families were considered to be holy and able to\ncommunicate with the Gods while people of lower castes (i.e. status) were unable to have\na spiritual life being dependent on the Brāhmin to do the spiritual work for others.\nCommon people would pay Brāhmin a fee to pray on their behalf. This created an\nenvironment where corruption was able to be easily introduced as fees could easily be\nchanged and the common person had no recourse to improve their life because it was\n89", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Beings Bound by Action", "sutta_refs": [], "page": null, "page_start": 89, "page_end": 90, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "84321cf5-fe3c-4d23-bb52-5eb990572eb8", "parent_id": "book-vol6:ch24:commentary:1", "content_type": "commentary", "text": "the Brāhmin who controlled access to the Gods that were believed in during that lifetime.\nBrāhmins were considered to be holy and sacred, all determined by what family an\nindividual was born into not by their deeds or actions.\nThis Teaching, and others, from The Buddha helped individuals understand that one is not\na holy person by birth but by their actions. It is our actions that is the “cause” or “action”\nthat creates certain “effects” or “results” in our life.\nIf one were to think just because they were born into a certain family, life should be good\nor bad, then they are not yet understanding The Natural Law of Kamma. The results we\nexperience in this life is not purely based on what family we are born into but is\ndetermined by our actions.\nAs we make wholesome or unwholesome decisions, we experience the corresponding\nresults in our life. As The Buddha shares, “that is how the truly wise see action as it really\nis”. A wise Practitioner will need to see this cause and effect relationship within all\naspects of life. There is nothing that occurs in this world without a “cause” or “action”\nthen there is an “effect” or “result”.\nAll individuals are able to attain Enlightenment leading a spiritual life, this is not\ndependent on what family one is born into as part of this life.\nThe Buddha explains the complete series of events as it relates to The Cycle of Rebirth\nand the experiencing of discontentedness in his Teaching on Dependent Origination. He\npoints to that in this Teaching when he said, “see dependent origination skilled in action\nand its results”. Dependent Origination is the ultimate truth that explains the causality or\ncausal relationship between ignorance (unknowing of true reality) and discontentedness\nalong with The Cycle of Rebirth and beings continued wandering in The Cycle of Rebirth.\nIt is action that determines everything in the world explained by The Buddha as “action\nmakes the world go round, action makes this generation turn. Living beings are bound by\naction like the chariot wheel by the linchpin”.\nIt is our actions that determine what we do or do not experience in this life. A chariot or\ncart is pulled by horses with a primary “linchpin” that connects the cart and horses.\nWithout the “linchpin”, the chariot would not function or move. So too, it is one’s actions\nthat determines what does and does not happen in one’s life. One’s actions are the\n“linchpin” or primary aspect of one’s life that determines all outcomes.\nPurifying one’s bodily, verbal, and mental actions will result in an improved condition of\nmind and life.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n90", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Beings Bound by Action", "sutta_refs": [], "page": null, "page_start": 89, "page_end": 90, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d1f36994-364c-4d08-97c7-cddae165addc", "parent_id": "book-vol6:ch25:scripture", "content_type": "scripture", "text": "Chapter 25\nTo Be Reborn Graceful, Rich, and Influential\nMallika, some women are not prone to anger or often intensely frustrated.\nEven if she is criticized a lot, she does not lose her temper and become\nirritated, hostile, and stubborn; she does not display anger, hatred, and\nbitterness. And she gives things to Ascetics or Brāhmins: food and drink;\nclothing and vehicles; garlands, scents, and ointments; bedding, dwellings,\nand lighting.\nWhen she passes away from that state, if she comes back to this world,\nwherever she is reborn she is beautiful, attractive, and graceful, possessing\nsupreme beauty of complexion; rich, with great wealth and property; and\ninfluential.\n(Reference: AN 4.197)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "To Be Reborn Graceful, Rich, and Influential", "sutta_refs": ["AN"], "page": null, "page_start": 91, "page_end": 93, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b94706c3-ee8d-418d-b1dc-4d625c342afa", "parent_id": "book-vol6:ch25:commentary:0", "content_type": "commentary", "text": "91", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "To Be Reborn Graceful, Rich, and Influential", "sutta_refs": ["AN"], "page": null, "page_start": 91, "page_end": 93, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5e0443f6-ae2f-459e-8b89-be16a1541b32", "parent_id": "book-vol6:ch25:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares what leads to an improved rebirth.\nWhile our birth does not guarantee Enlightenment or purely determine what will or will not\nhappen in this life, being born in a family with wealth and influence can decrease one’s\nneed to acquire the necessities needed to sustain life.\nIf you are reading this book, you are fortunate. You have the ability to use electronic\ndevices, purchase a book, and you have the time to devote to learning, reflecting, and\npracticing these Teachings. However, there are countless individuals in the world who do\nnot have this opportunity or luxury.\nThere are many people in the world who are born into families that are in deep poverty\nlacking the ability to purchase electronic devices, books, or spend time learning to\nimprove their life practice. They are so burdened just to fulfill their daily needs and\nnecessities to sustain life, they could not even aspire to take part in the active learning of\nThe Path to Enlightenment.\nSo being reborn into a family that is wealthy and influential would provide the opportunity\nto purchase needed prerequisites just to access these Teachings like electronic devices,\nbooks, and have the available time to devote to continued learning.\nA being who is learning and practicing these Teachings is able to significantly improve\ntheir life through a well developed life practice in this life and should they not attain\nEnlightenment, their next rebirth will be an improved destination. The Buddha is\nexplaining that in this Teaching, to a certain degree, but explains this more fully in other\nTeachings that you will have access to in this book series.\nThrough the elimination of anger, frustration, irritation, hostility, stubbornness, hatred,\nbitterness and providing offerings to those who are sharing these Teachings into the\nworld, The Buddha explains that should one need to be reborn, this leads to an improved\nrebirth in the next life.\nIt is important to understand that the ultimate goal of The Path to Enlightenment is to\nattain Enlightenment and not be reborn. But, should one fall short of that goal, an\nimproved rebirth will be experienced through improving one’s life practice.\nUnderstanding that the ultimate goal is to attain Enlightenment and not be reborn, you\ncan understand that The Buddha did not use rebirth into a better existence in the next life\nas a reward for learning and practicing his Teachings. Instead, the benefit of learning,\nreflecting, and practicing these Teachings is that the condition of the mind and one’s life\nwill improve right now as wisdom increases and discontentedness decreases. The\nultimate goal of The Path to Enlightenment is to eliminate rebirth but in order to\naccomplish that goal one would need to develop wisdom through a well developed life\npractice resulting in the decrease and ultimately the elimination of discontentedness.\nThe Buddha’s Teachings need to be understood in totality rather than looking at them\nthrough isolated Teachings. If one were to look at an isolated Teaching such as this and\nallow conditioning of past experiences to form perceptions, one could form the\nmisperception that The Buddha is attempting to influence one to learn and practice his\nTeachings to achieve a better rebirth in a future life. But with the wisdom of the ultimate\ngoal of these Teachings being Enlightenment to escape The Cycle of Rebirth, one can\n92", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "To Be Reborn Graceful, Rich, and Influential", "sutta_refs": ["AN"], "page": null, "page_start": 91, "page_end": 93, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3f27aaa2-15f6-4980-a2b7-97b0a74683d9", "parent_id": "book-vol6:ch25:commentary:2", "content_type": "commentary", "text": "come to the conclusion that The Buddha is merely sharing the truth of “what is” rather\nthan attempting to dangle a reward for learning and practicing his Teachings.\nThe Buddha knew the truth having acquired deep wisdom. He did not attempt to\ninfluence people through coercion or other tricky methods. He offered his Teachings to all\nthose who chose to learn, reflect, and practice. Then on their own, they could see the\ntruth for themselves as the condition of the mind and their life gradually improved.\nA Buddha’s mind is already experiencing more peacefulness, calmness, serenity, and\ncontentedness with joy than you could ever imagine in the unEnlightened state. They\nhave developed deep loving-kindness and compassion for all beings. They offer their\nTeachings out of compassion for the world for all those who choose to learn and practice.\nA Buddha has no desire for any personal benefits for sharing their Teachings. They have\ntranscended any interest in material gain or personal pursuits. Their goal is to share their\nTeachings for the benefit of others, not for their own selfish desires as they have\neliminated all desire and selfishness from the mind dedicating the rest of their life towards\nsupporting, guiding, encouraging, and helping others experience the mental state they\nhave already attained.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nA Buddha understands that there is nothing you can do to force or coerce an individual\ninto attaining Enlightenment. Because these Teachings are not based on belief, it is not\npossible to coerce someone into learning, reflecting, and practicing these Teachings to\ndiscover the truth and acquire wisdom. Each individual needs to accomplish that goal on\ntheir own to experience the results.\nThe goal of these Teachings is to attain Enlightenment, not rebirth. So while this Teaching\nis shared by The Buddha, it is not to encourage someone to learn and practice these\nTeachings but instead, to help one understand the unwholesome qualities of mind to\neliminate and wholesome qualities of mind to cultivate. And, should one progress on this\npath but not reach the ultimate goal of Enlightenment, there is still benefit one is\nexperiencing in this life and future lives. Your actions to learn and practice these\nTeachings is beneficial to you now and in the future. You can observe the condition of the\nmind and your life gradually improving through making wise decisions in daily life to\nimprove your life practice.\nDetailed explanation of The Cycle of Rebirth is available in this same book series found in\nthe book “The Realms of Existence” (Volume 11).\n93", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "To Be Reborn Graceful, Rich, and Influential", "sutta_refs": ["AN"], "page": null, "page_start": 91, "page_end": 93, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eb6c6a4c-7c4a-4018-a429-aa6c479efc8f", "parent_id": "book-vol6:ch26:commentary:0", "content_type": "commentary", "text": "Chapter 26\nGifts of a Wholesome Person\nMonks, there are these five gifts of a wholesome person.\nWhat five?\n(1) He gives a gift out of confidence;\n(2) he gives a gift respectfully;\n(3) he gives a timely gift;\n(4) he gives a gift unreservedly;\n(5) he gives a gift without injuring himself or others.\n————\n(1) Because he has given a gift out of confidence, wherever the result of that\ngift is produced, he becomes rich, with great wealth and property, and he is\nhandsome, attractive, graceful, possessing supreme beauty of complexion.\n(2) Because he has given a gift respectfully, wherever the result of that gift is\nproduced, he becomes rich, with great wealth and property, and his sons\nand wives, slaves, servants, and workers are obedient, lend an ear, and\napply their minds to understand.\n(3) Because he has given a timely gift, wherever the result of that gift is\nproduced, he becomes rich, with great wealth and property, and timely\nbenefits come to him in abundance.\n(4) Because he has given a gift unreservedly, wherever the result of that gift is\nproduced, he becomes rich, with great wealth and property, and his mind\ninclines to the enjoyment of the five kinds of fine sensual pleasures.\n(5) Because he has given a gift without injuring himself or others, wherever\nthe result of that gift is produced, he becomes rich, with great wealth and\nproperty, and no damage comes to his property from any source, whether\nfrom fire, floods, Kings, thieves, or displeasing heirs.\nThese are the five gifts of a wholesome person.\n(Reference: AN 5.148)\n94", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Gifts of a Wholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 94, "page_end": 95, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4ffa3875-e943-455b-a008-30d0707b9bb3", "parent_id": "book-vol6:ch26:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the five gifts of a wholesome person.\nThe Buddha is sharing a basic understanding of the results of giving and sharing known\nas the practice of generosity.\nThere are Teachings he shares beyond these however, this is a starting point to\nunderstand generosity.\nPracticing generosity is a highly important aspect of practice that one needs to develop to\nattain Enlightenment. Without a practice of generosity, one would retain selfishness being\nunable to give and share with others. This will allow craving/desire/attachment to stay\nwell rooted in the mind.\nThe practice of Breathing Mindfulness Meditation and generosity are used to uproot the\nunwholesome root of craving/desire/attachment. Without a well developed practice of\ngenerosity, a Practitioner would be unable to uproot craving/desire/attachment or\neliminate selfishness, therefore, they would be unable to attain Enlightenment.\nIn this Teaching, The Buddha is sharing five (5) aspects of generosity that one will need to\npractice while giving a gift. A gift will need to be given with confidence, respectfully,\ntimely, unreservedly, and without injuring himself or others.\nDetailed explanation of practicing generosity is available in this same book series found in\nthe book “Generosity” (Volume 13).\n95", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Gifts of a Wholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 94, "page_end": 95, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bc944c15-665c-43b9-82ba-c3011a76a149", "parent_id": "book-vol6:ch27:scripture", "content_type": "scripture", "text": "Chapter 27\nDeeds with Fruit That Result in\nGreat Accomplishment and Power\nHaving cultivated for seven years a mind of loving-kindness, for seven eons\nof contraction and expansion I did not return to this world. Whenever the eon\ncontracted I reached the plane of streaming radiance, and when the eon\nexpanded I arose in an empty heavenly mansion.\nAnd there I was Brahma (God), the Great Brahma, the unvanquished victor,\nthe all-knowing, the all-powerful.\nThirty-six times I was Sakka, Ruler of the Heavenly Beings. And many\nhundreds of times I was a Wheel-Turning Monarch, righteous, a King of\nrighteousness, conqueror of the four regions of the earth, maintaining\nstability in the land, in possession of the seven treasures.\nWhat need is there to speak of mere local Kingship?\nIt occurred to me, Monks, to wonder: Of what kind of deed of mine is this the\nfruit? Of what deed’s ripening am I now of such great accomplishment and\npower?\nAnd then it occurred to me: It is the fruit of three kinds of deeds of mine, the\nripening of three kinds of deeds that I am now of such great accomplishment\nand power: deeds of giving, of mastery of the mind, and of refraining.\n(Reference: ITI 22)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Deeds with Fruit That Result in", "sutta_refs": [], "page": null, "page_start": 96, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fe21ad37-ba33-4b63-946b-62606e4751bb", "parent_id": "book-vol6:ch27:commentary", "content_type": "commentary", "text": "96\n\nIn this Teaching from Gotama Buddha, he recalls some of his past existences and\nexplains why he has been so fortunate to become a Perfectly Enlightened Buddha.\nA Perfectly Enlightened Buddha’s mind is very clear and concentrated with deep wisdom.\nWhile all Enlightened beings will be able to experience these same qualities of mind, a\nPerfectly Enlightened Buddha experiences these to a large degree beyond a typical\nEnlightened being.\nThe Buddha shares what has led to his fortunate existences in the past and in his present\nlife. He attributes this to “deeds of giving, of mastery of the mind, and of refraining”.\nGiving or generosity produces beneficial outcomes in one’s life as they are able to train\nthe mind to eliminate craving/desire/attachment while creating wholesome results with\npeople who accept the generosity.\nMastery of mind is to train the mind to have deep mental discipline or control of the\nmind. Being able to control one’s own mind allows for calmness, mindfulness,\nconcentration, and to access deep wisdom.\nRefraining is to train the mind to have restraint from things such as killing, stealing,\nsexual misconduct, lying, ingesting substances that cause heedlessness while practicing\nother wholesome moral conduct. A Practitioner has trained the mind to refrain from\nunwholesomeness.\nThe Buddha attributes his accomplishment to attain Perfect Enlightenment and have the\nexperiences he mentioned from past lives to these three deeds.\n97", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Deeds with Fruit That Result in", "sutta_refs": [], "page": null, "page_start": 96, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d6d7c4af-e88c-44b4-95e8-a44650217590", "parent_id": "book-vol6:ch28:commentary:0", "content_type": "commentary", "text": "Chapter 28\nWhy Human Beings Are Seen to Be\nUnwholesome and Wholesome?\nThen the Brāhmin Student Subha, Todeyya’s son, went to The Perfectly\nEnlightened One and exchanged greetings with him. When this courteous\nand friendly talk was finished, he sat down at one side and asked The\nPerfectly Enlightened One:\n‘Master Gotama, what is the cause and condition why human beings are\nseen to be unwholesome and wholesome? For people are seen to be short-\nlived and long-lived, sickly and healthy, ugly and beautiful, uninfluential and\ninfluential, poor and wealthy. low-born and high-born, unwise and wise. What\nis the cause and condition, Master Gotama, why human beings are seen to\nbe unwholesome and wholesome?’\nStudent, beings are owners of their actions, heirs of their actions; they\noriginate from their actions, are bound to their actions, have their actions as\ntheir refuge. It is action that distinguishes beings as unwholesome and\nwholesome.\n‘I do not understand in detail the meaning of Master Gotama’s statement,\nwhich he spoke in brief without expounding the meaning in detail. It would be\ngood if Master Gotama would teach me the Teachings so that l might\nunderstand in detail the meaning of Master Gotama’s statement.’\nThen, Student, listen and attend closely to what I shall say.\n‘Yes, sir’ the Brāhmin Student Subha replied.\nThe Perfectly Enlightened One said this:\nHere, Student, some man or woman kills living beings and is murderous,\nbloody-handed, given to blows and violence, merciless to living beings.\nBecause of performing and undertaking such action, on the dissolution of\nthe body, after death, he reappears in a state without basic necessities, in an\nunhappy destination, in perdition, even in hell. But if on the dissolution of the\nbody, after death, he does not reappear in a state without basic necessities\nin an unhappy destination, in perdition, in hell, but instead comes back to the\nhuman state, then wherever he is reborn he is short-lived.\n98", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Why Human Beings Are Seen to Be", "sutta_refs": ["MN"], "page": null, "page_start": 98, "page_end": 105, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "74d2c00e-4a60-4291-aed8-b348c1d9682a", "parent_id": "book-vol6:ch28:commentary:1", "content_type": "commentary", "text": "This is the way, Student, that leads to short life, namely, one kills living being\nand is murderous, bloody-handed, given to blows and violence, merciless to\nliving beings.\nBut here, Student, some man or woman, abandoning the killing of living\nbeings, abstains from killing living beings; with rod and weapon laid aside,\ngentle and kindly, he resides compassionate to all living beings. Because of\nperforming and undertaking such action, on the dissolution of the body, after\ndeath, he reappears in a happy destination, even in the heavenly world. But if\non the dissolution of the body, after death, he does not reappear in a happy\ndestination, in the heavenly world, but instead comes back to the human\nstate, then wherever he is reborn he is long-lived.\nThis is the way, Student, that leads to long life, namely, abandoning the\nkilling of living beings, one abstains from killing living beings; with rod and\nweapon laid aside, gentle and kindly, one resides compassionate to all living\nbeings.\nHere, Student, some man or woman is given to injuring beings with the hand,\nwith a clod, with a stick, or with a knife. Because of performing and\nundertaking such action, on the dissolution of the body, after death, he\nreappears in a state without basic necessities, in an unhappy destination, in\nperdition, even in hell. But if instead he comes back to the human state, then\nwherever he is reborn he is sickly.\nThis is the way, Student, that leads to sickliness, namely, one is given to\ninjuring beings with the hand, with a clod, with a stick, or with a knife.\nBut here, Student, some man or woman is not given to injuring beings with\nthe hand, with a clod, with a stick, or with a knife. Because of performing\nand undertaking such action, on the dissolution of the body, after death, he\nreappears in a happy destination, in the heavenly world. But if instead he\ncomes back to the human state, then wherever he is reborn he is healthy.\nThis is the way, Student, that leads to health, namely, one is not given to\ninjuring beings with the hand, with a clod, with a stick, or with a knife.\nHere, Student, some man or woman is of an angry and irritable character;\neven when criticized a little, he is offended, becomes angry, hostile, and\nresentful, and displays anger, hate, and bitterness. Because of performing\nand undertaking such action, on the dissolution of the body, after death, he\nreappears in a state without basic necessities, in an unhappy destination, in\nperdition, even in hell. But if instead he comes back to the human state, then\nwherever he is reborn he is ugly.\n99", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Why Human Beings Are Seen to Be", "sutta_refs": ["MN"], "page": null, "page_start": 98, "page_end": 105, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1c3a4b89-4f3d-476c-aa9a-82246fc7966f", "parent_id": "book-vol6:ch28:commentary:2", "content_type": "commentary", "text": "This is the way, Student, that leads to ugliness, namely, one is of an angry\nand irritable character, even when criticized a little, he is offended, becomes\nangry, hostile, and resentful and displays anger, hate, and bitterness.\nBut here, Student, some man or woman is not of an angry and irritable\ncharacter; even when criticized a little, he is not offended, does not become\nangry, hostile, and resentful, and does not display anger, hate, and\nbitterness. Because of performing and undertaking such action, on the\ndissolution of the body, after death, he reappears in a happy destination, in\nthe heavenly world. But if instead he comes back to the human state, then\nwherever he is reborn he is beautiful.\nThis is the way, Student, that leads to being beautiful, namely, one is not of\nan angry and irritable character, even when criticized a little, he is not\noffended, does not become angry, hostile, and resentful, and does not\ndisplay anger, hate, and bitterness.\nHere, Student, some man or woman is jealous, one who is selfish, resentful,\nand feels bitter about the gains, honor, respect, appreciation, salutations,\nand veneration received by others. Because of performing and undertaking\nsuch action, on the dissolution of the body, after death, he reappears in a\nstate without basic necessities, in an unhappy destination, in perdition, even\nin hell. But if instead he comes back to the human state, then wherever he is\nreborn he is uninfluential.\nThis is the way, Student, that leads to being uninfluential, namely, one is\njealous, resentful, and feels bitter towards the gains, honor, respect,\nappreciation, salutations, and veneration received by others.\nBut here, Student, some man or woman is not jealous, one who is not\nselfish, resentful, and feels bitter about the gains, honor, respect,\nappreciation, salutations, and veneration received by others. Because of\nperforming and undertaking such action, on the dissolution of the body, after\ndeath, he reappears in a happy destination, in the heavenly world. But if\ninstead he comes back to the human state, then wherever he is reborn he is\ninfluential.\nThis is the way, Student, that leads to being influential, namely, one is not\njealous, resentful and feels bitter towards the gains, honor, respect,\nappreciation, salutations, and veneration received by others.\nHere, Student, some man or woman does not give food, drink, clothing,\ncarriages, garlands, scents, ointments, beds, dwelling, and lamps to\nAscetics or Brāhmins. Because of performing and undertaking such action,\non the dissolution of the body, after death, he reappears in a state without\n100", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Why Human Beings Are Seen to Be", "sutta_refs": ["MN"], "page": null, "page_start": 98, "page_end": 105, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9a9ed83d-670b-4b9c-87c7-69bdb9246b17", "parent_id": "book-vol6:ch28:commentary:3", "content_type": "commentary", "text": "basic necessities, in perdition, even in hell. But if instead he comes back to\nthe human state, then wherever he is reborn he is poor.\nThis is the way, Student, that leads to poverty, namely, one does not give\nfood, drink, clothing, carriages, garlands, scents, ointments, beds, dwelling\nand lamps to Ascetics or Brāhmins.\nBut here, Student, some man or woman gives food, drink, clothing,\ncarriages, garlands, scents, ointments, beds, dwelling and lamps to Ascetics\nor Brāhmins. Because of performing and undertaking such action, on the\ndissolution of the body, after death, he reappears in a happy destination, in\nthe heavenly world. But if instead he comes back to the human state, then\nwherever he is reborn he is wealthy.\nThis is the way, Student, that leads to wealth, namely, one gives food, drink,\nclothing, carriages, garlands, scents, ointments, beds, dwelling and lamps to\nAscetics or Brāhmins.\nHere, Student, some man or woman is stubborn and arrogant; he does not\npay homage (respect) to one who should receive homage (respect), does not\nrise up for one in whose presence he should rise up, does not offer a seat to\none who deserves a seat, does not make way for one for whom he should\nmake way, and does not honor, respect, appreciate, and venerate one who\nshould be honored, respected, appreciated, and venerated. Because of\nperforming and undertaking such action, on the dissolution of the body, after\ndeath, he reappears in a state without basic necessities, in perdition, even in\nhell. But if instead he comes back to the human state, then wherever he is\nreborn he is low-born.\nThis is the way, Student, that leads to low birth, namely, one is stubborn and\narrogant; he does not pay homage (respect) to one who should receive\nhomage (respect), does not rise up for one in whose presence he should rise\nup, does not offer a seat to one who deserves a seat, does not make way for\none for whom he should make way, and does not honor, respect, appreciate,\nand venerate one who should be honored, respected, appreciated, and\nvenerated.\nBut here, Student, some man or woman is not stubborn and arrogant; he\npays homage (respect) to one who should receive homage (respect), rises up\nfor one in whose presence he should rise up, offers a seat to one who\ndeserves a seat, makes way for one for whom he should make way, and\nhonors, respects, appreciates, and venerates one who should be honored,\nrespected, appreciated, and venerated.\n101", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Why Human Beings Are Seen to Be", "sutta_refs": ["MN"], "page": null, "page_start": 98, "page_end": 105, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2e008dc3-8d7f-4889-b62d-2fea320941ee", "parent_id": "book-vol6:ch28:commentary:4", "content_type": "commentary", "text": "Because of performing and undertaking such action, on the dissolution of\nthe body, after death, he reappears in a happy destination, in the heavenly\nworld. But if instead he comes back to the human state, then wherever he is\nreborn he is high-born.\nThis is the way, Student, that leads to high birth, namely, one is not stubborn\nand arrogant; he pays homage (respect) to one who should receive homage\n(respect), rises up for one in whose presence he should rise up, offers a seat\nto one who deserves a seat, makes way for one for whom he should make\nway, and honors, respects, appreciates, and venerates one who should be\nhonored, respected, appreciated, and venerated.\nHere, Student, some man or woman does not visit an Ascetic or a Brāhmin\nand ask: Venerable Sir, what is wholesome? What is unwholesome? What is\nblameable? What is blameless? What should be cultivated? What should not\nbe cultivated? What kind of action will lead to my harm and\ndiscontentedness for a long time? What kind of action will lead to my welfare\nand peacefulness for a long time? Because of performing and undertaking\nsuch action, on the dissolution of the body, after death, he reappears in a\nstate without basic necessities, in perdition, even in hell. But if instead he\ncomes back to the human state, then wherever he is reborn he is unwise.\nThis is the way, Student, that leads to being unwise, namely, one does not\nvisit an Ascetic or Brāhmin and ask such questions.\nBut here, Student, some man or woman visits an Ascetic or a Brāhmin and\nasks: Venerable Sir, what is wholesome? What is unwholesome? What is\nblameable? What is blameless? What should be cultivated? What should not\nbe cultivated? What kind of action will lead to my harm and\ndiscontentedness for a long time? What kind of action will lead to my welfare\nand peacefulness for a long time? Because of performing and undertaking\nsuch action, on the dissolution of the body, after death, he reappears in a\nhappy destination, in the heavenly world. But if instead he comes back to the\nhuman state, then wherever he is reborn he is\nwise.\nThis is the way, Student, that leads to wisdom, namely, one visits an Ascetic\nor Brāhmin and asks such questions.\nThus, Student, the way that leads to short life makes people short-lived, the\nway that leads to long life makes people long-lived; the way that leads to\nsickliness makes people sickly, the way that leads to health makes people\nhealthy; the way that leads to ugliness makes people ugly, the way that leads\nto being beautiful makes people beautiful; the way that leads to being\nuninfluential makes people uninfluential, the way that leads to being\n102", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Why Human Beings Are Seen to Be", "sutta_refs": ["MN"], "page": null, "page_start": 98, "page_end": 105, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "de83a74d-ce2b-4365-9d67-0538a88ffaa2", "parent_id": "book-vol6:ch28:commentary:5", "content_type": "commentary", "text": "influential makes people influential; the way that leads to poverty makes\npeople poor, the way that leads to wealth makes people wealthy; the way\nthat leads to low birth makes people low-born, the way that leads to high\nbirth makes people highborn; the way that leads to unwise makes people\nunwise, the way that leads to wisdom makes people wise.\nBeings are owners of their actions, Student, heirs of their actions; they\noriginate from their actions, are bound to their actions, have their actions as\ntheir refuge. It is action that distinguishes beings as unwholesome and\nwholesome.\nWhen this was said, the Brāhmin Student Subha, Todeyya’s son, said to The\nPerfectly Enlightened One:\n‘Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama\nhas made the Teachings clear in many ways, as though he were turning\nupright what had been overturned, revealing what was hidden, showing the\nway to one who was lost, or holding up a lamp in the dark for those with\neyesight to see forms. I go to Master Gotama for refuge and to The\nTeachings and to The Community of Monks. Let Master Gotama remember\nme as a Household Practitioner who has gone to him for refuge for life.’\n(Reference: MN 135)\n103", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Why Human Beings Are Seen to Be", "sutta_refs": ["MN"], "page": null, "page_start": 98, "page_end": 105, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1f1c7df3-4028-4110-a70e-c987e3202b68", "parent_id": "book-vol6:ch28:commentary:6", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the “cause and effect” relationship\nbetween actions that we perform and the results they generate.\nThese Teachings are not being shared to fear anyone into learning and practicing these\nTeachings but instead, explaining what true reality is, so that a Practitioner is then able to\nmake improved decisions through improved wisdom.\nNotice that The Buddha does not share a Teaching unless someone asks him a question.\nWhen asked, The Buddha shares the truth to help his Students acquire wisdom.\nIn this Teaching, The Buddha is sharing how “beings are owners of their actions, heirs of\ntheir actions; they originate from their actions, are bound to their actions, have their\nactions as their refuge. It is action that distinguishes beings as unwholesome and\nwholesome”. In other words, there is no action that we perform that does not have some\nresult. And, we are unable to run and hide from that result, unwholesome or wholesome.\nAll actions produce a result. Through the wisdom of these Teachings, Practitioners can\ndiscover the qualities of mind and actions that are unwholesome and those that are\nwholesome. It is one’s actions that determine if they are unwholesome or wholesome.\nEssentially, all The Buddha’s Teachings are guiding one to deeply understand The Natural\nLaw of Kamma and through that wisdom, one will make wiser wholesome decisions\nproducing wholesome outcomes.\nThe Buddha explains how various actions lead to certain results. Keep in mind that there\nis no being or entity that is overseeing The Natural Law of Kamma. This natural law\nfunctions on its own without intervention or judgment by any being.\nRather than believing what you are learning in this Teaching, instead, reflect on what is\nbeing shared.\nThe Buddha is providing actions performed that have certain results.\nKilling living beings results in a being having a short life span. Do not believe this but\ninstead, look at the natural world around you to determine if this is truth or not so that you\ncan acquire wisdom.\nHave you or have you ever known anyone who has destroyed life repeatedly? Did it lead\nto a short life span? Perhaps you might think of individuals involved in all types of killing,\nnot just killing that is considered illegal but all killing as The Natural Law of Kamma does\nnot function based on societal laws created by humans.\nThink of world leaders who, in the past, were dedicated to killing and look at the result of\ntheir life.Consider soldiers who are sent into battle. Think of the animal world such as\nsnakes, lions, bears, etc., these animals generally have shorter life span than animals like\nelephants or turtles which do not kill for food.\nNow, apply this same method of reflection on The Teachings to discover the truth on each\nindividual Teaching shared by The Buddha, specifically those in this Teaching.\nThe Buddha shares that beings who injure other beings are sickly. Those who are angry\nand irritable are ugly. Jealous beings are uninfluential.\n104", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Why Human Beings Are Seen to Be", "sutta_refs": ["MN"], "page": null, "page_start": 98, "page_end": 105, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d5b8f23a-aa3b-46cc-8d94-97b6f80d89cc", "parent_id": "book-vol6:ch28:commentary:7", "content_type": "commentary", "text": "You can take time, effort, and energy to gradually investigate each aspect of these\nTeachings to reflect through looking at the world around you to determine if what The\nBuddha is sharing is the truth so that you can acquire wisdom. In this way, you are not\nbelieving these Teachings but instead, you are investigating them to independently\ndiscover the truth to acquire wisdom.\nRemember, these Teachings are not to be believed but instead, one can learn, reflect, and\npractice to observe the truth for yourself.\nNow that you have learned this Teaching, it is time to reflect.\nAs you reflect on these Teachings and outcomes, one can come to the conclusion that\nThe Buddha’s Teachings are the truth and with this new found wisdom choose to no\nlonger make decisions that would include any of these unwholesome qualities while\ntraining the mind to practice the wholesome qualities shared by The Buddha. As you do,\nthe condition of the mind and your life will gradually improve as more people will interact\nwith you in wholesome ways because that is what you are doing, making wholesome\nchoices to interact with people and conduct your life through the wisdom of these\nwholesome Teachings.\nAs you can see, The Buddha is not attempting to fear, guilt, or shame anyone into\nlearning and practicing his Teachings but instead, sharing the truth of what will or will not\nhappen in one’s life now and in the future should one continue to choose to make\ndecisions to include any of these into your life practice.\nHis Teachings are not attempting to control anyone, because that is not possible. Instead,\nhis Teachings are providing guidance based on the truth of The Natural Law of Kamma for\none who chooses to learn, reflect, and practice this “better way of life” so that you can\nexperience peacefulness, calmness, serenity, and contentedness with joy through not\ncausing harm in the world so that, over time, no harm will come to you.\n105", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Why Human Beings Are Seen to Be", "sutta_refs": ["MN"], "page": null, "page_start": 98, "page_end": 105, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2c3a31fb-5489-474e-acde-ca0dddcecf04", "parent_id": "book-vol6:ch29:commentary:0", "content_type": "commentary", "text": "Chapter 29\nThe Marks of a Great Man\nThirty-Two Marks of A Buddha\nAnd wise Teachers of other communities know these thirty-two marks, but\nthey do not know the karmic reasons for the gaining of them.\nA.) Monks, in whatever former life, former existence or dwelling-place The\nTathāgata, being born a human being, undertook mighty deeds to\nwholesome purpose, unwavering in wholesome conduct of body, speech\nand mind, in generosity, self-discipline, observance of the fast-day, in\nhonoring parents, Ascetics and Brāhmins and the head of the clan, and in\nother highly meritorious acts; by performing that (wholesome) Kamma,\nheaping it up, lavishly and abundantly, at the breaking-up of the body after\ndeath he was reborn in a happy state, in a heavenly world, where he was\nendowed beyond other heavenly beings in ten respects: in length of\nheavenly life, beauty, happiness, splendor, influence, and in heavenly sights,\nsounds, smells, flavors and contacts. Falling away from there and coming to\nbe reborn here on earth, he acquired this mark of the Great Man:\n(1) feet with level tread, so that he places his foot evenly on the ground, lifts\nit evenly, and touches the ground evenly with the entire sole. Being endowed\nwith this mark, ... He cannot be impeded by any enemy or adversary from\nwithin or without, from craving, anger, or ignorance (unknowing of true\nreality), nor by any Ascetic or Brāhmin, any heavenly being, Māra or Brahma\n(God), or any being in the world.\nB.) Monks, in whatever former life...The Tathāgata, being born a human\nbeing, lived for the happiness of the many, as a dispeller of fright and terror,\nprovider of lawful protection and shelter, and supplying all necessities, by\nperforming that (wholesome) Kamma, ... was reborn in a happy state, a\nheavenly world … Falling away from there and coming to be reborn here on\nearth, he acquired this mark of the Great Man: (2) on the soles of his feet are\nwheels of a thousand spokes, complete with an outer-wheel and hub.\nBeing endowed with this mark, ... He has a large community: he is\nsurrounded by male and female Ordained Practitioners, male and female\nHousehold Practitioners, heavenly beings and humans, asuras, nagas and\nGandhabbas.\nC.) Monks, in whatever former life … The Tathāgata, being born a human\nbeing, rejecting the taking of life and abstaining from it, and laying aside stick\n106", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Marks of a Great Man", "sutta_refs": ["DN"], "page": null, "page_start": 106, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7b149da6-b09d-4ea6-ad78-46a33e2fdf83", "parent_id": "book-vol6:ch29:commentary:1", "content_type": "commentary", "text": "and sword, resided, kind and compassionate, having friendship and\ncompassion for all living beings, by performing that (wholesome) Kamma,\nwas reborn in a happy state … Falling away … from there and coming to be\nreborn on earth, he acquired these three marks of the Great Man: (3)\nprojecting heels, (4) long fingers and toes, and (15) an excellently straight\nbody.\nBeing endowed with these marks, ... He is long-lived, long-enduring,\nattaining a great age, … no foe, whether an Ascetic or Brāhmin, a heavenly\nbeing, Māra or Brahma, or anyone in the world can possibly take his life.\nD.) Monks, in whatever former life … The Tathāgata became a donor of fine\nfood, delicious and tasty, hard and soft, and of drinks, by performing that\n(wholesome) Kamma, … he was reborn in a heavenly world … Falling away\nfrom there and being reborn here on earth, he acquired this mark of the\nGreat Man: (16) the seven convex surfaces, on both hands, both feet, both\nshoulders and his trunk.\nBeing endowed with this mark, He receives fine food and drinks.\nE.) Monks, in whatever former life … The Tathāgata made himself beloved\nthrough the four bases of compassion: generosity, pleasing speech,\nbeneficial conduct, and impartiality, … on returning to this earth he acquired\nthese two marks of the Great Man: (5) soft and tender hands and feet, and\n(6) net-like hands and feet.\nBeing endowed with these two marks, … All his Students are well-disposed\nto him: male and female Ordained Practitioners, male and female Household\nPractitioners, heavenly beings and humans, asuras, nagas, and gandhabbas.\nF.) Monks, in whatever former life … The Tathāgata became a speaker to the\npeople about their welfare, about Teachings, explaining this to people and\nbeing a bearer of welfare and peacefulness to beings, a dispenser of\nTeachings, … returning to this earth he acquired these two marks of the\nGreat Man: (7) high-raised ankles, and (14) upward-growing body-hairs.\nBeing endowed with these marks, ... As a Buddha, he becomes the chief,\nforemost, highest, supreme among all beings.\nG.) Monks, in whatever former life … The Tathāgata became a skilled\nadvocate of a craft, a science, a way of conduct or action, thinking: What\ncan I learn quickly and acquire, quickly practice, without undue weariness?\n… on returning to earth, he acquires this mark of the Great Man: (8) legs like\nan antelope’s.\n107", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Marks of a Great Man", "sutta_refs": ["DN"], "page": null, "page_start": 106, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b78d4b88-1862-4567-bd49-41961daeb34c", "parent_id": "book-vol6:ch29:commentary:2", "content_type": "commentary", "text": "Being endowed with this mark, as a ruler he quickly acquires whatever things\nare fitting for a ruler, the things that pertain to a ruler, delight him and are\nappropriate to him. As a Buddha, likewise.\nH.) Monks, in whatever former life … The Tathāgata approached an Ascetic\nor Brāhmin and asked: Sir, what is the wholesome, what is the\nunwholesome? What is blameworthy, what is not? What course is to be\nfollowed, what is not? What, if I do it, will be to my lasting sorrow and harm,\nwhat to my lasting peacefulness? ... on returning to this earth, he acquired\nthis mark of the Great Man: (12) his skin is so delicate and smooth that no\ndust can adhere to his body.\nBeing endowed with this mark, … he will have great wisdom, extensive\nwisdom, joyous wisdom, swift wisdom, penetrative wisdom, discerning\nwisdom, and among all beings there will be none equal to him or wholesome\nto him in wisdom.\nI.) Monks, in whatever former life … The Tathāgata lived without anger,\nperfectly unruffled, and even after many words had been spoken was not\nabusive, or agitated, or wrathful, or aggressive, displaying neither anger nor\nhatred nor resentment, but was in the habit of giving away fine, soft rugs,\ncloaks, fine linen, cotton, silk and woolen stuffs, … on returning to this earth,\nhe acquired this mark of the Great Man: (11) a bright complexion, the color\nof gold.\nBeing endowed with this mark, ... he will receive such fine stuffs.\nJ.) Monks, in whatever former life … The Tathāgata reunited those long-lost\nwith relatives, friends and companions who had missed them, reunited\nmother with child and child with mother, father with child and child with\nfather, brother with brother, brother with sister and sister with brother, making\nthem one again with great rejoicing, … on returning to earth he acquired this\nmark of the Great Man: (10) his male organs are enclosed in a sheath.\nBeing endowed with this mark, … he will have numerous sons (disciples),\nmore than a thousand sons, powerfully built heroes, crushers of the enemy\nhost.\nK.) Monks, in whatever former life … The Tathāgata, considering the welfare\nof people, knew the nature of each, knew each one himself, and knew how\neach one differed: “This one deserves such-and-such, that one deserves so\nand-so”, so he distinguished them, … on returning to earth he acquired\nthese two marks of the Great Man: (19) he is proportioned like a banyan-tree,\nand (9) standing, without bending, he can touch and rub his knees with both\nhands.\n108", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Marks of a Great Man", "sutta_refs": ["DN"], "page": null, "page_start": 106, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ade157ab-fc2d-4c0d-b97f-7143cf6aa68c", "parent_id": "book-vol6:ch29:commentary:3", "content_type": "commentary", "text": "Being endowed with these marks, … he will be wealthy and rich, and these\nwill be his treasures: confidence, morality, moral wrongdoing, moral concern,\nlearning, generosity and wisdom.\nL.) Monks, in whatever former life The Tathāgata ... interested in the welfare\nof the many, their advantage, comfort, freedom from bondage, thinking how\nthey might increase in confidence, morality, learning, generosity, in\nTeachings, in wisdom, in wealth and possessions, in two-legged animals and\nfour-legged animals, in wives and children, in servants, workers and helpers,\nin relatives, friends and acquaintances … on returning to earth he acquired\nthese three marks of the Great Man: (17) the front part of his body is like a\nlion’s, (18) there is no hollow between his shoulders, and (20) his bust is\nevenly rounded.\nBeing endowed with these marks, … he cannot lose anything: confidence,\nmorality, learning, generosity or wisdom - losing nothing, he will succeed in\nall things.\nM.) Monks, in whatever former life The Tathāgata … was one who avoided\nharming beings by hand, by stones, stick or sword, … on returning to earth\nhe acquired this mark of the Great Man: (21) he has a perfect sense of taste.\nWhatever he touches with the tip of his tongue he tastes in his throat, and\nthe taste is dispersed everywhere.\nBeing endowed with this mark, ... he will suffer little distress or sickness, his\ndigestion will be good, being neither too cold nor too hot. As a Buddha\nlikewise, he is also equable and tolerant of struggle.\nN.) Monks, in whatever former life The Tathāgata … was accustomed to look\nat people not with an attitude, suspicion, or disapproval, indirectly or\nsecretively but directly, openly and straight-forwardly, and with a kindly\nglance, … on returning to earth he acquired these two marks of the Great\nMan: (29) deep blue eyes, and (30) eyelashes like a cow’s.\nBeing endowed with these marks, ... he will be looked upon with love by the\ncommon people; he will be popular with and loved by male and female\nOrdained Practitioners, male and female Household Practitioners, heavenly\nbeings and humans, asuras, nagas and gandhabbas.\nO.) Monks, in whatever former life The Tathāgata … became the foremost in\nskilled behavior, a leader in Right Action of body, speech and mind, in\ngenerosity, virtuous conduct (moral conduct), observance of fasts, in\nhonoring father and mother, Ascetics and Brāhmins and the head of the clan,\n109", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Marks of a Great Man", "sutta_refs": ["DN"], "page": null, "page_start": 106, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "09ba023d-9acb-4a37-836d-6906bb92278f", "parent_id": "book-vol6:ch29:commentary:4", "content_type": "commentary", "text": "and in various other proper activities, … on returning to earth he acquired\nthis mark of the Great Man: (32) a head like a royal turban.\nBeing endowed with this mark, … he will receive the loyalty of male and\nfemale Ordained Practitioners, male and female Household Practitioners,\nheavenly beings and humans, asuras, nagas, and gandhabbas.\nP.) Monks, in whatever former life The Tathāgata, … rejecting false speech,\nput away lies and became a truth-speaker, wedded to the truth. reliable,\nconsistent, not deceiving the world, … on returning to earth he acquired\nthese two marks of the Great Man: (13) his body-hairs separate, one to each\npore, and (31) the hair between his brows white and soft like cotton-down.\nBeing endowed with these marks, ... he will be obeyed by male and female\nOrdained Practitioners, male and female Household Practitioners, heavenly\nbeings and humans, asuras, nagas and gandhabbas\nQ.) Monks, in whatever former life The Tathāgata, … rejecting slander,\nabstained from it, not repeating there what he had heard here to the\ndetriment of these, or repeating what he had heard there to the detriment of\nthose ... Thus he was a reconciler of those at variance and an encourager of\nthose at one, rejoicing in peace, loving it, delighting in it, one who spoke up\nfor peace … on returning to earth he acquired these two marks of the Great\nMan: (23) forty teeth, and (25) no spaces between the teeth.\nBeing endowed with these marks, … his followers: male and female\nOrdained Practitioners, male and female Household Practitioners, heavenly\nbeings and humans, asuras, nagas and gandhabbas will not be divided\namong themselves.\nR.) Monks, in whatever former life The Tathāgata, … rejecting harsh speech,\nabstained from it, spoke what was blameless, pleasing to the ear, agreeable,\nreaching the heart, courteous, pleasing and attractive to the multitude (many\npeople), … on returning to earth he acquired these two marks of the Great\nMan: (27) his tongue was very long, and (28) he had a Brahma-like (God-like)\nvoice, like the karavika bird.\nBeing endowed with these marks, ... he will have a persuasive voice: all his\nStudents: male and female Ordained Practitioners, male and female\nHousehold Practitioners, heavenly beings and humans, asuras, nagas and\ngandhabbas will take his words to heart.\nS.) Monks, in whatever former life The Tathāgata, … rejecting idle chatter,\nspoke at the right time, what was correct and to the point, of Teachings and\n110", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Marks of a Great Man", "sutta_refs": ["DN"], "page": null, "page_start": 106, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fb3402d3-a567-4e5f-aa51-7e5d24ba32a4", "parent_id": "book-vol6:ch29:commentary:5", "content_type": "commentary", "text": "discipline, and what was bound up with profit…on returning to earth he\nacquired this mark of the Great Man: (22) jaws like a lion’s.\nBeing endowed with this mark,...he cannot be overcome by any foe or\nhostile thing from within or without, by craving, anger or ignorance\n(unknowing of true reality), by any Ascetic or Brāhmin, heavenly being, Māra,\nBrahma (God) or anything in the world.\nT.) Monks, in whatever former life The Tathāgata, … rejecting wrong\nlivelihood, lived by Right Livelihood, refraining from cheating with false\nweights and measures, from bribery and corruption, deception and\ninsincerity, from wounding, killing, imprisoning, lightway robbery, and taking\ngoods by force, … on returning to earth he acquired these two marks of the\nGreat Man: (24) even teeth, and (26) very bright canine teeth.\nBeing endowed with these marks, ... as a Buddha, his Students … male and\nfemale Ordained Practitioners, male and female Household Practitioners,\nheavenly beings and humans, asuras, nagas and gandhabbas will be pure.\n(Reference: DN 30)\nIn this Teaching from Gotama Buddha, he shares certain aspects of his existence as a\nBuddha and what lead to the acquiring of these characteristics.\nFrom The Buddha’s description of these qualities, a Practitioner can learn wholesome\nqualities to cultivate and practice in one’s life practice, to further develop on The Path to\nEnlightenment. The Buddha is providing qualities he cultivated over several lifetimes that\nled to him becoming a Buddha.\nA Buddha’s journey to Enlightenment is not started and concluded in just one lifetime.\nInstead, a Buddha attains Enlightenment through a pursuit of wisdom over several\nlifetimes as described in this Teaching.\nDue to the accumulation of wisdom over several lifetimes, the individual who is a Buddha\nwill be able to attain Enlightenment on their own without the guidance of any Teachers,\nguide countless beings to Enlightenment based on their independently discovered\nTeachings, and leave The Teachings in a condition that upon their death countless more\nbeings will be able to attain Enlightenment with their Teachings.\nA Buddha’s deep wisdom is acquired through their own independent journey to\nEnlightenment and then he will choose to share that wisdom for the remaining time of his\nlife, out of compassion for all other beings.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nDetailed explanation of moral wrongdoing and moral concern is available in this same\nbook series found in Chapter 25 of the book “Generosity” (Volume 13).\n111", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Marks of a Great Man", "sutta_refs": ["DN"], "page": null, "page_start": 106, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a6e5240a-dafb-49c3-9d7f-570edba012ab", "parent_id": "book-vol6:ch30:commentary:0", "content_type": "commentary", "text": "Chapter 30\nThe Simile of a Lump of Salt\nMonks, if one were to say thus: A person experiences Kamma in precisely\nthe same way that he created it, in such a case there could be no living of\nthe spiritual life and no opportunity would be seen for completely making an\nend of discontentedness.\nBut if one were to say thus: When a person creates Kamma that is to be\nexperienced in a particular way, he experiences its result precisely in that\nway, in such a case the living of the spiritual life is possible and an\nopportunity is seen for completely making an end of discontentedness.\nHere, Monks, some person has created a small amount of unwholesome\nKamma yet it leads him to hell, while some other person here has created\nexactly the same small amount of Kamma yet it is to be experienced in this\nvery life, without even a slight (residue) being seen, much less plentiful\n(residue).\nWhat kind of person creates a small amount of unwholesome Kamma that\nleads him to hell?\nHere, some person is undeveloped in body, virtuous behavior, mind, and\nwisdom; he is limited and has a mean character, and he dwells in\ndiscontentedness. When such a person creates a small amount of\nunwholesome Kamma, it leads him to hell.\nWhat kind of person creates exactly the same small amount of unwholesome\nKamma and yet it is to be experienced in this very life, without even a slight\n(residue) being seen, much less plentiful (residue)?\nHere, some person is developed in body, virtuous behavior, mind, and\nwisdom. He is unlimited and has a lofty character, and he resides without\nmeasure. When such a person creates exactly the same small amount of\nunwholesome Kamma, it is to be experienced in this very life, without even a\nslight (residue) being seen, much less plentiful (residue).\nSuppose a man would drop a lump of salt into a small bowl of water. What\ndo you think, Monks? Would that lump of salt make the small quantity of\nwater in the bowl salty and undrinkable?\n‘Yes, Venerable Sir.’\n112", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "The Simile of a Lump of Salt", "sutta_refs": ["AN"], "page": null, "page_start": 112, "page_end": 115, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2d4a34f5-bf8b-4bba-bb64-dcffdfbee57f", "parent_id": "book-vol6:ch30:commentary:1", "content_type": "commentary", "text": "For what reason?\nBecause the water in the bowl is limited, thus that lump of salt would make it\nsalty and undrinkable.\nBut suppose a man would drop a lump of salt into the river Ganges. What do\nyou think, Monks? Would that lump of salt make the river Ganges become\nsalty and undrinkable?\n‘No, Venerable Sir.’\nFor what reason?\nBecause the river Ganges contains a large volume of water, thus that lump of\nsalt would not make it salty and undrinkable.\nSo too, Monks, some person here has created a small amount of\nunwholesome Kamma yet it leads him to hell, while some other person here\nhas created exactly the same small amount of Kamma yet it is to be\nexperienced in this very life, without even a slight (residue) being seen, much\nless abundant (residue).\nHere, Monks, someone is imprisoned for [stealing] half a kahapana (coin/\ncurrency), a kahapana, or a hundred kahapanas, while someone else is not\nimprisoned for [stealing] the same amount of money.\nWhat kind of person is imprisoned for [stealing] half a kahapana (coin/\ncurrency), a kahapana, or a hundred kahapanas?\nHere, someone is poor, with little property and wealth. Such a person is\nimprisoned for [stealing] half a kahapana (coin/currency), a kahapana, or a\nhundred kahapanas.\nWhat kind of person is not imprisoned for [stealing] half a kahapana (coin/\ncurrency), a kahapana, or a hundred kahapanas?\nHere, someone is rich, with much money and wealth. Such a person is not\nimprisoned for [stealing] half a kahapana (coin/currency), a kahapana, or a\nhundred kahapanas.\nSo too, Monks, some person has created a small amount of unwholesome\nKamma yet it leads him to hell, while some other person here has created\nexactly the same small amount of Kamma yet it is to be experienced in this\n113", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "The Simile of a Lump of Salt", "sutta_refs": ["AN"], "page": null, "page_start": 112, "page_end": 115, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "098e6f12-501e-4064-8297-3dcf705e320f", "parent_id": "book-vol6:ch30:commentary:2", "content_type": "commentary", "text": "very life, without even a slight (residue) being seen, much less abundant\n(residue).\nMonks, take the case of a sheep merchant or butcher, who can execute,\nimprison, fine, or otherwise penalize someone who has stolen one of his\nsheep but can’t do so to someone else who has stolen his sheep.\nWhat kind of person can the sheep merchant or butcher execute, imprison,\nfine, or otherwise penalize for stealing a sheep?\nOne who is poor, with little property and wealth. The sheep merchant or\nbutcher can execute, imprison, fine, or otherwise penalize such a person for\nstealing a sheep.\nWhat kind of person can’t the sheep merchant or butcher execute, imprison,\nfine, or otherwise penalize for stealing a sheep?\nOne who is rich, with a lot of money and wealth, a King or royal minister. The\nsheep merchant or butcher can’t execute, imprison, fine, or otherwise\npenalize such a person for stealing a sheep; he can only plead with him: ‘Sir,\nreturn my sheep or pay me for it.’\nSo too, Monks, some person has created a small amount of unwholesome\nKamma yet it leads him to hell, while some other person here has created\nexactly the same small amount of Kamma yet it is to be experienced in this\nvery life, without even a slight (residue) being seen, much less abundant\n(residue).\nIf, Monks, one were to say thus: A person experiences Kamma in precisely\nthe same way that he created it, in such a case there could be no living of\nthe spiritual life and no opportunity would be seen for completely making an\nend of discontentedness.\nBut if one were to say thus: When a person creates Kamma that is to be\nexperienced in a particular way, he experiences its result precisely in that\nway, in such a case the living of the spiritual life is possible and an\nopportunity is seen for completely making an end of discontentedness.\n(Reference: AN 3.100)\n114", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "The Simile of a Lump of Salt", "sutta_refs": ["AN"], "page": null, "page_start": 112, "page_end": 115, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1545c579-17c9-42b0-ba6a-26c9e9e6c475", "parent_id": "book-vol6:ch30:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how the same unwholesome action can\nlead to more or less consequences for an individual based on the amount of\nwholesomeness they have already accumulated in their life.\nThe Buddha uses a lump of salt to represent the unwholesome action and the water\nrepresents wholesome actions.\nIf a same lump of salt is dropped into a bowl of water versus an entire river, the bowl of\nwater becomes undrinkable while the river of water is still drinkable.\nWhy is this?\nThis is because the amount of water (i.e. wholesomeness) that is less will be more highly\naffected by the lump of salt versus the entire river.\nIn the same way, a being who has generated an insignificant amount of wholesomeness\nin their life through making many unwise unwholesome decisions will be more highly\naffected by the same unwholesome action versus someone who has generated a\nsignificant amount of wholesomeness in their life through making many wise wholesome\ndecisions.\nThe same unwholesome action will produce significant versus less significant effects\nbased on our past actions.\nThe Buddha is essentially sharing how a Practitioner who has a history of making many\nwholesome decisions will have accumulated many beneficial results in their life (i.e.\nwholesome Kamma). Making an unwise decision that is unwholesome will affect this\nperson much less than an individual who has minimal accumulation of wholesome\ndecisions.\nAs a Practitioner learns, reflects, and practices these Teachings making wiser and wiser\ndecisions, they are accumulating the beneficial results of those decisions through\nimproved opportunities in their life. If there is an occasional unwholesome decision that is\nmade along The Path to Enlightenment, this will be less impactful since there is more\naccumulation of wholesome decisions.\nThe more wholesome decisions a Practitioner makes, the more accumulation of beneficial\nresults one will experience. As time goes forward, a Practitioner who will attain\nEnlightenment will continue to make wise wholesome decisions over an extended period\nof time leading to the accumulation of wholesome results (i.e. wholesome Kamma).\nThe goal of these Teachings is not to learn them and then immediately practice them\nperfectly. That is not possible.\nInstead, a Practitioner will need to gradually learn these Teachings then gradually\nimplement them into their life making an increased amount of wholesome decisions. Over\nan extended period of time, the accumulation of these wholesome decisions will result in\nincreased amounts of wholesome results to be experienced. When there is an occasional\ndeviation from these Teachings, understand this is normal as you walk towards\nEnlightenment and know that you are working towards the extinguishing of any and all\nunwholesome decisions. This will require patience and consistency towards learning,\nreflecting, and practicing with determination, dedication, and diligence.\n115", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "The Simile of a Lump of Salt", "sutta_refs": ["AN"], "page": null, "page_start": 112, "page_end": 115, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8fdc69e7-0be9-4fac-b342-3d860f9d8c3c", "parent_id": "book-vol6:ch31:commentary", "content_type": "commentary", "text": "Chapter 31\nA Great Gift\nMonks, here, a Noble Disciple, having abandoned the destruction of life,\nabstains from the destruction of life.\nBy abstaining from the destruction of life, the Noble Disciple gives to an\nimmeasurable number of beings freedom from fear, hostility, and harm.\nHe himself in turn enjoys immeasurable freedom from fear, hostility, and\nharm. This is the first gift, a great gift, highest, of long standing, traditional,\nancient, untainted and never before tainted, which is not being tainted and\nwill not be tainted, not refused by wise Ascetics and Brāhmins.\nThis is the stream of merit, stream of the wholesome, nutriment of\npeacefulness - heavenly, ripening peacefulness, conducive to heaven – that\nleads to what is aspired for, needed, and agreeable, to one’s welfare and\npeacefulness.\n(The other 4 precepts which are abstaining from taking of what is not given,\nabstaining from sexual misconduct, abstaining from lying and abstaining from\nconsuming intoxicants (substances that cause heedlessness), are repeated\nwith The Buddha’s guidance.)\nThere are, Monks, these five gifts, great gifts, highest, of long standing,\ntraditional, ancient, untainted and never before tainted, which are not being\ntainted and will not be tainted, not refused by wise Ascetics and Brāhmins.\n(Reference: AN 8.39)\n117\n\nIn this Teaching from Gotama Buddha, he explains how through practicing The Five\nPrecepts that a Practitioner “gives to an immeasurable number of beings freedom from\nfear, hostility, and harm”.\nIt is through learning, reflecting, and practicing The Five Precepts that a Practitioner\nsignificantly reduces the harm they cause in the world. This is beneficial to one’s own\nmind and life. You will experience that through significantly reducing harm you cause in\nthe world through practicing The Five Precepts, there will be less harm that comes to you.\nIt is The Eight Fold Path that helps a Practitioner learn and practice Teachings that\ncompletely eliminates 100% of all harm one is causing in the world, thus, they will be\nproducing only wholesome Kamma. Extinguishing all unwholesome Kamma through\nproducing only wholesome Kamma is how a Practitioner “cleans up” their unwholesome\nKamma and will eventually experience Enlightenment through continued progress on The\nPath to Enlightenment.\n118", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "A Great Gift", "sutta_refs": ["AN"], "page": null, "page_start": 117, "page_end": 118, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "76b4e47e-9e6a-4eb6-a070-63b7c39e7ed8", "parent_id": "book-vol6:ch32:scripture", "content_type": "scripture", "text": "Chapter 32\nOne is Reborn through One’s Deeds\nMonks, beings are the owners of their Kamma, the heirs of their Kamma;\nthey have Kamma as their origin, Kamma as their relative, Kamma as their\nresort; whatever Kamma they do, wholesome or unwholesome, they are its\nheirs.\nHere, having abandoned the destruction of life, someone abstains from the\ndestruction of life; with the rod and weapon laid aside, dedicated and kindly,\nhe resides compassionate toward all living beings. He does not creep along\nby body, speech, and mind. His bodily Kamma is straight; his verbal Kamma\nis straight; his mental Kamma is straight. His destination is straight; his\nrebirth is straight.\nBut for one with a straight destination and rebirth, I say, there is one of two\ndestinations: either the exclusively pleasant heavens or influential families,\nsuch as those of affluent Khattiyas, affluent Brāhmins, or affluent\nHouseholders, [families that are] rich, with great wealth and property,\nabundant gold and silver, abundant treasures and belongings, abundant\nwealth and grain.\nThus a being is reborn from a being; one is reborn through one’s deeds.\nWhen one has been reborn, contacts affect one.\nIt is in this way, I say, that beings are the heirs of their Kamma.\n(The Tathāgata spoke of ‘abandoning of taking what is not given’ and\n‘abandoning of sexual misconduct’ with discourses similar to that of\n‘abandoning taking life’: He also spoke of ‘the fourfold wholesome conduct\nof speech and the threefold wholesome conduct of mind’ in the same way.)\n(Reference: AN 10.216)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "One is Reborn through One’s Deeds", "sutta_refs": ["AN"], "page": null, "page_start": 119, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ae8a6427-6418-4abf-9493-7471fbc352a3", "parent_id": "book-vol6:ch32:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how rebirth occurs based on one’s\ndeeds or actions.\nWhile craving is the fuel that determines if there is rebirth, it is the results of our actions\nthat determines where and in what condition one will be reborn. The location and\ncondition of one’s rebirth is determined by The Natural Law of Kamma.\nRebirth: a new being that has come into existence through The Cycle of Rebirth\nbased on a previous being’s craving and Kamma.\n119", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "One is Reborn through One’s Deeds", "sutta_refs": ["AN"], "page": null, "page_start": 119, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eef81744-514a-4a40-b892-97ab60da7a52", "parent_id": "book-vol6:ch32:commentary:1", "content_type": "commentary", "text": "Gotama Buddha taught rebirth through The Cycle of Rebirth.\nRebirth is a new existence of a new being that has been reborn based on a previous\nbeing’s craving. Craving is the fuel that causes rebirth. If there is craving at the time of\ndeath, there will be rebirth into a new existence. If Enlightenment has been attained (i.e.\nall craving, anger, and ignorance are fully extinguished), there will be no rebirth.\nThe new being may or may not have residual memories of previous existences in its new\nconsciousness that may be recalled over time during the new being’s life. Rebirth is not\nbased on a permanent soul or spirit of any kind but instead is caused by the craving of\nthe previous being which produces a new birth into a new existence.\nEach new birth is a new existence or new life. In reality, this should be shared and\ndiscussed as The Cycle of New Existence because there is nothing that is actually being\nreborn.\nKamma of the previous being will determine the destination and life situation of the new\nbeing. Kamma of the previous being determines in which realm the new being will be\nreborn, Hell, Animal, Afflicted Spirits, Human, or the Heavenly realm. Kamma from the\nprevious being also determines the quality of life of the new being. For example, the\nfamily and life situation (poverty vs. wealth) one is born into, the appearance of the new\nbeing, and the condition of the new being’s body and mind are all determined based on\nthe Kamma of the previous being.\nIf the previous being generated significant amounts of wholesome Kamma to be reborn\ninto the human realm, the new being is reborn into a favorable destination within a\nwealthy family, beautiful appearance, and/or with a healthy body and mind.\nIf the previous being generated significant amounts of unwholesome Kamma, the new\nbeing is reborn into an unfavorable destination of the lower realms (Hell, Animal, or\nAfflicted Spirits Realm) or if reborn into the human realm, the being will be reborn into\ndifficult circumstances in the new existence based on the previous being’s Kamma.\nDifficult circumstances that result from the previous being’s Kamma would include what\nrealm the new being is reborn, what part of the world, the type of family, the amount of\nwealth, ability to acquire necessities to sustain life, appearance, and the health of the\nbody and the mind.\nCraving determines if there is rebirth while Kamma determines in what realm, what\nsituation, and the condition of the new being upon rebirth.\nThe Buddha shares that when one has wholesome conduct through body, speech, and\nmind, one’s Kamma (i.e. results) are also wholesome (i.e. straight). Therefore, with\nwholesome (i.e. straight) bodily, verbal, and mental conduct one’s rebirth is wholesome or\nstraight.\nThe Buddha provides guidance on wholesome bodily, verbal, and mental conduct\nthroughout his Teachings. Specifically, you can see Chapter 7 of this book for detailed\nexplanation of these Teachings.\n120", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "One is Reborn through One’s Deeds", "sutta_refs": ["AN"], "page": null, "page_start": 119, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "efb12273-f2a0-4c4e-9b00-36196744c048", "parent_id": "book-vol6:ch33:commentary", "content_type": "commentary", "text": "Chapter 33\nOne is Reborn through One’s Creeping Deeds\nMonks, I will teach you a discourse of The Teachings on creeping.\nListen and attend closely…\nAnd what, Monks, is that discourse of The Teachings on creeping?\nMonks, beings are the owners of their Kamma, the heirs of their Kamma;\nthey have Kamma as their origin, Kamma as their relative, Kamma as their\nresort; whatever Kamma they do, wholesome or unwholesome, they are its\nheirs.\nHere, someone destroys life; he is murderous, bloody-handed, given to\nblows and violence, merciless to living beings. He creeps along by body,\nspeech, and mind. His bodily Kamma is crooked; his verbal Kamma is\ncrooked; his mental Kamma is crooked.\nHis destination is crooked; his rebirth is crooked. But for one with a crooked\ndestination and rebirth, I say, there is one of two destinations: either the\nexclusively painful hells or a species of creeping animal. And what are the\nspecies of creeping animals? The snake, the scorpion, the centipede, the\nmongoose, the cat, the mouse, and the owl, or any other animals that creep\naway when they see people.\nThus a being is reborn from a being; one is reborn through one’s deeds.\nWhen one has been reborn, contacts affect one.\nIt is in this way, I say, that beings are the heirs of their Kamma.\n(The Tathāgata spoke of ‘taking what is not given’ and ‘engages in sexual\nmisconduct’ with discourses similar to that of ‘taking life’. He also spoke of\n‘the fourfold misconduct of speech and the threefold misconduct of mind' in\nthe same way.)\n(Reference: AN 10.216)\n121\n\nIn this Teaching from Gotama Buddha, he shares the opposite of Chapter 32 focusing on\nunwholesome bodily, verbal, and mental conduct that would lead to an unwholesome\nrebirth.\nThe Buddha is once again focusing Practitioners development of their life practice on\nimproving their decisions leading to improved results in this life or future lives. Through\nacquiring the wisdom of what is wholesome and unwholesome, a Practitioner can then\nmake wise wholesome decisions that lead to wholesome results (i.e. wholesome Kamma).\nThe Buddha provides guidance on unwholesome bodily, verbal, and mental conduct\nthroughout his Teachings. Specifically, you can see Chapter 6 of this book for detailed\nexplanation of these Teachings.\n122", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "One is Reborn through One’s Creeping Deeds", "sutta_refs": ["AN"], "page": null, "page_start": 121, "page_end": 122, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fb6ccfa0-6425-43db-9dde-58d5789da597", "parent_id": "book-vol6:ch34:scripture", "content_type": "scripture", "text": "Chapter 34\nAt Minimum Leads to Deeds\nMonks, the destruction of life, repeatedly pursued, developed, and\ncultivated, leads to hell, to the animal realm, and to the realm of afflicted\nspirits; for one reborn as a human being the destruction of life at minimum\nleads to a short life span.\nTaking what is not given, repeatedly pursued, developed, and cultivated,\nleads to hell, to the animal realm, and to the realm of afflicted spirits; for one\nreborn as a human being taking what is not given at minimum leads to loss\nof wealth.\nSexual misconduct, repeatedly pursued, developed, and cultivated, leads to\nhell, to the animal realm, and to the realm of afflicted spirits; for one reborn\nas a human being sexual misconduct at minimum leads to hostility and\ncompetition.\nFalse speech, repeatedly pursued, developed, and cultivated, leads to hell,\nto the animal realm, and to the realm of afflicted spirits; for one reborn as a\nhuman being false speech at minimum leads to false accusations.\nArgumentative speech, repeatedly pursued, developed, and cultivated, leads\nto hell, to the animal realm, and to the realm of afflicted spirits; for one\nreborn as a human being argumentative speech at minimum leads to being\nseparated from one’s friends.\nHarsh speech, repeatedly pursued, developed, and cultivated, leads to hell,\nto the animal realm, and to the realm of afflicted spirits; for one reborn as a\nhuman being harsh speech at minimum leads to disagreeable sounds.\nIdle chatter, repeatedly pursued, developed, and cultivated, leads to hell, to\nthe animal realm, and to the realm of afflicted spirits; for one reborn as a\nhuman being idle chatter at minimum leads to others distrusting one’s\nwords.\nDrinking liquor and wine (ingestion of substances that cause heedlessness),\nrepeatedly pursued, developed, and cultivated, leads to hell, to the animal\nrealm, and to the realm of afflicted spirits; for one reborn as a human being\ndrinking liquor and wine (ingestion of substances that cause heedlessness)\nat minimum leads to madness.\n123\n\n(Reference: AN 8.40)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "At Minimum Leads to Deeds", "sutta_refs": ["AN"], "page": null, "page_start": 123, "page_end": 125, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dc6e0fc4-7518-4749-ae50-ce7e053adc13", "parent_id": "book-vol6:ch34:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares more details related to unwholesome\nmoral conduct and the results of this conduct. This Teaching is connecting The Five\nPrecepts and The Eight Fold Path to The Cycle of Rebirth, explaining the truth of how our\ndecisions that lack the wisdom of these Teachings practicing unwholesome moral\nconduct, lead to unpleasant rebirth in the lower realms.\nThe Buddha expands Right Speech adding more details to help one understand that false\nspeech, argumentative speech, harsh speech, and idle chatter all need to be eliminated\nfrom one’s life practice to experience Enlightenment.\nHe explains the resulting unpleasant rebirth but also explains the outcome of not\npracticing each of these individual Teachings.\nRemember, these Teachings are not to be believed but instead, one can learn, reflect, and\npractice to observe the truth for yourself.\nNow that you have learned this Teaching, now it is time to reflect.\n1.) Have you or have you ever known anyone who has destroyed life repeatedly? Did it\nlead to a short life span? Perhaps you might think of individuals involved in all types of\nkilling, not just killing that is considered illegal but all killing as The Natural Law of Kamma\ndoes not function based on societal laws created by humans.\nThink of world leaders who, in the past, were dedicated to killing and look at the result of\ntheir life. Consider soldiers who are sent into battle. Think of the animal world such as\nsnakes, lions, bears, etc. these animals have shorter life span than animals like elephants\nor turtles who do not kill for food.\n2.) Have you or have you ever known of anyone who steals repeatedly? Did they\nexperience loss of wealth through going to jail, paying courts, or lawyers? Did people\nsteal from them?\n3.) Have you or have you ever known of anyone who has been involved in sexual\nmisconduct repeatedly? Did it lead to hostility in their relationships and/or competition\namongst friends and associates?\n4.) Have you or have you ever known of anyone who has used speech that is false,\nargumentative, harsh, or have idle chatter repeatedly? Did it lead to false accusations,\nseparation from friends, hearing disagreeable things, or distrusting one’s words?\n5.) Have you or have you ever known of anyone who has ingested substances that cause\nheedlessness repeatedly? What was or is the condition of that person’s life? Did they or\ndo they experience a peaceful, calm, serene, and content life with joy or did it lead to\nmadness?\nAs you reflect on these Teachings and outcomes, one can come to the conclusion that\nThe Buddha’s Teachings are the truth and with this new found wisdom choose to no\nlonger make decisions that would include any of these. As you do, the condition of the\nmind and your life will gradually improve as more people will interact with you in\nwholesome ways because that is what you are doing, making wholesome choices to\n124", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "At Minimum Leads to Deeds", "sutta_refs": ["AN"], "page": null, "page_start": 123, "page_end": 125, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3f9b4a5c-dc46-4e85-bdfc-990387b89ff4", "parent_id": "book-vol6:ch34:commentary:1", "content_type": "commentary", "text": "interact with people and conduct your life through the wisdom of these wholesome\nTeachings.\nAs you can see, The Buddha is not attempting to fear, guilt, or shame anyone into\nlearning and practicing his Teachings but instead, sharing the truth of what will or will not\nhappen in one’s life now and in the future should one continue to choose to make\ndecisions to include any of these into your life practice.\nHis Teachings are not attempting to control anyone, because that is not possible. Instead,\nhis Teachings are providing guidance based on the truth of The Natural Law of Kamma for\none who chooses to learn, reflect, and practice this “better way of life” so that you can\nexperience peacefulness, calmness, serenity, and contentedness with joy through not\ncausing harm in the world so that, over time, no harm will come to you.\nDetailed explanation of The Eight Fold Path and The Five Precepts is available in this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n125", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "At Minimum Leads to Deeds", "sutta_refs": ["AN"], "page": null, "page_start": 123, "page_end": 125, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3018b38b-2ced-4c38-851b-f9afb4259f78", "parent_id": "book-vol6:ch35:scripture", "content_type": "scripture", "text": "Chapter 35\nIndebtedness is Discontentedness in the World\nPoverty is called discontentedness in the world; so too is getting into debt. A\npoor person who becomes indebted is troubled while enjoying himself.\nThen they prosecute him, and he also incurs imprisonment. This\nimprisonment is indeed discontentedness for one yearning for gain and\nsensual pleasures.\nJust so in the Noble One’s discipline, one in whom confidence is lacking,\nwho sees no danger in wrongdoing and brash, heaps up a mass of evil\n(unwholesome) Kamma.\nHaving engaged in misconduct by body, speech, and mind, he forms the\nwish: May no one find out about me.\nHe twists around with his body, [twists around] by speech or mind; he piles\nup his evil (unwholesome) deeds, in one way or another, repeatedly.\nThis unwise evildoer, knowing his own misdeeds, is a poor person who falls\ninto debt, troubled while enjoying himself.\nHis thoughts then prosecute him; painful mental states born of remorse\n[follow him wherever he goes] whether in the village or the forest.\nThis unwise evildoer, knowing his own misdeeds, goes to a certain [animal]\nrealm or is even bound in hell.\nThis indeed is the discontentedness of bondage…\n(Reference: AN 6.45)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Indebtedness is Discontentedness in the World", "sutta_refs": ["AN"], "page": null, "page_start": 126, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d776bf36-2ffb-4991-995b-e776f8ac627e", "parent_id": "book-vol6:ch35:commentary:0", "content_type": "commentary", "text": "126", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Indebtedness is Discontentedness in the World", "sutta_refs": ["AN"], "page": null, "page_start": 126, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4dc22e4e-c033-408c-a737-676ebd4a6cb0", "parent_id": "book-vol6:ch35:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a person who makes decisions to\ngo into debt and is troubled by their indebtedness is similar to a person who has\nunwholesome bodily, verbal, and mental conduct.\nWhen an individual is doing unwholesome conduct, the mind knows and worries about\nthese deeds. The unwise decisions lead to worry and despair. The Buddha explains: “His\nthoughts then prosecute him; painful mental states born of remorse [follow him wherever\nhe goes] whether in the village or the forest”.\nConversely, for one who purifies their bodily, verbal, and mental conduct on The Path to\nEnlightenment and attains Enlightenment knows they have purified their moral conduct.\nWise wholesome decisions lead to elimination of all worry and despair. One aspect of\neliminating discontentedness as part of The Path to Enlightenment is that a Practitioner\nknows they have purified their moral conduct and, in doing so, they are not causing any\nharm to other beings. The mind can be at ease and peaceful knowing their life practice is\nnot causing harm and, therefore, no harm will come to them. All fears can be eliminated\nof any harm returning to you because you are not causing any harm in the world.\nBut, for one who continues to make unwise decisions to have unwholesome moral\nconduct “this unwise evildoer, knowing his own misdeeds, goes to a certain [animal]\nrealm or is even bound in hell”. A being is reborn based on the results of their decisions.\nNo one, no being, or no entity is sending you to a harmful and painful place such as hell\nor the animal realm but instead, it is one’s own decisions that create this outcome.\nLikewise, it is our own decisions that can lead to an improved rebirth or even\nEnlightenment in this life.\nContinued craving/desire/attachment leads to continued discontentedness and the mind\nis bound or tied to The Cycle of Rebirth continuing to experience wandering and roaming\nwith sorrow, grief, displeasure, and despair. “This indeed is the discontentedness of\nbondage…”.\nFor a Practitioner who continues to choose to make unwise unwholesome decisions,\nthese are decisions to remain bound to continued sorrow, grief, displeasure, and despair.\nIt is like a prison to remain in The Cycle of Rebirth, while one who has attained\nEnlightenment is experiencing freedom from strong feelings, the mind is liberated, and no\nlonger bound to discontentedness or continued rebirth in The Cycle of Rebirth.\nThe Buddha is sharing that choosing to have craving/desire/attachment and go into debt,\nis a source of discontentedness. It is not being poor that causes the discontentedness, it\nis the craving/desire/attachment that causes the discontentedness. If one continues to\ndecide to incur debt due to the mind’s craving/desire/attachment, there will be\ndiscontentedness because of the craving/desire/attachment.\nHave you been in debt and experienced the pressure and anxiety of owing others money?\nThis was caused by the mind’s craving/desire/attachment which led to the debt being\nincurred. It is craving/desire/attachment that causes the discontentedness leading to the\ndecision to incur debt falsely thinking that acquiring the objects of our affection will solve\nthe problem. Conversely, eliminating debt through living within one’s own means, will\nliberate the mind from the constant pressure of owing others money due to your own\ncravings and desires.\n127", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Indebtedness is Discontentedness in the World", "sutta_refs": ["AN"], "page": null, "page_start": 126, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "327a74da-f960-4308-a4db-670234f6798e", "parent_id": "book-vol6:ch35:commentary:2", "content_type": "commentary", "text": "The Buddha himself, once having left the palace, was poor. He was a roaming, homeless\nAscetic, yet his mind was completely peaceful, calm, serene, and content with joy\nexperiencing the Enlightened mind. So being poor is not what causes the\ndiscontentedness, it is the craving/desire/attachment for material wealth (i.e. the longing\nand yearning of the mind) that leads to discontentedness.\nAs one decides to incur debt to fulfill the mind’s craving/desire/attachment, when one is in\ndebt the mind becomes “troubled while enjoying himself” due to “one yearning for gain\nand sensual pleasures”.\nAdditionally, everything that happens in our life is “a result of our own decisions”. While it\nis very challenging to escape generational poverty, the cause that led to being reborn into\nthat situation is rooted in our own decisions within prior lives. It is our choices/decisions\nthat are the cause of our rebirth into a family that is impoverished. And, it is our own\ndecisions that will lead to escaping generational poverty.\nLacking resources to sustain life is generational poverty. Lacking resources to purchase\neverything that mind “wants”, is due to cravings/desires in the mind. Living life based on\nour needs rather than our wants, will produce conditions conducive to liberation of mind.\nThe problem is not that one is lacking the resources to purchase what the mind “wants”.\nThe problem is that the mind has craving/desire “wanting” something to fulfill its own\nsensual desires falsely thinking that this will satisfy the mind and create lasting inner\nsatisfaction. Eliminating craving/desire/attachment will liberate the mind from its constant\nlonging and yearning for sensual pleasures. As long as there is craving/desire/attachment\nin the mind, it will continue to experience discontentedness never being “satisfied with\nwhat is”.\nSo while now you may feel that poverty is not one’s own choice, if you understand The\nNatural Law of Kamma more deeply, you can come to understand that every single\naspect of our life is from our own choices and decisions. There is nothing that happens in\nour life that is not due to our own decisions.\nThe Natural Law of Kamma\n“Cause and Effect” or “Action and Result” - essentially, the results of our decisions.\nYour Life -> Your Decisions -> Your Results\nNothing happens by chance or as a result of anything other than our own decisions.\nGaining the wisdom of these Teachings will help you to make wise choices/decisions that\nlead to wholesome results. Incurring debt to please the mind’s sensual desires (i.e.\nsensual pleasures) will only create more problems in one’s own life through continuous\nstress and anxiety to acquire the needed funds to repay the debt, even more funds than\nthe original item purchased due to interest payments.\nTherefore, a wise Practitioner will eliminate craving/desire/attachment to acquire items\nliving outside its means and instead, focus on using financial resources to acquire that\nwhich is needed to sustain life. If there are additional funds available, one might consider\nhow to apply that wealth to beneficial outcomes without spending in excess which might\nlead to the choice to incur debt.\n128", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Indebtedness is Discontentedness in the World", "sutta_refs": ["AN"], "page": null, "page_start": 126, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1808aa6e-911a-4fdd-9589-01d9423e6bbc", "parent_id": "book-vol6:ch35:commentary:3", "content_type": "commentary", "text": "To eliminate debt, one may need to adjust their lifestyle and spending decisions for a\nperiod of time to repay the loan. To be successful, an individual will need to choose to\nrestrain the mind from its constant cravings/desires so that there are funds available to\nrepay the debt. Once an individual is debt free, the mind can be more liberated from its\nconstant cravings/desires no longer needing to feel the pressure, stress, and anxiety it\ncaused through its own choices to incur debt.\nOne is no longer “troubled while enjoying himself”.\nFurther detailed explanation of Indebtedness is Discontentedness in the World is available\nin this same book series found in Chapter 7 of the book “The Foremost Householder”\n(Volume 8).\n129", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Indebtedness is Discontentedness in the World", "sutta_refs": ["AN"], "page": null, "page_start": 126, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d2211044-7bdb-4c40-b7c5-17f25c56a43b", "parent_id": "book-vol6:ch36:scripture:0", "content_type": "scripture", "text": "Chapter 36\nFour Kinds of Persons\nAt Savathi,..The Perfectly Enlightened One then said to (King Pasenadi of\nKosala):\nGreat King, there are these four kinds of persons found existing in the world.\nWhat four?\nThe one heading from darkness to darkness;\nThe one heading from darkness to light;\nThe one heading from light to darkness;\nThe one heading from light to light.\nAnd how, Great King, is a person one heading from darkness to darkness?\nHere some person has been reborn in a low family - a family of Candālas,\nbamboo workers, hunters, cartwrights, or waste-collectors - a poor family in\nwhich there is little food and drink and which subsists with difficulty, one\nwhere food and clothing are obtained with difficulty; and he is unsightly,\ndeformed, chronically blind or cripple-handed or lame or paralyzed. He is not\none who gains food, drink, clothing, and vehicles; garlands, scents, and\nointments; bedding, housing, and lighting. He engages in misconduct of\nbody, speech, and mind. Having done so, with the breakup of the body, after\ndeath, he is reborn in the plane of misery, in a bad destination, in the nether\nworld, in hell. Suppose, Great King, a man would go from darkness to\ndarkness, or from gloom to gloom, or from stain to stain: this person, I say, is\nexactly similar.\nIt is in this way, Great King, that a person is one heading from darkness to\ndarkness.\nAnd how, Great King, is a person one heading from darkness to light?\nHere some person has been reborn in a low family - a family of Candālas,\nbamboo workers, hunters, cartwrights, or waste-collectors - a poor family in\nwhich there is little food and drink and which subsists with difficulty, one\nwhere food and clothing are obtained with difficulty; and he is ugly, unsightly,\ndeformed, chronically blind or cripple-handed or lame or paralyzed. He is not\none who gains food, drink, clothing, and vehicles: garlands, scents, and\nointments; bedding, housing, and lighting. He engages in wholesome\n130", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "Four Kinds of Persons", "sutta_refs": ["SN"], "page": null, "page_start": 130, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8d9ee592-e137-4772-a74c-a51d33664649", "parent_id": "book-vol6:ch36:scripture:1", "content_type": "scripture", "text": "conduct of body, speech, and mind. Having done so, with the breakup of the\nbody, after death, he is reborn in a good destination, in a heavenly world.\nSuppose, Great King, a man would climb from the ground on to a palanquin,\nor from a palanquin on to horseback, or from horseback to an elephant\nmount, or from an elephant mount to a mansion: this person, I say, is exactly\nsimilar.\nIt is in this way, Great King, that a person is one heading from darkness to\nlight.\nAnd how, Great King, is a person one heading from light to darkness?\nHere some person has been reborn in a high family - an affluent Khattiya\nfamily, an affluent Brāhmin family, or an affluent Householder family - one\nwhich is rich, with great wealth and property, with abundant gold and silver,\nabundant treasures and commodities, abundant wealth and grain; and he is\nhandsome, attractive, graceful, possessing supreme beauty of complexion.\nHe is one who gains food, drink, clothing, and vehicles; garlands, scents,\nand ointments; bedding, housing, and lighting. He engages in misconduct of\nbody, speech, and mind. Having done so, with the breakup of the body, after\ndeath, he is reborn in the plane of misery, in a bad destination, in the nether\nworld, in hell. Suppose, Great King, a man would descend from a mansion to\nan elephant mount, or from an elephant mount to horseback, or from\nhorseback to a palanquin, or from a palanquin to the ground, or from the\nground to underground darkness: this person, I say, is exactly similar.\nIt is in this way, Great King, that a person is one heading from light to\ndarkness.\nAnd how, Great King, is a person one heading from light to light?\nHere some person has been reborn in a high family - an affluent Khattiya\nfamily, an affluent Brāhmin family, or an affluent Householder family - one\nwhich is rich, with great wealth and property, with abundant gold and silver,\nabundant treasures and commodities, with abundant wealth and grain; and\nhe is handsome, attractive, graceful, possessing supreme beauty of\ncomplexion. He is one who gains food, drink, clothing, and vehicles;\ngarlands, scents, and ointments; bedding, housing, and lighting. He engages\nin wholesome conduct of body, speech, and mind. Having done so, with the\nbreakup of the body, after death, he is reborn in a good destination, in a\nheavenly world. Suppose, Great King, a man would cross over from\npalanquin to palanquin, or from horseback to horseback, or from elephant\nmount to elephant mount, or from mansion to mansion: this person, I say, is\nexactly similar.\n131", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "Four Kinds of Persons", "sutta_refs": ["SN"], "page": null, "page_start": 130, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "97380b7c-5578-4f99-9842-615aa727b069", "parent_id": "book-vol6:ch36:scripture:2", "content_type": "scripture", "text": "It is in this way, Great King, that a person is one heading from light to light.\nThese, Great King, are the four kinds of persons found existing in the world.\n(Reference: SN 3.21)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "Four Kinds of Persons", "sutta_refs": ["SN"], "page": null, "page_start": 130, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fd0ce94c-de3f-438f-91d7-4a22a3803530", "parent_id": "book-vol6:ch36:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a person who is reborn into a low\nfamily or high family, which is based on one’s decisions in their past life, can then move\nfrom there towards a better life in the heavenly realm or a worse rebirth in a lower realm.\nIn this way, one is moving “from darkness to darkness”, “from darkness to light”, “from\nlight to darkness”, or “from light to light”.\nDarkness to darkness: a being who is born into difficult circumstances finding it difficult\nto find the necessities to sustain life and due to their own unwholesome bodily, verbal,\nand mental conduct are reborn into a lower realm of existence for their next rebirth.\nDarkness to light: a being who is born into difficult circumstances finding it difficult to\nfind the necessities to sustain life and due to their own wholesome bodily, verbal, and\nmental conduct are reborn into the heavenly realm of existence for their next rebirth.\nLight to darkness: a being who is born into beneficial circumstances finding it easy to\nfind the necessities to sustain life and due to their own unwholesome bodily, verbal, and\nmental conduct are reborn into a lower realm of existence for their next rebirth.\nLight to light: a being who is born into beneficial circumstances finding it easy to find the\nnecessities to sustain life and due to their own wholesome bodily, verbal, and mental\nconduct are reborn into the heavenly realm of existence for their next rebirth.\nThe Buddha is explaining that it does not matter what circumstances you are born into,\nwhat truly matters is one’s decisions in this life to have wholesome conduct that leads to\nan improved life.\nDuring The Buddha’s lifetime, people thought if you were born into a low family your life\nwas destined to be no good. Conversely, if you were born into a high family your life was\ndestined to be good. In this Teaching and others, he is helping Students to see that it is\none’s wise and wholesome decisions that lead to an improved life and an improved\nrebirth, should one need to be reborn.\nIt is through learning, reflecting, and practicing these Teachings that one moves to a\nbetter destination upon any potential future rebirths.\nIt is important to understand that the goal of these Teachings is for a being to attain\nEnlightenment so that there is no longer any rebirth into any realm of existence. But,\nshould one need to be reborn, through the effort to attain a more developed mind in this\nlife their next rebirth will be in an improved destination.\nGotama Buddha never used rebirth in an improved destination to motivate or encourage\nhis Students to learn and practice these Teachings because the goal was for them to\nattain Enlightenment no longer experiencing rebirth in any realm of existence.\n132", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "Four Kinds of Persons", "sutta_refs": ["SN"], "page": null, "page_start": 130, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dc846ebd-5361-44bb-8231-a4cf197ef995", "parent_id": "book-vol6:ch36:commentary:1", "content_type": "commentary", "text": "And, a Buddha does not need to guilt, shame, or fear anyone into learning and practicing\ntheir Teachings. The Teachings themselves are to eliminate discontent feelings such as\nguilt, shame, and fear so they would not use these feelings to motivate Students to\neliminate guilt, shame, and fear - that does not work.\nInstead, The Buddha is providing understanding in this Teaching of how one does not\nneed to be hindered by a birth into a low family. During his lifetime, the caste system\ninhibited people from moving to an improved existence through lack of wealth or social\nstatus because of the lack of opportunities to improve one’s life.\nGotama Buddha is encouraging Students that no matter what your birth is, either in a low\nor high family, both individuals can experience the same destination upon their next\nrebirth. This Teaching shared by Gotama Buddha is not what was being shared among\nthe population of people prior to his Teaching. Instead, people were taught that they were\nsubjected to a life of misery now and in the future due to being reborn into a low family,\nand through being reborn into a high family one is destined for a life of luxury. But, The\nBuddha makes clear to his Students that all beings can improve their life through training\nof the mind and wise decision making based on The Natural Laws of Existence.\nA Practitioner can observe the results and improvements to the condition of the mind\nwhen learning and practicing these Teachings. A Buddha does not need to guilt, shame,\nor fear anyone into learning and practicing his Teachings because they can independently\nobserve the truth for themselves that The Teachings are true and through the acquired\nwisdom, the condition of the mind gradually improves.\nInstead, Gotama Buddha helps the Students in this Teaching to understand they are not\ndestined to a life of misery now and in the future but instead, they can improve their life\nthrough learning, reflecting, and practicing these Teachings to train the mind and make\nwise decisions.\n133\n\nActions Towards The\nEnding of “Actions”\n134", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "Four Kinds of Persons", "sutta_refs": ["SN"], "page": null, "page_start": 130, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0ceef260-259a-4a42-9cec-ced445a624a6", "parent_id": "book-vol6:ch37:scripture:0", "content_type": "scripture", "text": "Chapter 37\nPath to Attain the Ending of\nUnwholesome Kamma\nMonks, I will teach you the Noble Eight Fold Path and I will analyze it for you.\nListen to that and attend closely, I will speak.\nAnd what, Monks, is the Noble Eight Fold Path?\nRight View, Right Intention, Right Speech, Right Action, Right Livelihood,\nRight Effort, Right Mindfulness, Right Concentration.\nAnd what, Monks, is Right View?\nIt is, Monks, the wisdom of discontentedness, the wisdom of the cause of\ndiscontentedness, the wisdom of the elimination of discontentedness, and\nthe wisdom of the way of practice leading to the elimination of\ndiscontentedness. This is called Right View.\nAnd what, Monks, is Right Intention?\nThe intention of renunciation, the intention of non-ill-will, the intention of\nharmlessness. This, Monks, is called Right Intention.\nAnd what, Monks, is Right Speech?\nRefraining from lying, refraining from slander, refraining from harsh speech,\nrefraining from frivolous speech. This is called Right Speech.\nAnd what, Monks, is Right Action?\nRefraining from taking life, refraining from taking what is not given, refraining\nfrom sexual misconduct. This is called Right Action.\nAnd what, Monks, is Right Livelihood?\nHere, Monks, the Noble Disciple, having given up wrong livelihood, keeps\nhimself by Right Livelihood.\n135", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Path to Attain the Ending of", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 135, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "02022556-4816-4781-bcc9-e2e24d533e92", "parent_id": "book-vol6:ch37:scripture:1", "content_type": "scripture", "text": "And what, Monks, is Right Effort?\nHere, Monks, a Monk rouses his will, makes an effort, stirs up energy, exerts\nhis mind and strives to prevent the arising of unarisen evil unwholesome\nmental states. He rouses his will, makes an effort, stirs up energy, exerts his\nmind and strives to overcome evil unwholesome mental states that have\narisen. He rouses his will, makes an effort, stirs up energy, exerts his mind\nand strives to produce unarisen wholesome mental states. He rouses his will,\nmakes an effort, stirs up energy, exerts his mind and strives to maintain\nwholesome mental states that have arisen, not to let them fade away, to\nbring them to greater growth, to the full perfection of development. This is\ncalled Right Effort.\nAnd what, Monks, is Right Mindfulness?\nHere, Monks, a Monk resides reflecting on body as body, dedicated, clearly\naware and mindful, having put aside craving and worry for the world; he\nresides reflecting on feelings as feelings, dedicated, clearly aware and\nmindful, having put aside craving and worry for the world; he resides\nreflecting on mind as mind, dedicated, clearly aware and mindful, having put\naside craving and worry for the world; he resides reflecting on mental objects\nas mental objects, dedicated, clearly aware and mindful, having put aside\ncraving and worry for the world. This is called Right Mindfulness.\nAnd what, Monks, is Right Concentration?\nHere, a Monk, distant from sense-desires, distant from unwholesome mental\nstates, enters and resides in the first Jhāna, which is with thinking and\npondering, based in seclusion, filled with excitement and joy. And with the\nsubsiding of thinking and pondering, by gaining inner tranquility and oneness\nof mind, he enters and resides in the second Jhāna, which is without thinking\nand pondering, based in concentration, filled with excitement and joy. And\nwith the fading away of excitement, remaining imperturbable (unable to be\nupset or excited; calm; serene), mindful and clearly aware, he experiences in\nhimself the joy of which the Noble Ones say:\n'Peaceful is he who resides with equanimity and mindfulness', he enters the\nthird Jhāna. And, having given up pleasure and pain, and with the fading\naway of former gladness and sadness, he enters and resides in the fourth\nJhāna, which is beyond pleasure and pain, and purified by equanimity and\nmindfulness. This is called Right Concentration.\n(Reference: SN 45.8)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Path to Attain the Ending of", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 135, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "de658d8b-b72b-4f03-8f17-a6e5ab6e09e0", "parent_id": "book-vol6:ch37:commentary:0", "content_type": "commentary", "text": "136\n\nDetails Regarding Right Action\nHere, someone, having abandoned the destruction of life, abstains from the\ndestruction of life. With the rod and weapon laid aside, diligent and kindly, he\nresides compassionate toward all living beings.\nHaving abandoned the taking of what is not given, he abstains from taking\nwhat is not given. He does not steal the wealth and property of others in the\nvillage or in the forest.\nHaving abandoned sexual misconduct, he abstains from sexual misconduct.\nHe does not have sexual relations with women [men] who are protected by\ntheir mother, father, mother and father, brother, sister, or relatives; who are\nprotected by their Teachings; who have a husband [wife or partner]: whose\nviolation entails a penalty; or even with one already engaged.\n(The Tathāgata spoke of the other two of the five virtues: Abstaining from\nLying and Using of Substances that Cause Heedlessness, in the same way.)\n(Reference: AN 10.211)\n137\n\nRight Action - Twofold\nAnd what, Monks, is Right Action?\nRight Action, I say, is twofold: there is Right Action that is affected by taints,\nproduction of merit, ripening on the side of attachment: and there is Right\nAction that is noble, taintless, world-transcending, a factor of the path.\nAnd what, Monks, is Right Action that is affected by taints, production of\nmerit, ripening on the side of attachment?\nAbstaining from killing living beings, abstaining from taking what is not given,\nabstaining from misconduct in sensual pleasures: this is Right Action that is\naffected by taints, production of merit, ripening on the side of attachment.\nAnd what, Monks, is Right Action that is noble, taintless, world-transcending,\na factor of the path?\nThe elimination from the three kinds of bodily misconduct, the abstaining,\nrefraining, abstaining from them in one whose mind is noble, whose mind\nis taintless, who possesses the noble path and is developing the noble\npath: this is Right Action that is noble, taintless, world-transcending, a factor\nof the path.\n(Reference: MN 117)\nTrades Not to Be Plied\nWrong Livelihood\nMonks, a Household Practitioner should not engage in these five trades.\nWhat five?\nBusiness in weapons,\nbusiness in living beings,\nbusiness in meat,\nbusiness in substances that cause heedlessness,\nand business in poisons.\nA Household Practitioner should not engage in these five trades.\n(Reference: AN 5.177)\n138", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Path to Attain the Ending of", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 135, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f4161cd8-0ab6-4fda-afb4-559e53302e0e", "parent_id": "book-vol6:ch37:commentary:1", "content_type": "commentary", "text": "And what, Monks, is wrong livelihood?\nScheming, flattery, hinting, belittling, pursing gain with gain: this is wrong\nlivelihood.\n(Reference: MN 117)\nIn this Teaching from Gotama Buddha, he shares how to eliminate unwholesomeness\nthrough training in The Eight Fold Path. It is The Eight Fold Path that leads to the\ncomplete elimination of discontentedness through the complete elimination of\nunwholesome Kamma.\nA Practitioner who deeply trains the mind and practices The Eight Fold Path will no longer\nbe producing any unwholesome Kamma, therefore, will not be experiencing any\nunwholesome results. The Eight Fold Path trains the mind in how to eliminate all\nunwholesome and harmful conduct no longer producing any unwholesome Kamma. A\nPractitioner will only be making wise wholesome decisions that leads to wholesome\nresults (i.e. wholesome Kamma).\nThe Eight Fold Path is the complete solution to solving the problem of the unEnlightened\nmind and The Cycle of Rebirth. The Eight Fold Path is “the way of practice leading to the\nelimination of discontentedness.”\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nThis Chapter provides additional Words of The Buddha that further clarify Right Actions\nand Right Livelihood.\nA Practitioner will need to purify all factors of The Eight Fold Path for an extended period\nof time to attain Enlightenment.\nDetailed explanation of Right Livelihood is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) and Chapter 14 of the book “Lowly Arts” (Volume 12).\nWhat are the Jhānas and how can I experience them?\nThe Jhānas are preliminary phases the mind experiences as it is making its way to\nEnlightenment, and prior to the first Stage of Enlightenment.\nWhen the mind is in the Jhānas, there are heightened qualities that are experienced,\nwhich are needed in order to fully develop the mind and experience Enlightenment. These\nare referred to as “the Jhānas”.\nWithout experiencing the Jhānas, a Practitioner would have no ability to attain\nEnlightenment, or even the first Stage of Enlightenment.\nThe Jhānas are oftentimes misunderstood, especially outside of Asia.\n139", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Path to Attain the Ending of", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 135, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "26fda9ee-d19e-40e8-982e-0cb3c00d464b", "parent_id": "book-vol6:ch37:commentary:2", "content_type": "commentary", "text": "Oftentimes people think that the Jhānas are only experienced through the practice of\nmeditation and, that the Jhānas are turned \"on or off” while in meditation or in daily life.\nThis misunderstanding leads to the inability to experience these heightened qualities of\nmind, the first Stage of Enlightenment, or Enlightenment itself. Thus, an individual\ncontinues to stay trapped in the unEnlightened state experiencing sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc. over and over and over again. The mind is stuck\nin this continuous cycle of discontent feelings due to its lack of wisdom of The Path to\nEnlightenment.\nI will demystify the Jhānas and help you to understand what they are and how to\nexperience them so that you can escape the constant struggles and difficulties of the\nunEnlightened mind.\n(Please read further if you are interested in learning this important Teaching so that the\nmind can become free of these strong feelings and others.)\n—————\nAs mentioned, the Jhānas are heightened qualities that are experienced as one is\nprogressing on The Path to Enlightenment. These are heightened qualities of awareness\n(i.e. mindfulness), tranquility, concentration, and equanimity, along with other beneficial\nqualities of mind that are needed to experience progress on The Path to Enlightenment\nand Enlightenment itself.\nA Practitioner would be unable to experience Enlightenment without these heightened\nqualities developed and acquired in the Jhānas.\nThe Jhānas are experienced through learning, reflecting on (i.e. independently\nverifying), and practicing The Eight Fold Path.\nThe Eight Fold Path is the core and central Teaching of The Buddha, it is “THE” Path to\nEnlightenment. If you are interested in experiencing Enlightenment through The Teachings\nof The Buddha, you would need to know The Eight Fold Path, inside and out, backwards\nand forwards, up and down, left and right. And, you would need to learn The Eight Fold\nPath through the original Words of The Buddha with guidance from a Teacher while you\nretain the responsibility for your own learning and growth.\nIt is putting together all the individual factors of The Eight Fold Path that the mind will\nmove into, and reside in, the Jhānas.\nYes, one will need to meditate to experience the Jhānas but, it is not only meditation that\none needs to learn and practice to experience the Jhānas. There are many other aspects\nof The Path to Enlightenment than only meditation, which are described in The Eight Fold\nPath, and all of these factors are needed to make progress towards Enlightenment to\ninclude, experiencing the Jhānas.\nMeditation is one aspect of one factor in The Eight Fold Path. If you did the math, that\nmeans that meditation is about 6% of The Path to Enlightenment. There is much more to\nexperiencing Enlightenment than only meditation. There is much more to experiencing the\nJhānas than only meditation.\n140", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Path to Attain the Ending of", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 135, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2d1a454a-add9-4e94-8d35-4746dbfb89da", "parent_id": "book-vol6:ch37:commentary:3", "content_type": "commentary", "text": "Unfortunately, many people are misunderstanding, thinking that The Buddha sat under a\ntree, meditated, and instantly got to Enlightenment. This is just untrue and a significant\nmisunderstanding. You can know this is true through The Words of The Buddha and his\nimportant Teachings.\n“Monks, I do not say that final knowledge (wisdom) is achieved all at once. On the\ncontrary, final knowledge is achieved by gradual training, by gradual practice, by\ngradual progress.” (Reference: MN 70.22)\nAn Enlightened being would have attained “final knowledge” through acquiring wisdom,\nby learning, reflecting (i.e. independently verifying), and practicing The Teachings of The\nBuddha to awaken to The Natural Laws of Existence, the mind is then Enlightened.\nFinal Knowledge = Enlightenment\nEnlightenment is not achieved “all at once”.\nYou can independently verify that Enlightenment is not experienced “all at once” or\ninstantly because, everything you have ever accomplished in life has been through\ngradual training, gradual practice, and gradual progress, just like The Buddha is sharing in\nthis important Teaching. It took The Buddha six (6) years to attain Enlightenment.\nThink about learning to read, write, and speak English, did it happen all at once? Think\nabout the job or occupation that you perform, was your wisdom and skills acquired “all at\nonce”?\nNo, of course not.\nTherefore, you can understand how acquiring wisdom to attain Enlightenment does not\noccur “all at once”. The Words of The Buddha are sharing this important Teaching and,\nyou can independently verify it for yourself. All of The Teachings of The Buddha are\nindependently verifiable and is how a Practitioner would need to progress on The Path to\nEnlightenment to actually experience Enlightenment. It is through gradual training and\ngradual practice that leads to gradual progress of acquiring wisdom and awakening to the\nEnlightened mental state.\nSo, Enlightenment, and the Jhānas, are not experienced “all at once” and they are not\nexperienced only in meditation.\nThese are The Words of The Buddha on the Jhānas.\n“And what, Monks, is Right Concentration? Here, a Monk, distant from sense-desires,\ndistant from unwholesome mental states, enters and resides in the first Jhāna, which is\nwith thinking and pondering, based in seclusion, filled with excitement and joy. And with\nthe subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind,\nhe enters and resides in the second Jhāna, which is without thinking and pondering,\nbased in concentration, filled with excitement and joy. And with the fading away of\nexcitement, remaining imperturbable (unable to be upset or excited; calm; serene),\nmindful and clearly aware, he experiences in himself the joy of which the Noble Ones say:\n141", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Path to Attain the Ending of", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 135, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c7d769f7-cf73-44c1-bb69-76af989977f8", "parent_id": "book-vol6:ch37:commentary:4", "content_type": "commentary", "text": "‘Peaceful is he who resides with equanimity and mindfulness’, he enters the third Jhāna.\nAnd, having given up pleasure and pain, and with the fading away of former gladness and\nsadness, he enters and resides in the fourth Jhāna, which is beyond pleasure and pain,\nand purified by equanimity and mindfulness. This is called Right Concentration.”\n(Reference: DN 22)\nThe Buddha describes the four (4) Jhānas in multiple places within his Teachings. There\nare only four (4) Jhānas, even though you will see different numbers being taught by other\npeople who have misunderstanding but, The Buddha only taught four (4) Jhānas, as you\ncan see in his original words.\nThe Buddha describes the four (4) Jhānas in the same way in each Teaching. However,\nthis is a reference to the eighth factor of The Eight Fold Path, Right Concentration. This is\nwhere he describes the Jhānas, in detail, and this is where the misunderstandings in the\nworld are originating as people are not understanding what was taught by The Buddha.\nRight Concentration is accomplished through a well developed meditation practice and\npracticing “singleness of mind” in daily life. The Buddha describes how to practice Right\nConcentration as part of The Path to Enlightenment in many of his other Teachings, which\nall integrate into The Eight Fold Path.\nSo, because Right Concentration is to practice meditation and developing singleness of\nmind, some people are misunderstanding the Jhānas as only being experienced in\nmeditation and is something that is turned “on and off”.\nThis is confusing many people and leading to the inability to experience the Jhānas and\nEnlightenment.\nAs you can see in the original Words of The Buddha, he is describing enhanced qualities\nof mind that the mind “enters and resides” in as part of his description of the Jhānas.\nThe mind “resides” in the Jhānas.\nHe is describing the Jhānas as part of The Eight Fold Path because this is the byproduct\nor benefit, of practicing the entire core and central Teaching of The Buddha, The Eight\nFold Path, which will guide you in training the mind to experience the Jhānas and attain\nEnlightenment.\nOne enhanced quality of mind that is experienced in the second Jhāna includes “oneness\nof mind” or “unification of the mind”.\nIn the unEnlightened state, there is a conscious mind and a subconscious mind, both of\nthese are polluted and need to be purified to experience Enlightenment. However, the\nsubconscious mind is much more heavily polluted than the conscious mind. A\nPractitioner in the unEnlightened state will have some awareness of the conscious mind\nbut, they will lack awareness of the subconscious mind until, they are experiencing the\nsecond Jhāna.\nOneness of mind, or unification of the mind, is when the conscious mind and\nsubconscious mind have merged. They have become “one”. The Practitioner will have\n“full awareness” of the entire mind, the mind becomes highly introspective being able to\n142", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Path to Attain the Ending of", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 135, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "452b6653-56b3-47ed-8753-e5e882589d02", "parent_id": "book-vol6:ch37:commentary:5", "content_type": "commentary", "text": "easily look inward. This is sometimes referred to as “the opening of the third eye, divine\neye, or inward looking eye”.\nWhen “oneness of mind” or “unification of mind” is experienced, there will no longer be a\nconscious and subconscious mind but instead, there will be just one mind - “oneness of\nmind” or “unification of the mind”. And, this enhanced quality is needed in order to purify\nthe mind. You would be unable to purify the entire mind to attain Enlightenment if there\nwas no awareness of the entire mind throughout your entire day.\nSo, to even get to the first Stage of Enlightenment, and Enlightenment itself, a Practitioner\nneeds to experience “oneness of mind” or “unification of the mind” in the second Jhāna.\nAnd, this is an enhanced quality of mind that is experienced at all times during one’s day.\nThis is not a quality of mind that is only experienced during meditation and it is not an\naspect of the mind that is turned “on or off”. Instead, the mind is “residing” in this mental\nquality. This is true for all the enhanced qualities of the Jhānas. They are experienced at\nall times and, are not turned “on or off”. As shared by The Buddha, the mind “enters” and\n“resides” in the Jhānas.\nFor anyone who has experienced the Jhānas, they know this to be true.\nThe translation of the word “Jhāna” is “mental absorption” and “meditative absorption”\nbecause, to experience the Jhānas, a Practitioner will have mentally absorbed a certain\namount of The Teachings of The Buddha and be practicing those Teachings. And, the\nPractitioner will have conducted and benefited from a certain amount of meditation. The\nmind has mentally “absorbed” The Teachings of The Buddha, and is practicing The\nTeachings of The Buddha, to include but not limited to, meditation.\nWhen a mind has absorbed something and is experiencing improved qualities of mind,\nthose qualities are not being turned “on or off” nor only experienced during meditation.\nThese mental qualities are always present, the mind is “residing” in these enhanced\nqualities.\nThe Jhānas are temporary, as the mind can regress out of the Jhānas if the mind\nbecomes complacent. However, if one continues to remain determined, dedicated, and\ndiligent, the qualities of the Jhānas will continue to persist in the mind, all the way through\nto Enlightenment and while the mind is experiencing Enlightenment.\nThe Jhānas are not something to boast about nor take pride in. If the mind is becoming\narrogant or prideful due to experiencing the Jhānas, a Practitioner would be wise to “cut\nthat off and let it go”. Otherwise, the mind is complacent and will ultimately regress out of\nthe Jhānas and, this will hinder any further progress on The Path to Enlightenment.\nSo in short, you will need to experience the Jhānas to make progress on The Path to\nEnlightenment and to attain Enlightenment itself, and this is accomplished through\nlearning, reflecting on (i.e. independently verifying), and practicing The Eight Fold Path,\nthe core and central Teaching of The Buddha that you need to know inside and out to\nexperience the Jhānas and Enlightenment.\nExperiencing the Jhānas is like the “lightbulb is flickering”, providing an indication to you\nthat the mind has put together The Eight Fold Path well enough to experience these\nheightened qualities of mind.\n143", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Path to Attain the Ending of", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 135, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7ef882aa-443e-4357-85ad-9c3c71203fbf", "parent_id": "book-vol6:ch37:commentary:6", "content_type": "commentary", "text": "The Practitioner will know they are experiencing the Jhānas because they will\nnotice the improved qualities of mind as described by The Buddha in Right\nConcentration of The Eight Fold Path.\nWhen experiencing the Jhānas it is a significant indication that a Practitioner is\nmaking tangible progress on The Path to Enlightenment.\nIt would be unwise to become arrogant, prideful, or boastful about anything at all, to\ninclude experiencing the Jhānas. If so, those unwholesome aspects of the mind would\nonly create a lack of further progress on The Path to Enlightenment.\nOnce a Practitioner is experiencing the Jhānas, it is time for the real work to begin. The\nmind is now prepared to fully eradicate all of the pollutions of mind. The needed\nenhanced qualities have been acquired and it is time to start focusing on the elimination\nof The Ten Fetters starting with, the first three.\nEliminating the first three fetters/taints/pollutions of mind, a Practitioner will then\nexperience the first Stage of Enlightenment. From the first Stage of Enlightenment, the\nmind will no longer regress. In the first Stage of Enlightenment, one has progressed past\nthe preliminary phases of the Jhānas, where the mind can regress, and is now firmly in\nthe first Stage of Enlightenment, where the mind will not regress.\nBut, this is not a time to become complacent but instead, learn, reflect on (i.e.\nindependently verify), and practice the elimination of The Ten Fetters. Your practice will\nneed to pivot towards actively learning, reflecting on (i.e. independently verifying), and\npracticing to eliminate The Ten Fetters.\nA Practitioner will need to know what is each of The Ten Fetters, what are the symptoms,\nhow to eliminate the fetters, and how to know they are eliminated. This can all be learned\nin one of our annual retreats titled “Purification of The Mind to Attain Enlightenment”. In\nthis retreat, there are individual classes devoted to learning each individual fetter of The\nTen Fetters.\nThe Jhānas await you. These improved qualities of mind await you. Enlightenment awaits\nyou.\nThe only thing holding you back is your own determination, dedication, and diligence to\nlearn, reflect (i.e. independently verify), and practice The Path to Enlightenment, based on\nThe Words of The Buddha, as taught by The Buddha.\nMeditate, Monks, do not be complacent, lest you will regret it later. This is my instruction\nto you. (Reference: SN 43.1)\nBe well and enjoy your journey…\nTo learn more about the Jhānas please see this recorded online class.\nhttps://www.youtube.com/watch?v=wgxpbmW6bO4&list=PLFuun1phKgQn_7rDGqXFDF-\nPz4cRrlBa_&index=3\n144", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Path to Attain the Ending of", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 135, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "120086cf-34ef-49fa-a72d-b90fb8825795", "parent_id": "book-vol6:ch38:scripture", "content_type": "scripture", "text": "Chapter 38\nWith the Destruction of Craving Comes the\nDestruction of Unwholesome Kamma\nMonks, develop the path and the way that leads to the destruction of\ncraving.\nAnd what is the path and the way that leads to the destruction of craving?\nIt is The Seven Factors of Enlightenment.\nWhat seven?\nThe Enlightenment factor of mindfulness, the Enlightenment factor of\ninvestigation, the Enlightenment factor of energy, the Enlightenment factor of\njoy, the Enlightenment factor of tranquility, the Enlightenment factor of\nconcentration, the Enlightenment factor of equanimity.\nWhen this was said, the Venerable Udāyi asked The Perfectly Enlightened\nOne: ‘Venerable Sir, how are The Seven Factors of Enlightenment developed\nand cultivated so that they lead to the destruction of craving?’\nHere, Udāyi, a Monk develops the Enlightenment factor of mindfulness,\nwhich is based upon seclusion, freedom from strong feelings and\nelimination, maturing in release; which is immense, superb, measureless,\nwithout ill will. When he develops the Enlightenment factor of mindfulness,\nwhich is based upon seclusion, freedom from strong feelings and\nelimination, maturing in release; which is immense, superb, measureless,\nwithout ill will, craving is abandoned. With the abandoning of craving,\n(unwholesome) Kamma is abandoned. With the abandoning of\n(unwholesome) Kamma, discontentedness is abandoned…\n(All of The Seven Factors of Enlightenment are explained in the same way to\ninclude the Enlightenment factor of investigation, energy, joy, tranquility, and\nconcentration with the final factor being described in the same way as in the\nbelow.)\nHe develops the Enlightenment factor of equanimity, which is based upon\nseclusion, freedom from strong feelings and elimination, maturing in release;\nwhich is immense, superb, measureless, without ill will. When he develops\nthe Enlightenment factor of equanimity, which is based upon seclusion,\nfreedom from strong feelings and elimination, maturing in release; which is\n145\n\nimmense, superb, measureless, without ill will, craving is abandoned. With\nthe abandoning of craving, (unwholesome) Kamma is abandoned. With the\nabandoning of (unwholesome) Kamma, discontentedness is abandoned.\nThus, Udāyi,\nWith the destruction of craving, comes the destruction of (unwholesome)\nKamma;\nWith the destruction of (unwholesome) Kamma, comes the destruction of\ndiscontentedness.\n(Reference: SN 46.26)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "With the Destruction of Craving Comes the", "sutta_refs": ["SN"], "page": null, "page_start": 145, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8a2601f1-2ad3-44fa-af12-18879b5b330d", "parent_id": "book-vol6:ch38:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how The Seven Factors of\nEnlightenment lead to the elimination of craving/desire/attachment. With the elimination of\ncraving/desire/attachment unwholesome Kamma is eliminated, thus, all discontentedness\nis eliminated.\nA Practitioner on The Path to Enlightenment will need to learn and practice The Seven\nFactors of Enlightenment to move the mind to “the middle” and keep it there on a\nconsistent basis.\nHe further discusses how a Practitioner who develops The Seven Factors of\nEnlightenment leads to freedom from strong feelings and elimination, “maturing in\nrelease”.\n“Maturing in release” is the experience one may have that as they deeply develop the\nmind, they may experience the bodily sensation of specific cravings/desires/attachments\nand/or specific taints/fetters being “released” from the mind.\nThe more one develops The Eight Fold Path starting with Right View (The Four Noble\nTruths) the mind can develop the ability to readily, and in some cases, instantly eliminate\nspecific craving/desire/attachments and/or specific taints/fetters from the mind. There is\nmuch learning, reflecting, and practicing of these Teachings that is required as a\nprerequisite to developing this aspect of the mind.\nGotama Buddha is explaining the bodily sensation experienced upon the elimination of\nthese pollutions of the mind as “maturing in release”\n146", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "With the Destruction of Craving Comes the", "sutta_refs": ["SN"], "page": null, "page_start": 145, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2d03b039-15a6-46ad-8940-250c1cead090", "parent_id": "book-vol6:ch38:commentary:1", "content_type": "commentary", "text": "What are The Seven Factors of Enlightenment?\nThe Seven Factors of Enlightenment are not to determine if someone is or is not\nEnlightened but instead, they are used to fine tune the mind bringing it to a balanced\nstate - “in the middle”. If a Practitioner is noticing that the mind is not “in the middle”, as\ndescribed in the Chapter titled “The Middle Way: Walking The Middle Way” (Chapter 6) of\nthe book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1),\nuse the associated factors of Enlightenment to move the mind to practicing the middle\nway.\nWhen the mind becomes complacent, sluggish, lethargic, dull, or lazy, this is the time to\npractice the Enlightenment factors of Investigation, Energy, and Joy.\nWhen the mind is excited, elated, ecstatic, euphoric, or over stimulated, this is the time to\npractice the Enlightenment factors of Tranquility, Concentration, and Equanimity.\nThe Enlightenment factor of Mindfulness is always useful and should be practiced in each\nand every moment. Mindfulness will need to be developed as part of training the mind\nthrough The Eight Fold Path using Breathing Mindfulness Meditation on a consistent and\nongoing basis.\n1.) Mindfulness: (Awareness of mind as described in The Eight Fold Path as “Right\nMindfulness”.)\n2.) Investigation: (Dedicated examination, exploration, research, study, and questioning\nto learn The Teachings.)\n3.) Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\n4.) Joy: (Pleased and delighted not associated with any specific object; unconditioned\ngladness; the Practitioner is not attaining it by craving/desire/attachment.)\n5.) Tranquility: (Relaxed, steadiness, stability, peacefulness, and stillness of mind.)\n6.) Concentration: (Mental alertness, attentiveness, the ability to give your attention or\nthought to a single object or activity. “Singleness of mind” as described in The Eight Fold\nPath as “Right Concentration”.)\n7.) Equanimity: (Mental calmness, composure, and evenness of temper, especially in a\ndifficult situation; treating everyone impartially.)\nIt is, Monks, when The Seven Factors of Enlightenment are developed and cultivated in\nthis way that they fulfill true wisdom and liberation.\n(Gotama Buddha)\n(Reference: SN 46.6)\n147", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "With the Destruction of Craving Comes the", "sutta_refs": ["SN"], "page": null, "page_start": 145, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ef9d5419-7d95-443d-89e4-0af3d57ac1bc", "parent_id": "book-vol6:ch39:commentary:0", "content_type": "commentary", "text": "Chapter 39\nAnyone Can Produce Nibbāna\n(Enlightenment)\nAnd what, Ānanda, are the six classes?\n(1) Here, someone of the black class produces a black state.\n(2) Someone of the black class produces a white state.\n(3) Someone of the black class produces Nibbāna (Enlightenment), which is\nneither black nor white.\n(4) Then, someone of the white class produces a black state.\n(5) Someone of the white class produces a white state.\n(6) And someone of the white class produces Nibbāna (Enlightenment),\nwhich is neither black nor white.\n—————\n(1) And how is it, Ānanda, that someone of the black class produces a black\nstate?\nHere, someone has been reborn in a low family - a family of Candālas,\nhunters, bamboo workers, cart makers, or waste-collectors - one that is\npoor, with little food and drink, that subsists with difficulty, where food and\nclothing are obtained with difficulty; and he is ugly, unsightly, ill proportion,\nwith much illness - blind, crippled, lame, or paralyzed. He does not obtain\nfood, drink, clothing, and vehicles; garlands, scents, and ointments; bedding,\nhousing, and lighting.\nHe engages in misconduct by body, speech, and mind. In consequence, with\nthe breakup of the body, after death, he is reborn in the plane of misery, in a\nbad destination, in the lower world, in hell.\nIt is in such a way that someone of the black class produces a black state.\n148", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Anyone Can Produce Nibbāna", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 148, "page_end": 154, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5db168e3-3b90-43d7-8441-9777808564ab", "parent_id": "book-vol6:ch39:commentary:1", "content_type": "commentary", "text": "(2) And how is it, Ānanda, that someone of the black class produces a white\nstate?\nHere, someone has been reborn in a low family - a family of Candālas,\nhunters, bamboo workers, cart makers, or waste-collectors - one that is\npoor, with little food and drink, that subsists with difficulty, where food and\nclothing are obtained with difficulty; and he is ugly, unsightly, ill proportion,\nwith much illness - blind, crippled, lame, or paralyzed. He does not obtain\nfood, drink, clothing, and vehicles; garlands, scents, and ointments; bedding,\nhousing, and lighting.\nHe engages in wholesome conduct by body, speech, and mind. In\nconsequence, with the breakup of the body, after death, he is reborn in a\ngood destination, in a heavenly world. It is in such a way that someone of the\nblack class produces a white state.\n(3) And how is it, Ānanda, that someone of the black class produces Nibbāna\n(Enlightenment), which is neither black nor white?\nHere, someone has been reborn in a low family - a family of Candālas,\nhunters, bamboo workers, cart makers, or waste-collectors - one that is\npoor, with little food and drink, that subsists with difficulty, where food and\nclothing are obtained with difficulty; and he is ugly, unsightly, ill proportion,\nwith much illness - blind, crippled, lame, or paralyzed. He does not obtain\nfood, drink, clothing, and vehicles; garlands, scents, and ointments; bedding,\nhousing, and lighting.\nHaving shaved off his hair and beard, he puts on ochre robes and goes forth\nfrom the household life into homelessness. When he has thus gone forth, he\nabandons The Five Hindrances, defilements of the mind, things that weaken\nwisdom; and then, with his mind well established in The Four Foundations of\nMindfulness, he correctly develops The Seven Factors of Enlightenment and\nproduces Nibbāna (Enlightenment), which is neither black nor white.\nIt is in such a way that someone of the black class produces Nibbāna, which\nis neither black nor white.\n(4) And how is it, Ānanda, that someone of the white class produces a black\nstate?\nHere, someone has been reborn in a high family - an affluent Khattiya family,\nan affluent Brāhmin family, or an affluent Householder family — one that is\nrich, with great wealth and property, abundant gold and silver, abundant\ntreasures and commodities, abundant wealth and grain; and he is\nhandsome, attractive, graceful, possessing supreme beauty of complexion.\n149", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Anyone Can Produce Nibbāna", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 148, "page_end": 154, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0b1b8a8f-e134-4cb8-b713-ca623f0596be", "parent_id": "book-vol6:ch39:commentary:2", "content_type": "commentary", "text": "He obtains food, drink, clothing, and vehicles; garlands, scents, and\nointments; bedding, housing, and lighting.\nHe engages in misconduct by body, speech, and mind. In consequence, with\nthe breakup of the body, after death, he is reborn in the plane of misery, in a\nbad destination, in the lower world, in hell.\nIt is in such a way that someone of the white class produces a black state.\n(5) And how is it, Ānanda, that someone of the white class produces a white\nstate?\nHere, someone has been reborn in a high family - an affluent Khattiya family,\nan affluent Brāhmin family, or an affluent Householder family — one that is\nrich, with great wealth and property, abundant gold and silver, abundant\ntreasures and commodities, abundant wealth and grain; and he is\nhandsome, attractive, graceful, possessing supreme beauty of complexion.\nHe obtains food, drink, clothing, and vehicles; garlands, scents, and\nointments; bedding, housing, and lighting.\nHe engages in wholesome conduct by body, speech, and mind. In\nconsequence, with the breakup of the body, after death, he is reborn in a\ngood destination, in a heavenly world.\nIt is in such a way that someone of the white class produces white state.\n(6) And how is it, Ānanda, that someone of the white class produces Nibbāna\n(Enlightenment), which is neither black nor white?\nHere, someone has been reborn in a high family - an affluent Khattiya family,\nan affluent Brāhmin family, or an affluent Householder family — one that is\nrich, with great wealth and property, abundant gold and silver, abundant\ntreasures and commodities, abundant wealth and grain; and he is\nhandsome, attractive, graceful, possessing supreme beauty of complexion.\nHe obtains food, drink, clothing, and vehicles; garlands, scents, and\nointments; bedding, housing, and lighting.\nHaving shaved off his hair and beard, he puts on ochre robes and goes forth\nfrom the household life into homelessness. When he has thus gone forth, he\nabandons The Five Hindrances, defilements of the mind, things that weaken\nwisdom; and then, with his mind well established in The Four Foundations of\nMindfulness, he correctly develops The Seven Factors of Enlightenment and\nproduces Nibbāna (Enlightenment), which is neither black nor white.\n150", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Anyone Can Produce Nibbāna", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 148, "page_end": 154, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "96bbd465-f9e4-4510-8f25-ac9c5008686b", "parent_id": "book-vol6:ch39:commentary:3", "content_type": "commentary", "text": "It is in such a way that someone of the white class produces Nibbāna\n(Enlightenment), which is neither black nor white.\nThese, Ānanda, are the six classes.\n(Reference: AN 6.57)\nIn this Teaching from Gotama Buddha, he shares guidance similar to Chapter 36 in this\nsame book. In this Teaching, The Buddha goes beyond what was shared in Chapter 36\ndescribing that anyone can attain Enlightenment no matter what your background.\nDuring the lifetime of The Buddha, there was a murderer who had murdered 999 people.\nHe aspired to murder The Buddha but instead, was met with a peaceful and calm Teacher\nwho guided him to understand the error of his ways. He became an Ordained Practitioner\nseeking guidance with The Buddha and ultimately attained Enlightenment.\nThe understanding that this individual attained Enlightenment can help you to understand\nthat no matter what you have done in the past, you can overcome those decisions\nthrough learning, reflecting, and practicing these Teachings making wise wholesome\ndecisions from this point forward in your life. While you will not be able to practice these\nTeachings to perfection in the snap of a finger, you can gradually train the mind to\nexperience gradual progress reaching the ultimate goal of Enlightenment.\nI am sure you have not murdered 999 people, therefore, no matter what you have done in\nthe past, you can employ gradual training and gradual practice to experience gradual\nprogress on The Path to Enlightenment.\nNot only does The Buddha highlight the importance of making wholesome decisions to\nimprove one’s bodily, verbal, and mental conduct to attain Enlightenment, but he also\nshares how one will need to “abandon The Five Hindrances, defilements of the mind,\nthings that weaken wisdom; and then, with his mind well established in The Four\nFoundations of Mindfulness, he correctly develops The Seven Factors of Enlightenment\nand produces Nibbāna (Enlightenment)”.\n151", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Anyone Can Produce Nibbāna", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 148, "page_end": 154, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "edb5f433-8c9c-418b-a453-8424811a36af", "parent_id": "book-vol6:ch39:commentary:4", "content_type": "commentary", "text": "The Five Hindrances are five (5) aspects of the mind that need to be eliminated to attain\nEnlightenment as they are obstacles to the attainment of Enlightenment. Ignorance\n(unknowing of true reality) is the primary hindrance or obstacle that all unEnlightened\nbeings experience, there are other obstacles that one needs to overcome as well. The\nFive Hindrances are sensual desire, ill will, complacency, restlessness and worry, and\ndoubt.\nYou can investigate The Five Hindrances and how to eliminate them using this online\nclass.\n(Youtube)\n(Group Learning Program) - The Five Hindrances to Enlightenment & The Seven Factors\nof Enlightenment\nhttps://youtu.be/mY8xw5wPRiQ\n(Podcast)\nEp. 290 - (Group Learning Program) - The Five Hindrances to Enlightenment & The Seven\nFactors of Enlightenment\nhttps://anchor.fm/buddhadailywisdom/episodes/Ep--290---Group-Learning-Program---\nThe-Five-Hindrances-to-Enlightenment--The-Seven-Factors-of-Enlightenment-e1gduid\nDefilements of the mind are pollution of the mind such as craving, anger, and ignorance\n(unknowing of true reality) referred to as The Three Poisons, The Three Unwholesome\nRoots, or The Three Fires. These need to be eliminated from the mind because they\n“weaken wisdom”.\nDetailed explanation of The Three Poisons is available in this same book series found in\nChapter 8 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nThe Four Foundations of Mindfulness will help you to develop awareness of mind of\narising wholesome and unwholesome qualities of mind. Then, a Practitioner will need to\napply Right Effort to eliminate the unwholesome qualities and arise the wholesome\nqualities to produce Enlightenment.\nDetailed explanation of The Four Foundations of Mindfulness is available in this same\nbook series found in Chapter 5 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\nThe Seven Factors of Enlightenment will help you train the mind to reside in “the\nmiddle”.\nDetailed explanation of The Seven Factors of Enlightenment is available in this same book\nseries found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n152", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Anyone Can Produce Nibbāna", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 148, "page_end": 154, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "668b228a-b2f4-4b0f-b531-9926eebe2a62", "parent_id": "book-vol6:ch39:commentary:5", "content_type": "commentary", "text": "The Five Hindrances are Eliminated with The Seven Factors of Enlightenment\nMonks, these five hindrances are makers of blindness, causing lack of vision, causing\nlack of knowledge, detrimental to wisdom, leading to discontentedness, leading away\nfrom Enlightenment.\nWhat five?\nThe hindrance of sensual desire is a maker of blindness …\nThe hindrance of ill will …\nThe hindrance of complacency …\nThe hindrance of restlessness and worry …\nThe hindrance of doubt is a maker of blindness … leading away from Enlightenment.\nThese five hindrances are makers of blindness, causing lack of vision, causing lack of\nknowledge, detrimental to wisdom, leading to discontentedness, leading away from\nEnlightenment.\nThese Seven Factors of Enlightenment, Monks, are makers of vision, makers of\nknowledge, promoting the growth of wisdom, free from discontentedness, leading\ntowards Enlightenment.\nWhat seven?\nThe Enlightenment factor of mindfulness is a maker of vision …\nThe Enlightenment factor of investigation is a maker of vision …\nThe Enlightenment factor of energy is a maker of vision …\nThe Enlightenment factor of joy is a maker of vision …\nThe Enlightenment factor of tranquility is a maker of vision …\nThe Enlightenment factor of concentration is a maker of vision …\nThe Enlightenment factor of equanimity is a maker of vision … leading towards\nEnlightenment.\nThese Seven Factors of Enlightenment are makers of vision, makers of knowledge,\npromoting the growth of wisdom, free from discontentedness, leading towards\nEnlightenment.\n(Reference: SN 46.40)\n153\n\nKamma As Explained by\nDependent Origination\n(Discontentedness is Dependently Arisen)\n154", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Anyone Can Produce Nibbāna", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 148, "page_end": 154, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6aee46f3-ec1d-4394-8cb4-27ed766474ce", "parent_id": "book-vol6:ch40:commentary", "content_type": "commentary", "text": "Chapter 40\nThe Arising of Discontentedness\nI have said, Ānanda, that discontentedness is dependently arisen.\nDependent on what?\nDependent on contact. If one were to speak thus one would be stating what\nhas been said by me and would not misrepresent me with what is contrary to\nthe truth; one would explain in accordance with The Teachings, and no\nreasonable consequence of one’s assertion would give ground for criticism.\nTherein, Ānanda, in the case of those Ascetics and Brāhmins, advocates of\nKamma, who maintain that discontentedness is created by oneself, that is\nconditioned by contact.\nAlso in the case of those Ascetics and Brāhmins, advocates of Kamma, who\nmaintain that discontentedness is created by another, that too is conditioned\nby contact.\nAlso, in the case of those Ascetics and Brāhmins, advocates of Kamma, who\nmaintain that discontentedness is created both by oneself and by another,\nthat too is conditioned by contact.\nAlso, in the case of those Ascetics and Brāhmins, advocates of Kamma, who\nmaintain that discontentedness has arisen randomly, being created neither\nby oneself nor by another, that too is conditioned by contact.\n(Reference: SN 12:25)\n155", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "The Arising of Discontentedness", "sutta_refs": ["SN"], "page": null, "page_start": 155, "page_end": 155, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5cffcf76-1e8e-4993-b454-77d3e04f1318", "parent_id": "book-vol6:ch41:scripture", "content_type": "scripture", "text": "Chapter 41\nThe True Definition of ‘A Being’\nVenerable Sir, it is said, ‘a being, a being’.\nIn what way, Venerable Sir, is one called a being?\nOne is stuck, Rādha, tightly stuck, in desire, lust, excitement, and craving for\nform; therefore one is called a being.\nOne is stuck, tightly stuck, in desire, lust, excitement, and craving for feeling,\nfor perception, for volitional formations (choices/decisions), for\nconsciousness; therefore one is called ‘a being’.\n(Reference: SN 23.2)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The True Definition of ‘A Being’", "sutta_refs": ["SN"], "page": null, "page_start": 157, "page_end": 157, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0b04414e-1f28-4be7-b001-34e39db71322", "parent_id": "book-vol6:ch41:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the definition of a living being.\nA living being will have The Five Aggregates of form, feelings, perceptions, volitional\nformations (choices/decisions), and consciousness.\nThe Five Aggregates are what makes “a being, a being”. A living being will have all five\naggregates, also known as “elements” or “collections”.\nThe Five Aggregates\nForm: the physical body.\nFeelings: results of experiences in the mind through The Six Sense Bases.\nPerceptions: a belief or opinion based on how things seem.\nVolitional Formations: choices or decisions that are made.\nConsciousness: the mind.\nFor example, a tree is unable to make a choice or decision to uproot itself, move to a new\nlocation, and replant itself. Therefore, while we may consider a plant alive in some\nrespects, it is not a living being based on The Five Aggregates.\nBut, a human and animal has form, feelings, perceptions, volitional formations (choices/\ndecisions), and consciousness.\nA being is “tightly stuck, in desire, lust, excitement, and craving for form, feelings,\nperceptions, volitional formations (choices/decisions), consciousness; therefore one is\ncalled a being”. It is when a Practitioner is able to no longer cling, crave, or hold on to The\nFive Aggregates that it can eliminate discontentedness and escape The Cycle of Rebirth\nno longer taking pleasure in existence or in non-existence.\n157", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The True Definition of ‘A Being’", "sutta_refs": ["SN"], "page": null, "page_start": 157, "page_end": 157, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0e73cc37-ce85-41dd-a829-572bf0cd8f09", "parent_id": "book-vol6:ch42:commentary:0", "content_type": "commentary", "text": "Chapter 42\nThe Nutriment Consciousness\n…the Venerable Moliyaphagguna said to The Perfectly Enlightened One:\n‘Venerable Sir, who consumes the nutriment consciousness?’\nNot a valid question, The Perfectly Enlightened One replied. I do not say,\n‘One consumes’. If I should say, ‘One consumes’, in that case this would be\na valid question: ‘Venerable Sir, who consumes?’ But I do not speak thus.\nSince I do not speak thus, if one should ask me, ‘Venerable Sir, for what is\nthe nutriment consciousness [a condition]?’ this would be a valid question.\nTo this the valid answer is: The nutriment consciousness is a condition for\nthe production of future renewed existence. When that which has come into\nbeing exists, the six sense bases [come to be]; with the six sense bases as\ncondition, contact.\n‘Venerable Sir, who makes contact?’\nNot a valid question, The Perfectly Enlightened One replied. I do not say,\n‘One makes contact’. If I should say, ‘One makes contact’: in that case this\nwould be a valid question: Venerable Sir, who makes contact? But I do not\nspeak thus.\nSince I do not speak thus, if one should ask me, ‘Venerable Sir, with what as\ncondition does contact [come to be]?’ this would be a valid question. To this\nthe valid answer is: With the six sense bases as condition, contact [comes to\nbe]; with contact as condition, feeling.\n'Venerable Sir, who feels?’\nNot a valid question, The Perfectly Enlightened One replied. I do not say,\n‘One feels’. If I should say, One feels: in that case this would be a valid\nquestion: Venerable Sir, who feels? But I do not speak thus.\nSince I do not speak thus, if one should ask me, ‘Venerable Sir, with what as\ncondition does feeling [come to be]?’ this would be a valid question. To this\nthe valid answer feeling [comes to be] is:\n158", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "The Nutriment Consciousness", "sutta_refs": ["SN"], "page": null, "page_start": 158, "page_end": 160, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "07c53cd6-e3f8-4398-8b33-aabd03f568b8", "parent_id": "book-vol6:ch42:commentary:1", "content_type": "commentary", "text": "With contact as condition feeling [comes to be], with feeling as condition,\ncraving.\n‘Venerable Sir, who craves?’\nNot a valid question, The Perfectly Enlightened One replied. I do not say,\n‘One craves’. If I should say, ‘One craves’: in that case this would be a valid\nquestion: Venerable Sir, who craves? But I do not speak thus.\nSince I do not speak thus, if one should ask me, ‘Venerable Sir, with what as\ncondition does craving [come to be]?’ this would be a valid question. To this\nthe valid answer is: With feeling as condition, craving [comes to be]; with\ncraving as condition, clinging; with clinging as condition, existence; with\nexistence as condition, birth: with birth as condition, aging-and-death,\nsorrow, grief, pain, displeasure, and despair come to be.\nSuch is the origin of this whole mass of discontentedness.\nBut, Phagguna, with the remainderless fading away and elimination of the six\nsense bases for contact comes elimination of contact; with the elimination of\ncontact, elimination of feeling; with the elimination of feeling, elimination of\ncraving; with the elimination of craving, elimination of clinging; with the\nelimination of clinging, elimination of existence; with the elimination of\nexistence, elimination of birth; with the elimination of birth, aging-and-death,\nsorrow, grief, pain, displeasure and despair is eliminated.\nSuch is the elimination of this whole mass of discontentedness.\n(Reference: SN 12.12)\n159", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "The Nutriment Consciousness", "sutta_refs": ["SN"], "page": null, "page_start": 158, "page_end": 160, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1514e521-8617-4ccb-99a9-eaf425439553", "parent_id": "book-vol6:ch42:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he replies to questions related to Dependent\nOrigination.\nThe Student Venerable Moliyaphagguna ask The Buddha questions related to\nunderstanding Dependent Origination. But, the Venerable Moliyaphagguna is not asking\nthe question in the way in which Dependent Origination is taught and understood.\nVenerable Moliyaphagguna is asking the question as if there is a “self” rather than\nunderstanding that there is no self and that the conditions that are described in\nDependent Origination are not based on a self or “personal existence view” instead, these\nare conditions that exist arising the next condition.\nThe Venerable Moliyaphagguna asks The Buddha, “Venerable Sir, who makes contact?”.\nThe “who” of this question assumes there is a self or personal existence view and\nbecause of The Universal Truth of Non-self, The Buddha replies that this is not a valid\nquestion because The Buddha understands there is no self.\nThe Buddha replies to multiple questions this way: “I do not say, ‘One makes contact’. If I\nshould say, ‘One makes contact’: in that case this would be a valid question: Venerable\nSir, who makes contact? But I do not speak thus”.\nBecause The Buddha did not say “one makes contact”, as if there is an actual self that\nmakes contact, he shares this is “not a valid question”.\n“Since I do not speak thus, if one should ask me, ‘Venerable Sir, with what as condition\ndoes contact [come to be]?’ this would be a valid question. To this the valid answer is:\nWith the six sense bases as condition, contact [comes to be]; with contact as condition,\nfeeling”. It is The Six Sense Bases making contact and with contact as condition feelings\narise in the mind.\nThe individual conditions that come to be that arise the next condition are not a being\nitself or a self. Instead, they are just conditions that exist that cause the effect of the next\ncondition coming to be.\nWith an understanding of Dependent Origination and The Universal Truth of Non-self, a\nPractitioner can understand why The Buddha is sharing that the Venerable\nMoliyaphagguna is not asking a valid question and will understand what is a valid\nquestion is based on what The Buddha has taught.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\nDetailed explanation of Personal Existence View is available in this same book series\nfound in Chapter 4 and 16 of the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\n160", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "The Nutriment Consciousness", "sutta_refs": ["SN"], "page": null, "page_start": 158, "page_end": 160, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9dfca739-06cd-4832-93e7-14e37bd6b33b", "parent_id": "book-vol6:ch43:scripture", "content_type": "scripture", "text": "Chapter 43\nThe Observation of Existence\nVenerable Sir, it is said: ‘existence, existence’. In what way, Venerable Sir, is\nthere existence?\n(1) If, Ānanda, there were no Kamma ripening in the sensory realm, would\nsense-sphere existence be observed?\n‘No, Venerable Sir.’\nThus, Ānanda, for beings hindered by ignorance (unknowing of true reality)\nand fettered by craving, Kamma is the field, consciousness the seed, and\ncraving the moisture for their consciousness to be established in an inferior\nrealm (Hell, Animal, or Afflicted Spirits realms).\nIn this way there is the production of renewed existence in the future.\n(2) If, Ānanda, there were no Kamma ripening in the form realm, would form-\nsphere existence be observed?\n‘No, Venerable Sir.’\nThus, Ānanda, for beings hindered by ignorance (unknowing of true reality)\nand fettered by craving, Kamma is the field, consciousness the seed, and\ncraving the moisture for their consciousness to be established in a middling\nrealm (Human realm). In this way there is the production of renewed\nexistence in the future.\n(3) If, Ānanda, there were no Kamma ripening in the formless realm, would\nformless-sphere existence be observed?\n‘No, Venerable Sir.’\nThus, Ānanda, for beings hindered by ignorance (unknowing of true reality)\nand fettered by craving, Kamma is the field, consciousness the seed, and\ncraving the moisture for their consciousness to be established in the upper\nrealm (Heavenly realm). In this way there is the production of renewed\nexistence in the future.\nIt is in this way, Ānanda, that there is existence.\n161\n\n(Reference: AN 3.77)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "The Observation of Existence", "sutta_refs": ["AN"], "page": null, "page_start": 161, "page_end": 163, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5a76bf33-afb2-44e7-be06-ea78107d41e4", "parent_id": "book-vol6:ch43:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares conditions that exist that will lead to a\nfuture rebirth in The Cycle of Rebirth described as “renewed existence”.\nThe Buddha described three categories of existences within five (5) different realms in The\nCycle of Rebirth. There are sense-sphere, form, and formless existences within the realms\nof hell, animal, afflicted spirits, human, and heavenly realms.\nThe inferior realms are hell, animal, and afflicted spirits realms. In these realms, a being is\nunable to attain Enlightenment.\nThe middling realm is the human realm. In the human realm, a being is able to attain\nEnlightenment.\nThe upper realm is the heavenly realm. In the heavenly realm, a being is able to attain\nEnlightenment.\nThe animal and human realms have form existences (i.e. there is a physical body). Hell,\nafflicted spirits, and heavenly realms have formless existences (i.e. there is no physical\nbody).\nThere are five (5) realms of existence.\n1.) Heavenly realm\n2.) Human realm\n3.) Afflicted Spirits realm\n4.) Animal realm\n5.) Hell realm\nThe afflicted spirits, animal, and hell realms are the “lower realms of existence”. The realm\nof hell and the animal realm are similar to a prison. Once you are reborn into either of\nthese two realms, it is like being trapped and it is extremely difficult for you to be reborn\ninto another realm of existence.\nA being who is an afflicted spirit has much ill-will, anger, and hate, thus, does not spend\ntime to cultivate the mind.\nA being in the animal realm does three things: eats, sleeps, and reproduces. There are\nsome animals that also play, fight, and kill. In the animal realm there is no ability to\ncultivate the mind to develop a higher level of consciousness. Animals are incapable of\neliminating fear and other unwholesome mental states or fully cultivate wholesome mental\nstates like we can in the human realm to attain Enlightenment.\nA being trapped in hell is in such pain and agony that hence, they are unable to cultivate\ntheir consciousness.\nA being in the heavenly realm has so much pleasure from being reborn into this realm that\nthey are not always interested or motivated to cultivate the mind. They do not experience\nsuffering or pain so there is little interest to meditate or cultivate a content mind that\n162", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "The Observation of Existence", "sutta_refs": ["AN"], "page": null, "page_start": 161, "page_end": 163, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "951bff7e-6a51-47eb-90f1-a12131ea41a6", "parent_id": "book-vol6:ch43:commentary:1", "content_type": "commentary", "text": "resides in the middle. Beings in the heavenly realm are often reborn back into one of the\nother realms but one can also attain Enlightenment from the heavenly realm.\nDuring The Buddha’s lifetime, he used analogies that the average person would\nunderstand. In this Teaching, he uses an analogy related to farming involving the planting\nand growing of crops. This is a subject that the ordinary person would understand during\nthe lifetime of The Buddha as many people were involved in planting and growing crops.\nThere needs to be soil (i.e. field), a seed, and moisture to grow a plant. Similarly, there\nneeds to be these same conditions to create a new existence. These are all the conditions\nthat need to exist in order to create a plant or create a renewed existence.\nA Field = Kamma\nA Seed = Consciousness (the mind)\nMoisture = Craving\nIf a being has unwholesome Kamma to eliminate, this is the field that provides the\nfoundation for consciousness which is the seed. Craving (i.e. mental longing with a strong\neagerness) provides the moisture. With unwholesome Kamma, consciousness, and\ncraving, a being will experience renewed existence in The Cycle of Rebirth within one of\nthe five (5) realms.\nBeings are “hindered by ignorance (unknowing of true reality)”. They continue to wander\nand roam throughout The Cycle of Rebirth being unaware that craving/desire/attachment\nis causing the mind to be discontent. UnEnlightened beings do not understand what they\ndo not understand (i.e. hindered by ignorance). Beings continue creating unwholesome\nKamma due to ignorance (unknowing of true reality) providing the foundation for\ncontinued existence.\nIt is The Eight Fold Path that will extinguish unwholesome Kamma eliminating one of the\nconditions that allow rebirth to continue. To practice The Eight Fold Path, one would need\nto develop wisdom of these Teachings, thus, eliminating ignorance (unknowing of true\nreality).\nThe primary challenge all unEnlightened beings are experiencing is that the mind is\nhindered by ignorance (unknowing of true reality) as explained in Dependent Origination.\nThrough addressing the condition of ignorance (unknowing of true reality) by acquiring\nwisdom of these Teachings, a being can unravel all the other conditions that lead to\ndiscontentedness of mind and continued existence in The Cycle of Rebirth. All craving will\nbe eliminated and there will no longer be consciousness to arise in a new existence.\nYou have this rare human existence to cultivate the mind while in the human state,\ndevelop a pure mind, and escape The Cycle of Rebirth. The human realm is a perfect\nplace for the mind to experience a pleasant feeling, a painful feeling, and feelings that are\nneither painful-nor-pleasant. In the human realm, we experience all types of\ndiscontentedness of mind and, thus, have an interest to overcome it by cultivating the\nmind and escaping The Cycle of Rebirth. To accomplish this goal, one will need to acquire\nwisdom to eradicate ignorance (unknowing of true reality).\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n163", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "The Observation of Existence", "sutta_refs": ["AN"], "page": null, "page_start": 161, "page_end": 163, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "af9636b4-9db2-46a9-9883-8633b6de4af6", "parent_id": "book-vol6:ch44:scripture", "content_type": "scripture", "text": "Chapter 44\nThe Conduit to Existence\n‘Venerable Sir, it is said, ‘the conduit to existence, the conduit to existence.’\nWhat, Venerable Sir, is the conduit to existence, and what is the elimination of\nthe conduit to existence?’\nRādha, the craving, desire, excitement, lust, engagement and clinging,\nmental standpoints, adherences, and underlying tendencies regarding form;\nthis is called the conduit to existence. Their elimination is the elimination of\nthe conduit to existence.\nThe craving, desire, excitement, lust, engagement and clinging, mental\nstandpoints, adherences, and underlying tendencies regarding feeling; this\nis called the conduit to existence. Their elimination is the elimination of the\nconduit to existence.\nThe craving, desire, excitement, lust, engagement and clinging, mental\nstandpoints, adherences, and underlying tendencies regarding perception;\nthis is called the conduit to existence. Their elimination is the elimination of\nthe conduit to existence.\nThe craving, desire, excitement, lust, engagement and clinging, mental\nstandpoints, adherences, and underlying tendencies regarding volitional\nformations (choices/decisions); this is called the conduit to existence. Their\nelimination is the elimination of the conduit to existence.\nThe craving, desire, excitement, lust, engagement and clinging, mental\nstandpoints, adherences, and underlying tendencies regarding\nconsciousness; this is called the conduit to existence. Their elimination is\nthe elimination of the conduit to existence.\n(Reference: SN 23.3)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "The Conduit to Existence", "sutta_refs": ["SN"], "page": null, "page_start": 164, "page_end": 165, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fd1452f8-6069-4477-bcca-946d4d90206d", "parent_id": "book-vol6:ch44:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “the conduit to existence”.\nThe Buddha is explaining that the mind clinging to The Five Aggregates is “the conduit to\nexistence”. “The conduit to existence” is a means for it to continue. As long as the mind\nis clinging to The Five Aggregates, there will be continued rebirth. Training the mind to let\ngo of The Five Aggregates, the mind is liberated from discontentedness and existence in\nThe Cycle of Rebirth.\n164", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "The Conduit to Existence", "sutta_refs": ["SN"], "page": null, "page_start": 164, "page_end": 165, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "89ce196e-dc9f-4bfd-b1b8-31fffa2cb895", "parent_id": "book-vol6:ch44:commentary:1", "content_type": "commentary", "text": "The Buddha shares clinging to The Five Aggregates as discontentedness in The Four\nNoble Truths as The First Noble Truth.\n————-\nAnd what, Monks, is the noble truth of discontentedness?\nIt should be said: The Five Aggregates subject to clinging; that is, the form aggregate\nsubject to clinging, the feeling aggregate subject to clinging, the perception aggregate\nsubject to clinging, the volitional formation aggregate subject to clinging, the\nconsciousness aggregate subject to clinging. This is called the noble truth of\ndiscontentedness.\n————-\nThe First Noble Truth titled, “the noble truth of discontentedness”, establishes “the\nproblem” with the unEnlightened mind through an understanding of The Five Aggregates.\nThe Five Aggregates are what makes “a being, a being”. A living being will have all five\naggregates, also known as “elements” or “collections”.\nThe Five Aggregates\nForm: the physical body.\nFeelings: results of experiences in the mind through The Six Sense Bases.\nPerceptions: a belief or opinion based on how things seem.\nVolitional Formations: choices or decisions that are made.\nConsciousness: the mind.\nIt is when the mind “clings” or “holds on” to The Five Aggregates that the mind\nexperiences continued discontentedness. Observing the impermanent nature of The Five\nAggregates, a human being can “let go” no longer experiencing discontentedness due to\n“holding on” to The Five Aggregates experiencing constant rebirth in The Cycle of\nRebirth.\nDue to clinging to The Five Aggregates and a being coming into existence, the mind will\nexperience discontentedness.\nAll unEnlightened beings will experience discontentedness.\nDiscontentedness: Gotama Buddha describes three feelings as discontent. The goal of\nthese Teachings is to eliminate discontentedness of mind providing the mind a permanent\nplace to reside in Enlightenment.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,\nstress, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,\nuncomfortable, unsatisfied, etc.)\n165", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "The Conduit to Existence", "sutta_refs": ["SN"], "page": null, "page_start": 164, "page_end": 165, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1481e793-c509-4202-a70b-931602540d16", "parent_id": "book-vol6:ch45:scripture", "content_type": "scripture", "text": "Chapter 45\nDependent Origination As the\nHighest Law of Nature\n...Monks, I will teach you Dependent Origination and dependently arisen\nphenomena (things).\nListen and attend closely, I will speak.\n...And what, Monks, is Dependent Origination?\n(1) With birth as condition, aging-and-death [comes to be]: whether there is\nan arising of Tathāgatas or no arising of Tathāgatas, that element still\npersists, the stableness of The Teachings, the fixed course of The Teachings,\nspecific conditionality.\nA Tathāgata awakens to this and breaks through to it. Having done so, he\nexplains it, teaches it, proclaims it, establishes it, discloses it, analyzes it,\nilluminates it.\nAnd he says: See! With birth as condition, Monks, aging-and-death.\n(2) With existence as condition, birth…\n(3) With clinging as condition, existence...\n(4) With craving as condition, clinging...\n(5) With feeling as condition, craving…\n(6) With contact as condition, feeling…\n(7) With the six sense bases as condition, contact…\n(8) With name-and-form as condition, the six sense bases...\n(9) With consciousness as condition, name-and-form...\n(10) With volitional formations (choices/decisions) as condition,\nconsciousness…\n166\n\n(11) With ignorance (unknowing of true reality) as condition, volitional\nformations (choices/decisions): whether there is an arising of Tathāgatas or\nno arising of Tathāgatas, that element still persists, the stableness of The\nTeachings, the fixed course of The Teachings, specific conditionality.\nA Tathāgata awakens to this and breaks through to it. Having done so, he\nexplains it, teaches it, proclaims it, establishes it, discloses it, analyzes it,\nilluminates it.\nAnd he says: See! With ignorance (unknowing of true reality) as condition,\nMonks, volitional formations (choices/decisions).\nThus, Monks, the reality in this, the lack of error, the conciseness, specific\nconditionality: this is called Dependent Origination.\n(Reference: SN 12.20)", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0337fef8-a85f-4da5-a60c-43b537a46d96", "parent_id": "book-vol6:ch45:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Dependent Origination exists and\ncontinues whether a Buddha (i.e. a Tathāgata) arises in the world or not. A Buddha\nawakens to the wisdom of Dependent Origination and having acquired this wisdom they\nwill “explain it, teach it, proclaim it, establish it, disclose it, analyze it, illuminate it” so that\nothers can learn, reflect, and practice awakening to Enlightenment.\nA Buddha’s Teachings will guide countless beings to the attainment of Enlightenment\nduring their life and after their death. Those Teachings will include, among other things,\nDependent Origination because without this wisdom, the mind will be unable to fully\nunderstand the arising of discontentedness and continued rebirth in The Cycle of Rebirth.\nAny Practitioner interested to awaken to Enlightenment will need to understand\nDependent Origination. Dependent Origination is the ultimate or highest law of nature as it\nexplains the “cause and effect” relationship that leads to discontentedness and continued\nrebirth in The Cycle of Rebirth.\nA Buddha (i.e. a Tathāgata) will understand and explain Dependent Origination as part of\ntheir Teachings and ensure their Students understand this important Teaching as part of\nThe Natural Laws of Existence. With the wisdom and a practice of The Natural Laws of\nExistence, a being can awaken to Enlightenment.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n167", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "07918779-89c0-4acc-b2c5-9896fba86f51", "parent_id": "book-vol6:ch45:commentary:1", "content_type": "commentary", "text": "Now that you have completed reading (Volume 6) of this book series and may decide to\nread this book multiple times, I would like to take a moment to personally “thank you” for\nyour determination, dedication, and diligence to learn, reflect, and practice The Teachings\nof The Buddha on The Path to Enlightenment.\nThe time, effort, energy, and resources that you devote to this path are serving to help you\nand countless other beings. As you choose to learn and practice these Teachings, you will\nsignificantly reduce then eliminate any harm that you are putting into the world through\nyour unknowing of true reality. The unEnlightened mind does not understand what it does\nnot understand.\nYou are now applying time, effort, energy, and resources to improving the condition of the\nmind, the condition of your life, and, thus, the condition of the world through investigating\nThe Teachings to acquire wisdom. The world becomes a better place when we each\nindividually choose to improve our own life practice taking responsibility for our own\nintentions, speech, actions, and livelihood while improving our wisdom and mental\ndiscipline.\nI admire individuals who choose to walk towards harmlessness. I admire individuals who\nchoose to realize there is a better way of life and create that better way of life for\nthemselves through seeking guidance. And, I admire individuals who do not shrink back\nfrom the struggle to move the mind towards Enlightenment when the natural tendency\nmight be to remain complacent.\nWhy have I chosen to share these Teachings with you?\n“That it may be for the benefit and peacefulness of the multitude (many people), out of\ncompassion for the world, for the benefit and peacefulness of heavenly beings and\nhumans”. (Gotama Buddha)\n“Because if they understand even a single sentence, that will lead to their welfare and\npeacefulness for a long time”. (Gotama Buddha)\nMay you discover the freedom associated with a mind that is peaceful, calm,\nserene, and content with joy permanently - the Enlightened mind.\nAs you need help to learn, reflect, and practice these Teachings, you are welcome to\nseek guidance which is available openly and freely to “all beings”.\n169", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c97b32bc-4d86-4b5f-bcca-7a793dd76ebe", "parent_id": "book-vol6:ch45:commentary:2", "content_type": "commentary", "text": "Author\nDavid Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s\nTeachings who has been part of the Thai community since 2001. He visited\nThailand for the first time in 2002 and brought the Traditional Thai Healing\nArts back to the United States of America to share with people in the\nWestern World.\nHis Traditional Thai Healing Arts centers, located in the Washington DC area,\nprovided traditional Thai healing arts to clients and educational opportunities\nto Students to explore the Thai healing arts, Thai culture, and The Teachings\nof Gotama Buddha. David is a published author with books on the topics of\nTraditional Thai Healing Arts and The Path That Leads to Enlightenment.\nDavid has taught Gotama Buddha’s Teachings since 2005 in the United\nStates of America. In 2015, he closed his businesses and relocated to\nChiang Mai, Thailand to be closer to the Thai culture and the Thai\nCommunity of Buddhist Practitioners.\nDavid shares Gotama Buddha’s Teachings with Household Practitioners and\nOrdained Practitioners in Chiang Mai, Thailand and around the world through\ncourses, retreats, and special events providing guidance to help people\nattain Enlightenment - a peaceful, calm, serene, and content mind with joy.\nFor more information on participating in courses, retreats, special events or\nto invite these Teachings to your learning venue, use the contact information\nbelow:\nTeacher - David Roylance\nhello@buddhadailywisdom.com\nwww.BuddhaDailyWisdom.com\n170", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ad30b7d7-1703-4a9c-90f9-70334a50bf70", "parent_id": "book-vol6:ch45:commentary:3", "content_type": "commentary", "text": "Restoration of The Buddha’s Teachings\nThe Path to Enlightenment\nThe Buddha taught over 2,500 years ago. He taught The Path to\nEnlightenment guiding countless beings to a mental state that is peaceful,\ncalm, serene, and content with joy that is permanent, where the mind has\neliminated 100% of all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc.\nImmediately following the death of The Buddha (i.e. Gotama Buddha), The\nTeachings were shining in the world continuing to guide countless people to\nEnlightenment. But, over the course of many generations, just as Gotama\nBuddha predicted, people’s understanding of his Teachings gradually\ndiminished due to modifications and adjustments made by people after him.\nThe modifications made to his Teachings, handed down through oral\ntransmission, have made it increasingly difficult for human beings to attain\nEnlightenment.\nThe goal of David’s Teachings is to root the learning and practice he\nshares in “The Words of The Buddha” based on The Teachings that\nexisted during the lifetime of Gotama Buddha, so that countless beings\ncan now attain Enlightenment based on the original Path to\nEnlightenment discovered and declared by Gotama Buddha.\nDavid does this through connecting what he teaches to the largest most\ncomplete source of Teachings from Gotama Buddha - The Pāli Canon. The\nPāli Canon is the original source text of The Teachings from Gotama Buddha\nas spoken by him during his lifetime.\nDavid has spent countless hours dedicated to restoring The Words of The\nBuddha by updating a significant portion of the translations of Gotama\nBuddha’s Teachings from The Pāli Canon. He now offers several resources\nfor Students to learn, reflect, and practice The Path to Enlightenment to\nexperience the results of an Enlightened mind.\nDavid offers books, audiobooks, videos, podcasts, online learning programs,\npersonal guidance, and retreats without any requirement for financial\nsupport. All the work that is being done is offered openly and freely for all\nbeings without any requirement to provide any financial support. David\naccepts donations but Students are not required to provide donations for\nany work that he does in supporting them on The Path to Enlightenment.\n171", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "71107ed9-ec81-426b-aa97-336f9eeea961", "parent_id": "book-vol6:ch45:commentary:4", "content_type": "commentary", "text": "David does not request donations and instead, just accepts whatever is\noffered to him, if anything at all.\nHis dedication to sharing these Teachings is not motivated by finances. He\nshares openly and freely with everyone who has a sincere interest in learning\nand practicing The Path to Enlightenment.\nUltimately, David plans to preserve The Teachings of The Buddha in a format\nthat is easily, readily, and openly accessible to anyone in the world while\noffering support to learn, reflect, and practice to experience the results of the\nEnlightened mind.\nHis plan is to guide countless people to Enlightenment during his lifetime\nand leave a Community of Enlightened beings who can continue to share\nThe Teachings long after his death. Through developing a Community of\nEnlightened beings and preserving The Path to Enlightenment in resources\nthat are easily, readily, and openly accessible to anyone in the world, David is\nrevealing the hidden Teachings of Gotama Buddha and doing the best he\ncan to remove any obstacles one might have to learn, reflect, and practice\nthese Teachings, allowing countless people to experience the results of an\nEnlightened mind.\nUpon his death, David predicts that his closest Student, his son and a\ncontinued lineage of Teachers, will share these same Teachings continuing to\nsupport and grow The Community of Enlightened beings long into the future\n- for the next 1,000 years.\nThese efforts will culminate into restoring The Path to Enlightenment back\ninto the world so that all of humanity can experience Enlightenment evolving\nthe human species to one where every being has the opportunity to attain\nEnlightenment creating “heaven on earth”.\n172", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f9d49586-f4bb-493d-922d-15ad39e549fc", "parent_id": "book-vol6:ch45:commentary:5", "content_type": "commentary", "text": "The Goal\nAn Entire Species of Enlightened Beings\nHaving experienced Enlightenment and knowing the peace, calm, serenity,\nand contentedness with joy that comes with having attained Enlightenment,\na Buddha’s goal is to share his Teachings worldwide so that “all beings” can\nexperience Enlightenment.\nThe Enlightened mind no longer experiences any discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.\nAll discontent feelings have been eliminated 100% from the Enlightened\nmind (i.e. all suffering is eliminated).\nAn Enlightened mind will have loving-kindness, compassion, sympathetic\njoy, equanimity, and generosity among many other wholesome qualities.\nCan you imagine an entire world where all human beings have liberated\ntheir mind to no longer experience these discontent feelings and are\npracticing wholesome qualities of mind at all times?\nWith “The Buddha” (Gotama Buddha) having attained this permanent mental\nstate of Enlightenment on his own as The Perfectly Enlightened Buddha, he\nwould have known that through his dedicated and persistent pursuit to\nEnlightenment, he had acquired the wisdom needed to guide “all beings” to\nthis same mental state.\nHowever, his teaching career of 45 years would not be enough time to share\nhis Teachings worldwide. He knew, that it would require many centuries for\nhis Teachings to reach all parts of the world. During his lifetime, travel of\npeople and information was limited based on several constraints.\nToday, we are in a unique time in history where these same constraints have\nbeen eliminated. A time when people and information are able to travel\naround the world in an instant.\nNot only can information travel quickly but all of humanity is slowly coming\nto the point where there is a common language spoken around the world -\nthe English language.\nCriteria exist today that did not exist during Gotama Buddha’s lifetime that\nmake now the perfect time for all of humanity to gradually attain\nEnlightenment realizing a better existence.\n173", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "30a1c54b-260f-430a-a92e-9d122de345d7", "parent_id": "book-vol6:ch45:commentary:6", "content_type": "commentary", "text": "- People can travel worldwide.\n- Information can be shared worldwide in an instant.\n- Commonly spoken language among a large percentage of the worldwide\npopulation and this is only growing.\nThese criteria did not exist during the lifetime of Gotama Buddha and it is\nonly now that the world has come into an age where his original goal is\nrealistically possible.\nBut, during Gotama Buddha’s lifetime it seems they had something that we\nmay not have….\nThe people during Gotama Buddha’s lifetime had perseverance and\ndedication to learning, reflecting, and practicing The Teachings to realize the\nresults of experiencing the Enlightened mind. They were not afraid of hard\nwork.\nWith our modern day conveniences, I am unsure how many people are\nwilling to apply their determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience the Enlightened mind.\nWhen a being decides they are finished with the sadness, anger, frustration,\nirritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,\njealousy, resentment, etc., that is the time when one can turn towards The\nTeachings and goal of experiencing Enlightenment.\nThrough each individual deciding to learn and practice The Teachings of\nGotama Buddha, as a collective world, our species will gradually evolve. We\nevolve to a higher consciousness where we train the mind to not harm others\nthrough our intentions, speech, nor actions.\nThrough each individual deciding to learn, reflect, and practice The\nTeachings of Gotama Buddha, each person benefits and we all benefit as\nthere will be less and less harm in the world.\nThrough individuals deciding to focus on developing a comprehensive\napproach to learning and practicing The Teachings of Gotama Buddha with\nguidance from a Teacher, your life drastically improves and the entire world\nimproves essentially creating “heaven on earth”.\nWe do not need to “fix” the world. That is not the problem. The problem is\nthe unEnlightened mind does not understand The Natural Laws of Existence\nand it is quite a struggle to live in a world that one does not understand.\n174", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "038a1710-4f71-4114-a093-df3066fe6ddf", "parent_id": "book-vol6:ch45:commentary:7", "content_type": "commentary", "text": "Through learning and practicing The Teachings of Gotama Buddha, a\nPractitioner comes to deeply understand The Natural Laws of Existence to\nacquire wisdom that will end the struggles and misery one may face on a\nregular basis.\nAre you ready to apply determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience Enlightenment?\nIf one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is\nnothing to do.\nBut, if you are interested to eliminate these unwelcomed feelings from the\nmind, then I suggest you turn towards The Path to Enlightenment and apply\nyour dedication and diligence to learning, reflecting, and practicing The\nTeachings of Gotama Buddha.\nAnd then, as all of humanity gradually experiences Enlightenment we will\nhave accomplished “the goal”.\n“An entire species of Enlightened beings”.\n175", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6a40c4c0-c9c2-4766-afb6-a3d60243883e", "parent_id": "book-vol6:ch45:commentary:8", "content_type": "commentary", "text": "Why Have I Decided to Teach The Path to\nEnlightenment as Taught by Gotama Buddha?\nI have chosen to share these Teachings out of compassion for the world.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nAnd due to this compassion, it is important to share Teachings that are\nbased in wisdom, not belief.\nThere are countless traditions and ways of sharing those traditions\nthroughout the world. All of these, in one form or another, are essentially\nsharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No\nHarm and 3.) Be a Good Moral Person.\nHowever, the way each tradition is shared and the clarity of those teachings\nis unique to each tradition.\nThe Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)\nover 2,500 years ago as documented in The Pāli Canon, is the most clear,\nconcise, and precise Teachings I have ever encountered that leads exactly\nwhere he said they do, to Enlightenment.\nThe Enlightened mind is peaceful, calm, serene, and content with joy -\npermanently. The Enlightened mind will no longer experience any discontent\nfeelings such as sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,\nanxiety, etc.\nThis is accomplished through not believing The Teachings of The Buddha but\ninstead, through learning, reflecting, and practicing to discover the truth. The\nmind can be trained to eliminate all the conditions that are causing it to be\nstuck in the unEnlightened state. Through eliminating the pollution of mind\nby training the mind, one can experience liberation of mind, freedom from\nstrong feelings, peace, Enlightenment.\nThe Buddha’s Teachings are the only Teachings that I have encountered that\ndo not rely on belief. With belief, one does not know what is true or false\nbecause they are just believing. Instead, Gotama Buddha’s Teachings are\nshared in such a way that, a Practitioner can investigate and examine them\nto determine the truth which leads to wisdom and thus, Enlightenment. If one\nwas to only believe The Teachings of The Buddha, they could not acquire\nwisdom nor attain Enlightenment.\n176", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ecba73f9-28ff-47a8-ab6a-22359a0c3cf8", "parent_id": "book-vol6:ch45:commentary:9", "content_type": "commentary", "text": "These Teachings are perfectly suited for today’s society where there is a\nproliferation of misinformation and untruths. These Teachings, with guidance\nfrom a Teacher, guide a Practitioner to independently discover the truth\nthrough deeply investigating The Natural Laws of Existence (i.e. The\nTeachings of The Buddha). Through doing this inner work on The Path to\nEnlightenment, one can discover that these Teachings are the solution to the\nchallenges we experience in the world and the solutions of how to heal from\nwhat hurt us so that we never need to hurt again. The mind can completely\nand entirely eliminate 100% of all discontent feelings once it is Enlightened.\nThis cannot be accomplished through belief.\nInstead, a Practitioner needs to be determined, dedicated, and diligent to\ndoing the inner work to develop the mind and progress towards the\nEnlightened mental state by acquiring wisdom.\nAs far as I have discovered, there are no other teachings on the planet that\ncan guide an individual to the complete elimination of discontent feelings\nthrough independently verifying the teachings to acquire wisdom. The\nBuddha did something very unique during his lifetime that no other person or\nTeacher has accomplished.\nHe independently attained Enlightenment, dedicated the rest of his life to\nsharing his independently discovered Teachings guiding countless people to\nEnlightenment, and he left his Teachings in such a condition that countless\nmore people have attained Enlightenment after his death. He meets all the\ncriteria of a true Buddha. Gotama Buddha was a true Buddha.\nMy work during this life has been to rediscover these Teachings, in such a\nway, that they can now be shared worldwide in the international language of\nEnglish so that countless people all throughout the world can attain\nEnlightenment during this lifetime and after my death.\nThe only way to accomplish this goal is to share Teachings that are not\nbased in belief but instead, are based in independently verifiable truth so that\na Practitioner can acquire wisdom.\nThese Teachings are clear, concise, and precise. They invite investigation\nand examination. Through doing this work, one can gradually train the mind\nto gradually practice these Teachings and gradually progress to\nEnlightenment. As discontentedness is gradually diminished and then\neliminated from the mind, one can see the truth for themselves that these\nTeachings work to guide one to Enlightenment.\n177", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "73b38b89-3d38-4959-b99b-efe56ca5eb4c", "parent_id": "book-vol6:ch45:commentary:10", "content_type": "commentary", "text": "These Teachings lead exactly where Gotama Buddha said they do, to\nEnlightenment, and through each individual choosing to attain\nEnlightenment, humanity will evolve the human species and at the same time\ncreate “heaven on earth”.\n178\n\nWhy Have I Decided to Reside and Teach in\nThailand in Order to Restore The Teachings of The\nBuddha Back into Humanity and Create “Heaven\non Earth”?\n1.) Largest Population of Theravada Buddhist Practitioners Anywhere in\nthe World: Thailand is the largest population of Theravada Buddhist\nPractitioners and Teachers anywhere in the world. Theravada Buddhism\nconsiders The Pāli Canon to be the original source Teachings of The Buddha\nin The Words of The Buddha. Theravada Buddhism teaches the importance\nof not changing The Teachings of The Buddha and practicing The Path to\nEnlightenment as a Buddha has taught, without any modifications.\nThe Pāli Canon is an important text that should not be believed to be the true\nTeachings of The Buddha but instead, one can learn, reflect, and practice to\nindependently verify The Teachings to acquire wisdom observing the truth in\nThe Teachings as the mind awakens and discontent feelings are gradually\ndiminished and ultimately eliminated.\nOnce I dedicate the remaining time of this life sharing these Teachings to\nrestore them back into the world, the Thai people and all other diligent\nStudents who choose to learn with me will not ever allow these Teachings to\nbe changed, modified, degraded, or lost over time. The Thai people and\ndiligent Students are well aware that since the lifetime of Gotama Buddha,\nthat is what has occurred and, through having these Teachings restored\nduring the remaining time of this life, the Thai people and diligent Students\nwill not allow this to occur again.\nThe Thai people will support these Teachings and ensure they continue to be\noffered in the world for the benefit of “all beings” while being hosted in\nThailand and supported by dedicated Students from many international\nlocations.\nThese Teachings have existed in Thailand for 800-1200 years and they have\nreceived significant support from countless people over many generations.\nThe Thai people understand just how impactful The Teachings of The\nBuddha are to their society and for all of humanity. The Thai people can\nobserve my dedication and commitment to sharing these Teachings, and\nwhere possible, they will support me in sharing these Teachings throughout\nThailand and throughout the world.\n179", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b4a953bd-d10c-4ed6-acc2-526b48a8130a", "parent_id": "book-vol6:ch45:commentary:11", "content_type": "commentary", "text": "Due to these Teachings existing in Thailand for approximately 800-1200\nyears, there is a significant amount of infrastructure already created through\nover 30,000-40,000 Temples where local Thai people and visitors to Thailand\ncan actively learn, reflect, and practice these Teachings to acquire wisdom\nand then integrate them into their lives. The Temple and Ordained\nPractitioner infrastructure is not isolated to only Thailand but extends\nthroughout the world and is readily accessible to the benefit of “all beings”.\nThe Thai people have laid the groundwork for these Teachings to now be\nshared worldwide through the Temple and Ordained Practitioner foundation\nand infrastructure that has been created over multiple generations.\nThailand is a favorite destination for international travelers with many people\nvisiting Thailand to gain exposure and understanding of these Teachings\nallowing them to be learned and then practiced “worldwide”. There is an\ninternational audience that regularly visits Thailand who can learn these\nTeachings to then return back to their home country where these Teachings\nwill be able to take root within all international societies. As these Teachings\nflourish around the world, Thailand has the knowledge and resources to\nsupport all of humanity to develop a Temple and Ordained Practitioner\ninfrastructure that can be created within each individual country based on\nthe interest of each country to more deeply integrate these Teachings into\ntheir local communities.\n2.) Students Have the Ability to Learn and Practice Among Millions of\nPractitioners: One aspect of learning and practicing The Teachings of The\nBuddha that will aid one’s development and progress towards the attainment\nof Enlightenment is, to be part of a Community of Practitioners and Teachers\nthat can provide guidance for gradual training and gradual practice to\nexperience gradual progress on The Path to Enlightenment.\nThrough me residing and teaching in Thailand, Students have the\nopportunity to live in a Community of Practitioners and Teachers who are\ndeeply committed to these Teachings and can serve as a role model for\nStudents to gain deeper understanding of how to practice these Teachings in\neveryday life - even if on a semi-temporary basis during short visits to learn.\nThrough Students traveling to Thailand to learn while being surrounded by\nmillions of Practitioners, they can more readily absorb how one might\nchoose to integrate these Teachings into their daily life through observing\nhow the people of Thailand live with countless nationalities residing\npeacefully and harmoniously with each other throughout the Kingdom of\nThailand. Students will not only be able to learn these Teachings in a\nclassroom setting at a Temple but, they will also experience day-to-day\ninteractions with people who are choosing to deeply practice these\nTeachings creating “real life lessons” in a “classroom without walls”.\n180", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0abcc83d-47de-448e-8aed-e37a918c8d25", "parent_id": "book-vol6:ch45:commentary:12", "content_type": "commentary", "text": "The entire Kingdom of Thailand can serve as a real life classroom\nenvironment where these Teachings are readily practiced and observable by\nthose who choose to visit this Kingdom. I often refer to Thailand as “heaven\non earth”.\n3.) Can Live With Minimal Expenses: To be able to offer these Teachings at\n“no cost” I needed to find a location where I could reside with minimal\nexpenses. This allows me to live based on donations rather than charging\nStudents a price for the time, effort, energy, and resources that I expend to\nshare these Teachings worldwide. This allows me to serve the widest\naudience possible without a need to require payment for my services and\nThe Teachings that are shared.\nThe basic necessities to live life are readily available and are offered at a\nminimal cost in Thailand. This provides me the ability to live a basic lifestyle\nfrom donations shared by Students. I am able to purchase food, water,\nclothing, shelter, and medical care at a relatively nominal cost. And, services\nthat I might need to support the development of learning resources are also\nreadily available at a nominal cost.\nWhether it be an audio studio to record an audiobook, printing services,\ntechnology, classroom supplies, or a full range of other needs to support the\ncontinued sharing of these Teachings, Thailand offers these at a nominal\nprice so that there is the best utilization of any and all donations received.\nAs a result, I am able to help any and all beings regardless of their financial\nsituation through creating a lifestyle where I only need basic necessities to\nsurvive and those are provided at a nominal cost while being supported by\ndonations that are fully utilized by purchasing goods and services that are\nmade available at a reasonable price.\n4.) Healthy Environment to Live Life and Work: A wise choice for a place\nto live and teach would need to include a healthy food supply, weather,\nenvironment, and lifestyle. All of these are readily available in Thailand which\nis able to support me in leading as healthy of a lifestyle as possible.\nThe food in Thailand is healthy and readily available. There are many fresh\nfruits, vegetables, herbs, nuts, seeds, and other foods that are a regular part\nof the Thai food offerings and readily accessible among countless fresh food\nmarkets. This allows me to ingest quality food that is supportive to a long\nand healthy life, thus, being able to support the learning of many Students\nfor as long as possible due to an elongated duration of life.\n181", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1594d0c0-dd90-4eb1-baf4-876ea2a3825d", "parent_id": "book-vol6:ch45:commentary:13", "content_type": "commentary", "text": "Thailand’s weather and environment provides the least impact to the\nphysical body without significant weather changes or weather events that\ncan be taxing to one’s physical health.\nThe Thai economy is conducive to living a balanced lifestyle that supports a\nsignificant amount of time with family and friends. A work-life balance is\nhighly understood, appreciated, supported, and straight forward to create\nwhile living in Thailand. I am able to remain dedicated and determined in my\nwork life while also being dedicated to quality time within our immediate\nfamily. This creates the very best environment to ensure consistent health\nand longevity of life while enjoying a fulfilling life.\n5.) Can Share Teachings Within Thailand Throughout the Day and Can\nShare Teachings with the Rest of The World in the Mornings and\nEvenings: Through living and sharing these Teachings from Thailand and\nneeding minimal sleep, I am able to help countless people throughout the\nday based on the Thai timezone, while helping countless people in other\ntimezones during the early morning hours and evenings. This allows me to\nbe effective at sharing these Teachings around the clock and throughout the\nworld without any limitations based on restrictive timezones.\nThe timezone in Thailand is favorable to allowing me to share these\nTeachings worldwide without limitations based on the time of day. I can be\nhelpful from morning, afternoon, and evening where there are Students who\nare readily interested to learn - whether in-person or online.\n6.) Students Have Easy Access to Visas to Gain Access to Classes,\nCourses, and Retreats: To be successful at sharing these Teachings\nworldwide, in-person learning is ideal. While there is much that can be\nlearned online and that is one way to be able to share these Teachings, there\nis no better way to develop your life practice than to learn through in-person\naccess to a Teacher.\nThrough residing and teaching in Thailand, Students from all over the world\nhave easy access to classes, courses, and retreats from within Thailand due\nto easy access to visas and as a result, me as their Teacher. Thailand does\nnot have restrictive visa requirements that would bar people from certain\ncountries which would inhibit “all beings” from gaining access to these\nTeachings.\nInstead, Thailand is open and accessible to a wide majority of the world and\nwhere needed, I am able to travel.\n182", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "96e55777-2d02-450f-9732-f8820f4148e8", "parent_id": "book-vol6:ch45:commentary:14", "content_type": "commentary", "text": "I live in Chiang Mai, Thailand which is an international destination for\ncountless people around the world. I live within a 4000 km distance to fifty\npercent (50%) of the world’s population. This means that half of the world’s\npopulation is a short drive or plane ride away. This creates the ability for a\nlarge majority of humanity to more easily gain access to these Teachings.\nAnd, where needed, I am able to easily travel to all other parts of the world\nand teach online.\nPeople often travel to Thailand for the sole purpose of learning The\nTeachings of The Buddha on The Path to Enlightenment. So, by sharing\nthese Teachings from within Thailand, there are countless people who are\ncoming here specifically to learn and practice in the exact location where I\nreside and teach.\nIn conclusion, through residing and teaching in Thailand as a “home-base”, I\nam able to readily share these Teachings worldwide and work towards the\nrestoration of The Teachings of The Buddha back into humanity so that\ncountless people can attain Enlightenment during this lifetime and after my\ndeath.\nThailand is the perfect location for these Teachings to be shared and to serve\nas a “home-base” or “headquarters” for the international community to be\ninvited and welcomed with “open arms”. There is no other location on earth\nthat could provide for a better location to share these important Teachings\nand to then be preserved for future generations.\nThe Kingdom is here in Thailand and ready to support you in the\ndevelopment of your life practice towards the attainment of Enlightenment so\nthat we can all create “heaven on earth”.\nThe Teachings are hosted in the east and visible in the west.\nThey are readily available to you and there will be a period of 1,000 years\nthat they will “shine in the world” for all those who choose to learn, reflect,\nand practice to experience the peace and joy of the Enlightened mind. Then,\nwith all of us doing the work towards developing our own individual practice\nof these Teachings, they will never again diminish, be degraded, or lost.\nOnce restored, these Teachings can continue to support humanity for the\nrest of time.\nMay you discover the peace and joy of the Enlightened mind in this lifetime.\nMay you be peaceful, may you be safe, may you be well, and may you be\nfree of all discontentedness and the suffering it causes.\n183", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "05aef966-9b74-4665-93bd-8ea6dfabe249", "parent_id": "book-vol6:ch45:commentary:15", "content_type": "commentary", "text": "Invitation to Learn\nI would like to invite you to a kind, compassionate and loving community of\nPractitioners to learn and grow with these Teachings.\nI would like to invite you to join this online group.\nYou will find it to be an online learning center for these Teachings and there\nis a Teacher there to help provide guidance as you have questions.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\n184\n\nCreated by:\nDaily Wisdom - Walking The Path with The Buddha\nBuddhaDailyWisdom.com\nFacebook:\nhttps://bit.ly/DailyWisdom-Facebook\nYouTube:\nhttps://bit.ly/DailyWisdom-Youtube\nPodcast:\nhttps://bit.ly/DailyWisdom-Podcast\nI would like to express my appreciation and gratitude for the community of\nOrdained and Household Practitioners benefiting from the leadership of\nVenerable Bhikkhu Kukrit Sotthibalo at Wat Na Pah Pong in Krung Thep,\nThailand for their dedication and diligence in sharing The Teachings of\nGotama Buddha. Their work was the inspiration for\n“The Words of The Buddha” book series.\nWat Na Pah Pong\nhttp://watnapp.com\n185", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "101eca25-e7e5-418a-8f24-f9e9aec8d00d", "parent_id": "book-vol6:ch45:commentary:16", "content_type": "commentary", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n186", "source_file": "data/books/Vol6-The-Natural-Law-of-Kamma.pdf", "volume_number": 6, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Dependent Origination As the", "sutta_refs": ["SN"], "page": null, "page_start": 166, "page_end": 186, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4812d8e0-3adf-40c6-81c9-2586f58ee675", "parent_id": "book-vol7:front", "content_type": "book_front_matter", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nBreathing Mindfulness\nMeditation\nVolume 7\n1\n\nNote from Author 8\nPreface 14\nBreathing Mindfulness Meditation 14\nChapter 1 18\nGreat Fruit and Benefit of Breathing Mindfulness Meditation (Anāpānasati) 18\nChapter 2 26\nSeven Predicted Fruits and Benefits of Breathing Mindfulness Meditation 26\nChapter 3 29\nCultivating Mindfulness of Breathing 29\nChapter 4 37\nCultivating Mindfulness of Breathing 37\nChapter 5 46\nReflecting on the Body as a Body 46\nChapter 6 49\nMindfulness of the Body 49\nChapter 7 51\nMindfulness of Breathing Leads Exclusively to Nibbāna (Enlightenment) 51\nChapter 8 53\nConcentration by Mindfulness of Breathing Leads to the Abandoning of the\nFetters 53\nChapter 9 55\nConcentration by Mindfulness of Breathing Leads to the Uprooting of\nUnderlying Tendencies 55\nChapter 10 57\nConcentration by Mindfulness of Breathing Leads to the Full Understanding\nof The Path 57\nChapter 11 61\nConcentration by Mindfulness of Breathing Leads to the Destruction of the\nTaints 61\nChapter 12 63\nGreat Fruit and Benefit of Breathing Mindfulness Meditation (Anāpānasati) 63\nChapter 13 65\n2\n\nConcentration by Mindfulness of Breathing is of Great Fruit and Benefit 65\nChapter 14 74\nThe Enlightenment Factors Accompanied by Breathing Mindfulness\nMeditation 74\nChapter 15 77\nGreat Fruit and Benefit of Breathing Mindfulness Meditation (Anāpānasati) 77\n(Another Discourse) 77\nChapter 16 82\nA Monk Who Is Not Lacking of Jhāna 82\nChapter 17 83\nBreathing Mindfulness Meditation An Excellent and Peaceful Dwelling 83\nChapter 18 85\nCultivating Breathing Mindfulness Meditation a Monk Flattens Evil\nUnwholesome States 85\n(The Four Foundations of Mindfulness) 85\nChapter 19 93\nProtecting One’s Own Mind You Protect Others 93\nChapter 20 96\nBreathing Mindfulness Meditation for Abandoning Mental Distraction 96\nChapter 21 100\nBreathing Mindfulness Meditation Well Established, Annoying Thoughts and\nImpulses Don’t Exist 100\nChapter 22 103\nBreathing Mindfulness Meditation The Tathāgata’s Dwelling 103\nChapter 23 107\nThrough Breathing Mindfulness Meditation No Shaking or Trembling Occurs\nin the Body and No Shaking or Trembling Occurs in the Mind 107\nChapter 24 109\nThe Final In-Breaths and Out-Breaths Are Known 109\nChapter 25 110\nOne Who Perceives Non-Self Eradicates the Conceit ‘I Am’ 110\nChapter 26 114\n3\n\nThings That Lead to the Liberation of Mind 114\nChapter 27 116\nTen Perceptions for Curing of an Affliction 116\nChapter 28 124\nFive Things to Penetrate to the Unshakable 124\nChapter 29 130\nThe Five Hindrances That Weaken Wisdom 130\nChapter 30 135\nThese Five Hindrances Are Called Obstacles, Hindrances, Coverings-up,\nEnvelopings 135\nChapter 31 137\nThen The Tathāgata Guides Him Further… 137\nChapter 32 139\nThe Cause and Reason for the True Teachings to Endure Long After a\nTathāgata Has Attained Final Nibbāna 139\nChapter 33 145\nGreat Good of Mindfulness Directed to the Body 145\nChapter 34 150\nDo Concentration in the Morning, in the Middle of the Day, and in the\nEvening 150\nAuthor 153\nRestoration of The Buddha’s Teachings 154\nThe Path to Enlightenment 154\nThe Goal 156\nAn Entire Species of Enlightened Beings 156\nWhy Have I Decided to Teach The Path to Enlightenment as Taught by\nGotama Buddha? 159\nWhy Have I Decided to Reside and Teach in Thailand in Order to Restore The\nTeachings of The Buddha Back into Humanity and Create “Heaven on\nEarth”? 162\n4\n\nThe author is donating 100% of all his proceeds from\nthis book to charitable work to share The Teachings\nof Gotama Buddha.\nYou are welcome to freely distribute this book.\nPlease consider providing a donation to support the\ncontinued sharing of these Teachings.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\n5\n\nTHE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n6\n\nBreathing Mindfulness Meditation (Volume 7)\nJourney through The Words of The Buddha from the beginning of his first\nTeaching until his “last words” prior to death.\nThe book, “Breathing Mindfulness Meditation” is select Teachings from The\nBuddha organized from the largest and most complete collection of The\nBuddha’s Teachings on The Path to Enlightenment - The Pāli Canon.\nThe Pāli Canon, or The Pāli Text, comprises forty-five (45) large volumes of\nbooks where Students from the lifetime of The Buddha captured his\nTeachings. The discourses of The Buddha in The Pāli Canon represent the\nlargest and most complete collection we have of The Buddha’s Teachings in\nhis own words. The Buddha’s Teachings are scattered over multiple volumes\nof books in The Pāli Canon making it challenging for the average Practitioner\nto glean the benefit of his Teachings.\nThe Words of The Buddha book series, has consolidated and organized his\nTeachings into a series of books, based on specific topics, with explanations\nof The Teachings from a dedicated Practitioner and Teacher.\nYou will find books such as Breathing Mindfulness Meditation (Volume 7) that\nare the consolidated Teachings in The Words of The Buddha related to\nmeditation. The Natural Law of Kamma (Volume 6) provides Teachings\ndirectly from The Buddha related to the important topic of Kamma. The\nForemost Householders (Volume 8) shares Teachings specifically for\nHousehold Practitioners who are pursuing The Path to Enlightenment where\nthe mind is peaceful, calm, serene, and content with joy - permanently.\nThe Words of The Buddha book series will provide a beginning, middle, and\nend with detailed Teachings to develop your life practice and the ability to\nseek guidance with the author of the book series. Learn, reflect, and practice\nThe Teachings of The Buddha, in his own words, with guidance from a\nTeacher - offered openly and freely to “all beings”.\nBuddhaDailyWisdom.com\n7\n\nNote from Author\nThis book shares Teachings from Gotama Buddha to guide Practitioners on\nThe Path to Enlightenment.\nIn various settings, Gotama Buddha is sharing Teachings with either a male\nor a female - a husband or a wife.\nAs you learn, reflect, and practice these Teachings from Gotama Buddha,\nyou should consider The Teachings shared as multi-gendered. So while\nGotama Buddha may be using a specific gender of he/she, male/female, or a\nspecific title of husband/wife, son/daughter you can apply these same\nTeachings to all genders and roles of the opposite of which he was\naddressing his Teachings to in the setting in which The Teachings were\noriginally shared, or use a gender-neutral pronoun.\nIf Gotama Buddha is sharing Teachings with a man of how to be a\nwholesome husband, you can relate this same Teaching for a female of how\nto be a wholesome wife. If he is sharing a Teaching with a male of how to be\na wholesome son, you can relate this same Teaching for a female of how to\nbe a wholesome daughter. You have the freedom to apply these Teachings\nusing all genders and titles in use today.\nAdditionally, Gotama Buddha never used rebirth in the heavenly realm nor\nrebirth in the lower realms of hell, animal, or afflicted spirits as a way to guilt,\nshame, fear, or otherwise motivate people to learn and practice his\nTeachings.\nWhen you come to understand Teachings shared by Gotama Buddha related\nto these potential future destinations upon rebirth, he is sharing the truth of\nwhat will or will not occur based on specific Teachings based on The Natural\nLaws of Existence. The truth he discovered, observed, and experienced as\nThe Perfectly Enlightened One.\nOne should in no way consider these Teachings he shared as a way to guilt,\nshame, or fear one into learning and practicing his Teachings but instead,\nconsider that he is sharing the truth of what will or will not occur ensuring\nthat Practitioners understand the truth related to The Natural Laws of\nExistence. Gotama Buddha’s Teachings on The Path to Enlightenment\ninvolve, among other things, the elimination of guilt, shame, and fear. He\nwould not use guilt, shame, or fear to motivate someone to learn and\npractice his Teachings because his most core and central Teaching of The\nFour Noble Truths, and everything else he taught, makes it clear that the\nobjective is to eliminate discontent feelings such as guilt, shame, and fear.\n8\n\nGotama Buddha shared The Teachings as guidance for anyone who chooses\nto learn and practice without forceful influence. Through learning, reflecting,\nand practicing his Teachings, one comes to understand the truth as the\ncondition of the mind and the condition of one’s life gradually improve.\nIt is not possible to forcefully influence one to attain Enlightenment and that\napproach was never employed by The Perfectly Enlightened One, and\nshould never be employed by anyone else. Learning and practicing these\nTeachings is through personal free will choice.\nA Buddha only points the way, everyone else must strive.\nWhile this book series contains “The Words of The Buddha” as the\nfoundation and focus of study, the author has provided you content in which\nto understand and reflect on his thoughts related to The Teachings shared by\nThe Buddha.\nA reader and, thus, Practitioner should not rely solely on the author’s content\nin their reflection on The Teachings from Gotama Buddha. The author’s\ncontent is to provide you guidance towards understanding but it is you, the\nPractitioner, who needs to deeply investigate “The Words of The Buddha” to\ndetermine the truth for yourself. You should not be limited to only what the\nauthor has provided by way of meaning and understanding of “The Words of\nThe Buddha”. Instead, learn, reflect, practice, and seek guidance from a\nTeacher to support you in gaining wisdom. The mind is liberated through\nwisdom.\nTo gain the most benefit from “The Words of The Buddha” book series,\nit is suggested that you start with (Volume 1), “Developing a Life\nPractice: The Path That Leads to Enlightenment”. That book will provide\na framework to understand all of Gotama Buddha’s Teachings in the\nentire book series. Without reading that book first, a Practitioner will\nfind it very challenging to start with learning from “The Words of The\nBuddha”.\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n9\n\nThe Problem - The Wisdom of Enlightenment Has Been Lost\nGotama Buddha lived over 2,500 years ago sharing The Teachings that lead\nto Enlightenment.\nDuring his lifetime, it was well known to people who were learning, reflecting,\nand practicing with him as their Teacher, exactly what Enlightenment is and\nhow to attain it.\nThis wisdom remained for 500 years after the death of The Buddha. But\nthereafter, this wisdom has gradually declined and diminished to the point\nwhere we are today, 2,500 years later. Gotama Buddha predicted this would\noccur.\nThe vast majority of the world does not understand what Enlightenment is\nand how to attain it. The Path to Enlightenment, while once was strong and\nvibrant during the lifetime of The Buddha, has now practically disappeared.\nThere are very few beings in existence today who understand what\nEnlightenment is and how to attain it.\nThe Universal Truth of Impermanence has drastically affected humanity’s\nunderstanding of The Path to Enlightenment.\nThis occurred through the lack of focus and diligence to maintain The\nTeachings of The Buddha as vibrantly as existed during his lifetime. People\ngradually and slowly mixed and blended various traditions and thoughts into\nThe Buddha’s Teachings which, while perhaps well intended, have only\nserved to dilute humanity’s understanding of The Path to Enlightenment and,\nthus, have made it extremely difficult for countless beings to experience\nEnlightenment.\nEnlightenment is a peaceful, calm, serene, and content mind with joy that is\npermanent. The Enlightened mind no longer experiences any discontent\nfeelings. All discontentedness such as sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,\nresentment, stress, anxiety, etc., has been completely eliminated from the\nEnlightened mind.\nGotama Buddha’s objective is for his Teachings to be shared worldwide so\nthat all beings can experience the Enlightened mental state. However, during\nhis lifetime, it was impossible to share his Teachings worldwide. It has now\ncome to us to be able to actively learn, reflect, and practice his Teachings, in\nsuch a way, that they are restored and shining in the world so that countless\n10\n\nindividuals can attain Enlightenment today and in multiple generations to\ncome.\nBut, in order to accomplish this goal, we will need to stay determined,\ndedicated, and diligent to learning, reflecting, and practicing The Teachings\nof The Buddha that he shared over 2,500 years ago. We will need to be\ndiligent to ensure that we are not diluting his Teachings through mixing\nvarious traditions and practices that are not part of The Path to\nEnlightenment.\nEvery Practitioner will need to decide, are they interested in being part of the\nproblem or part of the solution.\nThe solution takes time, effort, energy, and resources to be committed\nenough to restoring The Buddha’s Teachings back into humanity, in such a\nway, that is highly beneficial to countless individuals today and long into the\nfuture.\nRemaining part of the problem requires no time, effort, energy, or resources.\nIt just requires continued complacency and lack of attention to the active\nlearning, reflecting, and practicing of “The Words of The Buddha”. I suggest\nit would be unwise to remain part of the problem as one will continue to\nexperience discontentedness and the suffering it causes.\nThe Solution - Restoring The Buddha’s Teachings Back into Humanity\nIf you would like to be part of the solution, I would like to encourage you to\nactively learn, reflect, and practice The Teachings of The Buddha, in such a\nway, that does not include the diluting or mixing of his Teachings with other\ntraditions. It is The Teachings of The Buddha that lead to Enlightenment, not\nthose that are blended and mixed that only serve to dilute The Path to\nEnlightenment for all those who aspire to experience Enlightenment.\nThe primary obstacle or obstruction that hinders Practitioners from the\nattainment of Enlightenment is ignorance (unknowing of true reality). This is a\ntaint/pollution of mind where the Practitioner lacks wisdom to understand the\ntrue Path to Enlightenment. This unknowing of true reality creates an\nobstacle or obstruction that keeps the mind trapped in the unEnlightened\nstate continuing to experience continued discontentedness and the suffering\nit causes. The only way to remove this hindrance is to seek guidance with a\nTeacher in the true Teachings of The Buddha using The Words of The\nBuddha. It is The Teachings of The Buddha that will awaken the mind to\nEnlightenment through independent verification of his Teachings to acquire\nwisdom, thus, removing this obstruction to Enlightenment.\n11\n\nThrough dedication to restoring The Teachings of The Buddha within your\nown life practice by acquiring wisdom using The Words of The Buddha, you\nare doing your part to contribute to restoring his Teachings back into\nhumanity for the benefit of countless beings that exist now and long into the\nfuture. All of humanity can evolve so that everyone can attain Enlightenment\ncreating the most peaceful world we have ever imagined. It will be like\n“heaven on earth”.\nYou are invited to join this Community to only learn and practice “The Words\nof The Buddha”, in such a way, that leads to your Enlightenment and the\nrestoration of The Buddha’s Teachings so that you and countless beings can\nexperience the peacefulness, liberation of mind, and complete elimination of\ndiscontentedness and the suffering it causes, known as Enlightenment.\nThe Words of The Buddha Book Series\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n“Thank you” for choosing to learn and\npractice Gotama Buddha’s Teachings.\nYou are making the world a better place\nthrough developing your life practice based\non “The Words of The Buddha”.\n12\n\nContinue to read and understand “The Words of The Buddha - The Path to\nEnlightenment - Revealing The Hidden” book series that has been laid out\nfor all of us to achieve a better way of life.\nYou can connect to a group of people in a supportive environment for\ndiscussion, sharing, and learning through the Facebook group.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAll members are accepted without judgment. It is a healthy place to talk,\ndiscuss, learn, and grow. There are resources to help you further on this\nPath to Enlightenment accessible online through a Group Learning\nProgram.\nGroup Learning Program: LIVE Interactive Online Classes, Books,\nAudiobooks, Videos, Podcast and Personal Guidance are available for you.\n13\n\nPreface\nBreathing Mindfulness Meditation\nThis book is dedicated to “you” and the complete elimination, destruction,\nand cessation of suffering or “discontentedness” of the mind. Thus, this\nbook is dedicated to the elimination of discontentedness and the suffering\nthat it causes in the entire world.\nThe Teachings in this book series, with some effort on your part, will lead you\nto everlasting peace - a peaceful mind and a peaceful life. It’s your personal\nchoices, with these Teachings serving as a guide, that will bring you these\nresults.\nWe are all walking towards the darkness or towards the light. Which\ndirection you walk is completely your choice.\nThis book and Teachings are meant to guide you in learning, reflecting, and\npracticing The Teachings of The Perfectly Enlightened Buddha who lived\nover 2,500 years ago.\nThe Teachings of The Buddha are timeless, meaning they are just as\napplicable today as they were 2,500 years ago.\nGotama Buddha’s Teachings are not a religion but instead, a “better way of\nlife”. Through learning, reflecting, and practicing these Teachings to\nindependently verify the truth, the mind will acquire wisdom awakening to\nEnlightenment.\nIt is suggested that you first read “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1) of this same book series while seeking\nguidance from a Teacher. It is that book that provides a Practitioner with a\nsolid foundation in developing a life practice that will lead to the Enlightened\nmind.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a\nTeacher to receive guidance. One would not be able to only read a book and\nattain the results of an Enlightened mind.\nNothing in Gotama Buddha’s Teachings is based on belief. A Buddha has\nalready done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the\nmind and your life.\n14\n\nAll his Teachings can be learned and practiced to independently observe the\ntruth as the mind “gradually” acquires wisdom through independent\nverification of his Teachings and through practice of his Teachings.\nThis new found wisdom “gradually” improves the way the mind functions in\nthe world through eliminating discontentedness of mind. The mind can\ncompletely eliminate all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc. on The Path to\nEnlightenment.\nThrough learning and practicing Gotama Buddha’s Teachings with guidance,\nthe mind becomes Enlightened in that you can observe the improvement in\nthe condition of the mind as you eliminate all discontent feelings where the\nmind can reside peaceful, calm, serene, and content with joy - permanently.\nYou are not believing The Teachings wishing for a positive outcome at some\npoint in the future or after death. Instead, you are observing the\nimprovements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without\nTeachers. These are some of the criteria that make a Buddha a Buddha is\nthat they discover The Teachings on their own attaining Enlightenment\nwithout help from a Teacher, shares their independently discovered\nTeachings to guide countless others to Enlightenment during the remaining\ntime of their life, and they leave their Teachings in a condition that they guide\ncountless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\nThat means you and everyone else will need Teachers on this Path to\nEnlightenment.\nYour journey to learn, reflect, and practice these Teachings is significantly\nimproved through making the choice to learn directly with “The Words of The\nBuddha”.\nToday, there are many resources for Teachings described as Buddhist or\noriginating with The Buddha. But, it is only when a Practitioner chooses to\ninvestigate “The Words of The Buddha” being sourced directly from the\noriginal source, The Pāli Canon, that a Practitioner will come to understand\nthe truth of what The Buddha actually taught and be able to implement these\nTeachings into your daily life to experience the results of Enlightenment.\n15\n\nThrough learning and practicing Gotama Buddha’s Teachings, in his own\nwords, The Perfectly Enlightened One’s wisdom can penetrate the mind and\nyou can experience the breakthrough to realizing the Enlightened mind.\nI have significant gratitude, appreciation, admiration, and respect for Master\nTeacher Gotama Buddha as his Teachings lead exactly where he said they\nwould. To a steady, calm, stable, and unshakable mind, known as\nEnlightenment.\nThere are countless unknown and unnamed individuals who are responsible\nfor these Teachings reaching you in this book series. These Teachings have\nbeen preserved throughout history over the last 2,500 years through the\ntireless efforts of Ordained and Household Practitioners. These Teachings\nhave been preserved and shared from one generation to the next because\nthey work.\nIt is now up to us to learn, reflect, and practice these Teachings to\nexperience the Enlightened mind, so that we may benefit from an improved\nexistence while also preserving these Teachings for future generations in our\nhearts and minds.\nWhile books are an outstanding tool to capture The Teachings and share\nthem worldwide, there is nothing more significant than having massive\nnumbers of Enlightened beings in the world who can directly share these\nTeachings with those who choose to seek guidance in developing their life\npractice on The Path to Enlightenment. Each of us individually and\ncollectively, are just one link in a long chain of Practitioners and Teachers\nspanning over 2,500 years.\nWhat we choose to do in this time and place will determine how vibrant and\nsustaining these Teachings are for future generations. It is our work and\neffort to seek our own Enlightenment that we will experience results for our\nown mind and lay the groundwork for countless more beings after us to\nexperience the same freedom of mind that you are now choosing to pursue.\nMany people are interested in improving the world, but do not know how. It\nis only when we are dedicated to improving our own wisdom, moral conduct,\nand mental discipline that we will improve the world. Through improving our\nown life practice through learning “The Words of The Buddha” then, we will\nhave collectively improved the world.\nThe problem that the unEnlightened mind is experiencing is not the outside\nworld, but the inner world. Training the mind, the inner world, is what\nproduces a peaceful existence. You can’t control other people and what they\n16\n\ndo. You can only decide to train your own mind to be unaffected by what\nothers do.\nIt is a real struggle to exist in a world that the mind does not understand. It is\n“The Words of The Buddha” that explains The Natural Laws of Existence\nguiding the mind to acquire deep wisdom to make better free will decisions\nthrough a purified mind.\nMaster Teacher Gotama Buddha\n(The Tathāgata)\n17", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": null, "chapter_title": null, "sutta_refs": [], "page": null, "page_start": 1, "page_end": 17, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "71cda4f7-99f5-4f16-9330-8f357b8b2017", "parent_id": "book-vol7:ch1:scripture:0", "content_type": "scripture", "text": "Chapter 1\nGreat Fruit and Benefit of\nBreathing Mindfulness Meditation\n(Anāpānasati)\nMonks, Mindfulness of Breathing (Breathing Mindfulness Meditation), when\ndeveloped and cultivated, is of great fruit and benefit. And how, Monks, is\nMindfulness of Breathing (Breathing Mindfulness Meditation) developed and\ncultivated so that it is of great fruit and benefit?\nHere, Monks, a Monk, having gone to the forest, to the foot of a tree, or an\nempty hut, sits down. Having folded his legs crosswise, straightened his\nbody, and set up mindfulness in front of him, just mindful he breathes in,\nmindful he breathes out.\nBreathing in long, he knows: I breathe in long;\nor breathing out long, he knows: I breathe out long.\nBreathing in short, he knows: I breathe in short;\nor breathing out short, he knows: I breathe out short.\nHe trains thus: Experiencing the whole body, I will breathe in;\nhe trains thus: Experiencing the whole body, I will breathe out.\nHe trains thus: Calming the bodily sensations, I will breathe in;\nhe trains thus: Calming the bodily sensations, I will breathe out.\nHe trains thus: Experiencing joy, I will breathe in;\nhe trains thus: Experiencing joy, I will breathe out.\nHe trains thus: Experiencing peacefulness, I will breathe in;\nhe trains thus: Experiencing peacefulness, I will breathe out.\nHe trains thus: Experiencing the mental activity, I will breathe in;\nhe trains thus: Experiencing the mental activity, I will breathe out.\nHe trains thus: Calming the mental activity, I will breathe in;\nhe trains thus: Calming the mental activity, I will breathe out.\nHe trains thus: Experiencing the mind, I will breathe in;\nhe trains thus: Experiencing the mind, I will breathe out.\n18", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 18, "page_end": 25, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "95136dce-646f-4eba-be4a-c67b2085c21b", "parent_id": "book-vol7:ch1:scripture:1", "content_type": "scripture", "text": "He trains thus: Gladdening the mind, I will breathe in;\nhe trains thus: Gladdening the mind, I will breathe out.\nHe trains thus: Concentrating the mind, I will breathe in;\nhe trains thus: Concentrating the mind, I will breathe out.\nHe trains thus: Liberating the mind, I will breathe in;\nhe trains thus: Liberating the mind, I will breathe out.\nHe trains thus: Reflecting on impermanence, I will breathe in;\nhe trains thus: Reflecting on impermanence, I will breathe out.\nHe trains thus: Reflecting on fading away, I will breathe in;\nhe trains thus: Reflecting on fading away, I will breathe out.\nHe trains thus: Reflecting on elimination, I will breathe in;\nhe trains thus: Reflecting on elimination, I will breathe out.\nHe trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\nIt is, Monks, when Mindfulness of Breathing (Breathing Mindfulness\nMeditation) is developed and cultivated in this way that it is of great fruit and\nbenefit.\nWhen, Monks, Mindfulness of Breathing (Breathing Mindfulness Meditation)\nhas been developed and cultivated in this way, one of two fruits may be\npredicted: either final knowledge (wisdom) in this very life or, if there is a\nresidue of clinging, the state of Non-Returner.\n(Reference: SN 54.4)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 18, "page_end": 25, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1db2298a-7278-4b42-8768-d4d807359997", "parent_id": "book-vol7:ch1:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how important Breathing Mindfulness\nMeditation is to the development of the mind to attain Enlightenment.\nThe Buddha guides his Students to go “to the forest, to the foot of a tree, or an empty\nhut, sits down”. Then, fold the “legs crosswise, straightened his body, and set up\nmindfulness in front of him”. While this was the guidance from The Buddha during his\nlifetime as a place to meditate, this may or may not be practical today. There are many\ndifferent places one might choose to meditate, and “in the forest at the foot of a tree” is\none of those places you might find to meditate.\n19", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 18, "page_end": 25, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "299c4915-e2a3-4d0b-a224-08f3c0d1c944", "parent_id": "book-vol7:ch1:commentary:1", "content_type": "commentary", "text": "The legs should be lightly crossed allowing circulation to flow through the lower body but\nthe upper body (i.e. torso) should be erect or straight. Maintaining the erectness of the\nupper body keeps the mind attentive and alert during meditation. The mind will need to\nbe actively involved in the meditation session.\nA Practitioner will need to “setup mindfulness in front of” them prior to entering\nmeditation. Mindfulness is generally described as “awareness of mind” but truly relates to\nThe Four Foundations of Mindfulness. So, a Practitioner will need to develop “awareness\nof mind” or become mindful prior to and as one enters meditation. This awareness of\nmind allows a Practitioner to train the mind through an active, dedicated, independent,\npurposeful training session.\nMeditation is a technique to actively train the mind during dedicated, independent,\npurposeful training sessions to eliminate unwholesome qualities of the mind and/or\ncultivate wholesome qualities of the mind in the positions of seated, lying, standing,\nor walking.\nWhile The Buddha provides guidance in this Teaching for seated meditation, there are\nother options available that he taught. Seated, lying, standing, and walking are all\npositions The Buddha taught during his lifetime. You might even choose to meditate in a\nchair.\nDetailed explanation of developing a meditation practice is available in this same book\nseries found in Chapter 11 of the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\nThere is detailed guidance located in that book to help you get well established in your\nmeditation practice. The guidance shared here is to help a Practitioner who has already\nlearned with the book and other resources at that location to further develop their\nmeditation practice. I do not suggest a Practitioner use this book to start their meditation\npractice but instead, use this book to enhance an existing meditation practice that is\nbased on The Teachings found in Chapter 11 of the book “Developing a Life Practice: The\nPath That Leads to Enlightenment” (Volume 1).\nJust mindful he breathes in, mindful he breathes out: Once the body is in position, the\nPractitioner needs to start becoming aware of the mind, they then need to bring their\nawareness of mind to the breath focusing on the sound of the breath or the sensation of\nair moving over the skin into the nose. The breath is the present moment. The mind can\nbe peaceful and calm when it is in the present moment. One aspect of this meditation is\nto train the mind to reside in the present moment, and fixating the mind on the breath\nduring meditation will help accomplish that goal.\nThe Buddha provides guidance for meditation using the remaining following statements.\nThese are not statements one should recite during meditation but instead, this is\nguidance of what one is working to accomplish during meditation. Through training the\nmind in this way, a Practitioner develops the necessary training to be applied in daily life\ntowards the elimination of discontentedness. Without training the mind in Breathing\nMindfulness Meditation on a consistent ongoing basis, a Practitioner would be unable to\nattain Enlightenment. But also, attaining Enlightenment is much more than only\nmeditation. There is an entire path to Enlightenment that a Practitioner will need to learn\nand practice to train the mind in and out of meditation.\n20", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 18, "page_end": 25, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "af3b45e3-adab-432d-9c09-12a2652cf5cc", "parent_id": "book-vol7:ch1:commentary:2", "content_type": "commentary", "text": "Breathing in long, he knows: I breathe in long; or breathing out long, he knows: I\nbreathe out long: A Practitioner should have awareness of the breath to know that they\nare breathing in either long or short. It is best to have a gradual breath that is not\ncontrolled or forced, just a natural full breath in through the nose and out through the\nnose. The mind should be fixated on the breath to gradually experience the full inhale and\nexhale. The mind can be fixated on the sound of the breath or the sensation of air moving\nover the skin and into the nose.\nBreathing in short, he knows: I breathe in short; or breathing out short, he knows: I\nbreathe out short: A Practitioner should have awareness of the breath to know that they\nare breathing in either long or short. It is best to have a gradual breath that is not\ncontrolled or forced, just a natural full breath in through the nose and out through the\nnose. The mind should be fixated on the breath to gradually experience the full inhale and\nexhale. The mind can be fixated on the sound of the breath or the sensation of air moving\nover the skin and into the nose.\nHe trains thus: Experiencing the whole body, I will breathe in; he trains thus:\nExperiencing the whole body, I will breathe out: A Practitioner will need to develop\nRight Mindfulness using The Four Foundations of Mindfulness so that the mind is aware\nof any bodily sensations that arise during meditation but does not allow those to affect\nthe mind.\nHe trains thus: Calming the bodily sensations, I will breathe in; he trains thus:\nCalming the bodily sensations, I will breathe out: The mind needs to be unaffected by\nany arising bodily sensations during meditation “cutting them off and letting them go”\nobserving the impermanent nature of all bodily sensations. This will calm the bodily\nsensations training the mind to be unaffected.\nIn daily life, as the mind becomes aware of the arising bodily sensations generated by\narising discontentedness (i.e. pleasant feelings, painful feelings, or feelings that are\nneither painful-nor-pleasant) a Practitioner will need to “cut them off and let them go”.\nOnce aware of these bodily sensations, the Practitioner should apply Right Effort to “cut\nthem off and let them go” so that the arising discontentedness does not come into the\nmind creating discontent feelings. Allowing arising discontentedness to enter the mind\nwill make it more difficult to eliminate the discontentedness. So if a Practitioner is able to\ncatch the arising bodily sensations, then the discontentedness never enters the mind\nallowing you to reside peaceful, calm, serene, and content with joy.\nHe trains thus: Experiencing joy, I will breathe in; he trains thus: Experiencing joy, I\nwill breathe out: As a Practitioner trains the mind in meditation, one might experience\njoy. As the mind is trained to let go fixating on the breath through consistent ongoing\nmeditation sessions, there may be occasional experiences of bliss or joy. The mind needs\nto reside unaffected by the arisen joy training the mind to reside in “the middle”.\nA Practitioner should not expect the joy to occur, as if they do, it will not occur. The\nguidance is that as one experiences joy, just continue to breathe in and out residing\nunaffected by the joy experienced.\n21", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 18, "page_end": 25, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "440e38d5-6982-4303-af87-889468a34df7", "parent_id": "book-vol7:ch1:commentary:3", "content_type": "commentary", "text": "He trains thus: Experiencing peacefulness, I will breathe in; he trains thus:\nExperiencing peacefulness, I will breathe out: As a Practitioner trains the mind in\nmeditation, one might experience peacefulness. As the mind is trained to let go fixating\non the breath through consistent ongoing meditation sessions, there may be experiences\nof peacefulness. The mind needs to reside unaffected by the arisen peacefulness training\nthe mind to reside in “the middle”.\nA Practitioner should not expect the peacefulness to occur, as if they do, it will not occur.\nThe guidance is that as one experiences peacefulness, just continue to breathe in and out\nresiding unaffected by the peacefulness experienced.\nHe trains thus: Experiencing the mental activity, I will breathe in; he trains thus:\nExperiencing the mental activity, I will breathe out: As the mind experiences mental\nactivity during meditation, reside continuing to focus on the breath.\nHe trains thus: Calming the mental activity, I will breathe in; he trains thus: Calming\nthe mental activity, I will breathe out: To calm the mental activity, when the mind is not\non the breath, “cut that off and let it go”. Do not attempt to figure out why the mind is\nhaving thoughts during meditation, where they are coming from, judge the thoughts, or\nlabel the thoughts in any way. You have not done anything wrong, this is just the\nunEnlightened mind having craving/desire/attachment being uncomfortable to reside in\nthe present moment.\nOnce the mind is aware of the mental activity with the mind no longer focused on the\nbreath, just “cut off and let go” of those feelings, perceptions, or volitional formations\n(choices/decisions), no longer allowing the mind to drift or wander. Instead, “cut those off\nand let them go” bringing the mind back to the breath, the present moment.\nThis is training that one employs during meditation. During daily life, a Practitioner should\ncut off and let go of any arising unwholesome feelings, unwholesome perceptions, or\nunwholesome volitional formations (choices/decisions) but, wholesome feelings,\nwholesome perceptions, or wholesome volitional formations (choices/decisions) will be\nneeded to conduct life. This is normal and you should not approach daily life in the exact\nsame way as you do in meditation.\nIn meditation, all feelings, perceptions, or volitional formations (choices/decisions) are\nbeing “cut off and they should be let go”. The mind is developing Right Mindfulness\n(awareness of mind) through The Four Foundations of Mindfulness, applying Right Effort\nto “cut off and let go” of feelings, perceptions, or volitional formations (choices/decisions),\neliminating craving/desire/attachment so that the mind will reside in the present moment,\nand as a result, the mind develops Right Concentration or “singleness of mind”.\nA Practitioner should train the mind to focus on only one thing at a time during daily\nactivities in daily life. With Breathing Mindfulness Meditation and practicing “singleness of\nmind” during daily life as part of Right Concentration, the mind can develop focus,\nconcentration, deep memory and clarity of thought bringing the mind closer to\nEnlightenment.\nIn daily life, a Practitioner will need to have awareness to know what is wholesome and\nunwholesome applying these same skills and abilities developed during meditation in\ndaily life to eliminate unwholesome feelings, perceptions, or volitional formations\n(choices/decisions). As you train the mind in meditation and in daily life, eventually, there\n22", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 18, "page_end": 25, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dac677c4-e772-4075-8aae-52745f1f5fd5", "parent_id": "book-vol7:ch1:commentary:4", "content_type": "commentary", "text": "will not be any unwholesome feelings, perceptions, or volitional formations (choices/\ndecisions) that arise. This is a gradual process that will be observed as they gradually\ndiminish in meditation and in daily life through doing the work to apply these Teachings.\nHe trains thus: Experiencing the mind, I will breathe in; he trains thus: Experiencing\nthe mind, I will breathe out: Allow the mind to develop awareness during meditation\nwhile continuing to focus solely on the breath - inhaling and exhaling.\nThe mind is going to move off the breath, even when the mind is close to Enlightenment.\nThis is normal. You are not attempting to eliminate the arising of feelings, perceptions, or\nvolitional formations (choices/decisions) but instead, you are quieting the mind, stilling the\nactivity of the mind so that it can develop awareness and concentration while residing in\nthe present moment.\nA mind that resides in the present moment can be peaceful, calm, serene, and content\nwith joy. But, the mind is not going to do that at the beginning. You will not experience\ncomplete and total peacefulness until the mind is Enlightened. So even in the first,\nsecond, and third Stage of Enlightenment, the mind will still be moving off the breath\noccasionally and when it does, you pull it back to the breath training the mind to easily\n“let go” of any arisen feelings, perceptions, or volitional formations (choices/decisions).\nIt is impossible to eliminate thoughts and ideas from arising in the mind. Even stilling the\nmind to the point of complete peacefulness, the mind will think, “Ahh, the mind is so\npeaceful”. But that is by itself, a thought. So you will not eliminate thoughts and ideas\nfrom the mind during meditation even once the mind is Enlightened but instead, you are\ntraining the mind to be able to control the thoughts and ideas having well developed\nmental discipline so that this can benefit you in daily life.\nHe trains thus: Gladdening the mind, I will breathe in; he trains thus: Gladdening the\nmind, I will breathe out: Train the mind to be glad, not sad. Uplift the mind with gladness\nnot based on any specific object. Train the mind to be glad just because it is glad. Train\nthe mind to be “satisfied with what is” while in meditation and in daily life.\nThe mind may not like meditation or enjoy it when a Practitioner first starts to meditate.\nSome people enjoy it from the beginning, others are very challenged by the stillness not\nbeing comfortable to meditate. The more uncomfortable the mind is with meditation\nprovides the reason why one needs to dedicate themselves to meditation.\nIf the mind is unsatisfied with the stillness and calmness that is being cultivated during\nmediation, this means there is much work to do and one should not shrink back from the\nstruggle and challenge of establishing a meditation practice.\nYou are not going to be an expert at meditation when you first start. You may not even be\nan expert at meditation after a few months or years of meditation. But, each day and each\nbreath, gradually work towards improving your meditation practice not allowing the mind\nto become discouraged as a result of challenges that arise during meditation.\n23", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 18, "page_end": 25, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cc20c561-e370-4ffa-a567-d15205692604", "parent_id": "book-vol7:ch1:commentary:5", "content_type": "commentary", "text": "He trains thus: Concentrating the mind, I will breathe in; he trains thus:\nConcentrating the mind, I will breathe out: Focus the mind on the breath and only the\nbreath. Again, this is the goal but is not going to be possible 100% of the time while\nmeditating. Even an Enlightened mind cannot focus on the breath permanently without\nany arising of thoughts or ideas. You cannot permanently fixate the mind on the breath.\nThis is not possible.\nYou are training the mind to have awareness (i.e. Right Mindfulness) when it is off the\nbreath and training it to easily “let go” whenever it is not on the breath so that it can return\nback to the breath. This develops a Practitioner’s ability to control the mind so that it can\nbe concentrated.\nConcentrate the mind on the breath as you breathe in and out.\nHe trains thus: Liberating the mind, I will breathe in; he trains thus: Liberating the\nmind, I will breathe out: Liberation or liberating is to be “free”. Free the mind from its\nconstant struggles and difficulties by just focusing solely on the breath.\nThere is nothing magical or mystical that you should be expecting to occur while\nmeditating. Instead, you are training the mind so that you can gain control over the mind.\nRather than letting it continue to be overactive and wander about as it pleases, you are\napplying discipline and training so that you can then better control the mind during\nmeditation and in daily life.\nHe trains thus: Reflecting on impermanence, I will breathe in; he trains thus:\nReflecting on impermanence, I will breathe out: As feelings, perceptions, or volitional\nformations (choices/decisions) arise in the mind, observe how they are impermanent.\nNotice how you can “cut them off and let them go” focusing solely on the breath.\nAs the bodily sensations arise, notice how you can continue to stay focused solely on the\nbreath being unaffected by the bodily sensations. All bodily sensations are impermanent.\nThey are temporary and will cease to exist. Form, feelings, perceptions, volitional\nformations (choices/decisions), and consciousness (i.e. The Five Aggregates) are all\nimpermanent.\nThe Five Aggregates\nForm: the physical body.\nFeelings: results of experiences in the mind through The Six Sense Bases.\nPerceptions: a belief or opinion based on how things seem.\nVolitional Formations: choices or decisions that are made.\nConsciousness: the mind.\nSoak this into the mind how all of these things are impermanent and there is no reason to\ncling to any of these. Clinging to these only causes discontentedness so, let them go.\nHe trains thus: Reflecting on fading away, I will breathe in; he trains thus: Reflecting\non fading away, I will breathe out: As you train the mind in this way, notice how these\nthings all just fade away. Bring the mind back to the breath no longer allowing it to roam\nand wander uncontrolled. Notice how all that is in the mind can fade away into silence\nwhere the mind is focused solely on the breath, breathing in and out.\n24", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 18, "page_end": 25, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "89986327-c186-4eae-b204-4f1496590d86", "parent_id": "book-vol7:ch1:commentary:6", "content_type": "commentary", "text": "He trains thus: Reflecting on elimination, I will breathe in; he trains thus: Reflecting\non elimination, I will breathe out: Focus on the elimination, or stilling, of all feelings,\nperceptions, or volitional formations (choices/decisions) during meditation. As mentioned,\nit will be impossible to completely eliminate 100% of all thoughts and ideas during\nmeditation, but you can train the mind to work in that direction in order to still the mind\nand quiet it.\nHe trains thus: Reflecting on letting go, I will breathe in; he trains thus: Reflecting on\nletting go, I will breathe out: Train the mind to “let go” of everything and anything that it\nis holding on to during meditation. As you get started in meditation, you may be\ninterested to repeat in the mind a few times, “let go, let go, let go”. Continue to stay\nfocused solely on the breath, breathing in and out.\nAllow the sound of the breath or the sensation of air entering into the nose to be the focus\nduring meditation. The breath is the present moment. The mind can be peaceful, calm,\nserene, and content with joy when it is focused on the breath and only the breath.\nSooner and sooner, observe when the mind is off the breath and then cut that off, let it\ngo. Bring the mind back to the breath, breathing in and out.\nSeek guidance from a Teacher to develop your meditation practice. It is highly important\nto have guidance on the journey to Enlightenment and developing your meditation\npractice is just one area where a Teacher will be beneficial.\nYou can contact the author of this book using this link to seek guidance. Personalized\nguidance is available openly and freely to all.\nhttps://www.buddhadailywisdom.com/\nWhen, Monks, Mindfulness of Breathing (Breathing Mindfulness Meditation) has\nbeen developed and cultivated in this way, one of two fruits may be predicted: either\nfinal knowledge (wisdom) in this very life or, if there is a residue of clinging, the state\nof Non-Returner: The Buddha explains that through developing a Breathing Mindfulness\nMeditation practice, there are two results that can be predicted. Either a Practitioner will\nexperience Enlightenment in this very life or if they have a small amount of residual\nclinging, they will attain the third Stage of Enlightenment as a Non-Returner.\nIf a Practitioner attains Enlightenment, all discontentedness is eliminated from the mind.\nThey will never again experience any discontentedness or rebirth in The Cycle of Rebirth.\nIf a Practitioner attains the third Stage of Enlightenment as a Non-Returner, they will be\nreborn into the heavenly realm and attain Enlightenment from that realm. That will be their\nlast existence.\nDetailed explanation of developing a meditation practice is available in this same book\nseries found in Chapter 11 of the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\n25", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 18, "page_end": 25, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e7eb38ff-6768-413d-a5a2-17ed6022ee19", "parent_id": "book-vol7:ch2:commentary:0", "content_type": "commentary", "text": "Chapter 2\nSeven Predicted Fruits and Benefits of\nBreathing Mindfulness Meditation\nMonks, Mindfulness of Breathing (Breathing Mindfulness Meditation), when\ndeveloped and cultivated, is of great fruit and benefit.\nAnd how, Monks, is Mindfulness of Breathing (Breathing Mindfulness\nMeditation) developed and cultivated so that it is of great fruit and benefit?\nHere, Monks, a Monk, having gone to the forest, to the foot of a tree, or an\nempty hut, sits down. Having folded his legs crosswise, straightened his\nbody, and set up mindfulness in front of him, just mindful he breathes in,\nmindful he breathes out.\nBreathing in long, he knows: I breathe in long; or breathing out long,\nhe knows: I breathe out long.\nBreathing in short, he knows: I breathe in short; or breathing out short,\nhe knows: I breathe out short.\nHe trains thus: Experiencing the whole body, I will breathe in;\nhe trains thus: Experiencing the whole body, I will breathe out.\nHe trains thus: Calming the bodily sensations, I will breathe in;\nhe trains thus: Calming the bodily sensations, I will breathe out.\nHe trains thus: Experiencing joy, I will breathe in;\nhe trains thus: Experiencing joy, I will breathe out.\nHe trains thus: Experiencing peacefulness, I will breathe in;\nhe trains thus: Experiencing peacefulness, I will breathe out.\nHe trains thus: Experiencing the mental activity, I will breathe in;\nhe trains thus: Experiencing the mental activity, I will breathe out.\nHe trains thus: Calming the mental activity, I will breathe in;\nhe trains thus: Calming the mental activity, I will breathe out.\nHe trains thus: Experiencing the mind, I will breathe in;\nhe trains thus: Experiencing the mind, I will breathe out.\n26", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Seven Predicted Fruits and Benefits of", "sutta_refs": ["SN"], "page": null, "page_start": 26, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6757d8f5-2606-4da6-a9c8-12bd3ad76711", "parent_id": "book-vol7:ch2:commentary:1", "content_type": "commentary", "text": "He trains thus: Gladdening the mind, I will breathe in;\nhe trains thus: Gladdening the mind, I will breathe out.\nHe trains thus: Concentrating the mind, I will breathe in;\nhe trains thus: Concentrating the mind, I will breathe out.\nHe trains thus: Liberating the mind, I will breathe in;\nhe trains thus: Liberating the mind, I will breathe out.\nHe trains thus: Reflecting on impermanence, I will breathe in;\nhe trains thus: Reflecting on impermanence, I will breathe out.\nHe trains thus: Reflecting on fading away, I will breathe in;\nhe trains thus: Reflecting on fading away, I will breathe out.\nHe trains thus: Reflecting on elimination, I will breathe in;\nhe trains thus: Reflecting on elimination, I will breathe out.\nHe trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\nIt is, Monks, when Mindfulness of Breathing (Breathing Mindfulness\nMeditation) is developed and cultivated in this way that it is of great fruit and\nbenefit.\nWhen, Monks, Mindfulness of Breathing (Breathing Mindfulness Meditation)\nhas been developed and cultivated in this way, seven fruits and benefits may\nbe predicted.\nWhat are the seven fruits and benefits?\n(1) One attains final knowledge (wisdom) early in this very life.\n(2) If one does not attain final knowledge (wisdom) early in this very life, then\none attains final knowledge (wisdom) at the time of death.\n(3) If one does not attain final knowledge (wisdom) early in this very life or at\nthe time of death, then with the complete destruction of the five lower fetters\none becomes an attainer of Nibbāna (Enlightenment) between one life and\nthe next.\n(4) If one does not attain final knowledge (wisdom) early in this very life or at\nthe time of death or become an attainer of Nibbāna (Enlightenment) between\none life and the next, then with the complete destruction of the five lower\nfetters one becomes an attainer of Nibbāna (Enlightenment) upon landing.\n27", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Seven Predicted Fruits and Benefits of", "sutta_refs": ["SN"], "page": null, "page_start": 26, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a4495ed9-ab75-4f24-a48f-3792c9e03933", "parent_id": "book-vol7:ch2:commentary:2", "content_type": "commentary", "text": "(5) If one does not attain final knowledge (wisdom) early in this very life or at\nthe time of death or become an attainer of Nibbāna (Enlightenment) between\none life and the next or become an attainer of Nibbāna (Enlightenment) upon\nlanding, then with the complete destruction of the five lower fetters one\nbecomes an attainer of Nibbāna (Enlightenment) without extra effort.\n(6) If one does not attain final knowledge (wisdom) early in this very life or at\nthe time of death or become an attainer of Nibbāna (Enlightenment) between\none life and the next or become an attainer of Nibbāna (Enlightenment) upon\nlanding or become an attainer of Nibbāna (Enlightenment) without extra\neffort, then with the complete destruction of the five lower fetters one\nbecomes an attainer of Nibbāna (Enlightenment) with extra effort.\n(7) If one does not attain final knowledge (wisdom) early in this very life or at\nthe time of death or become an attainer of Nibbāna (Enlightenment) between\none life and the next or become an attainer of Nibbāna (Enlightenment) upon\nlanding or become an attainer of Nibbāna (Enlightenment) without extra\neffort or become an attainer of Nibbāna (Enlightenment) with extra effort,\nthen with the complete destruction of the five lower fetters one becomes one\nbound upstream, heading towards the heavenly realm.\nWhen, Monks, Mindfulness of Breathing (Breathing Mindfulness Meditation)\nhas been developed and cultivated in this way, these seven fruits and\nbenefits may be predicted.\n(Reference: SN 54.5)\nIn this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation\nleads to seven benefits. All of the benefits The Buddha describes in this Teaching are\nrelated to the attainment of Enlightenment and escaping The Cycle of Rebirth.\nBreathing Mindfulness Meditation is a primary practice that needs to be developed by any\nPractitioner who aspires to attain Enlightenment. One would not be able to attain\nEnlightenment without Breathing Mindfulness Meditation. But, there is also much more\nthan only Breathing Mindfulness Meditation that one would need to learn and practice to\nattain Enlightenment.\nYou will find detailed explanation of these methods of attaining Enlightenment in this\nsame book series found in Chapter 37 of the book “The First Stage of Enlightenment\n(Stream-Enterer)” (Volume 5).\n28", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Seven Predicted Fruits and Benefits of", "sutta_refs": ["SN"], "page": null, "page_start": 26, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ca54c7d6-792c-4813-bf32-c2e64167c92a", "parent_id": "book-vol7:ch3:commentary:0", "content_type": "commentary", "text": "Chapter 3\nCultivating Mindfulness of Breathing\nFulfills Four Foundations of Mindfulness,\nSeven Factors of Enlightenment,\nTrue Wisdom and Liberation\nThere is, Monks, one thing which, when developed and cultivated, fulfills four\nthings; and four things which, when developed and cultivated, fulfill seven\nthings; and seven things which, when developed and cultivated, fulfill two\nthings.\nConcentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation), Monks, is the one thing which, when developed and cultivated,\nfulfills The Four Foundations of Mindfulness. The Four Foundations of\nMindfulness, when developed and cultivated, fulfill The Seven Factors of\nEnlightenment. The Seven Factors of Enlightenment, when developed and\ncultivated, fulfill true wisdom and liberation.\nMindfulness of Breathing Fulfills\nThe Four Foundations of Mindfulness\nHow, Monks, is concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) developed and cultivated so that it fulfills The Four\nFoundations of Mindfulness?\nHere, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an\nempty hut, sits down. Having folded his legs crosswise, straightened his\nbody, and set up mindfulness in front of him, just mindful he breathes in,\nmindful he breathes out\nBreathing in long, he knows: I breathe in long; or breathing out long,\nhe knows: I breathe out long.\nBreathing in short, he knows: I breath in short; or breathing out short,\nhe knows: I breathe out short.\nHe trains thus: Experiencing the whole body, I will breathe in;\nhe trains thus: Experiencing the whole body, I will breathe out.\nHe trains thus: Calming the bodily sensations, I will breathe in;\nhe trains thus: Calming the bodily sensations, I will breathe out.\n29", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 29, "page_end": 36, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "383bdecc-332d-4bb5-9e08-5580e1ea4252", "parent_id": "book-vol7:ch3:commentary:1", "content_type": "commentary", "text": "He trains thus: Experiencing joy, I will breathe in;\nhe trains thus: Experiencing joy, I will breathe out.\nHe trains thus: Experiencing peacefulness, I will breathe in;\nhe trains thus: Experiencing peacefulness, I will breathe out.\nHe trains thus: Experiencing the mental activity, I will breathe in;\nhe trains thus: Experiencing the mental activity, I will breathe out.\nHe trains thus: Calming the mental activity, I will breathe in;\nhe trains thus: Calming the mental activity, I will breathe out.\nHe trains thus: Experiencing the mind, I will breathe in;\nhe trains thus: Experiencing the mind, I will breathe out.\nHe trains thus: Gladdening the mind, I will breathe in;\nhe trains thus: Gladdening the mind, I will breathe out.\nHe trains thus: Concentrating the mind, I will breathe in;\nhe trains thus: Concentrating the mind, I will breathe out.\nHe trains thus: Liberating the mind, I will breathe in;\nhe trains thus: Liberating the mind, I will breathe out.\nHe trains thus: Reflecting on impermanence, I will breathe in;\nhe trains thus: Reflecting on impermanence, I will breathe out.\nHe trains thus: Reflecting on fading away, I will breathe in;\nhe trains thus: Reflecting on fading away, I will breathe out.\nHe trains thus: Reflecting on elimination, I will breathe in;\nhe trains thus: Reflecting on elimination, I will breathe out.\nHe trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\nWhenever, Monks, a Monk, when breathing in long, knows: I breathe in long;\nor, when breathing out long, knows: I breathe out long; or when breathing in\nshort, knows: I breathe in short; or, when breathing out short, knows: I\nbreathe out short; when he trains thus: Experiencing the whole body, I will\nbreathe in: when he trains thus: Experiencing the whole body, I will breathe\nout; when he trains thus: Calming the bodily sensations, I will breathe in;\nwhen he trains thus: Calming the bodily sensations, I will breathe out. — on\nthat occasion, the Monk resides reflecting on the body as body, dedicated,\n30", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 29, "page_end": 36, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cfdd108f-ba68-4e60-87d0-2c0a00890ba3", "parent_id": "book-vol7:ch3:commentary:2", "content_type": "commentary", "text": "clearly comprehending, mindful, having removed craving and displeasure in\nregard to the world.\nFor what reason?\nI call this a certain kind of body, Monks, that is, breathing in and breathing\nout.\nTherefore, Monks, on that occasion the Monk resides reflecting on the body\nas body, dedicated, clearly comprehending, mindful, having removed craving\nand displeasure in regard to the world.\nWhenever, Monks, a Monk trains thus: Experiencing joy, I will breathe in;\nwhen he trains thus: Experiencing joy, I will breathe out; when he trains thus:\nExperiencing peacefulness, I will breathe in; when he trains thus:\nExperiencing peacefulness, I will breathe out; when he trains thus:\nExperiencing the mental activity, I will breathe in; when he trains thus:\nExperiencing the mental activity, I will breathe out; when he trains thus:\nCalming the mental activity, I will breathe in; when he trains thus: Calming\nthe mental activity, I will breathe out — on that occasion, the Monk resides\nreflecting on feelings as feelings dedicated, clearly comprehending, mindful,\nhaving removed craving and displeasure in regard to the world.\nFor what reason?\nI call this a certain kind of feeling, Monks, that is, close attention to breathing\nin and breathing out.\nTherefore, Monks, on that occasion the Monk resides reflecting on feelings\nas feelings, dedicated, clearly comprehending, mindful, having removed\ncraving and displeasure in regard to the world.\nWhenever, Monks, a Monk trains thus: Experiencing the mind, I will breathe\nin; when he trains thus: Experiencing the mind, I will breathe out; when he\ntrains thus: Gladdening the mind, I will breathe in; when he trains thus:\nGladdening the mind, I will breathe out; when he trains thus: Concentrating\nthe mind, I will breathe in; when he trains thus: Concentrating the mind, I will\nbreathe out; when he trains thus: Liberating the mind, I will breathe in; when\nhe trains thus: Liberating the mind, I will breathe out - on that occasion, the,\nMonk resides reflecting on mind as mind, dedicated, clearly comprehending,\nmindful, having removed craving and displeasure in regard to the world.\n31", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 29, "page_end": 36, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bc516354-09b1-4491-a190-94a421e98dea", "parent_id": "book-vol7:ch3:commentary:3", "content_type": "commentary", "text": "For what reason?\nI say, Monks, that there is no development of concentration by Mindfulness\nof Breathing (Breathing Mindfulness Meditation) for one who is muddled and\nwho lacks clear comprehension.\nTherefore, Monks, on that occasion the Monk resides reflecting on mind as\nmind, dedicated, clearly comprehending, mindful, having removed craving\nand displeasure in regard to the world.\nWhenever, Monks, a Monk trains thus: Reflecting on impermanence, I will\nbreathe in; when he trains thus: Reflecting on impermanence, I will breathe\nout; when he trains thus: Reflecting on fading away, I will breathe in; when he\ntrains thus: Reflecting on fading away, I will breathe out; when he trains thus:\nReflecting on elimination, I will breathe in; when he trains thus: Reflecting on\nelimination, I will breathe out; when he trains thus: Reflecting on letting go, I\nwill breathe in; when he trains thus: Reflecting on letting go, I will breathe out\n- on that occasion, the Monk resides reflecting on mental objects as mental\nobjects, dedicated, clearly comprehending, mindful, having removed craving\nand displeasure in regard to the world.\nHaving seen with wisdom what is the abandoning of craving and\ndispleasure, the Monk is one who looks on closely with equanimity.\nTherefore, Monks, on that occasion the Monk resides reflecting on mental\nobjects as mental objects, dedicated, clearly comprehending, mindful,\nhaving removed craving and displeasure in regard to the world.\nIt is, Monks, when concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) is developed and cultivated in this way that it fulfills\nThe Four Foundations of Mindfulness.\nFour Foundations of Mindfulness Fulfill\nThe Seven Factors of Enlightenment\nAnd how, Monks, are The Four Foundations of Mindfulness developed and\ncultivated so that they fulfill The Seven Factors of Enlightenment?\nWhenever, Monks, a Monk resides reflecting on the body as body, on that\noccasion unmuddled mindfulness is established in that Monk. Whenever,\nMonks, unmuddled mindfulness has been established in a Monk, on that\noccasion the Enlightenment factor of mindfulness is aroused by the Monk;\non that occasion the Monk develops the Enlightenment factor of\nmindfulness; on that occasion the Enlightenment factor of mindfulness goes\nto fulfillment by development in the Monk.\n32", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 29, "page_end": 36, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "51ebd0c5-b7e3-424c-8ed8-987b592de07e", "parent_id": "book-vol7:ch3:commentary:4", "content_type": "commentary", "text": "Residing thus mindfully, he penetrates that Teaching with wisdom, examines\nit, makes an investigation of it. Whenever, Monks, a Monk residing thus\nmindfully penetrates that Teaching with wisdom, examines it, makes an\ninvestigation of it, on that occasion the Enlightenment factor of investigation\nis aroused by the Monk; on that occasion the Monk develops the\nEnlightenment factor of investigation; on that occasion the Enlightenment\nfactor of investigation goes to fulfillment by development in the Monk.\nWhile he penetrates that Teaching with wisdom, examines it, makes an\ninvestigation of it, his energy is aroused without slackening. Whenever,\nMonks, a Monk's energy is aroused without slackening as he penetrates that\nTeaching with wisdom, examines it, makes an investigation of it, on that\noccasion the Enlightenment factor of energy is aroused by the Monk; on that\noccasion the Monk develops the Enlightenment factor of energy; on that\noccasion the Enlightenment factor of energy goes to fulfillment by\ndevelopment in the Monk.\nWhen his energy is aroused, there arises in him joy. Whenever, Monks, joy\narises in a Monk whose vitality is aroused, on that occasion the\nEnlightenment factor of joy is aroused by the Monk; on that occasion the\nMonk develops the Enlightenment factor of joy; on that occasion the\nEnlightenment factor of joy goes to fulfillment by development in the Monk.\nFor one whose mind is uplifted by joy, the body becomes tranquil and the\nmind becomes tranquil. Whenever, Monks, the body becomes tranquil and\nthe mind becomes tranquil in a Monk whose mind is uplifted by joy, on that\noccasion the Enlightenment factor of tranquility is aroused by the Monk; on\nthat occasion the Monk develops the Enlightenment factor of tranquility; on\nthat occasion the Enlightenment factor of tranquility goes to fulfillment by\ndevelopment in the Monk.\nFor one whose body is tranquil and who is joyful, the mind becomes\nconcentrated. Whenever, Monks, the mind becomes concentrated in a Monk\nwhose body is tranquil and who is joyful, on that occasion the Enlightenment\nfactor of concentration is aroused by the Monk; on that occasion the Monk\ndevelops the Enlightenment factor of concentration; on that occasion the\nEnlightenment factor of concentration goes to fulfillment by development in\nthe Monk.\nHe becomes one who closely looks on with equanimity at the mind thus\nconcentrated. Whenever, Monks, a Monk becomes one who closely looks on\nwith equanimity at the mind thus concentrated, on that occasion the\nEnlightenment factor of equanimity is aroused by the Monk; on that occasion\nthe Monk develops the Enlightenment factor of equanimity; on that occasion\n33", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 29, "page_end": 36, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2c03247a-b238-4dc3-8271-df16019a5407", "parent_id": "book-vol7:ch3:commentary:5", "content_type": "commentary", "text": "the Enlightenment factor of equanimity goes to fulfillment by development in\nthe Monk.\nWhenever, Monks, a Monk resides reflecting on feelings as feelings … mind\nas mind … mental objects as mental objects, on that occasion unmuddled\nmindfulness is established in that Monk. Whenever, Monks, unmuddled\nmindfulness has been established in a Monk, on that occasion the\nEnlightenment factor of mindfulness is aroused by the Monk; on that\noccasion the Monk develops the Enlightenment factor of mindfulness; on\nthat occasion the Enlightenment factor of mindfulness goes to fulfillment by\ndevelopment in the Monk.\n(The remaining three (3) Foundations of Mindfulness should be elaborated as\nin the case of The First Foundation of Mindfulness.)\nHe becomes one who closely looks on with equanimity at the mind thus\nconcentrated. Whenever, Monks, a Monk becomes one who closely looks on\nwith equanimity at the mind thus concentrated, on that occasion the\nEnlightenment factor of equanimity is aroused by the Monk; on that occasion\nthe Monk develops the Enlightenment factor of equanimity; on that occasion\nthe Enlightenment factor of equanimity goes to fulfillment by development in\nthe Monk.\nIt is, Monks, when The Four Foundations of Mindfulness are developed and\ncultivated in this way that they fulfill The Seven Factors of Enlightenment.\nSeven Factors of Enlightenment Fulfill\nTrue Wisdom and Liberation\nHow, Monks, are The Seven Factors of Enlightenment developed and\ncultivated so that they fulfill true wisdom and liberation?\nHere, Monks, a Monk develops the Enlightenment factor of mindfulness,\nwhich is based upon seclusion, freedom from strong feelings, and\nelimination, maturing in release.\nHe develops the Enlightenment factor of investigation, which is based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of energy, which is based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of joy, which is based upon seclusion,\nfreedom from strong feelings, and elimination, maturing in release.\n34", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 29, "page_end": 36, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8508dacb-0214-4031-bf1e-c2587918d45e", "parent_id": "book-vol7:ch3:commentary:6", "content_type": "commentary", "text": "He develops the Enlightenment factor of tranquility, which is based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of concentration, which is based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of equanimity, which is based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nIt is, Monks, when The Seven Factors of Enlightenment are developed and\ncultivated in this way that they fulfill true wisdom and liberation.\n(Reference: MN 10)\n35", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 29, "page_end": 36, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "af2c2aa4-aee0-4631-ace3-1ab7b4fbbc9a", "parent_id": "book-vol7:ch3:commentary:7", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the one thing that leads to the\ndevelopment of many important aspects of The Path to Enlightenment.\nAs part of this Path to Enlightenment, a Practitioner will need to develop many aspects of\ntheir life practice. The Buddha shares that Breathing Mindfulness Meditation is that one\nthing that leads to the development of The Four Foundations of Mindfulness, The Seven\nFactors of Enlightenment, true wisdom, and liberation of the mind or Enlightenment.\nThese are all important aspects of The Path to Enlightenment and need to be learned and\npracticed to train the mind.\nThe Buddha is a Master at showing the causes and conditions of how one thing leads to\nanother. He explains the ordering of how one thing leads to another throughout his\nTeachings so a Practitioner can see the exact progress of The Path to Enlightenment and\nhow to develop one’s mind.\nDetailed explanation on developing a meditation practice is available in Chapter 11 of this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nNext, The Buddha explains The Four Foundations of Mindfulness and how these lead to\ndeveloping The Seven Factors of Enlightenment.\nDetailed explanation on The Four Foundations of Mindfulness is available in Chapter 5 of\nthis same book series found in the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\nLastly, The Buddha explains The Seven Factors of Enlightenment and how these lead to\ndeveloping true wisdom and liberation as part of The Ten Fold Path as Right Wisdom and\nRight Liberation.\nDetailed explanation on The Seven Factors of Enlightenment is available in Chapter 3 of\nthis same book series found in the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\nDetailed explanation on The Ten Fold Path is available in Chapter 5 of this same book\nseries found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n36", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 29, "page_end": 36, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7bd3d9f3-9465-47d0-b739-ecbca56d5f1d", "parent_id": "book-vol7:ch4:commentary:0", "content_type": "commentary", "text": "Chapter 4\nCultivating Mindfulness of Breathing\nFulfills Four Foundations of Mindfulness,\nSeven Factors of Enlightenment,\nTrue Wisdom and Liberation\n(Another Discourse)\nMonks, I am content with this progress. My mind is content with this\nprogress. So arouse still more energy to attain the unattained, to achieve the\nunachieved, to realize the unrealized. I shall wait here at Sāvatthī for the\nKomudi full moon of the fourth month.\nThe Monks of the countryside heard: The Perfectly Enlightened One will wait\nthere at the Sāvatthī for the Komudi full moon of the fourth month. And the\nMonks of the countryside left in due course for Sāvatthī to see The Perfectly\nEnlightened One.\nAnd elder Monks - the Venerable Sāriputta, the Venerable Mahā Moggallāna,\nthe Venerable Mahā Kassapa, the Venerable Mahā Kaccāna, the Venerable\nMahā Koțthita, the Venerable Mahā Kappina, the Venerable Mahā Cunda, the\nVenerable Anuruddha, the Venerable Revata, the Venerable Ānanda, and\nother very well-known elder disciples - intensively taught and instructed new\nMonks; some elder Monks taught and instructed ten new Monks, some elder\nMonks taught and instructed twenty .. thirty ... forty Monks. And the new\nMonks, taught and instructed by the elder Monks, achieved successive\nstages of high distinction.\nOn that occasion — the Uposatha day of the fifteenth the full-moon night of\nthe Komudī full moon of the fourth month - The Perfectly Enlightened One ...\naddressed them thus:\nMonks, this assembly is free from unbeneficial speech, this assembly is free\nfrom idle chatter. It consists purely of heartwood. Such is this Community of\nMonks, such is this assembly.\nSuch an assembly as is worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of respectful salutation, an incomparable field of merit for\nthe world - such is this Community of Monks, such is this assembly.\n37", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 37, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ef919dfa-4087-43c9-98db-2effa0f9e9eb", "parent_id": "book-vol7:ch4:commentary:1", "content_type": "commentary", "text": "Such an assembly that a small gift given to it becomes great and a great gift\ngreater - such is this Community of Monks, such is this assembly.\nSuch an assembly as is rare for the world to see - such is this Community of\nMonks, such is this assembly.\nSuch an assembly as would be worth journeying many leagues with a travel\nbag to see - such is this Community of Monks, such is this assembly.\nIn this Community of Monks there are Monks who are Arahants with taints\ndestroyed, who have lived the holy life, done what had to be done, laid down\nthe burden, reached their own goal, destroyed the fetters of existence, and\nare completely liberated through final knowledge (wisdom) - such Monks are\nthere in this Community of Monks.\nIn this Community of Monks there are Monks who, with the destruction of\nthe five lower fetters, are due to reappear spontaneously (in the heavenly\nrealm) and there attain Final Nibbāna (Final Enlightenment), without ever\nreturning from that world - such Monks are there in this Community of\nMonks.\nIn this Community of Monks there are Monks who, with the destruction of\nthree fetters and with the fading of craving, anger, and ignorance, are Once-\nReturners, returning once to this world to make an end of discontentedness\n- such Monks are there in this Community of Monks.\nIn this Community of Monks there are Monks who, with the destruction of\nthe three fetters, are Stream-Enterers, no longer subject to hell, bound (for\nliberation), headed for Enlightenment - such Monks are there in this\nCommunity of Monks.\nIn this Community of Monks there are Monks who reside devoted to the\ndevelopment of The Four Foundations of Mindfulness (body, feelings, mind,\nmental objects) - such Monks are there in this Community of Monks. In this\nCommunity of Monks there are Monks who reside devoted to the\ndevelopment of the four right kinds of striving (Right Effort) ... of the four\nbases for spiritual power (also known as ‘mental power’: initiative, energy,\nmind, investigation) ... of the five sense bases (eyes, ears, nose, tongue,\nbody) ... of the five powers (confidence, energy, mindfulness, concentration,\nwisdom) ... of The Seven Factors of Enlightenment (mindfulness,\ninvestigation, energy, joy, tranquility, concentration, equanimity) ... of The\nNoble Eight Fold Path - such Monks are there in this Community of Monks.\n38", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 37, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5c4c1aa7-d15e-4b25-975e-90ce4ad295c7", "parent_id": "book-vol7:ch4:commentary:2", "content_type": "commentary", "text": "In this Community of Monks there are Monks who reside devoted to the\ndevelopment of loving-kindness ... of compassion ... of sympathetic joy ... of\nequanimity … of the meditation on unattractiveness of the body ... of the\nperception of impermanence - such Monks are there in this Community of\nMonks. In this Community of Monks there are Monks who reside devoted to\nthe development of Mindfulness of Breathing (Breathing Mindfulness\nMeditation).\nMonks, when Mindfulness of Breathing (Breathing Mindfulness Meditation) is\ndeveloped and cultivated, it is of great fruit and great benefit. When\nMindfulness of Breathing (Breathing Mindfulness Meditation) is developed\nand cultivated, it fulfills The Four Foundations of Mindfulness. When The\nFour Foundations of Mindfulness are developed and cultivated, they fulfill\nThe Seven Factors of Enlightenment. When The Seven Factors of\nEnlightenment are developed and cultivated, they fulfill true wisdom and\nliberation.\nAnd how, Monks, is Mindfulness of Breathing (Breathing Mindfulness\nMeditation) developed and cultivated, so that it is of great fruit and great\nbenefit?\nHere a Monk, gone to the forest or to the foot of a tree or to an empty hut,\nsits down; having folded his legs crosswise, set his body erect, and\nestablished mindfulness in front of him, ever mindful he breathes in, mindful\nhe breathes out.\nBreathing in long, he understands: I breathe in long; or breathing out long, he\nunderstands: I breathe out long. Breathing in short, he understands: I\nbreathe in short; or breathing out short, he understands: I breathe out short.\nHe trains thus: I shall breathe in experiencing the whole body; he trains thus:\nI shall breathe out experiencing the whole body. He trains thus: I shall\nbreathe in calming the bodily sensations; he trains thus: I shall breathe out\ncalming the bodily sensations.\nHe trains thus: I shall breathe in experiencing joy; he trains thus: I shall\nbreathe out experiencing joy. He trains thus: I shall breathe in experiencing\npleasure; he trains thus: I shall breathe out experiencing pleasure. He trains\nthus: I shall breathe in experiencing the mental activity; he trains thus: I shall\nbreathe out experiencing the mental activity. He trains thus: I shall breathe in\ncalming the mental activity; he trains thus: I shall breathe out calming the\nmental activity.\nHe trains thus: I shall breathe in experiencing the mind; he trains thus: I shall\nbreathe out experiencing the mind. He trains thus: I shall breathe in\ngladdening the mind; he trains thus: I shall breathe out gladdening the mind.\n39", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 37, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fb59b0b7-7b95-4c0c-97c7-ec24ff7bef82", "parent_id": "book-vol7:ch4:commentary:3", "content_type": "commentary", "text": "He trains thus: I shall breathe in concentrating the mind; he trains thus: I shall\nbreathe out concentrating the mind. He trains thus: I shall breathe in\nliberating the mind; he trains thus: I shall breathe out liberating the mind.\nHe trains thus: I shall breathe in reflecting on impermanence; he trains thus: I\nshall breathe out reflecting on impermanence. He trains thus: I shall breathe\nin reflecting on fading away; he trains thus: I shall breathe out reflecting on\nfading away. He trains thus: I shall breathe in reflecting on elimination; he\ntrains thus: I shall breathe out reflecting on elimination. He trains thus: I shall\nbreathe in reflecting on letting go; he trains thus: I shall breathe out reflecting\non letting go.\nMonks, that is how Mindfulness of Breathing (Breathing Mindfulness\nMeditation) is developed and cultivated, so that it is of great fruit and great\nbenefit.\nMindfulness of Breathing Fulfills\nThe Four Foundations of Mindfulness\nAnd how, Monks, does Mindfulness of Breathing (Breathing Mindfulness\nMeditation), developed and cultivated, fulfill The Four Foundations of\nMindfulness?\nMonks, on whatever occasion a Monk, breathing in long, understands: I\nbreathe in long, or breathing out long, understands: I breathe out long;\nbreathing in short, understands: I breathe in short or breathing out short,\nunderstands: I breathe out short; trains thus: I shall breathe in experiencing\nthe whole body; trains thus: I shall breathe out experiencing the whole body;\ntrains thus: I shall breathe in calming the bodily sensations; trains thus: I shall\nbreathe out calming the bodily sensations - on that occasion a Monk resides\nreflecting on the body as a body, dedicated, fully aware and mindful, having\nput away craving and grief for the world.\nI say that this is a certain body among the bodies, namely, in-breathing and\nout-breathing.\nThat is why on that occasion a Monk resides reflecting on the body as a\nbody, dedicated, fully aware and mindful, having put away craving and grief\nfor the world.\nMonks, on whatever occasion a Monk trains thus: I shall breathe in\nexperiencing joy; trains thus: I shall breathe out experiencing joy; trains thus:\nI shall breathe in experiencing peacefulness; trains thus: I shall breathe out\nexperiencing peacefulness; trains thus: I shall breathe in experiencing the\nmental activity; trains thus: I shall breathe out experiencing the mental\n40", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 37, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "93d665a2-34a2-434c-a4c8-5eba93ab5b7c", "parent_id": "book-vol7:ch4:commentary:4", "content_type": "commentary", "text": "activity; trains thus: I shall breathe in calming the mental activity; trains thus:\nI shall breathe out calming the mental activity; on that occasion, a Monk\nresides reflecting on feelings as feelings, dedicated, fully aware and mindful,\nhaving put away craving and grief for the world.\nI say that this is a certain feeling among the feelings, namely, giving close\nattention to in-breathing and out-breathing.\nThat is why on that occasion a Monk resides reflecting on feelings as\nfeelings, dedicated, fully aware and mindful, having put away craving and\ngrief for the world.\nMonks, on whatever occasion a Monk trains thus: I shall breathe in\nexperiencing the mind; trains thus: I shall breathe out experiencing the mind;\ntrains thus: I shall breathe in gladdening the mind; trains thus: I shall breathe\nout gladdening the mind; trains thus: I shall breathe in concentrating the\nmind; trains thus: I shall breathe out concentrating the mind; trains thus: I\nshall breathe in liberating the mind; trains thus: I shall breathe out liberating\nthe mind; on that occasion a Monk resides reflecting on mind as mind,\ndedicated, fully aware and mindful, having put away craving and grief for the\nworld.\nI do not say that there is the development of Mindfulness of Breathing\n(Breathing Mindfulness Meditation) for one who is forgetful, who is not fully\naware.\nThat is why on that occasion a Monk resides reflecting on mind as mind,\ndedicated, fully aware and mindful, having put away craving and grief for the\nworld.\nMonks, on whatever occasion a Monk trains thus: I shall breathe in reflecting\non impermanence; trains thus: I shall breathe out reflecting on\nimpermanence; trains thus: I shall breathe in reflecting on fading away; trains\nthus: I shall breathe out reflecting on fading away; trains thus: I shall breathe\nin reflecting on elimination; trains thus: I shall breathe out reflecting on\nelimination; trains thus: I shall breathe in reflecting on letting go; trains thus: I\nshall breathe out reflecting on letting go; on that occasion, a Monk resides\nreflecting on mental objects as mental objects, dedicated, fully aware and\nmindful, having put away craving and grief for the world.\nHaving seen with wisdom the abandoning of craving and grief, he closely\nlooks on with equanimity.\n41", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 37, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "22957a79-3e5f-4987-8945-6715cb103d70", "parent_id": "book-vol7:ch4:commentary:5", "content_type": "commentary", "text": "That is why on that occasion a Monk resides reflecting on mental objects as\nmental objects, dedicated, fully aware and mindful, having put away craving\nand grief for the world.\nMonks, that is how Mindfulness of Breathing (Breathing Mindfulness\nMeditation), developed and cultivated, fulfills The Four Foundations of\nMindfulness.\nFour Foundations of Mindfulness Fulfill\nThe Seven Factors of Enlightenment\nAnd how, Monks, do The Four Foundations of Mindfulness, developed and\ncultivated, fulfill The Seven Factors of Enlightenment?\nMonks, on whatever occasion a Monk resides reflecting on the body as a\nbody, dedicated, fully aware and mindful, having put away craving and grief\nfor the world; on that occasion unending mindfulness is established in him.\nOn whatever occasion unending mindfulness is established in a Monk — on\nthat occasion the Enlightenment factor of mindfulness is aroused in him, and\nhe develops it, and by development, it comes to fulfillment in him.\nResiding thus mindful, he investigates and examines that state with wisdom\nand embarks upon a full inquiry into it. On whatever occasion, residing thus\nmindful, a Monk investigates and examines that state with wisdom and\nembarks upon a full inquiry into it - on that occasion the Enlightenment\nfactor of investigation is aroused in him, and he develops it, and by\ndevelopment, it comes to fulfillment in him.\nIn one who investigates and examines that state with wisdom and embarks\nupon a full inquiry into it, tireless energy is aroused. On whatever occasion\ntireless energy is aroused in a Monk who investigates and examines that\nstate with wisdom and embarks upon a full inquiry into it - on that occasion\nthe Enlightenment factor of energy is aroused in him, and he develops it, and\nby development, it comes to fulfillment in him.\nIn one who has aroused energy, unworldly joy arises. On whatever occasion\nunworldly joy arises in a Monk who has aroused energy - on that occasion\nthe Enlightenment factor of joy is aroused in him, and he develops it, and by\ndevelopment, it comes to fulfillment in him.\nIn one who is joyful, the body and the mind become tranquil. On whatever\noccasion the body and the mind become tranquil in a Monk who is joyful -\non that occasion the Enlightenment factor of tranquility is aroused in him,\nand he develops it, and by development, it comes to fulfillment in him.\n42", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 37, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "20adeff1-178b-40e7-862c-902503d0c797", "parent_id": "book-vol7:ch4:commentary:6", "content_type": "commentary", "text": "In one whose body is tranquil and who feels joy, the mind becomes\nconcentrated. On whatever occasion the mind becomes concentrated in a\nMonk whose body is tranquil and who feels joy - on that occasion the\nEnlightenment factor of concentration is aroused in him, and he develops it,\nand by development, it comes to fulfillment in him.\nHe closely looks on with equanimity at the mind thus concentrated. On\nwhatever occasion a Monk closely looks on with equanimity at the mind thus\nconcentrated - on that occasion the Enlightenment factor of equanimity is\naroused in him, and he develops it, and by development, it comes to\nfulfillment in him.\nMonks, on whatever occasion a Monk, resides reflecting on feelings as\nfeelings, dedicated, clearly aware and mindful, having put aside craving and\nworry for the world ... (repeated as described in the above for “body as\nbody”)... the equanimity Enlightenment factor is aroused in him, and he\ndevelops it, and by development, it comes to fulfillment in him.\nMonks, on whatever occasion a Monk resides reflecting on mind as mind,\ndedicated, clearly aware and mindful, having put aside craving and worry for\nthe world ... (repeated as described in the above for “body as body”) ... the\nEnlightenment factor of equanimity is aroused in him, and he develops it,\nand by development, it comes to fulfillment in him.\nMonks, on whatever occasion a Monk resides reflecting on mental objects\nas mental objects, dedicated, clearly aware and mindful, having put aside\ncraving and worry for the world ... (repeated as described in the above for\n“body as body”)…the Enlightenment factor of equanimity is aroused in him,\nand he develops it, and by development, it comes to fulfillment in him.\nMonks, that is how The Four Foundations of Mindfulness, developed and\ncultivated, fulfill The Seven Factors of Enlightenment.\n43", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 37, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ebeed343-e843-4089-8b83-2855915c3bf7", "parent_id": "book-vol7:ch4:commentary:7", "content_type": "commentary", "text": "The Seven Factors of Enlightenment Fulfill\nTrue Wisdom and Liberation\nAnd how, Monks, do The Seven Factors of Enlightenment, developed and\ncultivated, fulfill true wisdom and liberation?\nHere, Monks, a Monk develops the Enlightenment factor of mindfulness,\nwhich is supported by seclusion, freedom from strong feelings, and\nelimination, and ripens in letting go.\nHe develops the Enlightenment factor of investigation, which is supported by\nseclusion, freedom from strong feelings, and elimination, and ripens in letting\ngo.\nHe develops the Enlightenment factor of energy, which is supported by\nseclusion, freedom from strong feelings, and elimination, and ripens in letting\ngo.\nHe develops the Enlightenment factor of joy, which is supported by\nseclusion, freedom from strong feelings, and elimination, and ripens in letting\ngo.\nHe develops the Enlightenment factor of tranquility, which is supported by\nseclusion, freedom from strong feelings, and elimination, and ripens in letting\ngo.\nHe develops the Enlightenment factor of concentration, which is supported\nby seclusion, freedom from strong feelings, and elimination, and ripens in\nletting go.\nHe develops the Enlightenment factor of equanimity, which is supported by\nseclusion, freedom from strong feelings, and elimination, and ripens in letting\ngo.\nMonks, that is how The Seven Factors of Enlightenment, developed and\ncultivated, fulfill true wisdom and liberation.\n(Reference: MN 118)\n44", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 37, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e6fc5561-5061-4359-bdf3-623e36e78c64", "parent_id": "book-vol7:ch4:commentary:8", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the one thing that leads to the\ndevelopment of many important aspects of The Path to Enlightenment.\nAs part of this Path to Enlightenment, a Practitioner will need to develop many aspects of\ntheir life practice. The Buddha shares that Breathing Mindfulness Meditation is that one\nthing that leads to the development of The Four Foundations of Mindfulness, The Seven\nFactors of Enlightenment, true wisdom, and liberation of the mind or Enlightenment.\nThese are all important aspects of The Path to Enlightenment and need to be learned and\npracticed to train the mind.\nThe Buddha is a Master at showing the causes and conditions of how one thing leads to\nanother. He explains the ordering of how one thing leads to another throughout his\nTeachings so a Practitioner can see the exact progress of The Path to Enlightenment and\nhow to develop one’s mind.\nDetailed explanation on developing a meditation practice is available in Chapter 11 of this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nNext, The Buddha explains The Four Foundations of Mindfulness and how these lead to\ndeveloping The Seven Factors of Enlightenment.\nDetailed explanation on The Four Foundations of Mindfulness is available in Chapter 5 of\nthis same book series found in the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\nLastly, The Buddha explains The Seven Factors of Enlightenment and how these lead to\ndeveloping true wisdom and liberation as part of The Ten Fold Path as Right Wisdom and\nRight Liberation.\nDetailed explanation on The Seven Factors of Enlightenment is available in Chapter 3 of\nthis same book series found in the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\nDetailed explanation on The Ten Fold Path is available in Chapter 5 of this same book\nseries found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n45", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Cultivating Mindfulness of Breathing", "sutta_refs": ["MN"], "page": null, "page_start": 37, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "521805cb-ca0c-46c6-8b74-f6f197b5d91b", "parent_id": "book-vol7:ch5:scripture", "content_type": "scripture", "text": "Chapter 5\nReflecting on the Body as a Body\nAnd how, Monks, does a Monk reside reflecting on the body as a body?\nHere a Monk, gone to the forest or to the foot of a tree or to an empty hut,\nsits down; having folded his legs crosswise, set his body erect, and\nestablished mindfulness in front of him, ever mindful he breathes in, mindful\nhe breathes out.\nBreathing in long, he understands: I breathe in long; or breathing out long,\nhe understands: I breathe out long.\nBreathing in short, he understands: I breathe in short; or breathing out short,\nhe understands: I breathe out short.\nHe trains thus: I shall breathe in experiencing the whole body;\nhe trains thus: I shall breathe out experiencing the whole body.\nHe trains thus: I shall breathe in calming the bodily sensations;\nhe trains thus: I shall breathe out calming the bodily sensations.\nJust as a skilled turner or his apprentice, then making a long turn,\nunderstands: I make a long turn; or, when making a short turn, understands:\nI make a short turn; so too, breathing in long, a Monk understands: I breathe\nin long ... he trains thus: I shall breathe out calming the bodily sensations.\nIn this way he resides reflecting on the body as a body internally, or he\nresides reflecting on the body as a body externally, or he resides reflecting\non the body as a body both internally and externally. Or else he resides\nreflecting on the body its arising factors, or he resides reflecting on the body\nits vanishing factors, or he resides reflecting on the body both its arising and\nvanishing factors. Or else mindfulness that 'there is a body' is simply\nestablished in him to the extent necessary for bare wisdom and mindfulness.\nAnd he resides independent, not clinging to anything in the world.\nThat is how a Monk resides reflecting on the body as a body.\n(Reference: MN 10)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Reflecting on the Body as a Body", "sutta_refs": ["MN"], "page": null, "page_start": 46, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "267cf1e6-0f0b-4fec-83af-837316353517", "parent_id": "book-vol7:ch5:commentary:0", "content_type": "commentary", "text": "46", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Reflecting on the Body as a Body", "sutta_refs": ["MN"], "page": null, "page_start": 46, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d5659fa1-7138-4c2d-9b7c-9759d81ff663", "parent_id": "book-vol7:ch5:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how to develop the first of The Four\nFoundations of Mindfulness through reflecting on the “body as the body” and calming\nbodily sensations.\nDuring Breathing Mindfulness Meditation sessions, a Practitioner who experiences the\narising of bodily sensations, will need to “cut off and let go” of the bodily sensations from\naffecting the mind.\nPrior to discontentedness arising in the mind, a Practitioner who has developed Right\nMindfulness based on The Four Foundations of Mindfulness, will be able to observe\nbodily sensations arising. The more tuned into the arising of bodily sensations a\nPractitioner can develop, they can then reside watchful over the mind “cutting off and\nletting go” of any arising bodily sensations that indicate discontentedness is about to\narise in the mind.\nThrough being able to observe the arising bodily sensations, a Practitioner can then “cut\noff and let go” of the arising bodily sensations not allowing the discontent feelings to\nenter the mind. You will find that “cutting off and letting go” of the bodily sensations, not\nallowing the discontent feelings to invade the mind, will save and protect the mind from\nneeding to experience discontentedness.\nAs a Practitioner develops this ability more and more, they will experience a gradual\ndecrease in the arising of the cravings/desires/attachments that caused the arising of\ndiscontentedness eventually getting to the point where all cravings/desires/attachments\nare eliminated from the mind no longer subject to future arising. Through “cutting off and\nletting go” of arising discontentedness through observation of the bodily sensations, a\nPractitioner is training the mind so that they can then control the mind. When the mental\ndiscipline is developed, this results in no future discontentedness arising as the mind\nexperiences more and more qualities of the Enlightened mind.\nThe Buddha referred to this as “cut it off at the root, made it like a palm stump,\nobliterated it so that it is no more subject to future arising” in other Teachings that he\nshared during his lifetime.\nAs the Practitioner tunes into the arising of bodily sensations training the mind during\nmeditation, then during daily life as the mind observes the arising of bodily sensations,\napply Right Effort to “cut them off and let them go”, do not allow the discontent feelings\nto penetrate into the mind. Once the discontent feelings enter the mind as “feelings”, then\nit is much more challenging to eliminate them from the mind. A Practitioner will save and\nprotect their mind from needing to experience discontentedness at that moment or for\nminutes, hours, days, etc. through developing Right Mindfulness being aware of and\nbeing able to “cut off” the bodily sensations associated with arising discontentedness.\nA Practitioner will need to remain diligent to “cut off and let go” of all arising discontent\nfeelings including pleasant feelings. As the unEnlightened mind chases after pleasant\nfeelings wanting the objects of its affection, noticing those pleasant feelings arising as\nbodily sensations based on impermanent conditions, “cut those off and let them go” not\nallowing the mind to experience these impermanent pleasant feelings.\nIf the mind is unwilling to let go of impermanent conditioned happiness, it will never\nexperience permanent unconditioned joy.\n47", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Reflecting on the Body as a Body", "sutta_refs": ["MN"], "page": null, "page_start": 46, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "33cc4229-61bb-4a9d-ba8c-4bdb6a48dceb", "parent_id": "book-vol7:ch5:commentary:2", "content_type": "commentary", "text": "The mind needs to understand the core and central problem that is causing all\ndiscontentedness is craving/desire/attachment and be unwilling to allow the mind to\ncontinue to chase after the objects of its affection as this would only be inviting and\nwelcoming into the mind, painful feelings, at some point.\nIf the mind chases after pleasant feelings, then when those conditions do not exist due to\nimpermanence, the mind will experience painful feelings or feelings that are neither\npainful-nor-pleasant. Allowing the mind to continue to chase after the pleasant feelings is\nto invite and welcome into the mind painful feelings or feelings that are neither painful-\nnor-pleasant. If you are interested in no longer experiencing painful feelings, then you\nneed to “let go” of the temporary pleasant feelings “cutting off and letting go” of the\narising bodily sensations indicating pleasant feelings are arising so that the mind can\nmove to the middle experiencing unconditioned joy.\nUnconditioned joy is not based on any condition. The Enlightened mind that experiences\npeacefulness, calmness, serenity, and contentedness with joy will have the ability to enjoy\nthis mental state permanently. But, the mind will never experience this if it continues to\nhold on to the temporary pleasant feelings based on temporary conditions.\nDevelop awareness of mind (i.e. Right Mindfulness) to be able to easily observe the\narising bodily sensations associated with pleasant feelings, painful feelings, and feelings\nthat are neither painful-nor-pleasant. Then, whenever the bodily sensations arise, “cut\nthem off and let them go” so that these discontent feelings never arise in the mind.\nA Practitioner who is able to do this consistently on an ongoing basis is nearing close to\ncomplete and total control of the mind and being able to experience Enlightenment.\n48", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Reflecting on the Body as a Body", "sutta_refs": ["MN"], "page": null, "page_start": 46, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a2b2f855-f994-4349-a8c5-26d4103a3f48", "parent_id": "book-vol7:ch6:scripture", "content_type": "scripture", "text": "Chapter 6\nMindfulness of the Body\nHere a Monk, gone to the forest or to the foot of a tree, or to an empty hut,\nsits down; having folded his legs crosswise, set his body erect, and\nestablished mindfulness in front of him, ever mindful he breathes in, mindful\nhe breathes out:\nBreathing in long, he understands: I breathe in long; or breathing out long,\nhe understands: I breathe out long.\nBreathing in short, he understands: I breathe in short; or breathing out short,\nhe understands: I breathe out short.\nHe trains thus: I shall breathe in experiencing the whole body;\nhe trains thus: I shall breathe out experiencing the whole body.\nHe trains thus: I shall breathe in calming the bodily sensations;\nhe trains thus: I shall breathe out calming the bodily sensations.\nAs he resides thus diligent, dedicated, and determined, his memories and\nthoughts based on the household life are abandoned; with their abandoning\nhis mind becomes steadied internally, quieted, brought to singleness, and\nconcentrated.\nThat is how a Monk develops mindfulness of the body.\n(Reference: MN 119)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Mindfulness of the Body", "sutta_refs": ["MN"], "page": null, "page_start": 49, "page_end": 50, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6a5441ac-0e48-4c5b-b58b-3d2545405f84", "parent_id": "book-vol7:ch6:commentary", "content_type": "commentary", "text": "49\n\nIn this Teaching from Gotama Buddha, he shares another Teaching guiding a Practitioner\nto develop Right Mindfulness of bodily sensations as part of The Four Foundations of\nMindfulness.\n“Experiencing the whole body” is guiding a Practitioner to have awareness of the bodily\nsensations that arise, exist, and then fade away during meditation which then becomes\nhelpful in daily life. The mind can observe the impermanent nature of these bodily\nsensations to develop the mind to understand impermanence while cultivating awareness\nof mind.\n“As he resides thus diligent, dedicated, and determined” is encouraging a Practitioner to\nremain dedicated to the practice of Breathing Mindfulness Meditation.\n“His memories and thoughts based on the household life are abandoned” guides a\nPractitioner to let go of the past focusing the mind on the breath, the present moment,\nduring meditation. This trains the mind to reside only in the present moment, not longing\nfor the past or the future. His guidance was for the Ordained Practitioners who left the\nhousehold life. For a Household Practitioner, you can use this guidance to train the mind\nto let go of pleasant or painful experiences in the past, rooting the mind into the present\nmoment without dwelling or obsessing about past experiences.\n“With their abandoning his mind becomes steadied internally, quieted, brought to\nsingleness, and concentrated” helps a Practitioner understand what they need to\naccomplish during Breathing Mindfulness Meditation sessions. The Practitioner will need\nto focus the mind on the breath to eliminate craving/desire/attachment while cultivating\nmindfulness (awareness of mind) and developing concentration or singleness of mind\nwhile quieting the thoughts.\nA mind trained in this way will then be able to perform optimally in daily life through the\nelimination of craving/desire/attachment and having cultivated mindfulness (i.e.\nawareness of mind) and concentration (i.e. singleness of mind) by focusing on only one\ntask at a time.\nThe Buddha explains the purpose of this Teaching through explaining “that is how a Monk\ndevelops mindfulness of the body”.\n50", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Mindfulness of the Body", "sutta_refs": ["MN"], "page": null, "page_start": 49, "page_end": 50, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e7c72ed3-4b5b-4b5b-b48d-8f49632f07b2", "parent_id": "book-vol7:ch7:scripture", "content_type": "scripture", "text": "Chapter 7\nMindfulness of Breathing Leads\nExclusively to Nibbāna\n(Enlightenment)\nMonks, there is one thing that, when developed and cultivated, leads\nexclusively to liberation, to freedom from strong feelings, to elimination, to\npeace, to direct knowledge (experience), to Enlightenment, to Nibbāna.\nWhat is that one thing?\nMindfulness of Breathing (Breathing Mindfulness Meditation)\nThis is that one thing that, when developed and cultivated, leads exclusively\nto liberation, to freedom from strong feelings, to elimination, to peace, to\ndirect knowledge (experience), to Enlightenment, to Nibbāna.\n(Reference: AN 1.302)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Mindfulness of Breathing Leads", "sutta_refs": ["AN"], "page": null, "page_start": 51, "page_end": 52, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "55a69762-3b40-4cce-81c8-c05cb2d1337b", "parent_id": "book-vol7:ch7:commentary", "content_type": "commentary", "text": "51\n\nIn this Teaching from Gotama Buddha, he shares how important Breathing Mindfulness\nMeditation is to experience liberation of mind or Enlightenment.\nWhile there is much more that is needed than only Breathing Mindfulness Meditation to\nattain Enlightenment, there is one thing that is the primary training that one needs to\ndevelop and cultivate and without it, you would not be able to attain Enlightenment.\nThat one thing The Buddha describes is “Mindfulness of Breathing” (i.e. Breathing\nMindfulness Meditation).\nThere is an entire path to Enlightenment described as The Eight Fold Path. All aspects of\nThe Eight Fold Path need to be learned, reflected on, and practiced to attain\nEnlightenment. A Practitioner will need to know The Eight Fold Path so deeply, that it is\nfirst nature and soaked deeply into the mind that one can practice it with ease. This is\ngoing to take much effort and development but the benefits of doing so are substantial.\nThe complete elimination of discontentedness from the mind - permanently and no longer\nbeing reborn into a new existence within The Cycle of Rebirth to ever experience any\ngrief, sorrow, pain, displeasure, or despair.\nBreathing Mindfulness Meditation is the one thing that leads to this objective but, a\nPractitioner will need to ensure that all the other aspects of this path are also well\ndeveloped and cultivated to experience freedom from strong feelings.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n52", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Mindfulness of Breathing Leads", "sutta_refs": ["AN"], "page": null, "page_start": 51, "page_end": 52, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1841d074-b273-4441-8e73-959e43b3a789", "parent_id": "book-vol7:ch8:scripture", "content_type": "scripture", "text": "Chapter 8\nConcentration by Mindfulness of Breathing\nLeads to the Abandoning of the Fetters\nMonks, concentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation), when developed and cultivated, leads to the abandoning of the\nfetters.\nAnd how, Monks, is concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) developed and cultivated so that it leads to the\nabandoning of the fetters?\nHere, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an\nempty hut, sits down.\nHaving folded his legs crosswise, straightened his body and set up\nmindfulness in front of him, just mindful he breathes in, mindful he breathes\nout.\nBreathing in long, he knows: I breathe in long; or breathing out long, he\nknows: I breathe out long. Breathing in short, he knows: I breathe in short; or\nbreathing out short, he knows: I breathe out short ...\nHe trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)\nHe trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\nIt is in this way, Monks, that concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation) when developed and cultivated so that it\nleads to abandoning of the fetters.\n(Reference: SN 54.17)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 53, "page_end": 54, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "485b8649-5b26-4c0f-b79e-5c81fbf70ed4", "parent_id": "book-vol7:ch8:commentary", "content_type": "commentary", "text": "53\n\nIn this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation\nleads to the elimination of The Ten Fetters (i.e. “leads to the abandoning of the fetters”).\nIt is The Ten Fetters that pollute the mind keeping it in the unEnlightened state not being\nable to experience Enlightenment. As part of The Path to Enlightenment, a Practitioner\nwill need to eliminate The Ten Fetters eliminating the pollution that hinders the mind from\nexperiencing its true nature - the Enlightened mind.\nThere are detailed Teachings that one needs to be able to understand The Ten Fetters and\nto eliminate each one of them. In doing so, the mind will be able to experience\nEnlightenment.\nBreathing Mindfulness Meditation is a primary technique employed to train the mind to\n“let go”, preparing it to be able to “let go” of The Ten Fetters. Without the training of\nBreathing Mindfulness Meditation as a foundation to soften the mind preparing it to “let\ngo” of The Ten Fetters and all that plagues the unEnlightened mind, a Practitioner would\nnot be able to employ the other Teachings on The Path to Enlightenment to eliminate The\nTen Fetters.\nBreathing Mindfulness Meditation is a foundation to prepare the mind to have the\ndiscipline it needs to move it to experience Enlightenment.\nThere are many Teachings one needs to learn, reflect on, and practice along with\nBreathing Mindfulness Meditation, but in this Teaching, The Buddha is emphasizing just\nhow important Breathing Mindfulness Meditation is to one’s life practice.\nDetailed explanation of The Ten Fetters is available in this same book series found in\nChapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n54", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 53, "page_end": 54, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a034821a-765e-4bd2-bc49-ff15e9985f87", "parent_id": "book-vol7:ch9:scripture", "content_type": "scripture", "text": "Chapter 9\nConcentration by Mindfulness of Breathing\nLeads to the Uprooting of Underlying Tendencies\nMonks, concentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation), when developed and cultivated, leads to the uprooting of\nunderlying tendencies.\nAnd how, Monks, is concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) developed and cultivated so that it leads to the\nuprooting of underlying tendencies?\nHere, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an\nempty hut, sits down. Having folded his legs crosswise, straightened his\nbody, and set up mindfulness in front of him, just mindful he breathes in,\nmindful he breathes out.\nBreathing in long, he knows: I breathe in long; or breathing out long, he\nknows: I breathe out long. Breathing in short, he knows: I breathe in short; or\nbreathing out short, he knows: I breathe out short. ...\nHe trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)\nHe trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\nIt is in this way, Monks, that concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation) is developed and cultivated so that it\nleads to the uprooting of underlying tendencies.\n(Reference: SN 54.18)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 55, "page_end": 56, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bc95fbb9-a28a-4ce8-9908-d05321c2c31c", "parent_id": "book-vol7:ch9:commentary", "content_type": "commentary", "text": "55\n\nIn this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation\nleads to “uprooting of underlying tendencies” of unwholesomeness.\nThe unEnlightened mind has much conditioning (i.e. underlying tendencies) that keeps it\ncontinually experiencing discontentedness. Whether it be unwholesome moral conduct,\nunwise decisions, or other unwholesome tendencies, the unEnlightened mind needs to\nuproot and eliminate all that no longer serves a wholesome purpose.\nA Practitioner who starts this path to Enlightenment is holding on to many things that\nhave felt normal and common during the first part of this life. But those things are not\nserving you well as they have led to continuous discontentedness and struggles in this\nlife. Difficulties and complications have been the result of a lack of wisdom and holding\non to those things that do not serve a wholesome purpose.\nA Practitioner will need to understand that how one has functioned in the past has not led\nto peacefulness and in order to move the mind and one’s life towards Enlightenment,\nthere are various aspects of one’s decision making that will need to be improved through\nacquiring wisdom.\nThrough uprooting the unwholesome tendencies that have caused nothing but harm, a\nPractitioner can employ the wisdom found in these Teachings to experience “a better way\nof life” based in wholesomeness.\nBreathing Mindfulness Meditation allows the mind to develop Right Effort, Right\nMindfulness, Right Concentration, and brings the mind to the present moment. These are\nimportant aspects of mental discipline that will need to be “developed and cultivated so\nthat it leads to the uprooting of underlying tendencies” in one’s daily life. You will discover\nthat Breathing Mindfulness Meditation helps the mind develop the ability to easily “let go”\nof those things that are no longer helpful for one who has decided they are interested in\nexperiencing peacefulness permanently.\n56", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 55, "page_end": 56, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "96906df6-df88-44a7-a05c-c078dba48a9d", "parent_id": "book-vol7:ch10:scripture", "content_type": "scripture", "text": "Chapter 10\nConcentration by Mindfulness of Breathing\nLeads to the Full Understanding of The Path\nMonks, concentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation), when developed and cultivated, leads to the full understanding\nof the path.\nAnd how, Monks, is concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) developed and cultivated so that it leads to the full\nunderstanding of the path?\nHere, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an\nempty hut, sits down. Having folded his legs crosswise, straightened his\nbody, and set up mindfulness in front of him, just mindful he breathes in,\nmindful he breathes out.\nBreathing in long, he knows: I breathe in long; or breathing out long, he\nknows: I breathe out long. Breathing in short, he knows: I breathe in short; or\nbreathing out short, he knows: I breathe out short. ...\nHe trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)\nHe trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\nIt is in this way, Monks, that concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation) is developed and cultivated so that it\nleads to the full understanding of the path.\n(Reference: SN 54.19)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 57, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "76b760d5-62f3-4618-91a4-5785926074eb", "parent_id": "book-vol7:ch10:commentary:0", "content_type": "commentary", "text": "57", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 57, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4817842c-9fdc-4a66-abe5-81912aedce28", "parent_id": "book-vol7:ch10:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation\nleads to “full understanding of the path”.\nPracticing Breathing Mindfulness Meditation, a Practitioner can deeply understand the\nentire path to Enlightenment.\nDuring Breathing Mindfulness Meditation, one is fully and completely practicing The Eight\nFold Path.\nThe Eight Fold Path is the way leading to the elimination of discontentedness and all\nunwholesome Kamma. When one is fully and completely practicing The Eight Fold Path,\nthey are no longer producing any unwholesome Kamma. All unwholesome decisions have\nceased and one is cultivating all eight (8) steps on The Eight Fold Path, therefore, all\nunwholesome results are eliminated. There are no unwholesome results from making the\nwholesome decision to meditate.\nDuring the individual moments of a mediation session, one is practicing The Eight Fold\nPath to perfection. This is why meditation is so beneficial and one experiences significant\nresults based on their meditation practice when a Practitioner fully understands The Eight\nFold Path and how they are practicing to eliminate all unwholesome Kamma production.\nIn addition to everything else that has been taught in other parts of this book series\nrelated to The Eight Fold Path, the following will explain the full connection between The\nEight Fold Path and meditation. The following content will explain why, in summarized\nfashion, a Practitioner is practicing the entire Eight Fold Path during meditation.\nRight View involves accepting responsibly for one’s own feelings and all that occurs in\none’s life, among other things. Right View is to acknowledge that the problems you have\nfaced this entire life are all being caused by you and the untrained mind. Through\naccepting responsibly that it is the untrained mind that is causing all the challenges in\nyour life, this then empowers you to be able to resolve those challenges. But, if everyone\nelse is the source of the problems you face, then that means you are perfect and need to\ntrain 7.5 billion people in the world to do things your way. That is quite an undertaking and\nwill result in nothing be frustration and madness for the unEnlightened mind.\nThrough practicing Breathing Mindfulness Meditation, you are recognizing that you are\nthe source of all the challenges you face and that you need to train just one (1) mind - the\nmind that is currently reading this book. That will be a big enough challenge. You are now\nfree and liberated from needing to train 7.5 billion people in the world and can instead\nfocus on just one (1), your mind.\nWhile meditating, that is exactly what you are doing. You are applying effort and energy to\ntrain the mind. At the moment you decide to meditate and you are meditating, you are\npracticing Right View recognizing that your own mind is the problem and now you are\ngoing to apply effort and energy to fix it through training it.\nRight Intention involves training the mind to “let go” while practicing non-ill-will and\nharmlessness. At the time of Breathing Mindfulness Meditation, you are training the mind\nto “let go”, you are practicing non-ill-will (i.e. loving-kindness), and you are not interested\nin harming anyone at all.\n58", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 57, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7cfbe757-7e6d-4b24-8ab8-ba8f3a6418ac", "parent_id": "book-vol7:ch10:commentary:2", "content_type": "commentary", "text": "Right Speech involves training the mind to produce only wholesome speech through The\nFive Factors of Well Spoken Speech and all the other Teachings related to Right Speech.\nDuring Breathing Mindfulness Meditation, a Practitioner is not speaking at all, therefore,\nthere is no harm being produced by one’s speech. All unwholesome speech has ceased\nfor those moments, thus, no unwholesome Kamma is being produced.\nRight Action involves training the mind to produce only wholesome bodily actions\nthrough not causing harm with one’s bodily actions. During Breathing Mindfulness\nMeditation, a Practitioner is not causing harm to anyone with the bodily actions. All\nunwholesome bodily actions have ceased for those moments of meditation, thus, no\nunwholesome Kamma is being produced.\nRight Livelihood involves training the mind to sustain its life through only a wholesome\ncareer, profession, or lifestyle. During Breathing Mindfulness Meditation, a Practitioner is\nnot causing harm to anyone with their livelihood if they are not practicing any of the five\n(5) wrong livelihoods. All unwholesome activity related to a livelihood has ceased for those\nmoments, thus, no unwholesome Kamma is being produced.\nRight Effort involves training the mind to practice four (4) aspects of striving towards the\nprevention and elimination of unwholesome mental qualities along with the cultivation and\nenhancement of wholesome mental qualities. During Breathing Mindfulness Meditation, a\nPractitioner is practicing Right Effort to prevent and eliminate unwholesome mental\nqualities along with actively cultivating and enhancing wholesome mental qualities. The\nPractitioner is applying Right Effort working to eliminate all unwholesome mental qualities\nand cultivating wholesome mental qualities during meditation.\nRight Mindfulness involves training the mind to practice The Four Foundations of\nMindfulness becoming aware of bodily sensations, feelings, condition of the mind, and\nmental objects. During Breathing Mindfulness Meditation, a Practitioner is cultivating the\nability to enhance their awareness of mind developing Right Mindfulness.\nRight Concentration involves training the mind to practice meditation and singleness of\nmind. During Breathing Mindfulness Meditation, a Practitioner is practicing meditation\nand singleness of mind through focusing solely on the breath actively training the mind to\ndevelop concentration.\nThrough training in Breathing Mindfulness Meditation, a Practitioner is training in the\nentire Eight Fold Path for the time of the meditation session. The wholesome Kamma\nproduced during Breathing Mindfulness Meditation is of the highest quality available\nbecause there is absolutely no harm being produced during the time of one’s meditation\nsession. This is why meditation is so highly beneficial. Not only is a Practitioner cultivating\nmental qualities that will help you in daily life, but during the moments of one’s meditation\nsessions, they are not producing any unwholesome Kamma as only wholesome Kamma\nis being produced.\nThrough practicing the entire Eight Fold Path to perfection, the mind can develop deep\ninner peace. Then, the Practitioner will need to learn how to practice The Eight Fold Path\nin daily life so that these benefits can be extended beyond meditation. It is not possible to\nmeditate 24 hours per day, therefore, one will need to learn how to implement all steps of\nThe Eight Fold Path in daily life so that you can practice Right View through Right\nConcentration in all aspects of your life.\n59", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 57, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3620eadc-fb81-45d7-bafa-70b0fcb4fcff", "parent_id": "book-vol7:ch11:scripture", "content_type": "scripture", "text": "Chapter 11\nConcentration by Mindfulness of Breathing\nLeads to the Destruction of the Taints\nMonks, concentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation), when developed and cultivated, leads to the destruction of the\ntaints (fetters).\nAnd how, Monks, is concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) developed and cultivated so that it leads to the\ndestruction of the taints?\nHere, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an\nempty hut, sits down. Having folded his legs crosswise, straightened his\nbody, and set up mindfulness in front of him, just mindful he breathes in,\nmindful he breathes out.\nBreathing in long, he knows: I breathe in long; or breathing out long, he\nknows: I breathe out long. Breathing in short, he knows: I breathe in short; or\nbreathing out short, he knows: I breathe out short. ...\nHe trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)\nHe trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\nIt is in this way, Monks, that concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation) is developed and cultivated so that it\nleads to the destruction of the taints.\n(Reference: SN 54.20)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 61, "page_end": 62, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8be86938-f67a-440d-bb71-5a50034c32ee", "parent_id": "book-vol7:ch11:commentary", "content_type": "commentary", "text": "61\n\nIn this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation\nleads to the elimination of The Ten Fetters (i.e. “leads to the destruction of the taints\n(fetters)”). Taint is another word for “fetter” or “pollution of the mind”.\nIt is The Ten Fetters that pollute the mind keeping it in the unEnlightened state not being\nable to experience Enlightenment. As part of The Path to Enlightenment, a Practitioner\nwill need to eliminate The Ten Fetters eliminating the pollution that hinders the mind from\nexperiencing its true nature - the Enlightened mind.\nThere are detailed Teachings that one needs to be able to understand The Ten Fetters and\nto eliminate each one of them. In doing so, the mind will be able to experience\nEnlightenment.\nBreathing Mindfulness Meditation is a primary technique employed to train the mind to\n“let go”, preparing it to be able to “let go” of The Ten Fetters. Without the training of\nBreathing Mindfulness Meditation as a foundation to soften the mind preparing it to “let\ngo” of The Ten Fetters and all that plagues the unEnlightened mind, a Practitioner would\nnot be able to employ the other Teachings on The Path to Enlightenment to eliminate The\nTen Fetters.\nBreathing Mindfulness Meditation is a foundation to prepare the mind to have the\ndiscipline it needs to move it to experience Enlightenment.\nThere are many Teachings one needs to learn, reflect on, and practice along with\nBreathing Mindfulness Meditation, but in this Teaching, The Buddha is emphasizing just\nhow important Breathing Mindfulness Meditation is to one’s life practice.\nDetailed explanation of The Ten Fetters is available in this same book series found in\nChapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n62", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 61, "page_end": 62, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6d748732-bad3-4ae6-9bad-19e199f49022", "parent_id": "book-vol7:ch12:scripture", "content_type": "scripture", "text": "Chapter 12\nGreat Fruit and Benefit of\nBreathing Mindfulness Meditation\n(Anāpānasati)\nMonks, one thing, when developed and cultivated, is of great fruit and\nbenefit.\nWhat one thing?\nMindfulness of Breathing (Breathing Mindfulness Meditation).\nAnd how, Monks, is Mindfulness of Breathing (Breathing Mindfulness\nMeditation) developed and cultivated so that it is of great fruit and benefit?\nHere, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an\nempty hut, sits down. Having folded his legs crosswise, straightened his\nbody, and set up mindfulness in front of him, just mindful he breathes in,\nmindful he breathes out.\nBreathing in long, he knows: I breathe in long; or breathing out long, he\nknows: I breathe out long. Breathing in short, he knows: I breathe in short; or\nbreathing out short, he knows: I breathe out short. ...\nHe trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)\nHe trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\nIt is, Monks, when Mindfulness of Breathing (Breathing Mindfulness\nMeditation) is developed and cultivated in this way that it is of great fruit and\nbenefit.\n(Reference: SN 54.1)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 63, "page_end": 64, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "524e5f36-29d5-491e-b48b-e7b1bf7eeff8", "parent_id": "book-vol7:ch12:commentary", "content_type": "commentary", "text": "63\n\nIn this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation\n“is of great fruit and benefit”. He is once again, emphasizing how important it is to\npractice Breathing Mindfulness Meditation.\nIt is important to understand that The Buddha delivered the same or similar Teachings to\ndifferent groups of people at different times. What we have in The Pāli Canon is a\nrecounting of his Teachings that span a forty-five (45) year Teaching career.\nHis Teachings to various groups may have varied slightly in wording from one group to\nanother, but his Teachings never contradicted themselves throughout his forty-five (45)\nyear Teaching career.\nThe Buddha only spoke the truth and that truth was based on his experience in training\nthe mind to Enlightenment. He only ever spoke of that which he experienced and, thus,\nwas able to share the truth not contradicting himself because he was drawing from his\nown life practice explaining what it took for him to achieve Enlightenment.\nIn this way, what he experienced can be experienced by others. He needed to articulate\nthe methods and training he employed that led to his own Enlightenment. In doing so,\nthose same methods and training could be employed by others, and The Buddha knew\nwith 100% certainty that those same practices would work for others just as it worked for\nhim.\nA Buddha’s wisdom is deep and profound being able to guide countless people to\nEnlightenment during their lifetime and their Teachings will remain guiding countless\nothers to Enlightenment after a Buddha’s death.\n64", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 63, "page_end": 64, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b1f9ac10-0017-4d48-a2ba-b66977ab0d4c", "parent_id": "book-vol7:ch13:scripture:0", "content_type": "scripture", "text": "Chapter 13\nConcentration by Mindfulness of Breathing\nis of Great Fruit and Benefit\nMonks, concentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation), when developed and cultivated, is of great fruit and benefit.\nAnd how, Monks, is concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) developed and cultivated so that it is of great fruit\nand benefit?\nHere, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an\nempty hut, sits down. Having folded his legs crosswise, straightened his\nbody, and set up mindfulness in front of him, just mindful he breathes in,\nmindful he breathes out.\nBreathing in long, he knows: I breathe in long; or breathing out long, he\nknows: I breathe out long. Breathing in short, he knows: I breathe in short; or\nbreathing out short, he knows: I breathe out short. ...\nHe trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)\nHe trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\nIt is in this way, Monks, that concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation) is developed and cultivated so that it is of\ngreat fruit and benefit.\nMind Liberated from the Taints\nI too, Monks, before my Enlightenment, while I was still unawakened but\nintent on awakening, not yet fully Enlightened, generally dwelt in this\ndwelling. While I generally dwelt in this dwelling, neither my body nor my\neyes became fatigued, and my mind, by not clinging, was liberated from the\ntaints (fetters).\nTherefore, Monks, if a Monk aspires: May neither my body nor my eyes\nbecome fatigued, and may my mind, by not clinging, be liberated from the\ntaints, this same concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) should be closely attended to.\n65", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 65, "page_end": 73, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "afa5beb7-b7db-4191-906f-62b332543fb2", "parent_id": "book-vol7:ch13:scripture:1", "content_type": "scripture", "text": "Abandoning the Memories and Intention\nConnected with the Household Life\nTherefore, Monks, if a Monk aspires: May the memories and intentions\nconnected with the household life be abandoned by me, this same\nconcentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation) should be closely attended to.\nAvoiding Both the Unrepulsive and the Repulsive:\nResiding Equanimous, Mindful, and Clearly Comprehending\nTherefore, Monks, if a Monk aspires: May I reside perceiving the repulsive in\nthe unrepulsive, this same concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation) should be closely attended to.\nIf a Monk aspires: May I reside perceiving the unrepulsive in the repulsive,\nthis same concentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation) should be closely attended to.\nIf a Monk aspires: May l reside perceiving the repulsive in the unrepulsive\nand the repulsive, this same concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation) should be closely attended to.\nIf a Monk aspires: May I reside perceiving the unrepulsive in the repulsive\nand the unrepulsive, this same concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation) should be closely attended to.\nIf a Monk aspires: Avoiding both the unrepulsive and the repulsive, may I\nreside equanimous, mindful, and clearly comprehending, this same\nconcentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation) should be closely attended to.\nResiding in the First, Second, Third, and Fourth Jhāna\nTherefore, Monks, if a Monk aspires: May I, distant from sense-desires,\ndistant from unwholesome mental states, enters and resides in the first\nJhāna, which is with thinking and pondering, based in seclusion, filled with\nexcitement and joy, this same concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation) should be closely attended to.\nTherefore, Monks, if a Monk aspires: May I, with the subsiding of thinking\nand pondering, by gaining inner tranquility and oneness of mind, he enters\nand resides in the second Jhāna, which is without thinking and pondering,\nbased in concentration, filled with excitement and joy, this same\n66", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 65, "page_end": 73, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "66097dc7-f4f7-4759-adcf-0f26191c7cbf", "parent_id": "book-vol7:ch13:scripture:2", "content_type": "scripture", "text": "concentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation) should be closely attended to.\nTherefore, Monks, if a Monk aspires: May I, with the fading away of\nexcitement, remaining imperturbable (unable to be upset or excited; calm;\nserene), mindful and clearly aware, he experiences in himself the joy of which\nthe Noble Ones say:\n'Peaceful is he who resides with equanimity and mindfulness', he enters the\nthird Jhāna, this same concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) should be closely attended to.\nTherefore, Monks, if a Monk aspires: May l, having given up pleasure and\npain, and with the fading away of former gladness and sadness, he enters\nand resides in the fourth Jhāna, which is beyond pleasure and pain, and\npurified by equanimity and mindfulness, this same concentration by\nMindfulness of Breathing (Breathing Mindfulness Meditation) should be\nclosely attended to.\nResiding in the Formless Perceptions\nTherefore, Monks, if a Monk aspires: May I, with the complete\ntranscendence of perceptions of forms, with the passing away of the\nperceptions of sense-reactions, with non-attention to perceptions of\ndiversity, aware that ‘space is infinite’, enter and reside in the base of the\n‘infinity of space’, this same concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation) should be closely attended to.\nTherefore, Monks, if a Monk aspires: May I, by completely transcending the\nbase of the infinity of space, aware that ‘consciousness is infinite’, enter and\nreside in the base of the ‘infinity of consciousness’, this same concentration\nby Mindfulness of Breathing (Breathing Mindfulness Meditation) should be\nclosely attended to.\nTherefore, Monks, if a Monk aspires: May l, by completely transcending the\nbase of the infinity of consciousness, aware that ‘there is nothing’, enter and\nreside in the ‘base of nothingness’, this same concentration by Mindfulness\nof Breathing (Breathing Mindfulness Meditation) should be closely attended\nto.\nTherefore, Monks, if a Monk aspires: May I, by completely transcending the\nbase of nothingness, enter and reside in the base of neither perception-nor-\nnonperception, this same concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation) should be closely attended to.\n67", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 65, "page_end": 73, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "49a04c09-6fe7-4c66-baa4-403fa3b71a9f", "parent_id": "book-vol7:ch13:scripture:3", "content_type": "scripture", "text": "Residing in the Elimination of Perception and Feeling\nTherefore, Monks, if a Monk aspires: May l, by completely transcending the\nbase of neither perception-nor-nonperception, enter and reside in the\nelimination of perception and feeling, this same concentration by\nMindfulness of Breathing (Breathing Mindfulness Meditation) should be\nclosely attended to.\nAll That is Felt, Not Being Delighted in,\nWill Become Cool Right Here\nWhen, Monks, the concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) has been developed and cultivated in this way, if he\nfeels a pleasant feeling, he understands: It is impermanent; he understands:\nIt is not held to; he understands: It is not delighted in.\nIf he feels a painful feeling, he understands: It is impermanent; he\nunderstands: It is not held to; he understands: It is not delighted in.\nIf he feels a neither painful-nor-pleasant feeling, he understands: It is\nimpermanent; he understands: It is not held to; he understands: It is not\ndelighted in.\nIf he feels a pleasant feeling, he feels it without holding onto it; if he feels a\npainful feeling, he feels it without holding onto it; if he feels a neither painful-\nnor-pleasant feeling, he feels it without holding onto it.\nWhen he feels a feeling terminating with the body, he understands: I feel a\nfeeling terminating with the body. When he feels a feeling terminating with\nlife, he understands: I feel a feeling terminating with life. He understands:\nWith the breakup of the body following the exhaustion of life, all that is felt,\nnot being delighted in, will become cool right here.\nJust as, Monks, an oil lamp burns in dependence on the oil and the wick,\nand with the exhaustion of the oil and the wick it is extinguished through lack\nof fuel, so too, Monks, when a Monk feels a feeling terminating with the\nbody, he understands: I feel a feeling terminating with the body. When he\nfeels a feeling terminating with life, he understands: I feel a feeling\nterminating with life. He understands: With the breakup of the body, following\nthe exhaustion of life, all that is felt, not being delighted in, will become cool\nright here.\n(Reference: SN 54.8)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 65, "page_end": 73, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4551c89f-35cf-40b4-88b2-d5ceea724790", "parent_id": "book-vol7:ch13:commentary:0", "content_type": "commentary", "text": "68", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 65, "page_end": 73, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "163aa8a0-0e82-4c40-8e18-1f4f2006cbf8", "parent_id": "book-vol7:ch13:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation\n“is of great fruit and benefit”. He is once again, emphasizing how important it is to\npractice Breathing Mindfulness Meditation while adding some important Teachings to\nexplain certain benefits as a result of a well developed meditation practice.\nFirst, The Buddha explains how to do Breathing Mindfulness Meditation to develop and\ncultivate concentration. The details of this Teaching are explained in Chapter 1 of this\nbook and Chapter 11 of “Developing a Life Practice: The Path That Leads to\nEnlightenment”.\nSecond, in The Teaching titled “Mind Liberated from the Taints”, The Buddha explains\nhow he practices Breathing Mindfulness Meditation and “neither my body nor my eyes\nbecame fatigued and my mind, by not clinging, was liberated from the taints (fetters)”.\nThrough learning and practicing Breathing Mindfulness Meditation along with all the other\nTeachings as a comprehensive approach to developing your life practice, a Practitioner\nwill discover the mind moves closer and closer to residing in “the middle”. Not just during\nmeditation but also in daily life. As the mind eliminates “the taints” (i.e. The Ten Fetters),\nthe body and mind experience freedom from the defilements or pollution of mind that\nburdens it. With a purified mind, the body no longer experiences the heaviness of carrying\nthe burden of craving/desire/attachment.\nWith pollution of mind, it is burdened and heavy experiencing fatigue and heaviness\nassociated with the mind’s constant longing and yearning for the objects of its affection.\nThe mind drags itself and the body through hours, days, weeks, months, and years of\nconstantly wanting things beyond its reach. This taxes the mind and body causing fatigue\nto the body and the eyes. A mind that is not functioning optimally through being trained in\nthese Teachings will experience constant struggles and difficulties having confusion of\nhow to make wise decisions that would lead to wholesome outcomes. The constant\nstruggles and difficulties is a heavy weight to carry through life causing fatigue, stress,\nanxiety, and countless other unwelcomed results.\nBut, for a mind that is well trained residing in the middle, it is performing optimally no\nlonger plagued by the constant drag and burden of carrying pollution in the mind.\nTherefore, as part of liberation of the mind through elimination of the taints/fetters/\npollution of mind, a Practitioner will experience a “lightness” and “unburdening” of the\nphysical body. A mind that has been liberated from the taints will not experience fatigue\nof the body and eyes. The mind is experiencing freedom from strong feelings and\nfreedom from the heaviness of needing to carry around these strong feelings. The being is\nuplifted through an optimally performing mind that is no longer weighed down by the\nburden of the pollution it once carried.\nIf you aspire that “neither my body nor my eyes become fatigued and may my mind, by\nnot clinging, be liberated from the taints” then what The Buddha is guiding you to\nunderstand is that you can acquire “this same concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation)” and that you should pay close attention to practicing\nthis type of meditation on a consistent basis through developing your practice.\n69", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 65, "page_end": 73, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cf05f75a-c341-4ed5-aaaa-c21cc98e5867", "parent_id": "book-vol7:ch13:commentary:2", "content_type": "commentary", "text": "Third, in The Teaching titled “Abandoning the Memories and Intention Connected with the\nHousehold Life”, The Buddha explains how that if one aspires to let go of the past, it is\nBreathing Mindfulness Meditation that trains the mind to accomplish that goal.\nBreathing Mindfulness Meditation, among other things, trains the mind to reside in the\npresent moment by focusing on the breath without longing for the past or the future. The\nmind can reside peaceful, calm, serene, and content with joy when it is in the present\nmoment. But, if the mind is allowed to dwell in the past or future, there will be stress and\nanxiety related to the mind longing with a strong eagerness still being plagued by craving/\ndesire/attachment.\nWhile one will always have memories of their past experiences in life, it is important not to\nallow the mind to dwell in the past. There can be painful feelings in the past that burden\nthe mind or there can be pleasant feelings that one longs for that no longer exist today.\nThe Buddha is sharing with the Ordained Practitioners to let go of longing for the pleasant\nfeelings based on past memories and instead, bring the mind to the present moment\nwhere it can be free of the pleasant feelings, painful feelings, and feelings that are neither\npainful-nor-pleasant related to the memories from the past.\nInstead, focus on creating a healthy mind and enjoy life right now in this present moment.\nIf the mind focuses on creating peacefulness and contentedness in this present moment,\nthen the next moment will also be peaceful and content. But if the mind is still longing for\nthe impermanent conditions that created pleasant feelings, painful feelings, or feelings\nthat are neither painful-nor-pleasant, then the mind is going to continue to experience the\nsame discontentedness in the next moment. Eradicating and eliminating\ndiscontentedness requires that the mind resides in the present moment no longer longing\nfor the past or future.\nWith that said, a Practitioner will think about the past and even learn from our past\nexperiences remembering certain events. But, if the mind is allowed to dwell there longing\n(i.e. craving) for certain aspects of the past or reliving painful experiences, that will only\ncause discontentedness in the present moment. Letting go of the past will allow the mind\nto experience peacefulness right now which can then continue into each individual\npresent moment.\nFourth, in The Teaching titled “Avoiding Both the Unrepulsive and the Repulsive: Residing\nEquanimous, Mindfulness, and Clearly Comprehending”, The Buddha explains how it is\nBreathing Mindfulness Meditation that produces “equanimity, mindfulness, and clear\ncomprehension” through training the mind to be unaffected (i.e. avoiding) by both the\nunrepulsive and the repulsive.\nThe unEnlightened mind will experience agreeable and disagreeable forms, sounds,\nodors, flavors, physical objects, and mental objects that the mind sees, hears, smells,\ntastes, touches, and recognizes through The Six Sense Bases to experience\ndiscontentedness (i.e. pleasant feelings, painful feelings, and feelings that are neither\npainful-nor-pleasant) When the mind is trained to eliminate craving/desire/attachment, no\nlonger judging contact through The Six Sense Bases as either agreeable or disagreeable,\nthen, the mind can be liberated from discontentedness residing unaffected by contact\nthrough The Six Sense Bases. It is Breathing Mindfulness Meditation that trains the mind\nto reside unaffected by both unrepulsive and repulsive (i.e. agreeable and disagreeable)\n70", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 65, "page_end": 73, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "adcd89f2-8ce9-4d60-93da-3bc15317a316", "parent_id": "book-vol7:ch13:commentary:3", "content_type": "commentary", "text": "contact through The Six Sense Bases producing equanimity, mindfulness, and clear\ncomprehension.\nFifth, in The Teaching titled “Residing in the First, Second, Third, and Fourth Jhāna”, The\nBuddha explains how it is Breathing Mindfulness Meditation that leads to each Jhāna.\nWhile a Practitioner will need to learn and practice more than only Breathing Mindfulness\nMeditation to experience the Jhānas, a Practitioner would not be able to experience the\nJhānas without Breathing Mindfulness Meditation.\nIt is through a well developed practice of The Eight Fold Path that a Practitioner moves\nthe mind towards experiencing the Jhānas. One aspect of the life practice that needs to\nbe developed to experience the Jhānas is Breathing Mindfulness Meditation and The\nBuddha makes that clear in this Teaching along with others.\nSixth, in The Teaching titled “Residing in the Formless Perceptions”, The Buddha explains\nhow it is Breathing Mindfulness Meditation that leads to transcending the base of “infinity\nof space”, “infinity of consciousness”, “base of nothingness”, and “neither perception-\nnor-nonperception”. These are attainments not experienced by everyone who will\nultimately attain Enlightenment.\nWhile everyone who attains Enlightenment will experience the Jhānas as preliminary\nphases the mind moves through prior to the first Stage of Enlightenment, the “formless\nperceptions” are not experienced by all Practitioners as part of their journey to\nEnlightenment.\nThe Base of Infinity of Space: The mind moves beyond perceiving forms, as agreeable or\ndisagreeable and no longer reacts through the senses based on the perception of\nagreeable or disagreeable forms. The mind no longer experiences discontentedness\nassociated with agreeable or disagreeable forms as the mind is unaffected by this contact\nthrough The Six Sense Bases no longer viewing forms as agreeable or disagreeable.\nA Practitioner observes that all objects such as forms, feelings, perceptions, volitional\nformations (choices/decisions), and consciousness are impermanent, discontentedness,\nand non-self. They will turn the mind away from forms, feelings, perceptions, volitional\nformations (choices/decisions), and consciousness directing it towards Enlightenment\nwhere the mind is no longer clinging to The Five Aggregates working towards the\nelimination of The Ten Fetters.\nAll Practitioners who attain Enlightenment will experience this attainment.\nThe Base of Infinity of Consciousness: The mind realizes that the consciousness is infinite\nand not finite (i.e. limited to just one life). A Practitioner who has experienced this\nattainment will be able to recall their past lives being able to observe their past existences\nhaving memories of those existences.\nNot all Practitioner who attain Enlightenment will experience this attainment.\n71", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 65, "page_end": 73, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "df8fed3a-f778-44ee-b26a-366401833549", "parent_id": "book-vol7:ch13:commentary:4", "content_type": "commentary", "text": "The Base of Nothingness: The mind realizes that there is truly nothing here on this earth\nor in existence that is worth holding on to. The mind deeply understands that the\nconsciousness is hindered and trapped attempting to hold on to countless objects that\nare actually impermanent. The mind discovers that craving/desire/attachment to these\nimpermanent objects is causing all of its pain and that the only solution is to “let go”. The\nmind will then continue to apply effort and energy to accomplishing that goal - mentally\nletting go of everything. The mind has deeply realized that it is fighting an unrealistic\nobjective to hold on to objects permanently that are actually all impermanent. The mind\nresides in the “base of nothingness” no longer seeking to hold on to anything because\nthere is nothing worth holding on to as it will only cause the mind to be discontent.\nAll Practitioners who attain Enlightenment will experience this attainment.\nThe Base of Neither Perception-nor-Nonperception: The mind moves closer to “the\nmiddle” no longer clinging to perceptions nor non-perceptions.\nPerceptions: a belief or opinion based on how things seem.\nThe mind is able to discern the truth no longer being misled based on belief.\nAll Practitioners who attain Enlightenment will experience this attainment.\nFor a Practitioner’s mind to reside in any of these formless perceptions, they would need\nto have a well developed Breathing Mindfulness Meditation practice along with all the\nother steps on The Eight Fold Path.\nSeventh, in The Teaching titled “Residing in the Elimination of Perception and Feeling”,\nThe Buddha explains how it is Breathing Mindfulness Meditation that leads to the\nelimination of “perception and feeling” “by completely transcending the base of neither\nperception-nor-nonperception”.\nThe elimination of “perception and feeling” is that the mind will not have any beliefs or\ndiscontent feelings but instead, operate only on discernible truth having acquired deep\nwisdom and accomplished the eradication of the fetter of ignorance (unknowing of true\nreality). The mind is Enlightened functioning with ease based on the wisdom of these\nTeachings.\nEighth, in The Teaching titled “All That is Felt, Not Being Delighted in, Will Become Cool\nRight Here”, The Buddha explains how it is Breathing Mindfulness Meditation that leads\nto the recognition of pleasant feelings, painful feelings, and feelings that are neither\npainful-nor-pleasant and that these feelings are all impermanent no longer clinging to\nthese impermanent feelings.\nWith highly developed Right Mindfulness in The Four Foundations of Mindfulness, a\nPractitioner will be able to “feel a feeling terminating with the body” eliminating\ndiscontentedness calming the bodily sensations associated with arising discontent\nfeelings. A Practitioner will no longer have any feelings related to the termination of life\n(i.e. death) recognizing all that arises will cease to exist including each individual being.\n72", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 65, "page_end": 73, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "adc91fe4-9c12-4695-83fb-c299ad9a10b8", "parent_id": "book-vol7:ch13:commentary:5", "content_type": "commentary", "text": "A being will experience that with the breakup of the body and mind (i.e. physical death)\nthat this life is exhausted and there is nothing to delight in related to existence. The mind\nwill not experience delight in existence nor non-existence. The Three Fires (i.e. The Three\nUnwholesome Roots) of craving, anger, and ignorance (unknowing of true reality) have\nbeen extinguished “becoming cool right here”.\nThe Buddha explains “Just as, Monks, an oil lamp burns in dependence on the oil and the\nwick, and with the exhaustion of the oil and the wick it is extinguished through lack of\nfuel, so too, Monks, when a Monk feels a feeling terminating with the body, he\nunderstands: I feel a feeling terminating with the body. When he feels a feeling terminating\nwith life, he understands: I feel a feeling terminating with life. He understands: With the\nbreakup of the body, following the exhaustion of life. all that is felt, not being delighted in,\nwill become cool right here”.\nAll discontentedness will become extinguished “right here” or “cooled” where the mind is\nworking to extinguish craving/desire/attachment through Breathing Mindfulness\nMeditation.\nCraving/desire/attachment is the fuel that causes all discontentedness and rebirth in The\nCycle of Rebirth. Through a consists and ongoing Breathing Mindfulness Meditation\npractice, along with applying many other Teachings, a Practitioner will extinguish all\ncraving/desire/attachment no longer experiencing discontentedness or rebirth. Just like\nthe oil lamp cannot burn without oil and a wick, consciousness leading to a new\nexistence cannot be carried forward without craving/desire/attachment.\nIt is a well developed practice of Breathing Mindfulness Meditation that brings forth the\nprogress of training the mind one will need to experience complete liberation of mind\nincluding those qualities of mind explained in this Teaching and others. Breathing\nMindfulness Meditation is a primary technique needed to be well developed and\npracticed to accomplish the goal of elimination of strong feelings, elimination of\ndiscontentedness, elimination of rebirth, and experience the peacefulness, calmness,\nserenity, and contentedness with joy known as Enlightenment.\n73", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Concentration by Mindfulness of Breathing", "sutta_refs": ["SN"], "page": null, "page_start": 65, "page_end": 73, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3db2dbff-e206-44c2-858d-2f2395db47da", "parent_id": "book-vol7:ch14:scripture", "content_type": "scripture", "text": "Chapter 14\nThe Enlightenment Factors Accompanied by\nBreathing Mindfulness Meditation\nMonks, Mindfulness of Breathing (Breathing Mindfulness Meditation), when\ndeveloped and cultivated, is of great fruit and benefit.\nAnd how, Monks, is Mindfulness of Breathing (Breathing Mindfulness\nMeditation) developed and cultivated so that it is of great fruit and benefit?\nHere, Monks, a Monk develops the Enlightenment factor of mindfulness\naccompanied by Mindfulness of Breathing (Breathing Mindfulness\nMeditation), based upon seclusion, freedom from strong feelings, and\nelimination, maturing in release.\nHe develops the Enlightenment factor of investigation accompanied by\nMindfulness of Breathing (Breathing Mindfulness Meditation), based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of energy accompanied by\nMindfulness of Breathing (Breathing Mindfulness Meditation), based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of joy accompanied by Mindfulness of\nBreathing (Breathing Mindfulness Meditation), based upon seclusion,\nfreedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of tranquility accompanied by\nMindfulness of Breathing (Breathing Mindfulness Meditation), based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of concentration accompanied by\nMindfulness of Breathing (Breathing Mindfulness Meditation), based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of equanimity accompanied by\nMindfulness of Breathing (Breathing Mindfulness Meditation), based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nIt is in this way, Monks, that Mindfulness of Breathing (Breathing Mindfulness\nMeditation) is developed and cultivated so that it is of great fruit and benefit.\n74\n\n(Reference: SN 54.2)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "The Enlightenment Factors Accompanied by", "sutta_refs": ["SN"], "page": null, "page_start": 74, "page_end": 76, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b0cf1c75-9551-4429-865e-c9a837cfcc2f", "parent_id": "book-vol7:ch14:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation\nleads to the development of The Seven Factors of Enlightenment maturing in release.\nHe further discusses how a Practitioner who develops The Seven Factors of\nEnlightenment leads to freedom from strong feelings and elimination, “maturing in\nrelease”.\n“Maturing in release” is the experience one may have that as they deeply develop the\nmind, they may experience the bodily sensation of specific cravings/desires/attachments\nand/or specific taints/fetters being “released” from the mind.\nThe more one develops The Eight Fold Path starting with Right View (The Four Noble\nTruths) the mind can develop the ability to readily, and in some cases, instantly eliminate\nspecific craving/desire/attachments and/or specific taints/fetters from the mind. There is\nmuch learning, reflecting, and practicing of these Teachings that is required as a\nprerequisite to developing this aspect of the mind.\nGotama Buddha is explaining the bodily sensation experienced upon the elimination of\nthese pollutions of the mind as “maturing in release”.\n75", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "The Enlightenment Factors Accompanied by", "sutta_refs": ["SN"], "page": null, "page_start": 74, "page_end": 76, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4efe6915-a2bd-479b-8a3e-88a165a74e51", "parent_id": "book-vol7:ch14:commentary:1", "content_type": "commentary", "text": "What are The Seven Factors of Enlightenment?\nThe Seven Factors of Enlightenment are not to determine if someone is or is not\nEnlightened but instead, they are used to fine tune the mind bringing it to a balanced\nstate - “in the middle”. If a Practitioner is noticing that the mind is not “in the middle”, as\ndescribed in the Chapter titled “The Middle Way: Walking The Middle Way” (Chapter 6) of\nthe book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1),\nuse the associated factors of Enlightenment to move the mind to practicing the middle\nway.\nWhen the mind becomes complacent, sluggish, lethargic, dull, or lazy, this is the time to\npractice the Enlightenment factors of Investigation, Energy, and Joy.\nWhen the mind is excited, elated, ecstatic, euphoric, or over stimulated, this is the time to\npractice the Enlightenment factors of Tranquility, Concentration, and Equanimity.\nThe Enlightenment factor of Mindfulness is always useful and should be practiced in each\nand every moment. Mindfulness will need to be developed as part of training the mind\nthrough The Eight Fold Path using Breathing Mindfulness Meditation on a consistent and\nongoing basis.\n1.) Mindfulness: (Awareness of mind as described in The Eight Fold Path as “Right\nMindfulness”.)\n2.) Investigation: (Dedicated examination, exploration, research, study, and questioning\nto learn The Teachings.)\n3.) Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\n4.) Joy: (Pleased and delighted not associated with any specific object; unconditioned\ngladness; the Practitioner is not attaining it by craving/desire/attachment)\n5.) Tranquility: (Relaxed, steadiness, stability, peacefulness, and stillness of mind.)\n6.) Concentration: (Mental alertness, attentiveness, the ability to give your attention or\nthought to a single object or activity. “Singleness of mind” as described in The Eight Fold\nPath as “Right Concentration”.)\n7.) Equanimity: (Mental calmness, composure, and evenness of temper, especially in a\ndifficult situation; treating everyone impartially.)\nIt is, Monks, when The Seven Factors of Enlightenment are developed and cultivated in\nthis way that they fulfill true wisdom and liberation.\n(Gotama Buddha)\n(Reference: SN 46.6)\n76", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "The Enlightenment Factors Accompanied by", "sutta_refs": ["SN"], "page": null, "page_start": 74, "page_end": 76, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8f35ef2f-1262-49ad-9bc8-bcb20d0525d6", "parent_id": "book-vol7:ch15:commentary:0", "content_type": "commentary", "text": "Chapter 15\nGreat Fruit and Benefit of\nBreathing Mindfulness Meditation\n(Anāpānasati)\n(Another Discourse)\nMonks, when Mindfulness of Breathing (Breathing Mindfulness Meditation) is\ndeveloped and cultivated, it is of great fruit and benefit.\nAnd how, Monks, is Mindfulness of Breathing (Breathing Mindfulness\nMeditation) developed and cultivated so that it is of great fruit and benefit?\nHere, Monks, a Monk develops the Enlightenment factor of mindfulness\naccompanied by Mindfulness of Breathing (Breathing Mindfulness\nMeditation) ... (as in Chapter 14) ... he develops the Enlightenment factor of\nequanimity accompanied by Mindfulness of Breathing (Breathing\nMindfulness Meditation), based upon seclusion, freedom from strong\nfeelings, and elimination, maturing in release.\nIt is in this way that Mindfulness of Breathing (Breathing Mindfulness\nMeditation) is developed and cultivated so that it is of great fruit and benefit.\nOne of Two Fruits to be Predicted\nMonks, when Mindfulness of Breathing (Breathing Mindfulness Meditation) is\ndeveloped and cultivated, one of two fruits is to be predicted: either final\nknowledge (wisdom) in this very life or, if there is a residue of clinging, the\nstate of Non-Returner.\nAnd how, Monks, is Mindfulness of Breathing (Breathing Mindfulness\nMeditation) developed and cultivated so that one of two fruits is to be\npredicted: either final knowledge (wisdom) in this very life or, if there is a\nresidue of clinging, the state of Non-Returner?\nHere, Monks, a Monk develops the Enlightenment factor of mindfulness\naccompanied by Mindfulness of Breathing (Breathing Mindfulness\nMeditation) ... (as in Chapter 14) ... he develops the Enlightenment factor of\nequanimity accompanied by Mindfulness of Breathing (Breathing\nMindfulness Meditation), based upon seclusion, freedom from strong\nfeelings, and elimination, maturing in release.\n77", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 77, "page_end": 81, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7cf97ef5-d36d-421f-8dc8-6bdb9e18a476", "parent_id": "book-vol7:ch15:commentary:1", "content_type": "commentary", "text": "It is in this way that Mindfulness of Breathing (Breathing Mindfulness\nMeditation) is developed and cultivated so that one of two fruits is to be\npredicted: either final knowledge (wisdom) in this very life or, if there is a\nresidue of clinging, the state of Non-Returner.\nLeading to Great Good\nMonks, when Mindfulness of Breathing (Breathing Mindfulness Meditation) is\ndeveloped and cultivated, it leads to great good.\nAnd how, Monks, is Mindfulness of Breathing (Breathing Mindfulness\nMeditation) developed and cultivated so that it leads to great good?\nHere, Monks, a Monk develops the Enlightenment factor of mindfulness\naccompanied by Mindfulness of Breathing (Breathing Mindfulness\nMeditation) ... (as in Chapter 14) ... he develops the Enlightenment factor of\nequanimity accompanied by Mindfulness of Breathing (Breathing\nMindfulness Meditation), based upon seclusion, freedom from strong\nfeelings, and elimination, maturing in release.\nIt is in this way that Mindfulness of Breathing (Breathing Mindfulness\nMeditation) is developed and cultivated so that it leads to great good.\nLeading to Great Security From Bondage\n(Enlightenment)\nMonks, when Mindfulness of Breathing (Breathing Mindfulness Meditation) is\ndeveloped and cultivated, it leads to great security from bondage\n(Enlightenment).\nAnd how, Monks, is Mindfulness of Breathing (Breathing Mindfulness\nMeditation) developed and cultivated so that it leads to great security from\nbondage (Enlightenment)?\nHere, Monks, a Monk develops the Enlightenment factor of mindfulness\naccompanied by Mindfulness of Breathing (Breathing Mindfulness\nMeditation) ... (as in Chapter 14) ... he develops the Enlightenment factor of\nequanimity accompanied by Mindfulness of Breathing (Breathing\nMindfulness Meditation), based upon seclusion, freedom from strong\nfeelings, and elimination, maturing in release.\nIt is in this way that Mindfulness of Breathing (Breathing Mindfulness\nMeditation) is developed and cultivated so that it leads to great security from\nbondage (Enlightenment).\n78", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 77, "page_end": 81, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c96b24ca-49a4-44ff-9cf8-ee0d20d4a8a8", "parent_id": "book-vol7:ch15:commentary:2", "content_type": "commentary", "text": "Leading to a Great Sense of Motivation\nMonks, when Mindfulness of Breathing (Breathing Mindfulness Meditation) is\ndeveloped and cultivated, it leads to a great sense of motivation.\nAnd how, Monks, is Mindfulness of Breathing (Breathing Mindfulness\nMeditation) developed and cultivated so that it leads to a great sense of\nmotivation?\nHere, Monks, a Monk develops the Enlightenment factor of mindfulness\naccompanied by Mindfulness of Breathing (Breathing Mindfulness\nMeditation) ... (as in Chapter 14)... he develops the Enlightenment factor of\nequanimity accompanied by Mindfulness of Breathing (Breathing\nMindfulness Meditation), based upon seclusion, freedom from strong\nfeelings, and elimination, maturing in release.\nIt is in this way that Mindfulness of Breathing (Breathing Mindfulness\nMeditation) is developed and cultivated so that it leads to great sense of\nmotivation.\nResiding in Great Comfort\nMonks, when Mindfulness of Breathing (Breathing Mindfulness Meditation) is\ndeveloped and cultivated, it leads to residing in great comfort.\nAnd how, Monks, is Mindfulness of Breathing (Breathing Mindfulness\nMeditation) developed and cultivated so that it leads to residing in great\ncomfort?\nHere, Monks, a Monk develops the Enlightenment factor of mindfulness\naccompanied by Mindfulness of Breathing (Breathing Mindfulness\nMeditation) ... (as in Chapter 14) ... he develops the Enlightenment factor of\nequanimity accompanied by Mindfulness of Breathing (Breathing\nMindfulness Meditation), based upon seclusion, freedom from strong\nfeelings, and elimination, maturing in release.\nIt is in this way that Mindfulness of Breathing (Breathing Mindfulness\nMeditation) is developed and cultivated so that it leads to residing in great\ncomfort.\nMonks, just as the river Ganges slants, slopes, and inclines towards the east,\nso too a Monk who develops and cultivates The Seven Factors of\nEnlightenment slants, slopes, and inclines towards Nibbāna (Enlightenment).\n79", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 77, "page_end": 81, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "edaf28a3-af14-4a34-b2e0-a21eff834f44", "parent_id": "book-vol7:ch15:commentary:3", "content_type": "commentary", "text": "And how, Monks, does a Monk develop and cultivate The Seven Factors of\nEnlightenment so that he slants, slopes, and inclines towards Nibbāna\n(Enlightenment)?\nHere, Monks, a Monk develops the Enlightenment factor of mindfulness,\nwhich is based upon seclusion, freedom from strong feelings, and\nelimination, maturing in release.\nHe develops the Enlightenment factor of investigation, which is based upon\nseclusion, freedom from strong feelings and elimination, maturing in release.\nHe develops the Enlightenment factor of energy, which is based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of joy, which is based upon seclusion,\nfreedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of tranquility which is based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of concentration, which is based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nHe develops the Enlightenment factor of equanimity, which is based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nIt is in this way, Monks, that a Monk develops and cultivates The Seven\nFactors of Enlightenment so that he slants, slopes, and inclines towards\nNibbāna (Enlightenment).\n(Reference: SN 46.57)\n80", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 77, "page_end": 81, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2dec18e1-7b57-414a-b35c-f14f3452b519", "parent_id": "book-vol7:ch15:commentary:4", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation\nleads to the development of The Seven Factors of Enlightenment which leads to multiple\nbenefits.\nThe Buddha explains that for one who practices Breathing Mindfulness Meditation “great\nfruit and benefit” can be predicted. “One of two fruits to be predicted”, a Practitioner will\neither attain Enlightenment in this life or the third Stage of Enlightenment as a Non-\nReturner. A Non-Returner would be reborn in the heavenly realm making an end to\ndiscontentedness by attaining Enlightenment from that realm, no longer being reborn\nafter that existence.\nFurther, there are then several Teachings where the benefits of Breathing Mindfulness\nMeditation are explained. Through practicing Breathing Mindfulness Meditation which\nleads to the development of The Seven Factors of Enlightenment, this “leads to great\ngood”, “great security from bondage (Enlightenment)”, “a great sense of motivation”, and\n“residing in great comfort”.\nA Practitioner who “develops and cultivates The Seven Factors of Enlightenment so that\nhe slants, slopes, and inclines towards Nibbāna (Enlightenment)”. “Just as the river\nGanges slants, slopes, and inclines towards the east, so too a Monk who develops and\ncultivates The Seven Factors of Enlightenment slants, slopes, and inclines towards\nNibbāna (Enlightenment)”.\nA Practitioner who practices Breathing Mindfulness Meditation will have the likelihood of\nattaining Enlightenment in this life or the third Stage of Enlightenment as a Non-Returner.\n81", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Great Fruit and Benefit of", "sutta_refs": ["SN"], "page": null, "page_start": 77, "page_end": 81, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "55dcbb48-bb8b-4af0-bea3-78245396434e", "parent_id": "book-vol7:ch16:scripture", "content_type": "scripture", "text": "Chapter 16\nA Monk Who Is Not Lacking of Jhāna\nMonks, if for just the time of a finger snap a Monk develops Mindfulness of\nBreathing (Breathing Mindfulness Meditation), he is called a Monk who is not\nlacking of Jhāna, who acts upon The Teachings of The Teacher, who\nresponds to his advice, and who does not eat the country’s almsfood having\nproduced no results or benefits. How much more, then, those who cultivate\nit!\n(Reference: AN 1.394)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "A Monk Who Is Not Lacking of Jhāna", "sutta_refs": ["AN"], "page": null, "page_start": 82, "page_end": 82, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "88a7fb99-66d5-48a9-8688-ef5987386abf", "parent_id": "book-vol7:ch16:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how one who trains in Breathing\nMindfulness Meditation will be able to experience the Jhānas. He also encourages\nStudents to practice “The Teachings of The Teacher” and respond to his advice.\nA Teacher is highly important on The Path to Enlightenment. Through learning and\npracticing Gotama Buddha’s Teachings with guidance, the mind becomes Enlightened in\nthat you can observe the improvement in the condition of the mind as you eliminate all\ndiscontent feelings where the mind can reside peaceful, calm, serene, and content with\njoy - permanently. You are not believing The Teachings wishing for a positive outcome at\nsome point in the future or after death. Instead, you are observing the improvements to\nthe condition of the mind right now - in the present moment.\nOnly a Buddha would be able to attain Enlightenment on their own without Teachers.\nThese are some of the criteria that make a Buddha a Buddha is that they discover The\nTeachings on their own attaining Enlightenment without help from a Teacher, shares their\nindependently discovered Teachings to guide countless others to Enlightenment during\nthe remaining time of their life, and they leave their Teachings in a condition that they\nguide countless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\nThat means you and everyone else will need Teachers on this Path to Enlightenment. A\nBuddha has already done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the mind and\nyour life.\nSeeking guidance to learn and practice Breathing Mindfulness Meditation is a wise\ndecision to get started.\n82", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "A Monk Who Is Not Lacking of Jhāna", "sutta_refs": ["AN"], "page": null, "page_start": 82, "page_end": 82, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cbf16556-7736-44bb-9f03-fc1677c9b29f", "parent_id": "book-vol7:ch17:commentary:0", "content_type": "commentary", "text": "Chapter 17\nBreathing Mindfulness Meditation\nAn Excellent and Peaceful Dwelling\n(The Buddha commented on the incidences of Monk’s dying through suicide\nby themselves or by encouraging and assisting others to do so. On this\noccasion The Perfectly Enlightened One had given them the discourses of\nAnāpānasati (Breathing Mindfulness Meditation).)\nMonks, this concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation), when developed and cultivated, is peaceful and\nsuperb, an excellent and peaceful dwelling, and it dissolves and extinguishes\nright on the spot evil unwholesome states whenever they arise.\nJust as, Monks, in the last month of the hot season, when a mass of dust\nand dirt has swirled up, a great rain cloud out of season disperses it and\nextinguishes it on the spot, so too concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation), when developed and cultivated, is\npeaceful and superb, an excellent and peaceful dwelling, and it dissolves\nand extinguishes on the spot evil unwholesome states whenever they arise.\nAnd how is this so?\nHere, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an\nempty hut, sits down.\nHaving folded his legs crosswise, straightened his body and set up\nmindfulness in front of him, just mindful he breathes in, mindful he breathes\nout.\nBreathing in long, he knows: I breathe in long; or breathing out long, he\nknows: I breathe out long. Breathing in short, he knows: I breathe in short; or\nbreathing out short, he knows: I breathe out short. ...\nHe trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)\nHe trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\nIt is in this way, Monks, that concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation) is developed and cultivated so that it is\n83", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 83, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a9200668-ab02-446d-88d5-9ff2ef650c57", "parent_id": "book-vol7:ch17:commentary:1", "content_type": "commentary", "text": "peaceful and superb, an excellent and peaceful dwelling, and it dissolves\nand extinguishes on the spot evil unwholesome states whenever they arise.\n(Reference: SN 54.9)\nIn this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation\ndevelops peacefulness in the mind eliminating any evil unwholesome mental states. While\nthis is true, it does require practice to develop one’s mind to the point where it can\n“dissolve and extinguish right on the spot evil unwholesome states whenever they arise”.\nIf you have never meditated before, one should not expect that the mind can immediately\neliminate evil unwholesome states. Instead, it is through gradual training and gradual\npractice that the mind will experience gradual progress towards the ability of Breathing\nMindfulness Meditation to “dissolve and extinguish right on the spot evil unwholesome\nstates whenever they arise”.\nDeveloping a dedicated practice of Breathing Mindfulness Meditation with the guidance\nof a Teacher will be needed to progress on The Path to Enlightenment. In doing so, one\ncan eliminate all unwelcomed feelings including suicidal thoughts or interest in assisting\nothers to die by suicide.\nYou can access resources to assist you in developing your practice using this Youtube\nChannel which has a Playlist of a series of nine (9) videos to guide you in your learning\nalong with other resources to help you. You can also seek personalized guidance with the\nauthor of this book.\nDaily Wisdom - Walking The Path with The Buddha (Youtube Channel)\nhttps://bit.ly/DailyWisdom-Youtube\n84", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 83, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c343b129-91d1-4f00-83de-69d5267848f3", "parent_id": "book-vol7:ch18:scripture:0", "content_type": "scripture", "text": "Chapter 18\nCultivating Breathing Mindfulness Meditation a\nMonk Flattens Evil Unwholesome States\n(The Four Foundations of Mindfulness)\nAnd how, Ānanda, is concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) developed and cultivated so that it is of great fruit\nand benefit?\nHere, Ānanda, a Monk, having gone to the forest, to the foot of a tree, or to\nan empty hut, sits down.\nHaving folded his legs crosswise, straightened his body and set up\nmindfulness in front of him, just mindful he breathes in, mindful he breathes\nout.\nBreathing in long, he knows: I breathe in long; or breathing out long,\nhe knows: I breathe out long.\nBreathing in short, he knows: I breathe in short; or breathing out short,\nhe knows: I breathe out short.\nHe trains thus: Experiencing the whole body, I will breathe in;\nhe trains thus: Experiencing the whole body, I will breathe out.\nHe trains thus: Calming the bodily sensations, I will breathe in;\nhe trains thus: Calming the bodily sensations, I will breathe out.\nHe trains thus: Experiencing joy, I will breathe in;\nhe trains thus: Experiencing joy, I will breathe out.\nHe trains thus: Experiencing peacefulness, I will breathe in;\nhe trains thus: Experiencing peacefulness, I will breathe out.\nHe trains thus: Experiencing the mental activity, I will breathe in;\nhe trains thus: Experiencing the mental activity, I will breathe out.\nHe trains thus: Calming the mental activity, I will breathe in;\nhe trains thus: Calming the mental activity, I will breathe out.\n85", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Cultivating Breathing Mindfulness Meditation a", "sutta_refs": ["SN"], "page": null, "page_start": 85, "page_end": 92, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "60fb06c8-ee06-43c9-a439-df421998637c", "parent_id": "book-vol7:ch18:scripture:1", "content_type": "scripture", "text": "He trains thus: Experiencing the mind, I will breathe in;\nhe trains thus: Experiencing the mind, I will breathe out.\nHe trains thus: Gladdening the mind, I will breathe in;\nhe trains thus: Gladdening the mind, I will breathe out.\nHe trains thus: Concentrating the mind, I will breathe in;\nhe trains thus: Concentrating the mind, I will breathe out.\nHe trains thus: Liberating the mind, I will breathe in;\nhe trains thus: Liberating the mind, I will breathe out.\nHe trains thus: Reflecting on impermanence, I will breathe in;\nhe trains thus: Reflecting on impermanence, I will breathe out.\nHe trains thus: Reflecting on fading away, I will breathe in;\nhe trains thus: Reflecting on fading away, I will breathe out.\nHe trains thus: Reflecting on elimination, I will breathe in;\nhe trains thus: Reflecting on elimination, I will breathe out.\nHe trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\n(Contemplation of the Body)\nWhenever, Ānanda, a Monk, when breathing in long, he knows: I breathe in\nlong; or, when breathing out long, he knows: I breathe out long;\nwhen breathing in short, he knows: I breathe in short; or,\nwhen breathing out short, he knows: I breathe out short;\nwhen he trains thus: Experiencing the whole body, I will breathe in;\nwhen he trains thus: Experiencing the whole body, I will breathe out;\nwhen he trains thus: Calming the bodily sensations, I will breathe in;\nwhen he trains thus: Calming the bodily sensations, I will breathe out…\n…on that occasion the Monk resides reflecting on the body as body,\ndedicated, clearly comprehending, mindful, having removed craving and\ndispleasure in regard to the world.\n86", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Cultivating Breathing Mindfulness Meditation a", "sutta_refs": ["SN"], "page": null, "page_start": 85, "page_end": 92, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8bb21471-fe81-4096-bbf8-54ad608682ad", "parent_id": "book-vol7:ch18:scripture:2", "content_type": "scripture", "text": "For what reason?\nI call this a certain kind of body, Ānanda, that is, breathing in and breathing\nout.\nTherefore, Ānanda, on that occasion the Monk resides reflecting on the body\nas body, dedicated, clearly comprehending, mindful, having removed craving\nand displeasure in regard to the world.\n(Contemplation of Feelings)\nWhenever, Ānanda, a Monk trains thus: Experiencing joy, I will breathe in;\nwhen he trains thus: Experiencing joy, I will breathe out;\nwhen he trains thus: Experiencing peacefulness, I will breathe in;\nwhen he trains thus: Experiencing peacefulness, I will breathe out;\nwhen he trains thus: Experiencing the mental activity, I will breathe in;\nwhen he trains thus: Experiencing the mental activity, I will breathe out;\nwhen he trains thus: Calming the mental activity, I will breathe in;\nwhen he trains thus: Calming the mental activity, I will breathe out…\n…on that occasion the Monk resides reflecting on feelings as feelings,\ndedicated, clearly comprehending, mindful, having removed craving and\ndispleasure in regard to the world.\nFor what reason?\nI call this a certain kind of feeling, Ānanda, that is, close attention to\nbreathing in and breathing out.\nTherefore, Ānanda, on that occasion the Monk resides reflecting on feelings\nas feelings, dedicated, clearly comprehending, mindful, having removed\ncraving and displeasure in regard to the world.\n(Contemplation of Mind)\nWhenever, Ānanda, a Monk trains thus: Experiencing the mind, I will breathe\nin; when he trains thus: Experiencing the mind, I will breathe out;\nwhen he trains thus: Gladdening the mind, I will breathe in;\nwhen he trains thus: Gladdening the mind, I will breathe out;\nwhen he trains thus: Concentrating the mind, I will breathe in;\n87", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Cultivating Breathing Mindfulness Meditation a", "sutta_refs": ["SN"], "page": null, "page_start": 85, "page_end": 92, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fe4d162e-bb5e-41ed-8d37-cc3b4ecd767b", "parent_id": "book-vol7:ch18:scripture:3", "content_type": "scripture", "text": "when he trains thus: Concentrating the mind, I will breathe out;\nwhen he trains thus: Liberating the mind, I will breathe in;\nwhen he trains thus: Liberating the mind, I will breathe out…\n…on that occasion the Monk resides reflecting on mind as mind, dedicated,\nclearly comprehending, mindful, having removed craving and displeasure in\nregard to the world.\nFor what reason?\nI say, Ānanda, that there is no development of concentration by Mindfulness\nof Breathing (Breathing Mindfulness Meditation) for one who is muddled and\nwho lacks clear comprehension.\nTherefore, Ānanda, on that occasion the Monk resides reflecting on mind as\nmind, dedicated, clearly comprehending, mindful, having removed craving\nand displeasure in regard to the world.\n(Contemplation of Mental Objects)\nWhenever, Ānanda, a Monk trains thus: Reflecting on impermanence, I will\nbreathe in; when he trains thus: Reflecting on impermanence, I will breathe\nout;\nwhen he trains thus: Reflecting on fading away, I will breathe in;\nwhen he trains thus: Reflecting on fading away, I will breathe out;\nwhen he trains thus: Reflecting on elimination, I will breathe in;\nwhen he trains thus: Reflecting on elimination, I will breathe out;\nwhen he trains thus: Reflecting on letting go, I will breathe in;\nwhen he trains thus: Reflecting on letting go, I will breathe out…\n…on that occasion the Monk resides reflecting on mental objects as mental\nobjects, dedicated, clearly comprehending, mindful, having removed craving\nand displeasure in regard to the world.\nHaving seen with wisdom the abandoning of craving and displeasure, he is\none who looks on closely with equanimity.\nTherefore, Ānanda, on that occasion the Monk resides reflecting on mental\nobjects as mental objects, dedicated, clearly comprehending, mindful,\nhaving removed craving and displeasure in regard to the world.\n88\n\nSuppose, Ānanda, at a crossroads there is a great mound of soil. If a cart or\nchariot comes from the east, west, north, or south, it would flatten that\nmound of soil.\nSo too, Ānanda, when a Monk resides reflecting on the body as body,\nfeelings as feelings, mind as mind, mental objects as mental objects, he\nflattens evil unwholesome states.\n(Reference: SN 54.9)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Cultivating Breathing Mindfulness Meditation a", "sutta_refs": ["SN"], "page": null, "page_start": 85, "page_end": 92, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3c5c1329-6083-41e5-91c7-706029c63b15", "parent_id": "book-vol7:ch18:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Practitioner develops The Four\nFoundations of Mindfulness by practicing Breathing Mindfulness Meditation.\nA Practitioner would be unable to attain Enlightenment without developing The Four\nFoundations of Mindfulness. Breathing Mindfulness Meditation is how a Practitioner\nwould start to develop The Four Foundations of Mindfulness but would then need to also\napply The Four Foundations of Mindfulness in daily life to bring them to full develop and\nrealize the results of having done so.\nHaving removed craving and displeasure in regard to the world: To practice this\nTeaching a Practitioner will need to eliminate craving/desire/attachment to expecting the\nworld to be a certain way wanting it to be that way. Rather, a Practitioner will need to train\nthe mind to understand The Natural Laws of Existence of how the world functions\neliminating the misperception that you need to change the world or can accomplish that\ngoal. Instead, one needs to recognize that the world functions as it does through The\nNatural Laws of Existence and that through understanding these natural laws, you will no\nlonger have the delusion that the world is broken or needs to be fixed. But instead, if\nindividuals learn, reflect, and practice these Teachings gaining the wisdom of how to train\ntheir own mind, then, all human beings in the world would function peacefully living in\nharmony.\nThe Path to Enlightenment is about focusing on the training of your own mind to\nunderstand and make wise decisions based on The Natural Laws of Existence rather\nthan, attempting to change other people in the world or change the world itself. The world\nfunctions as it does based on The Natural Laws of Existence and because the\nunEnlightened mind does not understand these natural laws, it is confused, living in\ndelusion, with the false perception that the world needs to be changed or even can be\nchanged.\nAll that can occur is that human beings decide to learn, reflect, and practice these Natural\nLaws of Existence so that they can deeply train the mind learning how to live in harmony\nand deciding to do so for the remaining time of humanity.\nHaving seen with wisdom the abandoning of craving and displeasure, he is one who\nlooks on closely with equanimity: A Practitioner who has acquired the wisdom of how\nto eliminate craving and displeasure for the world can “look on closely with equanimity”.\nIn other words, the mind will not be worried about the world but will instead, have\nconcern.\n89", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Cultivating Breathing Mindfulness Meditation a", "sutta_refs": ["SN"], "page": null, "page_start": 85, "page_end": 92, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "83a5e711-a0e5-4d57-95d6-bc8fdf6c8b2b", "parent_id": "book-vol7:ch18:commentary:1", "content_type": "commentary", "text": "A worried mind sees all the problems in the world and is discontent.\nA concerned mind sees all the problems in the world but also knows the solutions to\nthose problems and can be content.\nLearning, reflecting, and practicing these Teachings is the solution to all that plagues the\nhuman realm and the constant discontentedness (i.e. suffering) that the unEnlightened\nmind experiences. A Practitioner who deeply understands and practices these Teachings,\nhaving significantly diminished or eliminated their own discontentedness, will have the\nwisdom and training to reside with equanimity. A Practitioner will be aware of all that\nplagues the world, but despite that, understands what plagues the world is only solvable\nby each individual human being choosing to improve their life practice through these\nTeachings.\nTheir mind can be at peace with no craving/desiring/wanting/expecting for others to\nchange but instead, focus on their own improvements so that despite all that plagues the\nworld, you can experience peacefulness and equanimity.\nEquanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,\nespecially in a difficult situation; treating everyone impartially.\nSuppose, Ānanda, at a crossroads there is a great mound of soil. If a cart or chariot\ncomes from the east, west, north, or south, it would flatten that mound of soil. So\ntoo, Ānanda, when a Monk resides reflecting on the body as body, feelings as\nfeelings, mind as mind, mental objects as mental objects, he flattens evil\nunwholesome states: The Buddha is explaining that when one practices The Four\nFoundations of Mindfulness, which are developed and cultivated as part of Breathing\nMindfulness Meditation and during daily life, a Practitioner will be able to eliminate all “evil\nunwholesome” mental states.\nThe mind can be trained to reside peaceful, calm, serene, and content with joy -\npermanently. But, without The Four Foundations of Mindfulness and other important\nTeachings, one would be unable to accomplish that goal.\nIt is important to seek the guidance of a Teacher to help you understand and practice The\nFour Foundations of Mindfulness bringing them to full development in your life practice.\nYou are welcome to seek guidance with the author of this book series using this link to\nfind contact information for you to establish contact.\nhttps://www.buddhadailywisdom.com/\n90", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Cultivating Breathing Mindfulness Meditation a", "sutta_refs": ["SN"], "page": null, "page_start": 85, "page_end": 92, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1966479c-6a7b-4c64-a14d-5661067d0e84", "parent_id": "book-vol7:ch18:commentary:2", "content_type": "commentary", "text": "What Are The Four Foundations of Mindfulness?\nThe Four Foundations of Mindfulness are four aspects of awareness the mind needs to\ndevelop to have “awareness of mind”, then, actively and skillfully work with arising\nunwholesome thoughts, ideas, and feelings to eliminate them from ever arising again.\nIt is through developing awareness of bodily sensations, feelings, conditions of the mind,\nand mental objects that the mind can then eliminate unwholesome qualities and cultivate\nwholesome qualities.\nThrough developing The Four Foundations of Mindfulness, a Practitioner can then more\nreadily and actively \"cut off the thoughts\" and \"let them go\" training the mind to eliminate\ndiscontentedness.\nRather than allowing the mind to become polluted with unwholesome feelings, conditions\nof the mind, or mental objects, a Practitioner can instead cut off and let go of any arising\nthoughts, ideas, and feelings when they are only bodily sensations.\nThis allows the mind to not experience the pollution of arising unwholesomeness and\ntrains the mind so that unwholesome thoughts, ideas, and feelings no longer arise at all.\nWithout The Four Foundations of Mindfulness, a Practitioner would not be aware of the\nbodily sensations, or the resulting feelings, conditions of the mind, and mental objects to\nthen be able to cut off and let go of the unwholesome thoughts, ideas, and feelings prior\nto polluting the mind so that eventually, they will never arise.\nThrough developing The Four Foundations of Mindfulness a Practitioner will be able to\nget to the point in their training that through the constant cutting off of unwholesome\nthoughts, ideas, and feelings that the mind can reside peaceful, calm, serene, and\ncontent with joy because unwholesomeness will never arise.\nIt is the constant cutting off sooner and sooner that the mind can experience liberation\nthrough the non-arising unwholesome thoughts, ideas, and feelings. The mind will\neventually get tired and will submit to never arise unwholesome thoughts, ideas, or\nfeelings.\nThe non-arising of unwholesome thoughts, ideas, and feelings is experienced through a\nwell liberated mind - an Enlightened mind.\nThe Four Foundations of Mindfulness\nBody as Body Observing/Awareness of\nBodily Sensations\nFeelings as Feelings Observing/Awareness of\nFeelings\nMind as Mind Observing/Awareness of\nConditions of the Mind\nMental Objects as Mental Objects Observing/Awareness of\nMental Objects\n91", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Cultivating Breathing Mindfulness Meditation a", "sutta_refs": ["SN"], "page": null, "page_start": 85, "page_end": 92, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f5402c87-e232-4bc0-a4f5-2aac1e95d595", "parent_id": "book-vol7:ch18:commentary:3", "content_type": "commentary", "text": "To develop awareness of mind, you should not allow the mind to be lost in daydreams,\nanticipation, indulgences, worry, or dwell in other discontent feelings. With awareness of\nthe mind that the mind is not in the present moment during daily life, cut off those\nthoughts and bring the mind to the present moment.\nCultivating mindfulness or awareness of mind is accomplished through meditation\npractices and carried into everyday life through implementing awareness of the mind in\neach moment of your normal activities.\nTo cultivate mindfulness, you will need to learn Breathing Mindfulness Meditation in the\npositions of seated, lying, standing, or walking. Breathing Mindfulness Mediation and the\nfour (4) body positions for meditation are described in the Chapter titled “Meditation:\nDeveloping Your Practice” (Chapter 11). Using Breathing Mindfulness Meditation, you can\nestablish mindfulness or awareness of bodily sensations, feelings, condition of the mind,\nand mental objects while learning to “let them go” to eliminate discontentedness.\nIf you continue to have reoccurring thoughts during the day or during your meditation\nsessions, a Practitioner could find the “cravings/desires/attachments” of why this\ndiscontentedness exists and learn how to eliminate them from the mind with the guidance\nof a Teacher.\nEliminating cravings/desires/attachments will clear the mind and uncover your ability to\n“concentrate”, in the present moment. Right Concentration is the last and final step of\npracticing the entire Eight Fold Path.\nThe word “mindfulness” or “mindful” has become a popular word as part of common\nlanguage. The use of the word “mindfulness” or “mindful” is most often being used in\nreplace of “careful”.\nWhile the vast majority of the world is using these words in a different way than that of\nThe Buddha, it is important that you understand and use the word “mindfulness” and\n“mindful” in the same way as Gotama Buddha. This will bring the mind to a better\nunderstanding of The Path to Enlightenment and allow you to cultivate the mind to attain\nEnlightenment. Even though others may choose to misunderstand this word and use it in\nreplace of “careful”, now that you understand the definition of this word more deeply, you\ncan use it as described as part of The Eight Fold Path so that you can train the mind\nbased on these Teachings.\nMindfulness is “awareness of mind”.\nBe sure to continually practice “Right Mindfulness” through The Four Foundations of\nMindfulness during all waking moments. Implement mindfulness into your daily life in all\nthat you do. This will assist you to be aware of the mind, clear the mind of cravings/\ndesires/attachments to the past or future, and to eliminate aversion, thus allowing the\nmind to reside in the present moment being “satisfied with what is” with a more peaceful,\ncalm, serene, and content mind with joy.\n92", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Cultivating Breathing Mindfulness Meditation a", "sutta_refs": ["SN"], "page": null, "page_start": 85, "page_end": 92, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9a2133b9-97ca-403d-97b3-e1fea6a774bc", "parent_id": "book-vol7:ch19:scripture", "content_type": "scripture", "text": "Chapter 19\nProtecting One’s Own Mind You Protect Others\nMonks, once in the past an acrobat set up his bamboo pole and addressed\nhis apprentice Medakathalika thus: ‘Come, dear Medakathalika, climb the\nbamboo pole and stand on my shoulders.’\nHaving replied, ‘Yes, teacher’ the apprentice Medakathalika climbed up the\nbamboo pole and stood on the teacher’s shoulders.\nThe acrobat then said to the apprentice Medakathalika: ‘You protect me,\ndear Medakathalika, and I’ll protect you. Thus guarded by one another,\nprotected by one another, we’ll display our skills, collect our fee, and get\ndown safely from the bamboo pole.’\nWhen this was said, the apprentice Medakathalika replied: ‘That’s not the\nway to do it, teacher. You protect yourself, teacher, and I’ll protect myself.\nThus, each self-guarded and self-protected, we’ll display our skills, collect\nour fee, and get down safely from the bamboo pole.’\nThat’s the method there, The Perfectly Enlightened One said.\nIt’s just as the apprentice Medakathalika said to the teacher.\n‘I will protect myself’, Monks: thus should The Four Foundations of\nMindfulness be practiced. ‘I will protect others’, Monks: thus should The\nFour Foundations of Mindfulness be practiced.\nProtecting one’s own mind, Monks, one protects others; protecting others,\none protects one’s own mind.\nAnd how is it, Monks, that by protecting one’s own mind, one protects\nothers?\nBy the pursuit, development, and cultivation of The Four Foundations of\nMindfulness. It is in such a way that by protecting one’s own mind, one\nprotects others.\n93\n\nAnd how is it, Monks, that by protecting others, one protects one’s own\nmind?\nBy patience, harmlessness, loving-kindness, and compassion. It is in such a\nway that by protecting others, one protects one’s own mind.\n‘I will protect my own mind’, Monks: thus should The Four Foundations of\nMindfulness be practiced. ‘I will protect others’, Monks: thus should The\nFour Foundations of Mindfulness be practiced.\nProtecting one’s own mind, Monks, one protects others; protecting others,\none protects one’s own mind.\n(Reference: SN 47.19)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Protecting One’s Own Mind You Protect Others", "sutta_refs": ["SN"], "page": null, "page_start": 93, "page_end": 95, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9b8b7e7b-5934-4508-b0e2-8df227db75a1", "parent_id": "book-vol7:ch19:commentary:0", "content_type": "commentary", "text": "94", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Protecting One’s Own Mind You Protect Others", "sutta_refs": ["SN"], "page": null, "page_start": 93, "page_end": 95, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4e63f7fa-6805-4848-8dc4-bb66338c4265", "parent_id": "book-vol7:ch19:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how The Four Foundations of\nMindfulness should be practiced to protect one’s own mind. And, through practicing The\nFour Foundations of Mindfulness, one not only protects their own mind, but they also\nprotect others.\nA Practitioner would be unable to eliminate discontentedness without learning and\npracticing The Four Foundations of Mindfulness. Through developing awareness of the\nbodily sensations, feelings, condition of the mind, and mental objects in the mind, a\nPractitioner can then actively apply effort to eliminate the unwholesomeness that arises in\nthe mind.\nThrough eliminating one’s own unwholesomeness, it will protect the mind. And in doing\nso, one protects others in that the unwholesomeness from the mind will not impact\nothers.\nIt is when The Four Foundations of Mindfulness are fully developed that a Practitioner has\nfull awareness of mind and can observe even the slightest arising of unwholesomeness\nand then apply effort to cut it off and let it go. In this way, the mind becomes more and\nmore protected from discontentedness and then others will not be impacted by one’s\nown discontentedness of mind.\nThe Buddha also explains that how through practicing “patience, harmlessness, loving-\nkindness, and compassion”, one protects others which results in protecting one’s own\nmind. When a Practitioner is able to practice “patience, harmlessness, loving-kindness,\nand compassion” towards others, due to The Natural Law of Kamma, these same\nqualities will then return to you through others intentions, speech, and actions.\nBy protecting others from our own unwholesome conduct through our intentions, speech,\nand actions by practicing “patience, harmlessness, loving-kindness, and compassion”, a\nPractitioner will observe that individuals choose to practice these same qualities towards\nyou. This does not happen immediately, but through a well developed and long term\napproach to developing your life practice to be able to regularly and consistently practice\nthese qualities of mind, more and more individuals will have these same qualities of mind\nwith you.\nIn this way, through protecting others by practicing “patience, harmlessness, loving-\nkindness, and compassion”, you are not only protecting others but you are also\nprotecting yourself.\nPatience the quality and ability of being calm without complaint, loss of temper,\nfrustration, irritation, etc.\nHarmlessness not causing or incapable of causing harm.\nLoving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\n95", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Protecting One’s Own Mind You Protect Others", "sutta_refs": ["SN"], "page": null, "page_start": 93, "page_end": 95, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e3a2ae28-9471-422a-9652-4a5f502694c2", "parent_id": "book-vol7:ch20:scripture", "content_type": "scripture", "text": "Chapter 20\nBreathing Mindfulness Meditation for\nAbandoning Mental Distraction\nMonks, there are these three things.\nWhat three?\nBeing difficult to correct, unwholesome friendship, and mental distraction.\nThese are three things.\nThree (other) things are to be developed for abandoning these three things.\nWhat three?\n(1) Being easy to correct is to be developed for abandoning being difficult to\ncorrect.\n(2) Wholesome friendship is to be developed for abandoning unwholesome\nfriendship.\n(3) Mindfulness of Breathing (Breathing Mindfulness Meditation) is to be\ndeveloped for abandoning mental distraction.\nThese three things are to be developed for abandoning the former three\nthings.\n(Reference: AN 6.115)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Breathing Mindfulness Meditation for", "sutta_refs": ["AN"], "page": null, "page_start": 96, "page_end": 98, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d68eb668-1487-4e6b-b007-5c5f43484d7a", "parent_id": "book-vol7:ch20:commentary:0", "content_type": "commentary", "text": "96", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Breathing Mindfulness Meditation for", "sutta_refs": ["AN"], "page": null, "page_start": 96, "page_end": 98, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9c5a2774-1e63-4852-adc4-0a2a8315f08d", "parent_id": "book-vol7:ch20:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “three things” to develop in order to\neliminate “three (other) things”.\n(1) The Buddha is guiding Students to develop being easy to correct to eliminate being\ndifficult to correct. In order to progress on The Path to Enlightenment, a Practitioner will\nneed to choose to receive guidance from a Teacher. It will not be possible for you to attain\nEnlightenment without a Teacher to seek personal guidance.\nDeveloping a relationship where you are open and honest with your Teacher, while\ntrusting them 100%, is highly important. Through establishing a healthy relationship with\nyour Teacher while having 100% trust and confidence in them, you can then develop the\nability to easily accept corrections to your wisdom, moral conduct, and mental discipline.\nA Teacher should have no craving or “wants” from their Students. A Teacher should only\nbe interested to support, encourage, and motivate their Students on The Path to\nEnlightenment. A Teacher should not have any craving/desire, or even seeking, any kind\nof benefit from their Students whatsoever. The decision to share these Teachings should\nbe from a place of loving-kindness and compassion for all beings.\nIn doing so, a Teacher will have no attachment to their Students. The Teacher can feel\nconfidence in providing the true guidance needed to attain Enlightenment without\nreservation and be able to offer guidance or corrections to their Students - as needed.\nIf a Student is difficult to correct, then the Teacher may decide that it is unbeneficial to\ncontinue to share Teachings with that Student. A Student who is difficult to correct is just\nmaking it more challenging for their Teacher to provide them the guidance they need to\nimprove their life and progress to Enlightenment.\nRemember, a Teacher should not be seeking any benefit in the relationship with the\nStudent. The Teacher and Student relationship exists to benefit the Student. Therefore, if\na Student is difficult to correct, they are just making it difficult for the Teacher to help\nthem progress on The Path to Enlightenment. It is not wise for a Teacher to attempt to be\nforceful and push through a “brick wall” to share corrections.\nInstead, a Student who has developed a healthy relationship with their Teacher and is\n100% trusting of them, should have an open heart and an open mind to receiving\ncorrections through polite, kind, friendly, and respectful guidance. Otherwise, how would\nthe Student improve their life practice to progress on The Path to Enlightenment?\nA Student will oftentimes make offerings of support to their Teacher as a way to practice\ngenerosity and to create merit. These offerings should be made based on the Students\nindependent decisions and not influenced or forced by the Teacher. These offerings are to\nhelp the Teacher to share their Teachings with the Student and many others in the world.\nWithout offerings of support a Teacher would be unable to continue to share their\nTeachings and Students would be unable to attain Enlightenment. While these offerings\ndo help the Teacher, a Teacher should not have craving/desire/attachment to receiving\nofferings or to the Student for making the offerings. If there is craving/desire/attachment\nin the relationship between the Teacher and the Student, there will be discontentedness\npotentially resulting in the relationship coming to an end.\nA Teacher should not have a craving/desire/attachment for personal benefits from\nStudents or the offerings they make.\n97", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Breathing Mindfulness Meditation for", "sutta_refs": ["AN"], "page": null, "page_start": 96, "page_end": 98, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cdbafc71-cc78-4308-a4ba-a6fc26f6708a", "parent_id": "book-vol7:ch20:commentary:2", "content_type": "commentary", "text": "To ensure the most success, the Teacher should have already attained Enlightenment and\nno longer have craving/desire/attachment for anything or anyone whatsoever. The\nStudent should apply attention and effort to actively ensure they do not allow an\nattachment to develop to their Teacher and if an attachment is observed, discuss with the\nTeacher how to eliminate it. This will ensure that one is not inhibited to attain\nEnlightenment based on an attachment to their Teacher and that the relationship is able\nto remain polite, kind, friendly, and respectful at all times.\nA Student should always be polite, kind, friendly, and respectful to their Teacher and a\nTeacher should always be polite, kind, friendly, and respectful to their Students.\n(2) The Buddha shares in multiple places in his Teachings that developing wholesome\nfriends and associates is a highly important aspect of developing one’s life practice. It is\nthose people you choose to be around and have around you that directly influence the\nmind. Through choosing to have wholesome friends and associates, you will find that the\nmind will be influenced to make wholesome decisions leading to wholesome results (i.e.\nwholesome Kamma).\nConversely, through choosing to have unwholesome friends and associates, you will find\nthat the mind will be influenced to make unwholesome decisions leading to unwholesome\nresults (i.e. unwholesome Kamma).\nA wise Practitioner would select wholesome friends to ensure one has eliminated any\nunwholesome influences in their life practice.\n(3) The Buddha guides Students to practice Breathing Mindfulness Meditation to\neliminate “mental distraction”. Breathing Mindfulness Meditation develops and cultivates\nconcentration, among many other wholesome mental qualities.\nThrough training the mind in Breathing Mindfulness Meditation, the mind becomes\nfocused and concentrated with clarity of mind eliminating all mental distraction.\nTo make wise decisions in life improving the wholesome results experienced, one would\nneed to ensure the mind has concentration. Without concentration, a Practitioner would\nbe unable to access their wisdom to make wise decisions.\nTo access wisdom, the mind needs to follow the following sequence.\nCalmness —> Mindfulness —> Concentration —> Wisdom\nIf the mind is calm, it will then have mindfulness (awareness of mind).\nIf the mind has mindfulness, it can be concentrated (clarity of mind).\nIf the mind has concentration, it can access its wisdom.\nWhen the mind is allowed to become uncalm, then it will not have mindfulness or\nconcentration inhibiting it from being able to access its wisdom for wise decision making.\nIn this situation, with an uncalm mind, it can be predicted that unwholesome decisions\nwill be made experiencing unwholesome results (i.e. unwholesome Kamma).\n98", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Breathing Mindfulness Meditation for", "sutta_refs": ["AN"], "page": null, "page_start": 96, "page_end": 98, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a496dc48-a0f6-4f8f-a80c-d52aab61a83d", "parent_id": "book-vol7:ch21:scripture", "content_type": "scripture", "text": "Chapter 21\nBreathing Mindfulness Meditation\nWell Established, Annoying Thoughts and\nImpulses Don’t Exist\nRemain focused, Monks, on foulness in the body. Have mindfulness of in-\nand-out breathing well-established in front of you. Remain focused on the\ninconsistency of all untruths.\nFor one who remains focused on the foulness of the body, the obsession\nwith passion for the property of beauty is abandoned.\nFor one who has mindfulness of in-and-out breathing well-established in\nfront of oneself, annoying thoughts and impulses don't exist.\nFor one who remains focused on the inconsistency of all untruths, ignorance\n(unknowing of true reality) is abandoned, clear wisdom arises.\nFocusing on foulness in the body, mindful of in-and-out breathing, seeing the\nstilling of all untruths - dedicated always: he is a Monk who’s seen clearly.\nFrom that he is there liberated. A master of direct knowledge (experience), at\npeace, he is a wise one gone beyond bondage.\n(Reference: ITI 85)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": [], "page": null, "page_start": 100, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ecccb76e-d247-4278-bbce-1623bbe93f48", "parent_id": "book-vol7:ch21:commentary:0", "content_type": "commentary", "text": "100", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": [], "page": null, "page_start": 100, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3e0e78e6-e4b4-4abe-989c-196629764d5c", "parent_id": "book-vol7:ch21:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares detailed Teachings of how to further\ntrain the mind towards Enlightenment through cultivating certain wholesome qualities of\none’s mind in order to eliminate certain unwholesome qualities of the mind.\nFor one who remains focused on the foulness of the body, the obsession with\npassion for the property of beauty is abandoned: The Buddha is providing guidance to\ndevelop the perception of unattractiveness of the physical body remaining focused on the\n“foulness of the body”. Through developing the perception of “foulness of the body”, a\nPractitioner can reduce and then eliminate the fetter of “personal existence view” as one\neliminates the obsession for beauty. This will also assist a Practitioner to eliminate the\nfetter of “sensual desire” related to a craving for sexual contact.\nWhen there is a strong amount of “personal existence view” in the mind, there will be a\ncraving for projecting a self image through physical beauty. Eliminating this from the mind\ncan allow a Practitioner to reside peaceful and unaffected by what others may or may not\nsay regarding one’s physical appearance. If one is obsessed with their physical\nappearance chasing pleasant feelings through remarks related to one’s appearance, this\ncan even arise the fetter of conceit (i.e. arrogance, pride, etc.) causing one to not be able\nto experience Enlightenment due to continued discontentedness.\nIf a Practitioner is chasing pleasant feelings related to the beauty of the physical body,\nthis is an impermanent condition that will, at some point, no longer exist. Therefore,\nthrough chasing the pleasant feeling of beauty, you would be inviting in painful feelings\nwhen the condition of physical beauty no longer exists. If someone comments about your\nappearance in a negative way, the mind will experience painful feelings. As the body\nages, you will be uncomfortable with this and may decide to pursue costly medical\nprocedures to maintain the youthful appearance causing significant stress to acquire the\nfinancial ability to have surgery or other expensive treatments.\nInstead, a Practitioner can train the mind to understand The Universal Truth of\nImpermanence that the youthful appearance will fade and that the physical body cannot\nremain permanently youthful. One can eliminate the fetter of “personal existence view”,\n“sensual desire”, and “conceit” training the mind to reside completely peaceful not\nidentifying with the physical body as “who you are”.\nOne can reflect on the foulness of the body through considering the forms, sounds,\nodors, tastes, and physical objects of the body that are not pleasing. Contemplate the\nfoulness of the fluids and odors of the body such as those associated with pus, blood,\nsaliva, urine, stool, mucus, vomit, etc. The body produces all types of foulness that when\nreflected upon, can help you to eradicate any mental attraction or obsession to the body\nhelping the mind to “let go” of any craving/desire/attachment to the physical body so that\none can eliminate the fetters mentioned.\nThere is a meditation technique that one can use to eliminate sexual cravings found in\nChapter 11 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n101", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": [], "page": null, "page_start": 100, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a9119b1c-e7e6-49a0-8640-3fe075a5b0f8", "parent_id": "book-vol7:ch21:commentary:2", "content_type": "commentary", "text": "For one who has mindfulness of in-and-out breathing well-established in front of\noneself, annoying thoughts and impulses don't exist: The Buddha is describing how\nby training the mind through Breathing Mindfulness Meditation a Practitioner can\neliminate “annoying thoughts and impulses”.\nIt is craving/desire/attachment that causes “annoying thoughts and impulses” and\nthrough training the mind in Breathing Mindfulness Meditation and practicing generosity,\na Practitioner is able to eliminate craving/desire/attachment, therefore, eliminating\n“annoying thoughts and impulses”.\nFor one who remains focused on the inconsistency of all untruths, ignorance\n(unknowing of true reality) is abandoned, clear wisdom arises: The primary problem\nhindering the mind keeping it trapped in the unEnlightened state is the fetter of\n“ignorance (unknowing of true reality)”. It is only through eliminating ignorance\n(unknowing of true reality) that one will be able to experience Enlightenment. The way to\neliminate the fetter of ignorance (unknowing of true reality) is to learn, reflect, and practice\nThe Teachings of The Buddha with guidance from a Teacher to independently discover\nthe truth to acquire wisdom. In doing so, one will be able to eliminate ignorance\n(unknowing of true reality) awakening the mind to Enlightenment through training the\nmind.\nA Practitioner will need to develop the ability to learn these Teachings then reflect on\nthem through objective reasoning. One will need to contemplate and consider whether\nthese Teachings are truly wholesome or not, one Teaching at a time. Then, move The\nTeachings into one’s life practice in order to practice The Teaching to determine if it\nproduces wholesome results or not.\nAs a Practitioner does this one Teaching at a time, you will gradually observe how these\nTeachings are moving the mind to acquire increased amounts of wisdom to eradicate\nignorance (unknowing of true reality) awakening the mind to be able to “see clearly” the\ntruth of The Natural Laws of Existence training the mind to reside peaceful, calm, serene,\nand content with joy - permanently.\nFocusing on foulness in the body, mindful of in-and-out breathing, seeing the stilling\nof all untruths - dedicated always: he is a Monk who's seen clearly: The Buddha is\nsharing that one who focuses on the foulness of the mind, practices Breathing\nMindfulness Meditation, and applies effort to eliminate all untruths through a dedicated\nlife practice will be able to “see clearly” what is true reality and awaken to Enlightenment.\nFrom that he is there liberated. A master of direct knowledge (experience), at peace,\nhe is a wise one gone beyond bondage: A Practitioner who practices in the way\ndescribed in this Teaching and others will experience liberation of mind (i.e. freedom from\nstrong feelings), will be a master at gaining the direct experience to determine the truth,\nand will possess deep wisdom having gone “beyond bondage”.\n“Beyond bondage” is that the mind will be well liberated no longer trapped, defiled,\npolluted, through experiencing constant discontentedness. The mind will be completely\nfree and at peace.\n102", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": [], "page": null, "page_start": 100, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "90e32981-5be2-442e-bfbc-099ff3a84141", "parent_id": "book-vol7:ch22:scripture:0", "content_type": "scripture", "text": "Chapter 22\nBreathing Mindfulness Meditation\nThe Tathāgata’s Dwelling\nMonks, if wanderers of other communities ask you: In what dwelling, friends,\ndid The Perfectly Enlightened One generally dwell during the rains retreat? -\nbeing asked thus, you should answer those wanderers thus: During the rains\nresidence, friends, The Perfectly Enlightened One generally resided in the\nconcentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation).\nHere, Monks, mindful I breathe in, mindful I breathe out.\nWhen breathing in long I know: I breathe in long;\nwhen breathing out long I know: I breathe out long.\nWhen breathing in short I know: I breathe in short;\nwhen breathing out short I know: I breathe out short.\nI know: Experiencing the whole body, I will breathe in;\nI know: Experiencing the whole body, I will breathe out.\nI know: Calming the bodily sensations, I will breathe in;\nI know: Calming the bodily sensations, I will breathe out.\nI know: Experiencing joy, I will breathe in;\nI know: Experiencing joy, I will breathe out.\nI know: Experiencing peacefulness, I will breathe in;\nI know: Experiencing peacefulness, I will breathe out.\nI know: Experiencing the mental activity, I will breathe in;\nI know: Experiencing the mental activity, I will breathe out.\nI know: Calming the mental activity, I will breathe in;\nI know: Calming the mental activity, I will breathe out.\nI know: Experiencing the mind, I will breathe in;\nI know: Experiencing the mind, I will breathe out.\nI know: Gladdening the mind, I will breathe in;\nI know: Gladdening the mind, I will breathe out.\n103", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 103, "page_end": 106, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "09ec9fec-747e-49dc-a082-c471ec7f6e50", "parent_id": "book-vol7:ch22:scripture:1", "content_type": "scripture", "text": "I know: Concentrating the mind, I will breathe in;\nI know: Concentrating the mind, I will breathe out.\nI know: Liberating the mind, I will breathe in;\nI know: Liberating the mind, I will breathe out.\nI know: Reflecting on impermanence, I will breathe in;\nI know: Reflecting on impermanence, I will breathe out.\nI know: Reflecting on fading away, I will breathe in;\nI know: Reflecting on fading away, I will breathe out.\nI know: Reflecting on elimination, I will breathe in;\nI know: Reflecting on elimination, I will breathe out.\nI know: Reflecting on letting go, I will breathe in;\nI know: Reflecting on letting go, I will breathe out.\nIf anyone, Monks, speaking rightly could say of anything: It is a noble\ndwelling, an excellent dwelling, The Tathāgata's dwelling, it is of\nconcentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation) that one could rightly say this.\nMonks, those Monks who are trainees, who have not attained their mind’s\nideal, who dwell aspiring for the unsurpassed security from bondage\n(Enlightenment): for them concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation), when developed and cultivated, leads to\nthe destruction of the taints. Those Monks who are Arahants, whose taints\nare destroyed, who have lived the holy life, done what had to be done, laid\ndown the burden, reached their own goal, completely destroyed the fetters\nof existence, those completely liberated through final knowledge (wisdom):\nfor them concentration by Mindfulness of Breathing (Breathing Mindfulness\nMeditation), when developed and cultivated, leads to a peaceful dwelling in\nthis very life and to mindfulness and clear comprehension.\nIf anyone, Monks, speaking rightly could say of anything: It is a noble\ndwelling, an excellent dwelling, The Tathāgata’s dwelling, is of concentration\nby Mindfulness of Breathing (Breathing Mindfulness Meditation) that one\ncould rightly say this.\n(Reference: SN 54.11)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 103, "page_end": 106, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d23d3b3c-eb7c-4af1-84e6-1cb0e3aade6b", "parent_id": "book-vol7:ch22:commentary:0", "content_type": "commentary", "text": "104", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 103, "page_end": 106, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b24380dd-1095-40a2-bcb3-54d056c3c4e8", "parent_id": "book-vol7:ch22:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how important Breathing Mindfulness\nMeditation is to training the mind to attain Enlightenment.\nHere, he discusses that during the “rains retreat” he will be residing in Breathing\nMindfulness Meditation. Each year during the three (3) month rainy season (July to\nOctober), Ordained Practitioners were taught to reside at their primary Temple. This was\ntaught as a way to ensure that the roaming and wandering Ordained Practitioners did not\ndo harm to the farmers’ fields. With significant rain fall, roaming and wandering Ordained\nPractitioners would be stepping on the softened earth potentially harming the land of the\nfarmers. The Path to Enlightenment is focused on not causing harm to others as if you\ncause harm to others, harm will be returned to you.\nSo, The Buddha advised the Ordained Practitioners to reside at the Temple and do not\nventure off other than in short distances to collect food each day. This would ensure the\nOrdained Practitioners were not causing harm to the farmers’ land and their ability to\ncultivate crops. If the Ordained Practitioners harmed the land, and thus the crops, this\nharm could result in the farmers being angered and/or a shortage of food for their family\nand surrounding villagers.\nThe practice of residing at one’s primary Temple during the rains retreat is still in place\ntoday. Ordained Practitioners will reside in their Temple for deep learning, reflection, and\npractice to develop their understanding of The Path to Enlightenment through The\nBuddha’s Teachings. While Ordained Practitioners will often travel throughout the other\ntimes of year to interact with other Ordained Practitioners and seek guidance in The\nTeachings, during this three (3) month period each year (July to October), Ordained\nPractitioners will typically study closely with the Master Teacher at their primary Temple.\nThe Buddha then goes into explaining instructions and guidance for Breathing\nMindfulness Meditation which is explained in detail in the book “Developing a Life\nPractice: The Path That Leads to Enlightenment” (Volume 1) and in this book.\nGotama Buddha then goes on praising Breathing Mindfulness Meditation in the following:\n“If anyone, Monks, speaking rightly could say of anything: It is a noble dwelling, an\nexcellent dwelling, The Tathāgata's dwelling, it is of concentration by Mindfulness of\nBreathing (Breathing Mindfulness Meditation) that one could rightly say this”.\nThe Buddha encourages everyone new to the path, “trainees”, who have not attained\nEnlightenment to train in Breathing Mindfulness Meditation as this will lead to\nEnlightenment in the following: “those Monks who are trainees, who have not attained\ntheir mind's ideal, who dwell aspiring for the unsurpassed security from bondage\n(Enlightenment): for them concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation), when developed and cultivated, leads to the destruction of the\ntaints”.\n105", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 103, "page_end": 106, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4fbd5643-5b67-454a-8255-71e88e2332dc", "parent_id": "book-vol7:ch22:commentary:2", "content_type": "commentary", "text": "He also explains that all those who are Enlightened practice Breathing Mindfulness\nMeditation in the following: “Those Monks who are Arahants, whose taints are destroyed,\nwho have lived the holy life, done what had to be done, laid down the burden, reached\ntheir own goal, completely destroyed the fetters of existence, those completely liberated\nthrough final knowledge (wisdom): for them concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation), when developed and cultivated, leads to a peaceful\ndwelling in this very life and to mindfulness and clear comprehension”.\nThen lastly, once again praising Breathing Mindfulness Meditation similarly as the prior\nparagraph: “If anyone, Monks, speaking rightly could say of anything: It is a noble\ndwelling, an excellent dwelling, The Tathāgata's dwelling, is of concentration by\nMindfulness of Breathing (Breathing Mindfulness Meditation) that one could rightly say\nthis.”\n106", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 103, "page_end": 106, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "307f55f6-d51f-46e0-b0dc-9fcfcecbd3da", "parent_id": "book-vol7:ch23:commentary:0", "content_type": "commentary", "text": "Chapter 23\nThrough Breathing Mindfulness Meditation\nNo Shaking or Trembling Occurs in the Body and\nNo Shaking or Trembling Occurs in the Mind\nAt Sāvatthĩ: Now on that occasion the Venerable Mahäkappina was sitting\nnot far from The Perfectly Enlightened One, with his legs folded crosswise,\nholding his body straight, having setup mindfulness in front of him. The\nPerfectly Enlightened One saw him sitting nearby, with his legs folded\ncrosswise, his body straight, having set up mindfulness in front of him.\nHaving seen him, he addressed the Monks thus: Monks, do you see any\nshaking or trembling in this Monk's body?\n‘Venerable Sir, whenever we see that Venerable One, whether he is sitting in\nthe midst of The Community or sitting alone in private, we never see any\nshaking or trembling in that Venerable One’s body.’\nMonks, that Monk gains at will, without trouble or difficulty, that\nconcentration through the development and cultivation of which no shaking\nor trembling occurs in the body, and no shaking or trembling occurs in the\nmind. And what concentration is it through the development and cultivation\nof which no shaking or trembling occurs in the body, and no shaking or\ntrembling occurs in the mind?\nIt is, Monks, when concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) has been developed and cultivated that no shaking\nor trembling occurs in the body, and no shaking or trembling occurs in the\nmind. And how, Monks, is concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation) developed and cultivated so that no\nshaking or trembling occurs in the body, and no shaking or trembling occurs\nin the mind?\nHere, Monks, a Monk, having gone to the forest, to the foot of a tree, or to an\nempty hut, sits down. Having folded his legs crosswise, straightened his\nbody, and set up mindfulness in front of him, just mindful he breathes in,\nmindful he breathes out.\nHe trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)\n107", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Through Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 107, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0a24dd76-6358-425c-994d-1e976407ef84", "parent_id": "book-vol7:ch23:commentary:1", "content_type": "commentary", "text": "He trains thus: Reflecting on letting go, I will breathe in; he trains thus:\nReflecting on letting go, I will breathe out.\nIt is, Monks, when concentration by Mindfulness of Breathing (Breathing\nMindfulness Meditation) has been developed and cultivated in this way that\nno shaking or trembling occurs in the body, and no shaking or trembling\noccurs in the mind.\n(Reference: SN 54.7)\nIn this Teaching from Gotama Buddha, he shares how important Breathing Mindfulness\nMeditation is to eliminate “shaking or trembling” in the mind and body. This is described\nin The Ten Fetters as “restlessness”. A Practitioner will need to eliminate the fetter of\n“restlessness” to attain Enlightenment through training the mind in Breathing Mindfulness\nMeditation to eliminate the pollution of the mind.\nIf the mind is overactive, there will be rapid and repetitive movements observed in the\nbody. The Buddha refers to this as “shaking or trembling”. He explains that “when\nconcentration by Mindfulness of Breathing (Breathing Mindfulness Meditation) has been\ndeveloped and cultivated that no shaking or trembling occurs in the body, and no shaking\nor trembling occurs in the mind”. Essentially, through training of the mind using Breathing\nMindfulness Meditation eliminating the fetter of “restlessness”, which will produce a mind\nthat is peaceful and calm, there will be no “shaking or trembling” in the body.\nAll that we experience in life is experienced through the mind. Through training the mind,\none will experience improved results in all areas of their life. If the mind is overactive, this\nwill be observable through “shaking and trembling” in the body.\nThrough development of Breathing Mindfulness Meditation and other training, the mind is\nliberated to Enlightenment. An Enlightened mind will experience deep “concentration”\nand will not experience any “shaking or trembling”. But, as long as the mind is\nunEnlightened it will experience discontent feelings which is the “shaking and trembling”\nof the mind.\n108", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Through Breathing Mindfulness Meditation", "sutta_refs": ["SN"], "page": null, "page_start": 107, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a485196f-8d42-404c-a2a7-30b7ff23552f", "parent_id": "book-vol7:ch24:commentary", "content_type": "commentary", "text": "Chapter 24\nThe Final In-Breaths and Out-Breaths Are Known\nRāhula, develop meditation on Mindfulness of Breathing (Breathing\nMindfulness Meditation). When Mindfulness of Breathing (Breathing\nMindfulness Meditation) is developed and cultivated, it is of great fruit and\ngreat benefit. And how is Mindfulness of Breathing (Breathing Mindfulness\nMeditation) developed and cultivated, so that it is of great fruit and great\nbenefit?\nHere, Rāhula, a Monk, gone to the forest or to the foot of a tree or to an\nempty hut, sits down; having folded his legs crosswise, set his body erect,\nand established mindfulness in front of him, ever mindful he breathes in,\nmindful he breathes out.\nBreathing in long, he knows: I breathe in long; or breathing out long, he\nknows: I breathe out long. Breathing in short, he knows: I breathe in short; or\nbreathing out short, he knows: I breathe out short...\nHe trains thus: Experiencing the whole body…. (Repeat as at Chapter 1)\nHe trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\nRāhula, that is how Mindfulness of Breathing (Breathing Mindfulness\nMeditation) is developed and cultivated, so that it is of great fruit and great\nbenefit. When Mindfulness of Breathing (Breathing Mindfulness Meditation) is\ndeveloped and cultivated in this way, even the final in-breaths and out-\nbreaths are known as they cease, not unknown.\n(Reference: MN 62)\nIn this Teaching from Gotama Buddha, he shares a Teaching with his son, Rāhula, to help\nhim learn Breathing Mindfulness Meditation.\nHe explains how Breathing Mindfulness Meditation is of “great fruit and great benefit”\nhelping him to learn this important meditation technique.\nThe Buddha explains how through observing the breath in Breathing Mindfulness\nMeditation throughout your life, having developed and cultivated a consistent ongoing\npractice, then when one comes to the end of their life they will be able to know their “final\nin-breaths and out-breaths” with full awareness maintaining a concentrated mind all the\nway until death.\n109", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Final In-Breaths and Out-Breaths Are Known", "sutta_refs": ["MN"], "page": null, "page_start": 109, "page_end": 109, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b415bc4b-fd8c-4e04-b576-e0f359e9a313", "parent_id": "book-vol7:ch25:scripture", "content_type": "scripture", "text": "Chapter 25\nOne Who Perceives Non-Self Eradicates the\nConceit ‘I Am’\nWhen, Monks, a Monk has wholesome friends, wholesome companions,\nwholesome comrades, it can be predicted of him that he will be virtuous\n(practicing moral conduct), one who resides restrained by the training\nguidelines possessed of wholesome conduct and resolving difficult\nsituations, seeing danger in the slightest faults. Having undertaken the\ntraining guidelines, will train in them.\nWhen a Monk has wholesome friends, wholesome companions, wholesome\ncomrades, it can be predicted of him that he will get to hear at will, without\ntrouble or difficulty, talk concerned with the holy life that is conducive to\nopening up the heart, that is, talk on elimination of desires, on contentment,\non solitude, on not getting bound up (with others), on arousing energy, on\nvirtuous behavior, on concentration, on wisdom, on liberation, on the wisdom\nand vision of liberation.\nWhen a Monk has wholesome friends, wholesome companions, wholesome\ncomrades, it can be predicted of him that he will arouse energy for\nabandoning unwholesome qualities and acquiring wholesome qualities; he is\nstrong, firm in effort, not casting off the duty of cultivating wholesome\nqualities.\nWhen a Monk has wholesome friends, wholesome companions, wholesome\ncomrades, it can be predicted of him that he will be wise, possessing the\nwisdom that discerns arising and passing away, which is noble and\npenetrative, and leads to the complete destruction of discontentedness.\nHaving based himself on these five things, the Monk should develop further\n(another) four things.\n(1) (The perception of) unattractiveness of the body should be developed to\nabandon lust.\n(2) Loving-kindness should be developed to abandon ill will.\n(3) Mindfulness of Breathing (Breathing Mindfulness Meditation) should be\ndeveloped to cut off thoughts.\n110\n\n(4) The perception of impermanence should be developed to eradicate the\nconceit ‘I am’. When one perceives impermanence, the perception of\nnon-self is stabilized. One who perceives non-self, eradicates the conceit\n‘I am’, (which is) Nibbāna (Enlightenment) in this very life.\n(Reference: AN 9.1)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "One Who Perceives Non-Self Eradicates the", "sutta_refs": ["AN"], "page": null, "page_start": 110, "page_end": 113, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1cae4263-b520-4612-bbbc-86ce5394a9cf", "parent_id": "book-vol7:ch25:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings related to developing\nwholesome friendships and the types of meditation that one should develop as part of\ntheir life practice.\nThe Buddha describes that one who has wholesome friends and associates will practice\nwholesome moral conduct along with taking time to listen to talks on The Teachings,\ndeveloping energy towards eliminating unwholesome qualities and cultivating wholesome\nqualities, and that one will be wise.\nHaving developed these five (5) aspects of one’s practice, The Buddha encourages\nPractitioners to develop an additional four (4) aspects of their life practice which are all\nrelated to meditation but they produce benefits in the mind.\n(1) To eliminate the fetter of “sensual desire”, when and if a Practitioner chooses to do so,\nthey will need to develop “unattractiveness of the body”. Through seeing the body as it\ntruly is, a Practitioner can eliminate the craving/desire/attachment to sexual contact.\nA Practitioner may decide to progress on The Path to Enlightenment attaining the first or\nsecond Stage of Enlightenment while still maintaining sexual contact. When or if they are\nready to progress further, a Practitioner can then apply effort to eliminate the fetter of\n“sensual desire” moving into the third and fourth Stage of Enlightenment.\nA Practitioner who chooses to reside in the attainment of the first or second Stage of\nEnlightenment will have significantly diminished discontentedness in the mind but, there\nwill still be some discontentedness. It is not until all of The Ten Fetters are completely\neliminated that one will eliminate 100% of all discontentedness.\nA Practitioner might choose to reside in the attainment of the first or second Stage of\nEnlightenment for whatever period of time they feel is best prior to moving forward\ntowards the elimination of sexual contact. Especially if a Practitioner is younger and has\nnot yet fulfilled their goals related to starting a family. This might be a reason why they\nwould decide to not eliminate sexual contact. Either way, once a Practitioner has decided\nto move towards the fourth Stage of Enlightenment where the mind is Enlightened no\nlonger experiencing discontentedness, developing the “unattractiveness of the body” is\nhow one might decide to proceed. This is accomplished through meditation and working\nclosely with a Teacher.\nThis meditation is also helpful for a Practitioner who has extensive sexual craving that\nmight find themselves challenged to maintain a relationship with just one partner, or other\nunwholesome sexual cravings, and looking to reduce their sexual cravings\nYou can find details on Meditation to Eliminate Sexual Cravings in Chapter 11 of the book\n“Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).\n111", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "One Who Perceives Non-Self Eradicates the", "sutta_refs": ["AN"], "page": null, "page_start": 110, "page_end": 113, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "da591b34-ab98-44ff-9ca3-59e372399c6b", "parent_id": "book-vol7:ch25:commentary:1", "content_type": "commentary", "text": "(2) Loving-kindness Meditation should be developed and cultivated to eliminate anger/\nhatred/ill will. A Practitioner will need to train the mind using Loving-kindness Meditation\nthen practice loving-kindness in daily life with “all beings”.\nA Practitioner is first developing and cultivating loving-kindness through meditation then\nchoosing to practice loving-kindness in their intentions, speech, and actions in daily life\nthrough being polite, kind, friendly, and respectful to “all beings”. Through practicing in\nthis way, a Practitioner will observe that, over time, people will be more loving and kind\nwith you. Because you are practicing loving-kindness on a regular and consistent basis,\nloving-kindness will be returned to you. This is due to The Natural Law of Kamma.\nConversely, if one practices anger/hatred/ill will, that is what will be returned to you based\non The Natural Law of Kamma.\nThrough you making the decision to transform the mind’s poison or unwholesome root of\nanger/hatred/ill will with loving-kindness, then one can observe the improvements to your\npersonal and professional relationships as the mind starts functioning in more polite, kind,\nfriendly, and respectful ways with “all beings”.\nTo develop your Loving-kindness Meditation practice, investigate the content using this\nYoutube Playlist where you will find instruction in how to develop your Loving-kindness\nMeditation practice and feel free to seek guidance as you need support on The Path to\nEnlightenment.\nLEARN Loving-kindness Meditation - (Youtube Playlist)\nhttps://www.youtube.com/watch?\nv=Wkp3cLGYurM&list=PLFuun1phKgQm3hT6XhvsN81xZDW7Enkyx\nDetailed explanation of Loving-kindness Meditation is available in this same book series\nfound in Chapter 11 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n(3) The Buddha shares that one should develop Breathing Mindfulness Meditation to “cut\noff thoughts”. This is the training the mind needs in order to eliminate craving/desire/\nattachment from the mind along with other practices.\nWhile meditating, one focuses on the breath “cutting off and letting go” of any and all\nthoughts that may arise. This trains the mind to develop mindfulness (awareness of mind),\nto easily “let go” of all thoughts, and brings the mind into the present moment.\nThen, during daily life, a Practitioner can easily be aware when the mind is having\nunwholesome feelings, perceptions, volitional formations (choices/decisions) and “cut\nthem off and let them go”.\nPracticing Breathing Mindfulness Meditation in this way is highly beneficial to the mind\nand a foundational practice that must be employed to progress towards Enlightenment.\nWithout Breathing Mindfulness Meditation, one would be unable to attain Enlightenment.\n112", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "One Who Perceives Non-Self Eradicates the", "sutta_refs": ["AN"], "page": null, "page_start": 110, "page_end": 113, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d1a38ba-da69-411c-acf5-5ef6ccd64527", "parent_id": "book-vol7:ch25:commentary:2", "content_type": "commentary", "text": "Through transforming the mind’s poison or unwholesome root of craving/desire/\nattachment with Breathing Mindfulness Meditation, then one can observe the\nimprovements to the condition of the mind as the mind starts experiencing a decrease in\ndiscontentedness with more peacefulness, calmness, serenity, and contentedness with\njoy filling the mind.\nTo develop your Breathing Mindfulness Meditation practice, investigate the content using\nthis Youtube Playlist where you will find instruction in how to develop your Breathing\nMindfulness Meditation practice and feel free to seek guidance as you need support on\nThe Path to Enlightenment.\nLEARN Breathing Mindfulness Meditation - (Youtube Playlist)\nhttps://www.youtube.com/watch?\nv=MCbWjpNc1fc&list=PLFuun1phKgQnONxfSSspFXY2WxjHBPij4\nDetailed explanation of Breathing Mindfulness Meditation is available in this same book\nseries found in Chapter 11 of the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\n(4) During Breathing Mindfulness Meditation and at all other times during the day, the\nmind needs to develop the understanding of The Universal Truth of Impermanence. A\nPractitioner needs to deeply soak into the mind that “all conditioned objects are\nimpermanent”.\nDoing so, the mind can then acquire this wisdom and be deeply trained to be\nuninterested in holding on to anything knowing that all it is attempting to hold on to is\nimpermanent and only causes discontentedness when one attempts to hold on to\nimpermanent objects.\nThis, along with many other aspects of The Buddha’s Teachings, will help to eliminate the\nconceit “I am”.\nThe conceit “I am” is where the unEnlightened mind has this arrogance or pride\nassociated with the fetter of conceit along with self identity and self image related to the\nfetter of “personal existence view” comprising the ego.\nTo attain Enlightenment both the fetters of conceit and personal existence view need to\nbe eliminated to dissolve the ego. To accomplish this goal, there are specialized\nTeachings and techniques one will need to employ and be vigilant to watch over the mind\nensuring that anytime the ego arises in the mind, one “cuts it off and lets it go”.\nWithout dissolving the ego, one will never experience Enlightenment.\nDetailed explanation of Dissolving The Ego: Ego Serves No Purpose is available in this\nsame book series found in Chapter 16 of the book “Developing a Life Practice: The Path\nThat Leads to Enlightenment” (Volume 1).\n113", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "One Who Perceives Non-Self Eradicates the", "sutta_refs": ["AN"], "page": null, "page_start": 110, "page_end": 113, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "95f98acc-3248-479a-b4a2-789a94573f83", "parent_id": "book-vol7:ch26:commentary:0", "content_type": "commentary", "text": "Chapter 26\nThings That Lead to the Liberation of Mind\nMeghiya, when liberation of mind has not developed, five things lead to its\ndevelopment.\nWhat five?\n(1) Here, Meghiya, a Monk has wholesome friends, wholesome companions,\nwholesome comrades. When liberation of mind has not developed, this is\nthe first thing that leads to its development.\n(2) Again, a Monk is virtuous (practicing moral conduct); he resides\nrestrained by the training guidelines, possessed of wholesome conduct\nand determination, seeing danger in slightest faults. Having undertaken\nthe training guidelines, he trains in them. When liberation of mind has not\ndeveloped, this is the second thing that leads to its development.\n(3) Again, a Monk gets to hear at will, without trouble or difficulty, talk\nconcerned with the holy life that is conducive to opening up the heart,\nthat is, talk on elimination of desires, on contentment, on solitude, on\ngetting bound up (with others), on arousing energy, virtuous behavior, on\nconcentration, on wisdom, on liberation, on the wisdom and vision of\nliberation. When liberation of mind has not developed, this is the third\nthing that leads to its development.\n(4) Again, a Monk has aroused energy for abandoning unwholesome\nqualities and acquiring wholesome qualities; he is strong, firm in effort,\nnot casting off the duty of cultivating wholesome qualities. When\nliberation of mind has not developed, this is the fourth thing that leads to\nits development.\n(5) Again, a Monk is wise; he possesses the wisdom that discerns arising\nand passing away, which is noble and penetrative, and leads to the\ncomplete destruction of discontentedness. When liberation of mind has\nnot developed, this is the fifth thing that leads to its development.\nWhen, Meghiya, a Monk has wholesome friends, wholesome companions,\nwholesome comrades, it can be predicted of him that he will be virtuous\n(practice of moral conduct), one who resides restrained by the training\nguidelines ... will train in them.\n114", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Things That Lead to the Liberation of Mind", "sutta_refs": ["AN"], "page": null, "page_start": 114, "page_end": 115, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6a71c7bb-0664-48fc-8bf8-fa557854d5a4", "parent_id": "book-vol7:ch26:commentary:1", "content_type": "commentary", "text": "When a Monk has wholesome friends, wholesome companions, wholesome\ncomrades, it can be predicted of him that he will get to hear at will, without\ntrouble or difficulty, talk concerned with the holy life that is conducive to\nopening up the heart, that is, talk on elimination of desires ... on the wisdom\nand vision of liberation.\nWhen a Monk has wholesome friends, wholesome companions, wholesome\ncomrades, it can be predicted of him that he will arouse energy for\nabandoning unwholesome qualities ... not casting off the duty of cultivating\nwholesome qualities.\nWhen a Monk has wholesome friends, wholesome companions, wholesome\ncomrades, it can be predicted of him that he will be wise, possessing the\nwisdom that discerns arising and passing away, which is noble and\npenetrative and leads to the complete destruction of discontentedness.\nHaving based himself on these five things, the Monk should develop further\n(another) four things.\n(1) (The perception of) unattractiveness of the body should be developed to\nabandon lust.\n(2) Loving-kindness should be developed to abandon ill will.\n(3) Mindfulness of Breathing (Breathing Mindfulness Meditation) should be\ndeveloped to cut off thoughts.\n(4) The perception of impermanence should be developed to eradicate the\nconceit ‘I am’. When one perceives impermanence, the perception of\nnon-self is stabilized. One who perceives non-self, eradicates the conceit\n‘I am’, (which is) Nibbāna (Enlightenment) in this very life.\n(Reference: AN 9.3)\nIn this Teaching from Gotama Buddha, he shares a combination of Teachings that have\nbeen previously explained. You can see the previous Chapters of this book for an\nexplanation of these Teachings.\nThis Teaching shares that if the mind is not yet liberated (i.e. Enlightened), these are\naspects of development of one’s life practice that need to be developed to attain\nEnlightenment.\n115", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Things That Lead to the Liberation of Mind", "sutta_refs": ["AN"], "page": null, "page_start": 114, "page_end": 115, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9a2aabe4-62ba-4fbc-98da-843a2d82e4ad", "parent_id": "book-vol7:ch27:commentary:0", "content_type": "commentary", "text": "Chapter 27\nTen Perceptions for Curing of an Affliction\nIf, Ānanda, you visit the Monk Girimānanda and speak to him about ten\nperceptions, it is possible that on hearing about them his sickness will\nimmediately subside.\nWhat are the ten?\n(1) The perception of impermanence,\n(2) the perception of non-self,\n(3) the perception of unattractiveness of the body,\n(4) the perception of danger,\n(5) the perception of abandoning,\n(6) the perception of freedom from strong feelings,\n(7) the perception of elimination,\n(8) the perception of non-delight in the entire world,\n(9) the perception of impermanence in all conditioned mental objects, and\n(10) Mindfulness of Breathing (Breathing Mindfulness Meditation).\n————-\n(1) And what, Ānanda, is the perception of impermanence?\nHere, having gone to the forest, to the foot of a tree, or to an empty hut, a\nMonk reflects thus: form is impermanent, feeling is impermanent, perception\nis impermanent, volitional formations (choices/decisions) are impermanent,\nconsciousness is impermanent. Thus he resides reflecting on impermanence\nin these five aggregates subject to clinging.\nThis is called the perception of impermanence.\n(2) And what, Ānanda, is the perception of non-self?\nHere, having gone to the forest, to the foot of a tree, or to an empty hut, a\nMonk reflects thus: The eye is non-self, forms are non-self; the ear is non-\nself, sounds are non-self; the nose is non-self, odors are non-self; the tongue\nis non-self, flavors are non-self; the body is non-self, physical objects are\nnon self; the mind is non-self, mental objects are non-self. Thus he resides\nreflecting on non-self in these six internal and external sense bases.\nThis is called the perception of non-self.\n116", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Ten Perceptions for Curing of an Affliction", "sutta_refs": ["AN"], "page": null, "page_start": 116, "page_end": 123, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9f47d256-d12a-4208-bd44-01b8db04de3d", "parent_id": "book-vol7:ch27:commentary:1", "content_type": "commentary", "text": "(3) And what, Ānanda, is the perception of unattractiveness of the body?\nHere, a Monk reviews this very body upward from the soles of the feet and\ndownward from the tips of the hairs, enclosed in skin, as full of many kinds\nof impurities: There are in this body hair of the head, hair of the body, nails,\nteeth, skin, flesh, sinews, bones. bone marrow, kidneys, heart, liver, pleura,\nspleen, lungs, intestines, mesentery, stomach, excrement, bile, phlegm, pus,\nblood, sweat, fat, tears, grease, saliva, mucus, fluid of the joints, urine. Thus\nhe resides reflecting on unattractiveness in this body.\nThis is called the perception of unattractiveness of the body.\n(4) And what, Ānanda, is the perception of danger?\nHere, having gone to the forest, to the foot of a tree, or to an empty hut, a\nMonk reflects thus: This body is the source of much pain and danger; for all\nsorts of afflictions arise in this body, that is, eye-disease, disease of the inner\near, nose-disease, tongue-disease, body-disease, head-disease, disease of\nthe external ear, mouth-disease, tooth-disease, cough, asthma, catarrh,\npyrexia, fever, stomach ache, fainting, dysentery, gripes, cholera, leprosy\nboils, eczema, tuberculosis, epilepsy, ringworm, itch, scab, chickenpox,\nscabies, hemorrhage, diabetes, hemorrhoids, cancer, fistula, illnesses\noriginating from bile, phlegm, wind, or their combination: illnesses produced\nby change of climate; illnesses produced by careless behavior; illnesses\nproduced by assault; or illnesses produced as the result of (unwholesome)\nKamma; and cold, heat, hunger, thirst, defecation, and urination. Thus he\nresides reflecting on danger in this body.\nThis is called the perception of danger.\n(5) And what, Ānanda, is the perception of abandoning?\nHere, a Monk does not tolerate an arisen sensual thought; he abandons it,\ndispels it, terminates it, and obliterates it. He does not tolerate an arisen\nthought of ill will... an arisen thought of harming ... evil unwholesome states\nwhenever they arise; he abandons them, dispels them, terminates them, and\nobliterates them.\nThis is called the perception of abandoning.\n117", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Ten Perceptions for Curing of an Affliction", "sutta_refs": ["AN"], "page": null, "page_start": 116, "page_end": 123, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f5300b2a-1cd2-4758-8f0b-98d55058a447", "parent_id": "book-vol7:ch27:commentary:2", "content_type": "commentary", "text": "(6) And what, Ānanda, is the perception of freedom from strong feelings?\nHere, having gone to the forest, to the foot of a tree, or to an empty hut, a\nMonk reflects thus: This is peaceful, this is superb, that is, the stilling of mind\nactivities, the letting go of all greed, the destruction of craving, freedom from\nstrong feelings, Nibbāna (Enlightenment).\nThis is called the perception of freedom from strong feelings.\n(7) And what, Ānanda, is the perception of elimination?\nHere, having gone to the forest, to the foot of a tree, or to an empty hut, a\nMonk reflects thus: This is peaceful, this is superb, that is, the stilling of mind\nactivities, the letting go of all greed, the destruction of craving, elimination,\nNibbāna (Enlightenment).\nThis is called the perception of elimination.\n(8) And what, Ānanda, is the perception of non-excitement in the entire\nworld?\nHere, a Monk refrains from any engagement and clinging, mental\nstandpoints, adherences, and underlying tendencies in regard to the world,\nabandoning them without clinging to them.\nThis is called the perception of non-excitement in the entire world.\n(9) And what, Ānanda, is the perception of impermanence in all conditioned\nmental objects?\nHere, a Monk is repelled, unenthusiastic, and disinterested by all conditioned\nmental objects.\nThis is called the perception of impermanence in all conditioned mental\nobjects.\n(10) And what Ānanda, is Mindfulness of Breathing (Breathing Mindfulness\nMeditation)?\nHere, a Monk, having gone to the forest, to the foot of a tree, or to an empty\nhut, sits down. Having folded his legs crosswise, straightened his body, and\nestablished mindfulness in front of him, just mindful he breathes in, mindful\nhe breathes out.\n118", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Ten Perceptions for Curing of an Affliction", "sutta_refs": ["AN"], "page": null, "page_start": 116, "page_end": 123, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bb002f9c-135c-4508-b7a0-17e68904532e", "parent_id": "book-vol7:ch27:commentary:3", "content_type": "commentary", "text": "Breathing in long, he knows: I breathe in long; or breathing out long,\nhe knows: I breathe out long.\nBreathing in short, he knows: I breathe in short; or breathing out short,\nhe knows: I breathe out short.\nHe trains thus: Experiencing the whole body, I will breathe in;\nhe trains thus: Experiencing the whole body, I will breathe out.\nHe trains thus: Calming the bodily activity, I will breathe in;\nhe trains thus: Calming the bodily activity, I will breathe out.\nHe trains thus: Experiencing joy, I will breathe in;\nhe trains thus: Experiencing joy, I will breathe out.\nHe trains thus: Experiencing peacefulness, I will breathe in;\nhe trains thus: Experiencing peacefulness, I will breathe out.\nHe trains thus: Experiencing the mental activity, I will breathe in;\nhe trains thus: Experiencing the mental activity, I will breathe out.\nHe trains thus: Calming the mental activity, I will breathe in;\nhe trains thus: Calming the mental activity, I will breathe out.\nHe trains thus: Experiencing the mind, I will breathe in;\nhe trains thus: Experiencing the mind, I will breathe out.\nHe trains thus: Gladdening the mind, I will breathe in;\nhe trains thus: Gladdening the mind, I will breathe out.\nHe trains thus: Concentrating the mind, I will breathe in;\nhe trains thus: Concentrating the mind, I will breathe out.\nHe trains thus: Liberating the mind, I will breathe in;\nhe trains thus: Liberating the mind, I will breathe out.\nHe trains thus: Reflecting on impermanence, I will breathe in;\nhe trains thus: Reflecting on impermanence, I will breathe out.\nHe trains thus: Reflecting on fading away, I will breathe in;\nhe trains thus: Reflecting on fading away, I will breathe out.\nHe trains thus: Reflecting on elimination, I will breathe in;\nhe trains thus: Reflecting on elimination, I will breathe out.\n119", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Ten Perceptions for Curing of an Affliction", "sutta_refs": ["AN"], "page": null, "page_start": 116, "page_end": 123, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cda2e160-0531-4b18-bd83-bbedc14b64b5", "parent_id": "book-vol7:ch27:commentary:4", "content_type": "commentary", "text": "He trains thus: Reflecting on letting go, I will breathe in;\nhe trains thus: Reflecting on letting go, I will breathe out.\nThis is called Mindfulness of Breathing (Breathing Mindfulness Meditation).\nIf, Ānanda, you visit the Monk Girimānanda and speak to him about these\nten perceptions, it is possible that on hearing about them he will immediately\nrecover from his sickness.\nThen, when the Venerable Ānanda had learned these ten perceptions from\nThe Perfectly Enlightened One, he went to the Venerable Girimānanda and\nspoke to him about them. When the Venerable Girimānanda heard about\nthese ten perceptions, his sickness immediately subsided. The Venerable\nGirimānanda recovered from that sickness, and that is how he was cured of\nhis sickness.\n(Reference: AN 10.60)\n120", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Ten Perceptions for Curing of an Affliction", "sutta_refs": ["AN"], "page": null, "page_start": 116, "page_end": 123, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "82fad4d7-4dcc-49c0-992c-fed58148f7bc", "parent_id": "book-vol7:ch27:commentary:5", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares ten perceptions to develop and cultivate\nas part of one’s life practice.\n(1) A Practitioner will need to develop the perception of The Universal Truth of\nImpermanence of The Five Aggregates of form, feelings, perceptions, volitional formations\n(choices/decisions), and consciousness.\nThe Buddha’s Teachings on The Four Noble Truths shares that discontentedness is\nclinging to The Five Aggregates. It is training the mind to “let go” of these Five Aggregates\nthat the mind can eliminate all discontentedness.\nDeveloping the perception of impermanence of The Five Aggregates can train the mind to\n“let go” of The Five Aggregates because if the mind is attempting to hold on to them,\nrealizing that it is not possible to do so can train the mind to “let them go”.\nDetailed explanation of The Universal Truth of Impermanence is available in this same\nbook series found in Chapter 4 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n(2) A Practitioner will need to develop the perception of The Universal Truth of Non-self\nhelping the mind to understand that The Six Sense Bases are “not the self”.\nDetailed explanation of The Universal Truth of Non-self is available in this same book\nseries found in Chapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n(3) A Practitioner will need to develop the perception of unattractiveness of the body as\ndescribed in a previous Chapter. The Buddha also taught the Thirty-Two (32) Body Part\nMeditation to help a Practitioner develop the perception of unattractiveness of the body.\nThis mediation could potentially be utilized to develop unattractiveness of the body\nhelping to eliminate the fetters of “personal existence view” and “sensual desire”. This\nmeditation can also help to reduce or eliminate the craving for sexual contact.\n(4) A Practitioner will need to develop the perception of danger related to bodily illness\nhelping the mind “let go” of the fetter of “personal existence view” and “desire for form”.\nAs long as one craves existence, the being will continue to wander and roam throughout\nThe Cycle of Rebirth experiencing continuous rebirth and discontentedness.\n(5) A Practitioner will need to develop the perception of abandoning or “relinquishment”.\nAs part of Right Intention in The Teaching of The Eight Fold Path, The Buddha explains\nthat a Practitioner needs to practice the intention of relinquishment, non-ill-will, and\nharmlessness. In this Teaching, he explains that as these unwholesome mental states\narise that one will need to “cut them off and let them go” or in other words, “abandons it,\ndispels it, terminates it, and obliterates it”.\nThrough staying watchful over the mind using Right Mindfulness, a Practitioner can then\napply Right Effort to skillfully eliminate any arising unwholesome mental qualities and\narise wholesome mental qualities.\n121", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Ten Perceptions for Curing of an Affliction", "sutta_refs": ["AN"], "page": null, "page_start": 116, "page_end": 123, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6ab8ae5c-b0c8-4b81-8cf3-6c72c76e0b53", "parent_id": "book-vol7:ch27:commentary:6", "content_type": "commentary", "text": "(6) A Practitioner will need to develop the perception of freedom from strong feelings.\nThe Buddha describes that as one develops their meditation practice and prepares for\nmeditation, they should reflect how “this is peaceful, this is superb, that is, the stilling of\nmind activities, the letting go of all greed, the destruction of craving, freedom from strong\nfeelings, Nibbāna (Enlightenment)”.\nThis will help to still the mind and quiet excessive thoughts prior to meditation as one\nworks towards the elimination of all discontentedness or “strong feelings”.\n(7) A Practitioner will need to develop the perception of elimination.\nThe Buddha describes that as one develops their meditation practice and prepares for\nmeditation, they should reflect how “this is peaceful, this is superb, that is, the stilling of\nmind activities, the letting go of all greed, the destruction of craving, elimination, Nibbāna\n(Enlightenment)”.\nThis will help to still the mind and quiet excessive thoughts prior to meditation as one\nworks towards the elimination of all discontentedness.\n(8) A Practitioner will need to develop the perception of non-excitement in the entire\nworld.\nDetailed explanation of “non-excitement in the entire world” is available in this same book\nseries found in Chapter 35 of the book “Walking The Path with The Buddha” (Volume 2).\n(9) A Practitioner will need to develop the perception of impermanence in all conditioned\nmental objects.\nA conditioned mental object is a mental state arising in the mind based on an\nimpermanent condition. The mental object will arise, change, and then cease to exist - it\nis impermanent.\nThe Buddha explains that a Practitioner will need to develop an understanding of\nimpermanence of all conditioned mental objects and be disinterested in them.\n(10) A Practitioner will need to develop a practice of Breathing Mindfulness Meditation as\ndescribed throughout this book and Chapter 11 of the book “Developing a Life Practice:\nThe Path That Leads to Enlightenment” (Volume 1).\n122\n\nSurrounding Teachings\n123", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Ten Perceptions for Curing of an Affliction", "sutta_refs": ["AN"], "page": null, "page_start": 116, "page_end": 123, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0de6444a-24e3-4375-9934-273cca01cfb5", "parent_id": "book-vol7:ch28:scripture:0", "content_type": "scripture", "text": "Chapter 28\nFive Things to Penetrate to the Unshakable\n(First Discourse)\nMonks, possessing five things, a Monk pursuing Mindfulness of Breathing\n(Breathing Mindfulness Meditation) in no long time penetrates to the\nunshakable.\nWhat five?\n(1) Here, a Monk has few undertakings, few tasks, is easy to support, and is\neasily contented with the necessities of life.\n(2) He eats little and is intent on moderation regarding food.\n(3) He is rarely drowsy and is intent on alertness.\n(4) He has learned much, remembers what he has learned, and cultivates\nwhat he has learned. Those Teachings that are good in the beginning,\ngood in the middle, and good in the end, with the right meaning and\nphrasing, which proclaim the perfectly complete and pure spiritual life —\nsuch Teachings as these he has learned much of, retained in mind,\nrecited verbally, mentally investigated, and penetrated well by view.\n(5) He reviews the extent to which his mind is liberated.\nPossessing these five things, a Monk pursuing Mindfulness of Breathing\n(Breathing Mindfulness Meditation) in no long time penetrates to the\nunshakable.\n124\n\n(Second Discourse)\nMonks, possessing five things, a Monk developing Mindfulness of Breathing\n(Breathing Mindfulness Meditation) in no long time penetrates to the\nunshakable.\nWhat five?\n(1) Here, a Monk has few undertakings, few tasks, is easy to support, and is\neasily contented with the necessities of life.\n(2) He eats little and is intent on moderation regarding food.\n(3) He is rarely drowsy and is intent on alertness.\n(4) He gets to hear at will, without trouble or difficulty, talk concerned with\nthe holy life that is conducive to opening up the heart, that is, talk on\nelimination of desires, on contentment, on solitude, on not getting bound\nup (with others), on arousing energy, on virtuous behavior, on\nconcentration, on wisdom, on liberation, on the wisdom and vision of\nliberation.\n(5) He reviews the extent to which his mind is liberated.\nPossessing these five things, a Monk developing Mindfulness of Breathing\n(Breathing Mindfulness Meditation) in no long time penetrates to the\nunshakable.\n125", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Five Things to Penetrate to the Unshakable", "sutta_refs": ["AN"], "page": null, "page_start": 124, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "382875ef-bb14-4e77-bf5f-148dd8fbdd8e", "parent_id": "book-vol7:ch28:scripture:1", "content_type": "scripture", "text": "(Third Discourse)\nMonks, possessing five things, a Monk cultivating Mindfulness of Breathing\n(Breathing Mindfulness Meditation) in no long time penetrates to the\nunshakable.\nWhat five?\n(1) Here, a Monk has few undertakings, few tasks, is easy to support, and is\neasily contented with the necessities of life.\n(2) He eats little and is intent on moderation regarding food.\n(3) He is rarely drowsy and is intent on alertness.\n(4) He is a forest dweller who resorts to remote lodgings.\n(5) He reviews the extent to which his mind is liberated.\nPossessing these five things, a Monk cultivating Mindfulness of Breathing\n(Breathing Mindfulness Meditation) in no long time penetrates to the\nunshakable.\n(Reference: AN 5.96)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Five Things to Penetrate to the Unshakable", "sutta_refs": ["AN"], "page": null, "page_start": 124, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "82061e51-7e01-408b-9a99-cd368c78e46e", "parent_id": "book-vol7:ch28:commentary:0", "content_type": "commentary", "text": "In these Teachings from Gotama Buddha, he shares how when a Practitioner is\ndeveloping their Breathing Mindfulness Meditation practice and possesses five things,\nthey are close to Enlightenment.\nThe Buddha explains Enlightenment as an unshakable mind so when he shares, “in no\nlong time penetrates to the unshakable” he is explaining that one is close to\nEnlightenment.\nNumbers 1-3 and 5 are exactly the same in each of the three (3) discourses with The\nBuddha choosing to change number 4 in each discourse. These will all be explained in\nthe below.\n(1) The Buddha is guiding Practitioners to not over burden themselves with daily tasks\nrunning from place to place but instead, find contentment with just the necessities of life.\nHaving massive “to-do lists” and allow the mind to only feel productive if one\naccomplishes their entire list will only lead to discontentedness as the mind is craving/\ndesiring/attached to certain expectations and outcomes. Instead, simplifying one’s life\nwith just a “few tasks” in a day and doing each one well will produce wholesome\noutcomes.\n126", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Five Things to Penetrate to the Unshakable", "sutta_refs": ["AN"], "page": null, "page_start": 124, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b748fb53-b629-431a-8863-ab6eba5593b2", "parent_id": "book-vol7:ch28:commentary:1", "content_type": "commentary", "text": "A Practitioner will need to train the mind and teach it, how to relax. All too often we place\nthe expectation on ourselves that we should be constantly on “the go” and constantly be\nproductive at completing some tasks. One needs to see resting and relaxing as a task\nthat needs to be integrated in one’s day and train the mind to be comfortable with\nrelaxing. Rest and relaxation is a productive activity that is required as one moves forward\nin life. Just like food and water itself, one needs to view rest and relaxation as a necessity\nof life. To find and practice “the middle way”, one will need to be active applying energy\nand effort to daily tasks but also will need to create time for rest and relaxation as part of\na balanced lifestyle.\n(2) A Practitioner will need to train the body and mind to be content with moderation in\neating. Food is not for amusement or entertain but instead, to nourish the body. With the\nfetter of “sensual desire” the unEnlightened mind will oftentimes become discontent if\ncertain food items are not available when one “wants” to eat them due to craving/desire/\nattachment to that food item. Practicing moderation of eating also ensures one is not\nindulging in emotional eating based on craving/desire/attachment and arisen\ndiscontentedness. Instead, train the body and mind to be content with moderation in\neating can ensure that one eats for nourishment and sustaining of the physical body\nrather than, pleasing the tongue and mind.\n(3) As the mind is trained to perform more optimally by coming to “the middle”, a\nPractitioner will find that they do not need to indulge in excessive sleep. Instead, the mind\nwill function on a moderate amount of sleep and during waking hours, the mind will be\nattentive, alert, and aware without drowsiness. This is a benefit and result of deep training\nof the mind.\nAn unEnlightened mind is burdened by so many worries, stress, and anxieties, among\nother discontent feelings. This puts a strain on the body and the mind. But, as the mind is\ntrained moving closer to Enlightenment, one will find that alertness of the mind is\nexperienced, and one will have energy to accomplish all the needed objectives to\nprogress in life.\nIf you are observing sluggishness of mind, see The Seven Factors of Enlightenment in\nChapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” - (Volume 1). The Seven Factors of Enlightenment provide guidance of\nhow to move the mind from either a sluggish or excited condition to “the middle” by\npracticing The Seven Factors of Enlightenment.\n(4) During the lifetime of The Buddha, he taught orally and Practitioners needed to\nmemorize his Teachings. The Students would recite The Teachings regularly as a method\nof memorization. The Teachings did not get written down until after The Buddha’s death\nso memorizing The Teachings and reciting them was highly important and ensured the\ncontinued transmission of these Teachings for many generations.\nToday, we have technology to capture Teachings in written, video, and audio format\neliminating the need to memorize The Teachings or reciting them. However, it is important\nthat one learns, retains, investigates, and penetrates The Teachings discovering the truth\nto acquire wisdom.\nThrough learning with all the available resources and with guidance from a Teacher, a\nPractitioner can apply effort to deeply understand and retain The Teachings\nunderstanding. In this way, they will then be able to apply The Teachings in daily life.\n127", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Five Things to Penetrate to the Unshakable", "sutta_refs": ["AN"], "page": null, "page_start": 124, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "055ee480-3be2-4da9-b441-9aff03eca95d", "parent_id": "book-vol7:ch28:commentary:2", "content_type": "commentary", "text": "Without retaining the understanding of The Teachings, a Practitioner would have no ability\nto apply The Teachings in daily life.\nAs one learns, reflects, and practices The Teachings to include Breathing Mindfulness\nMeditation, the mind becomes more focused, concentrated, and clear. In this way, the\nmind is then able to retain The Teachings more easily to be applied in daily life.\nIt is wise to meditate prior to reading or classes where you plan to learn The Teachings. In\nthis way, you can clear out any clutter in the mind prior to learning and have the best\npossible capability to retain The Teachings to be applied in daily life.\n(5) A Practitioner will need to be observant and watchful over their own mind to be aware\nwhen discontentedness arises so that you can identify all the cravings/desires/\nattachments that caused the discontentedness and eliminate them. Objective observation\nof the mind helps a Practitioner to uncover areas for improvement and what to focus on in\nfurther development of the mind. While you will need a Teacher on The Path to\nEnlightenment, this is an independent journey where you are the one responsible for\nactively working in the direction of Enlightenment knowing what areas to focus on to\nadvance your practice. Initially, the Teacher should point you in the direction of how to get\nstarted and moving along The Path to Enlightenment. But fairly soon, a Practitioner will\nneed to have their own inner determination and observation of the mind to identify areas\nfor improvement and pursue the needed wisdom to create progress on The Path.\nIf there is discontentedness in the mind, this is a perfect opportunity to investigate the\nmind and determine what cravings/desires/attachments caused the discontentedness so\nthat they can be uprooted and eliminated so that the mind will not experience any further\ndiscontentedness related to those cravings/desires/attachments.\nThis is explained in Chapter 13 titled “Identifying Cravings: Cultivating Non-Craving and\nAnalysis of The Mind” in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nAs one notices the mind is not liberated and still experiencing discontentedness, rather\nthan becoming discontent that the mind is discontent, use the opportunity to learn and\ngrow your practice evolving and strengthening it for greater improvement.\n(Second Discourse)\n(4) The Buddha is guiding a Practitioner to ensure they are taking time, effort, energy, and\nresources to learn these Teachings through formal discourses with Teachers and through\ndiscussion among other members of The Community of Practitioners. Through gradually\nactively learning over the course of months and years, a Practitioner will come to\nunderstand these Teachings more deeply and be able to apply them into their life.\nAdditionally, through having regular discussions with other members of The Community, a\nPractitioner will be able to more firmly root these Teachings into the mind. Open\ndiscussions about these Teachings where one can put these Teachings into spoken\nwords helps the mind to retain The Teachings and thus, apply them in daily life.\n128", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Five Things to Penetrate to the Unshakable", "sutta_refs": ["AN"], "page": null, "page_start": 124, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9fbbe93f-4747-4869-82ad-04ef79379bf1", "parent_id": "book-vol7:ch28:commentary:3", "content_type": "commentary", "text": "(Third Discourse)\n(4) A Practitioner during Gotama Buddha’s lifetime would have retreated to the forest and\nremote lodgings. However, in today’s lifestyle, this is not always possible. The underlying\nTeaching that is being shared is that one need to learn how to spend time alone and be\ncomfortable with being alone.\nIf a Practitioner is always with other people, the mind is oftentimes overactive and\noccupied with the daily troubles and difficulties of others rather than, working through the\nchallenges that you need to address in your own life and mind.\nIt is wise to spend time alone regularly. One needs to be able to fall in love with\nthemselves without any sort of arrogance, pride, or conceit of any type. Instead, training\nthe mind to be comfortable in this body not wanting or needing anything but instead, feel\npeace in solitude. If one is incapable of finding peace alone with your own thoughts, then\nyou will never find peace with others.\nI suggest going on walks, shopping trips, to the movies, restaurants, retreats, and even\nvacations alone. Find time to be alone on a regular basis to be able to look within finding\npeacefulness and contentment without interaction with others.\nTime with others is impermanent and you will not be able to permanently be surrounded\nwith people. If the mind craves/desires constant interaction with others, then when you\nare alone, the mind will be bored or lonely. This discontentedness is very unsatisfying to\nthe mind and makes life unenjoyable. So rather than allowing the mind to constantly\ncrave/desire interaction and hold on to others, train it to be comfortable and content\nalone in solitude, working this into training of the mind. Finding regular time to be alone\nwill strengthen one’s mind creating confidence that being alone is enjoyable and that just\nlike being with other people is impermanent, being alone is impermanent as well.\nWhen the mind is comfortable being alone, then whether you are with people or away\nfrom others, the mind can reside peaceful, calm, serene, and content with joy.\nThrough developing one’s life practice as described in this Teaching, along with practicing\nBreathing Mindfulness Meditation and all the other Teachings of The Buddha, one is close\nto Enlightenment.\n129", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Five Things to Penetrate to the Unshakable", "sutta_refs": ["AN"], "page": null, "page_start": 124, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7335ddfc-7101-4b22-b81d-69d2eba2cfae", "parent_id": "book-vol7:ch29:scripture", "content_type": "scripture", "text": "Chapter 29\nThe Five Hindrances That Weaken Wisdom\nMonks, there are these five obstructions, hindrances, burdens of the mind,\nstates that weaken wisdom.\nWhat five?\n(1) Sensual desire is an obstruction, a hindrance, a burden of the mind, a\nstate that weakens wisdom.\n(2) Ill will is an obstruction, a hindrance, a burden of the mind, a state that\nweakens wisdom.\n(3) Complacency is an obstruction, a hindrance, a burden of the mind, a\nstate that weakens wisdom.\n(4) Restlessness and worry is an obstruction, a hindrance, a burden of the\nmind, a state that weakens wisdom.\n(5) Doubt is an obstruction, a hindrance, a burden of the mind, a state that\nweakens wisdom.\nThese are the five obstructions, hindrances, burdens of the mind, states that\nweaken wisdom.\nMonks, without having abandoned these five obstructions, hindrances,\nburdens of the mind, states that weaken wisdom, it is impossible that a\nMonk, with his ineffective and fragile wisdom, might know his own\nwholesomeness, the wholesomeness of others, or the wholesomeness of\nboth, or realize a superhuman distinction in wisdom and vision worthy of the\nNoble Ones.\nSuppose a river were flowing down from a mountain, traveling a long\ndistance, with a swift current, carrying along much trash.\nThen, on both of its banks, a man would open irrigation channels. In such a\ncase, the current in the middle of the river would be dispersed, spread out,\nand divided, so that the river would no longer travel a long distance, with a\nswift current, carrying along much trash.\n130\n\nSo too, without having abandoned these five obstructions, hindrances,\nburdens of the mind, states that weaken wisdom, it is impossible that a\nMonk with his ineffective and fragile wisdom, might know his own\nwholesomeness, the wholesomeness of others, or the wholesomeness of\nboth, or might realize a superhuman distinction in wisdom and vision worthy\nof the Noble Ones.\n(The followings are the reverse aspects of Monks who are void of hindrances.\nThese are the Monks who penetrate ignorance (unknowing of true reality)\nthrough wisdom. Just as a swift current of a river with irrigation channels\nclosed on both of its banks could travel a long distance.)\n(Reference: AN 5.51)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Five Hindrances That Weaken Wisdom", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 130, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e899e27f-2743-4ac3-81e3-18da59d298b1", "parent_id": "book-vol7:ch29:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Five Hindrances to the attainment\nof Enlightenment.\nIf a Practitioner does not eliminate these and does not stay diligent to eliminate these any\ntime they might arise, one will be hindered from further progress on The Path to\nEnlightenment.\nThe Five Hindrances are five (5) aspects of the mind that need to be eliminated to attain\nEnlightenment as they are obstacles to the attainment of Enlightenment. Ignorance\n(unknowing of true reality) is the primary hindrance or obstacle that all unEnlightened\nbeings experience, there are other obstacles that one needs to overcome as well. The\nFive Hindrances are sensual desire, ill will, complacency, restlessness and worry, and\ndoubt.\nYou can investigate The Five Hindrances and how to eliminate them using this online\nclass.\n(Youtube)\n(Group Learning Program) - The Five Hindrances to Enlightenment & The Seven Factors\nof Enlightenment\nhttps://youtu.be/mY8xw5wPRiQ\n(Podcast)\nEp. 290 - (Group Learning Program) - The Five Hindrances to Enlightenment & The Seven\nFactors of Enlightenment\nhttps://anchor.fm/buddhadailywisdom/episodes/Ep--290---Group-Learning-Program---\nThe-Five-Hindrances-to-Enlightenment--The-Seven-Factors-of-Enlightenment-e1gduid\n131", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Five Hindrances That Weaken Wisdom", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 130, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "504d8c19-731c-46de-86c5-c9842faa868b", "parent_id": "book-vol7:ch29:commentary:1", "content_type": "commentary", "text": "In this Teaching, The Buddha mentions how “one might know his own wholesomeness,\nthe wholesomeness of others”. To attain Enlightenment a Practitioner would need to be\nable to observe their own wholesome and unwholesome intentions, speech, and actions\nto actively work towards improvements of one’s moral conduct and life practice. Without\nthe ability to objectively observe areas for improvement, one would be lost as this is an\nindependent journey with your Teacher serving as a guide but they are not with you every\nmoment. So, a Practitioner will need to develop the ability to observe their own\nwholesomeness and unwholesomeness so that they can support and enhance the\nwholesome qualities of mind and eliminate the unwholesome qualities of mind.\nThe Buddha mentions that an Ordained Practitioner will need to know the\n“wholesomeness of others”. There is no part of these Teachings where a Practitioner\nshould judge another Practitioner. This is not wise for one to do and would only harm\none’s own mind. But, anyone who is accepting Students to learn The Path to\nEnlightenment will need to have the ability to observe their Students’ mind and provide\nguidance of what is wholesome and unwholesome along with areas of improvement. It is\nup to the Teacher to be able to develop the ability to observe the mind of others and then\npolitely and respectfully share Teachings with their Students for improvement.\nThe Buddha discusses in his Teachings various qualities one should develop for Teaching\nothers and what would be beneficial for qualities for a Teacher to possess. But, a\nPractitioner needs to separate this guidance provided from The Buddha for Teachers from\nthe guidance he provides a Practitioner who is not a Teacher and instead, be interested to\nprogress to Enlightenment. If a Practitioner felt they should be judging others’ wholeness,\nthis would inhibit one from attaining Enlightenment as there would still be the fetter of\nconceit in the mind - arrogance, pride, judging, measuring or comparing as superior or\ninferior to others. A Practitioner would need to eliminate the fetter of conceit to attain\nEnlightenment.\nWith that said, a Teacher will need to develop the ability to observe the mind of others to\nbe able to provide precise instruction to Students of how to improve the condition of the\nmind towards the attainment of Enlightenment. This should be done with loving-kindness\nand compassion with only an interest to support, encourage, and motivate a Student.\nThe ability to observe one’s own mind is developed through The Path to Enlightenment as\none cultivates mindfulness. An Enlightened being would also be able to observe the\nwholesomeness and unwholesomeness of others but would only do so with an interest to\nbenefit their Students through polite, kind, friendly, and respectful guidance.\n132", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Five Hindrances That Weaken Wisdom", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 130, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bd93e37b-7dff-4997-9c84-7d44f287d7d8", "parent_id": "book-vol7:ch29:commentary:2", "content_type": "commentary", "text": "One Who Points Out Treasure\nĀnanda, I shall not treat you as the potter treats the raw damp clay. Repeatedly\nrestraining you, I shall speak to you, Ānanda. Repeatedly guiding you of what to avoid, I\nshall speak to you, Ānanda. The truly dedicated will stand [the test].\nRegard him as one who points out treasure, the wise one who seeing your faults guides\nyou of what to avoid. Stay with this sort of Teacher.\nFor the one who stays with a Teacher of this sort, things get better, not worse.\n(Gotama Buddha)\n(Reference: MN 122 & DHP 76-77)\nAuthor’s Thoughts: In order to share The Teachings that lead to Enlightenment, a\nBuddha or any Teacher, would need to help Students uncover unwholesome qualities in\nthe mind and in their life practice while pointing out the cultivation of wholesome qualities.\nA Student will need to put their trust in the Teacher while investigating the areas of\nimprovement the Teacher identifies and shares with the Student.\nA Student will need to be inviting and accepting of a Teacher’s guidance in order to\nidentify areas of improvement and then learn, reflect, and practice Teachings to improve\ntheir life practice. If a Student allows the ego to block the guidance from the Teacher\nwhile feeling displeasure in the Teacher “pointing out treasure”, they will not “stand the\ntest” of receiving guidance from the Teacher to progress towards Enlightenment.\nA Teacher would need to exert a significant amount of time, effort, energy, and resources\nto guide a Student to Enlightenment. A Teacher should not ask for any benefits from their\nStudents, but instead, await what is given as offerings. A Teacher’s only goal should be to\nguide a Student to Enlightenment without any personal gain for themselves whatsoever.\nSo, a Teacher who takes their time, effort, energy, and resources to “point out treasure”\nshould be regarded as a “wise one who seeing your faults” will help you to learn, reflect,\nand practice The Teachings to attain Enlightenment.\nThe Buddha’s advice is to “stay with this sort of Teacher” as things only “get better, not\nworse”. As the condition of the mind and one’s life, “only gets better, not worse” when a\nStudent is open to understanding guidance from a wise Teacher who kindly and patiently\nshares areas for improvement while not seeking any benefit from you - their only goal is to\nhelp you. In this type of relationship with a wise Teacher pointing out areas of\nimprovement as treasure to be appreciated based on the goal of helping you, you should\n“stay with this sort of Teacher” as things only “get better, not worse”.\n133", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Five Hindrances That Weaken Wisdom", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 130, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e68340fc-5e9d-491c-849e-c57437bba8e8", "parent_id": "book-vol7:ch29:commentary:3", "content_type": "commentary", "text": "The Five Hindrances are Eliminated with The Seven Factors of Enlightenment\nMonks, these five hindrances are makers of blindness, causing lack of vision, causing\nlack of knowledge, detrimental to wisdom, leading to discontentedness, leading away\nfrom Enlightenment.\nWhat five?\nThe hindrance of sensual desire is a maker of blindness …\nThe hindrance of ill will …\nThe hindrance of complacency …\nThe hindrance of restlessness and worry …\nThe hindrance of doubt is a maker of blindness … leading away from Enlightenment.\nThese five hindrances are makers of blindness, causing lack of vision, causing lack of\nknowledge, detrimental to wisdom, leading to discontentedness, leading away from\nEnlightenment.\nThese Seven Factors of Enlightenment, Monks, are makers of vision, makers of\nknowledge, promoting the growth of wisdom, free from discontentedness, leading\ntowards Enlightenment.\nWhat seven?\nThe Enlightenment factor of mindfulness is a maker of vision …\nThe Enlightenment factor of investigation is a maker of vision …\nThe Enlightenment factor of energy is a maker of vision …\nThe Enlightenment factor of joy is a maker of vision …\nThe Enlightenment factor of tranquility is a maker of vision …\nThe Enlightenment factor of concentration is a maker of vision …\nThe Enlightenment factor of equanimity is a maker of vision … leading towards\nEnlightenment.\nThese Seven Factors of Enlightenment are makers of vision, makers of knowledge,\npromoting the growth of wisdom, free from discontentedness, leading towards\nEnlightenment.\n(Reference: SN 46.40)\n134", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Five Hindrances That Weaken Wisdom", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 130, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "50ad4159-1e7d-48de-a6a8-52bfb936c192", "parent_id": "book-vol7:ch30:scripture", "content_type": "scripture", "text": "Chapter 30\nThese Five Hindrances Are Called Obstacles,\nHindrances, Coverings-up, Envelopings\nVāsettha, it is just as if this River Aciravatī were full of water so that a crow\ncould drink out of it, and a man should come along wishing to cross over, to\nget to the other side, to get across, and were to lie down on this bank,\ncovering his head with a shawl.\nWhat do you think, Vāsețțha? Would that man be able to get to the other\nside?\n‘No, Master Teacher Gotama.’\nIn the same way, Vāsettha, in the noble discipline these five hindrances are\ncalled obstacles, hindrances, coverings-up, envelopings.\nWhich five?\nThe hindrance of sensual desire, of ill-will, of complacency, of restlessness\nand worry, of doubt.\nThese five are called obstacles, hindrances, coverings-up, envelopings.\nAnd these Brāhmins learned in the Three Vedas are caught up, confined in,\nobstructed, entangled in these five hindrances.\nBut that such Brāhmins learned in the Three Vedas, who persistently neglect\nwhat a Brāhmin should do, and persistently do what a Brāhmin should not\ndo, and who are caught up, confined in, obstructed, entangled in these five\nhindrances, should attain after death, at the breaking-up of the body, to\nunion with Brahmā (God) that is just not possible.\n(Reference: DN 13)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "These Five Hindrances Are Called Obstacles,", "sutta_refs": ["DN", "SN"], "page": null, "page_start": 135, "page_end": 136, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "938b798d-7e80-4050-91b1-a590c70c8af3", "parent_id": "book-vol7:ch30:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Brāhmins who are affected by The\nFive Hindrances hoping and wishing to be in union with God after death, will be unable to\naccomplish that goal due to these Five Hindrances.\n135\n\nThe Five Hindrances are Eliminated with The Seven Factors of Enlightenment\nMonks, these five hindrances are makers of blindness, causing lack of vision, causing\nlack of knowledge, detrimental to wisdom, leading to discontentedness, leading away\nfrom Enlightenment.\nWhat five?\nThe hindrance of sensual desire is a maker of blindness …\nThe hindrance of ill will …\nThe hindrance of complacency …\nThe hindrance of restlessness and worry …\nThe hindrance of doubt is a maker of blindness … leading away from Enlightenment.\nThese five hindrances are makers of blindness, causing lack of vision, causing lack of\nknowledge, detrimental to wisdom, leading to discontentedness, leading away from\nEnlightenment.\nThese Seven Factors of Enlightenment, Monks, are makers of vision, makers of\nknowledge, promoting the growth of wisdom, free from discontentedness, leading\ntowards Enlightenment.\nWhat seven?\nThe Enlightenment factor of mindfulness is a maker of vision …\nThe Enlightenment factor of investigation is a maker of vision …\nThe Enlightenment factor of energy is a maker of vision …\nThe Enlightenment factor of joy is a maker of vision …\nThe Enlightenment factor of tranquility is a maker of vision …\nThe Enlightenment factor of concentration is a maker of vision …\nThe Enlightenment factor of equanimity is a maker of vision … leading towards\nEnlightenment.\nThese Seven Factors of Enlightenment are makers of vision, makers of knowledge,\npromoting the growth of wisdom, free from discontentedness, leading towards\nEnlightenment.\n(Reference: SN 46.40)\n136", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "These Five Hindrances Are Called Obstacles,", "sutta_refs": ["DN", "SN"], "page": null, "page_start": 135, "page_end": 136, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "06e1c67a-5bec-43ef-81a2-879ee6042475", "parent_id": "book-vol7:ch31:commentary:0", "content_type": "commentary", "text": "Chapter 31\nThen The Tathāgata Guides Him Further…\nWhen, Aggivessana, the Noble Disciple possesses mindfulness and full\nawareness, then The Tathāgata guides him further: Come, Monk, resort to a\nsecluded resting place: the forest, the foot of a tree, a mountain, a ravine, a\nhillside cave, a charnel ground, a jungle thicket, an open space, a heap of\nstraw.\nHe resorts to a secluded resting place: the forest, the foot of a tree, a\nmountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an\nopen space, a heap of straw. On returning from his almsround (gathering\nfood), after his meal he sits down, folding his legs crosswise, setting his\nbody erect, and establishing mindfulness before him.\nAbandoning craving for the world, he resides with a mind free from craving;\nhe purifies his mind from craving.\nAbandoning ill will and hatred, he resides with a mind free from ill will,\ncompassionate for the welfare of all living beings: he purifies his mind from ill\nwill and hatred.\nAbandoning complacency, he resides with a mind free from complacency,\npreceptive of light, mindful, fully aware; he purifies his mind from\ncomplacency.\nAbandoning restlessness and worry, he resides unagitated with a mind\ninwardly peaceful; he purifies his mind from restlessness and worry.\nAbandoning doubt, he resides having gone beyond doubt, confident about\nwholesome states; he purifies his mind from doubt.\nHaving thus abandoned these five hindrances, imperfections of the mind that\nweaken wisdom, he resides reflecting on the body as a body, dedicated, fully\naware and mindful, having put away craving and grief for the world.\nHe resides reflecting on feelings as feelings ... mind as mind ... mental\nobjects as mental objects, dedicated, fully aware and mindful, having put\naway craving and grief for the world.\n137", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Then The Tathāgata Guides Him Further…", "sutta_refs": ["MN"], "page": null, "page_start": 137, "page_end": 138, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cb7ed288-cb9f-484d-aa66-4012253421f7", "parent_id": "book-vol7:ch31:commentary:1", "content_type": "commentary", "text": "Then The Tathāgata guides him further: Come, Monk, reside reflecting on the\nbody as a body but do not think thoughts connected with the body; reside\nreflecting on feelings as feelings but do not think thoughts connected with\nfeelings; reside reflecting on mind as mind but do not think thoughts\nconnected with the mind; reside reflecting on mental objects as mental\nobjects but do not think thoughts connected with mental objects.\nWith the subsiding of thinking and pondering, by gaining inner tranquility and\noneness of mind, he enters and resides in the second Jhāna, which is\nwithout thinking and pondering, based in concentration, filled with\nexcitement and joy.\n(Furthermore The Buddha explained the third Jhāna, the fourth Jhāna, the\nremembering of past lives, the divine eye (third eye), the destruction of the\ntaints and Enlightenment according to the standard Pāli reference.)\n(Reference: MN 125)\nIn this Teaching from Gotama Buddha, he shares Breathing Mindfulness Meditation and\ndevelopment of The Four Foundations of Mindfulness are training towards the elimination\nof The Five Hindrances in the mind leading toward attainment of the Jhānas.\nNo matter where you look in Gotama Buddha’s Teachings, he is always prioritizing and\nemphasizing the importance of developing and cultivating Breathing Mindfulness\nMeditation as a primary practice one needs to progress on The Path to Enlightenment.\nWithout a well develop practice of Breathing Mindfulness Meditation, a Practitioner would\nhave no ability to attain Enlightenment.\n138", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Then The Tathāgata Guides Him Further…", "sutta_refs": ["MN"], "page": null, "page_start": 137, "page_end": 138, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1aba9cf0-6dbc-444b-92fe-f7ef390e2e34", "parent_id": "book-vol7:ch32:scripture", "content_type": "scripture", "text": "Chapter 32\nThe Cause and Reason for the True Teachings to\nEndure Long After a Tathāgata Has Attained\nFinal Nibbāna\n‘Master Gotama, what is the cause and reason why the true Teachings do not\nendure long after a Tathāgata has attained Final Nibbāna (Final\nEnlightenment)?\nAnd what is the cause and reason why the true Teachings endure long after a\nTathāgata has attained Final Nibbāna (Final Enlightenment)?’\nIt is, Brāhmin, because The Four Foundations of Mindfulness are not\ndeveloped and cultivated that the true Teachings do not endure long after a\nTathāgata has attained Final Nibbāna. And it is because The Four\nFoundations of Mindfulness are developed and cultivated that the true\nTeachings endure long after a Tathāgata has attained Final Nibbāna.\nWhat four?\nHere, Brāhmin, a Monk resides reflecting on the body as body, dedicated,\nclearly comprehending, mindful, having removed craving and displeasure in\nregard to the world.\nHe resides reflecting on feelings as feelings, dedicated, clearly\ncomprehending, mindful, having removed craving and displeasure in regard\nto the world.\nHe resides reflecting on mind as mind, dedicated, clearly comprehending,\nmindful, having removed craving and displeasure in regard to the world.\nHe resides reflecting on mental objects as mental objects, dedicated, clearly\ncomprehending, mindful, having removed craving and displeasure in regard\nto the world.\nIt is because these Four Foundations of Mindfulness are not developed and\ncultivated that the true Teachings do not endure long after a Tathāgata has\nattained Final Nibbāna. And it is because The Four Foundations of\nMindfulness are developed and cultivated that the true Teachings endure\nlong after a Tathāgata has attained Final Nibbāna (Final Enlightenment).\n139\n\n(Reference: SN 47.25)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "The Cause and Reason for the True Teachings to", "sutta_refs": ["SN"], "page": null, "page_start": 139, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1e9c3f00-c1fe-4ae2-989c-cdfd3ee4c018", "parent_id": "book-vol7:ch32:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that The Four Foundations of\nMindfulness are crucial to his Teachings remaining in the world continuing to help as\nmany people as possible to attain Enlightenment.\nIf The Four Foundations of Mindfulness are developed and cultivated by Practitioners (i.e.\nthey are well understood and practiced), then The Buddha shares that his Teachings will\ncontinue for a longer period of time.\nThe way a Buddha’s Teachings continue in the world is through the hearts and minds of\nindividual Practitioners. The more disciplined and wise a Community of Practitioners, the\nmore vibrant a Buddha’s Teachings will exist in the world - especially during Gotama\nBuddha’s lifetime.\nToday, we have books, videos, audio recordings, etc. to ensure The Teachings continue in\nthe world. But during the lifetime of The Buddha, it was only when individual Practitioners\ndeeply learned, reflected on, and practiced The Buddha’s Teachings that they would truly\nshine in the world. Without individual Practitioners who are well studied, wise, and deeply\npracticing these Teachings, they would gradually diminish and fade away. This is what\nhas happened over the course of the last 2,500 years.\nThe work that is being done by this Community of Practitioners, to include this book\nseries, is to revitalize The Buddha’s Teachings in the world in such a way that countless\npeople can gain access to these Teachings, learn them and practice them so they will\nonce again “shine in the world”. But, that is dependent upon dedicated Practitioners\ndeciding to actively learn, reflect, and practice these Teachings so now that we are\n“revealing the hidden”, these Teachings will endure for the remaining time of humanity\ncreating “heaven on earth” by individual Practitioners choosing to train their mind to attain\nEnlightenment.\nThere is no one coming to “save us”. Instead, we each need to individually save\nourselves. By learning, reflecting on, and practicing these Teachings to attain\nEnlightenment, more and more beings can experience liberation of mind and freedom\nfrom strong feelings having eliminated 100% of all discontentedness. The mind can be\npeaceful, calm, serene, and content with joy - permanently.\nFinal Nibbāna\nFinal Nibbāna, or Final Enlightenment, is when someone attains Enlightenment and dies.\nThis is referred to as Final Enlightenment.\nDuring one’s life, the mind can be trained to attain Enlightenment. The mind will reside\npeaceful, calm, serene, and content with joy - permanently. The mind will no longer\nexperience any mental pain associated with unwelcomed emotions, thoughts, ideas, or\nany sort of discontentedness of mind. All discontentedness such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc., will be completely eliminated from the mind.\nHowever, a being is unable to completely transcend physical pain while in the human\nform. This is impossible. While the mind can be developed to not react with anger,\n140", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "The Cause and Reason for the True Teachings to", "sutta_refs": ["SN"], "page": null, "page_start": 139, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c78a1b88-3edc-43d3-9795-a55212cb66c1", "parent_id": "book-vol7:ch32:commentary:1", "content_type": "commentary", "text": "sadness, hostility, aggression, or other discontent feelings upon experiencing physical\npain, nonetheless, physical pain will still be experienced by the mind.\nThe mind can eliminate all cravings/desires/attachments while in the human form and\nduring this life to experience Enlightenment. But while still alive, a being cannot eliminate\nthe connection between the body and the mind. The mind is still connected to the\nphysical body during life. Therefore, the mind will still experience physical pain but the\nmind will experience it differently in the Enlightened mental state versus in the\nunEnlightened mental state.\nIn the unEnlightened mental state, when the mind experiences physical pain, one can\nbecome angered, frustrated, irritated, annoyed, hostile, aggressive, resentful, fearful, and\nexperience other discontent feelings. This is due to the mind craving permanent health,\npermanent comfort, and permanent pleasant feelings from the body. It is impossible for\nthe body to experience permanent comfort due to The Universal Truth of Impermanence.\nThe pain associated with the physical body is an important aspect of the mind that needs\nto exist in order for a being to function in the world. If a being did not experience physical\npain, they would be unable to remove the physical body from harm when too close to a\nheat source or if another problematic situation arose. The sensation of physical pain\nexperienced by the mind helps a being understand, potential damage will occur or has\noccurred and therefore, seek a remedy to the physical pain. This is why we choose to\nstep away from a heat source. The mind is alerted that the physical body is experiencing\npain and the being takes action to resolve the situation. This is beneficial and needed\nduring life.\nIn these situations, an unEnlightened mind will oftentimes experience discontentedness\nassociated with the craving for permanent comfort of the physical body. When there is\nphysical pain, the unEnlightened mind becomes discontent.\nAn Enlightened mind has been deeply trained to the point that it understands physical\npain is impermanent, and that allowing the mind to become discontent due to physical\npain, does not help to eliminate the physical pain.\nDiscontentedness at times of physical pain could actually make the situation worse.\nFor example, if one was bitten by a poisonous snake and became agitated, overactive,\nand uncalm, this would increase respirations of the lungs and heart functions creating\nconditions for the poison to more rapidly move through the body causing more significant\ninjury and damage with an increased risk of potential death. Through training the mind to\nreside unagitated and calm, an individual can decrease the harm to the body and improve\ntheir ability to survive an injury such as a snake bite because the poison will not permeate\nin the body as rapidly when the mind is calm. Through the mind remaining calm during\nphysical injuries, a being increases their ability to resolve the situation with a positive\noutcome.\nWhen an Enlightened mind experiences physical pain, the mind can continue to reside\npeaceful, calm, serene, and content with joy despite the physical injury, damage, or pain.\nThis is an added benefit experienced by an Enlightened mind producing improved\noutcomes in situations where physical pain is experienced.\n141", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "The Cause and Reason for the True Teachings to", "sutta_refs": ["SN"], "page": null, "page_start": 139, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dbabbd41-d1c0-4620-b677-7aa28cf721e6", "parent_id": "book-vol7:ch32:commentary:2", "content_type": "commentary", "text": "Nonetheless, there is still physical pain for an Enlightened being but it is just that the mind\nwill not react to the pain and instead, respond to resolve the situation finding a solution.\nThe physical pain associated with existence will continue for the remaining time of\nexistence even for an Enlightened being. But, they will not experience mental anguish or\nany type of discontentedness associated with the physical pain. The Enlightened mind\ndoes not relate to the pain in the same way as the unEnlightened mind which will\noftentimes become discontent due to physical pain.\nIt is not until the physical body dies, described by Gotama Buddha as “the breakup of the\nbody”, that the body and mind completely separate. From that point, not only has one\ntranscended discontentedness their entire life due to the attainment of Enlightenment, but\nthe being will then experience the complete elimination of all pain including physical pain.\nThis is referred to as Final Enlightenment or Final Nibbāna.\nEnlightenment is experienced during life and the mind has transcended all emotional pain\nand suffering. But, the physical pain will remain, because it is needed to make wise\ndecisions concerning the physical body during times of injury. The Enlightened mind will\nhave physical pain but will have acquired an improved way of responding to the physical\npain rather than reacting to it so there is no mental pain.\nOnce a being has attained Enlightenment and dies, there is no longer any physical pain\nbecause the separation of the body and mind has occurred, therefore one has attained\nFinal Enlightenment. All pain both mental and physical has been completely eliminated -\npermanently.\nIt is possible for an unEnlightened being to experience Enlightenment and Final\nEnlightenment at the time of death. The being would have experienced discontentedness\ntheir entire life but at the time of death, they would immediately experience Enlightenment\nand Final Enlightenment no longer experiencing rebirth through The Cycle of Rebirth.\nWhat happens once one attains Enlightenment and dies experiencing Final Enlightenment\nis an undeclared Teaching of Gotama Buddha. He did not teach what is next other than\nan Enlightened being will not experience any further existence in The Cycle of Rebirth.\nThere are other Teachings from Gotama Buddha in this book series related to how to\nensure The Teachings of a Buddha are sustained in the world. Chapters 33 and 34 in the\nbook “Foundation in The Teachings” (Volume 3) provides these Teachings and an\nexplanation of these Teachings.\nWhat Happens at Death?\nAfter we die does the body become soil to the earth or after death what remains?\nIsn’t there spirit or energy which exist inside our body? Isn’t there some sort of\nenergy?\nNo, at the time of death the body and mind separate and then there is \"break up of the\nbody\".\nThe body was described by Gotama Buddha through The Four Elements of Earth, Wind,\nFire, and Water.\n142", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "The Cause and Reason for the True Teachings to", "sutta_refs": ["SN"], "page": null, "page_start": 139, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7cd3d427-4388-4483-aad3-0399e8478121", "parent_id": "book-vol7:ch32:commentary:3", "content_type": "commentary", "text": "Essentially, the physical body is described and classified into these Four Elements.\nEarth: The solids of the body. (hair, teeth, nails, bones, etc.)\nWind: The movement of bodily functions. (Circulation, movement of bile, etc.)\nFire: The temperature of the body.\nWater: The liquids of the body. (urine, saliva, blood, pus, tears, etc.)\nThe physical body is nothing more than these four elements coming together with a mind\nor consciousness. The joining of the body and the mind creates a person.\nOnce the body and mind separate, the body will deteriorate remaining as these four\nelements but without a mind or consciousness.\nWhat you are looking at when you see the body is a unique collection of these four\nelements that is always in a state of change and upon death, the body will continue that\nchange and configuration but it will still be just these four elements.\nThe body will progressively deteriorate and depending whether there is burial or\ncremation, will determine how quickly the process of change occurs.\nThrough burial, the process is much slower. Cremation accelerates the process of change\nof these four elements.\nWhat happens to the mind upon death?\nIf the mind is not yet Enlightened, (i.e. the mind has not yet attained Enlightenment), then\nthere is rebirth into one of The Five Realms.\nHeavenly Realm\nHuman Realm\nAfflicted Spirits Realm\nAnimal Realm\nHell Realm\nHeavenly, Afflicted Spirits, and Hell realms are formless realms. (i.e. there is no physical\nform).\nHuman and Animal realms are form realms, (i.e. there is physical form).\nRebirth is not instantaneous and upon rebirth there is a completely new existence with a\nnew form or formless existence and a new consciousness, (i.e. a new mind).\nThe new mind will have residual memories of past lives and unextinguished craving/\ndesire/attachment from past lives. The residual memories of past lives may potentially be\nrecalled as the mind awakens towards Enlightenment more and more.\n143", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "The Cause and Reason for the True Teachings to", "sutta_refs": ["SN"], "page": null, "page_start": 139, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4273cf24-3d86-47e5-bccb-5edf7f7ea2c5", "parent_id": "book-vol7:ch32:commentary:4", "content_type": "commentary", "text": "If someone attains Enlightenment what happens to the mind? Does it disappear?\nIf the mind has experienced Enlightenment during the human or heavenly existence or at\ndeath, (i.e. Enlightenment can be attained during an existence in the human or heavenly\nrealm or at death in those realms but not in the lower realms), the body and mind\nseparate and what happens next is an \"undeclared\" Teaching.\nTo attain Enlightenment, the mind needs to get to the point where there is no craving/\ndesire/attachment (i.e. mental longing with a strong eagerness) to know what is next.\nAn Enlightened mind is experiencing so much peace, calm, serenity, and contentedness\nwith joy that is permanent, the mind is not going to care what is next.\nAn Enlightened mind has already extinguished all fears including the fear of death,\ntherefore, the mind is so peaceful and does not fear death so what happens next, the\nEnlightened mind does not care.\nHaving attained Enlightenment, you will know that you are already experiencing complete\nand utter peacefulness so if there is something next after death for an Enlightened being,\nit is either as good as you are currently experiencing or better.\nAnd, if there is nothing next, then, ok, you are \"done\".\nEither way, the mind needs to \"let go\" of wanting to know what is next and just focus on\nlearning and practicing The Teachings with guidance on The Path to Enlightenment to\nexperience Enlightenment in this life now that you are human.\nIs the mind or soul/spirit the same thing?\nNo they are not.\nThere is no Teaching from The Buddha that there is or is not a soul/spirit. This is not a\nTeaching he shared. He left The Teaching on a soul/spirit as \"undeclared\".\n144", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "The Cause and Reason for the True Teachings to", "sutta_refs": ["SN"], "page": null, "page_start": 139, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "838c3ee1-1ad5-4b2a-9635-9b0bc2b4380f", "parent_id": "book-vol7:ch33:commentary:0", "content_type": "commentary", "text": "Chapter 33\nGreat Good of Mindfulness Directed to the Body\nMonks, even as one who encompasses with his mind the great ocean\nincludes thereby all the streams that run into the ocean, just so, whoever\ndevelops and cultivates mindfulness directed to the body includes all\nwholesome qualities that pertain to true wisdom.\nMonks, one thing, when developed and cultivated, leads to a strong sense of\nmotivation ... leads to great good... leads to great security from bondage\n(Enlightenment) … leads to mindfulness and clear comprehension ... leads to\nthe attainment of wisdom and vision ... leads to a peaceful dwelling in this\nvery life ... leads to realization of the fruit of wisdom and liberation.\nWhat is that one thing?\nMindfulness directed to the body.\nThis is the one thing that, when developed and cultivated, leads to a strong\nsense of motivation ... leads to great good... leads to great security from\nbondage (Enlightenment) … leads to mindfulness and clear\ncomprehension ... leads to the attainment of wisdom and vision ... leads to a\npeaceful dwelling in this very life ... leads to realization of the fruit of wisdom\nand liberation.\nMonks, when one thing is developed and cultivated, the body becomes\ntranquil, the mind becomes tranquil, thinking and pondering subside, and all\nwholesome qualities that pertain to true wisdom reach fulfillment by\ndevelopment.\nWhat is that one thing?\nMindfulness directed to the body.\nWhen this one thing is developed and cultivated, the body becomes tranquil,\nthe mind becomes tranquil, thinking and pondering subside, and all\nwholesome qualities that pertain to true wisdom reach fulfillment by\ndevelopment.\nMonks, when one thing is developed and cultivated, unarisen unwholesome\nqualities do not arise, and arisen unwholesome qualities are abandoned.\n145", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Great Good of Mindfulness Directed to the Body", "sutta_refs": ["AN"], "page": null, "page_start": 145, "page_end": 149, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5d40bac2-afcf-4ce4-bad4-2401f6993efe", "parent_id": "book-vol7:ch33:commentary:1", "content_type": "commentary", "text": "What is that one thing?\nMindfulness directed to the body.\nWhen this one thing is developed and cultivated, unarisen unwholesome\nqualities do not arise, and arisen unwholesome qualities are abandoned.\nMonks, when one thing is developed and cultivated, unarisen wholesome\nqualities arise, and arisen wholesome qualities increase and expand.\nWhat is that one thing?\nMindfulness directed to the body.\nWhen this one thing is developed and cultivated, unarisen wholesome\nqualities arise, and arisen wholesome qualities increase and expand.\nMonks, when one thing is developed and cultivated, ignorance (unknowing\nof true reality) is abandoned... true wisdom arises... the conceit ‘I am’ is\nabandoned ... the underlying tendencies are uprooted... the fetters are\nabandoned.\nWhat is that one thing?\nMindfulness directed to the body.\nWhen this one thing is developed and cultivated, ignorance (unknowing of\ntrue reality) is abandoned … true wisdom arises ... the conceit ‘I am’ is\nabandoned ... the underlying tendencies are uprooted ... the fetters are\nabandoned.\nMonks, one thing, when developed and cultivated, leads to discernment\n(wise decisions making) by wisdom ... leads to Nibbāna (Enlightenment)\nthrough non-clinging.\nWhat is that one thing?\nMindfulness directed to the body.\nThis is the one thing that, when developed and cultivated, leads to\ndiscernment (wise decisions making) by wisdom ... leads to Nibbāna\n(Enlightenment) through non-clinging.\n146", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Great Good of Mindfulness Directed to the Body", "sutta_refs": ["AN"], "page": null, "page_start": 145, "page_end": 149, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f7baf05d-aecc-49f7-9270-d773c5062ef5", "parent_id": "book-vol7:ch33:commentary:2", "content_type": "commentary", "text": "Monks, when one thing is developed and cultivated, penetration of\nnumerous topics occurs … penetration of the diversity of topics occurs …\nanalytical knowledge of numerous topics occurs.\nWhat is that one thing?\nIt is mindfulness directed to the body.\nWhen this one thing is developed and cultivated, penetration of numerous\ntopics occurs … penetration of the diversity of topics occurs … analytical\nknowledge of numerous topics occurs.\nMonks, one thing, when developed and cultivated, leads to realization of the\nfruit of Stream-Enterer … to realization of the fruit of Once-Returner... to\nrealization of the fruit of Non-Returner ... to realization of the fruit of\nArahantship.\nWhat is that one thing?\nIt is mindfulness directed to the body.\nThis is the one thing that, when developed and cultivated, leads to realization\nof the fruit of Stream-Enterer … to realization of the fruit of Once-Returner...\nto realization of the fruit of Non-Returner ... to realization of the fruit of\nArahantship.\nMonks, one thing, when developed and cultivated, leads to the obtaining of\nwisdom ... to the growth of wisdom ... to the expansion of wisdom ... to\ngreatness of wisdom ... to diversity of wisdom... to vastness of wisdom ... to\ndepth of wisdom ... to a state of unsurpassed wisdom ... to breadth of\nwisdom ... to abundance of wisdom … to rapidity of wisdom ... to buoyancy\nof wisdom ... to joyousness of wisdom... to swiftness of wisdom ... to\nattentiveness of wisdom ... to penetrativeness of wisdom ...\nWhat is that one thing?\nMindfulness directed to the body.\nThis is the one thing that, when developed and cultivated, leads to\npenetrativeness of wisdom.\nMonks, those who do not take part in mindfulness directed to the body do\nnot take part in the deathless (Enlightenment).\n147", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Great Good of Mindfulness Directed to the Body", "sutta_refs": ["AN"], "page": null, "page_start": 145, "page_end": 149, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6848af62-671e-478c-9baa-a7dd968a747c", "parent_id": "book-vol7:ch33:commentary:3", "content_type": "commentary", "text": "Those who take part in mindfulness directed to the body take part in the\ndeathless (Enlightenment).\nMonks, those who have not taken part in mindfulness directed to the body\nwill not take part in the deathless.\nThose who have taken part in mindfulness directed to the body will take part\nin the deathless.\nMonks, those who have fallen away from mindfulness directed to the body\nthey have fallen away from the deathless.\nThose who have not fallen away from mindfulness directed to the body they\nhave not fallen away from the deathless.\nMonks, those who have neglected mindfulness directed to the body they\nhave neglected the deathless.\nThose who have undertaken mindfulness directed to the body they have\nundertaken the deathless.\nMonks, those who are heedless about mindfulness directed to the body they\nare heedless about the deathless.\nThose who are not heedless about mindfulness directed to the body they are\nnot heedless about the deathless.\nMonks, those who have forgotten mindfulness directed to the body they\nhave forgotten the deathless.\nThose who have not forgotten mindfulness directed to the body they have\nnot forgotten the deathless.\nMonks, those who have not pursued mindfulness directed to the body they\nhave not pursued the deathless.\nThose who have pursued mindfulness directed to the body they have\npursued the deathless.\nMonks, those who have not developed mindfulness directed to the body\nthey have not developed the deathless.\nThose who have developed mindfulness directed to the body they have\ndeveloped the deathless.\n148", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Great Good of Mindfulness Directed to the Body", "sutta_refs": ["AN"], "page": null, "page_start": 145, "page_end": 149, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "17d4693c-fd59-4e02-b839-6d1ee9d856ab", "parent_id": "book-vol7:ch33:commentary:4", "content_type": "commentary", "text": "Monks, those who have not cultivated mindfulness directed to the body they\nhave not cultivated the deathless.\nThose who have cultivated mindfulness directed to the body they have\ncultivated the deathless.\nMonks, those who have not directly known mindfulness directed to the body\nthey have not directly known the deathless.\nThose who have directly known mindfulness directed to the body they have\ndirectly known the deathless.\nMonks, those who have not fully understood mindfulness directed to the\nbody they have not fully understood the deathless.\nThose who have fully understood mindfulness directed to the body they have\nfully understood the deathless.\nMonks, those who have not realized mindfulness directed to the body they\nhave not realized the deathless (Enlightenment).\nThose who have realized mindfulness directed to the body they have realized\nthe deathless (Enlightenment).\n(Reference: AN 575-616)\nIn this Teaching from Gotama Buddha, he shares all the various benefits attained through\nthe practice of Breathing Mindfulness Meditation.\nThe Buddha emphasizes the importance of Breathing Mindfulness Meditation.\nWhile he describes Breathing Mindfulness Meditation as “that one thing” that “when\ndeveloped and cultivated leads” to certain benefits, there is much more than Breathing\nMindfulness Meditation that one would need to develop the mind towards the attainment\nof Enlightenment.\nWhile one would not be able to attain Enlightenment without Breathing Mindfulness\nMeditation, one would not be able to attain Enlightenment with only Breathing\nMindfulness Meditation. This is why The Buddha taught an entire path to Enlightenment\ndescribed as The Eight Fold Path - the way to liberation of the mind and elimination of\ndiscontent feelings.\nMeditation is one step on The Eight Fold Path but there are multiple steps. An\nEnlightened being will be practicing The Ten Fold Path and understands that meditation is\njust one aspect of training the mind. Meditation is an important aspect of training the\nmind, but there is much more than only meditation that one would need to focus on to\ndevelop their life practice to experience the peacefulness of the Enlightened mind.\n149", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Great Good of Mindfulness Directed to the Body", "sutta_refs": ["AN"], "page": null, "page_start": 145, "page_end": 149, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dedec517-835e-4571-b2c4-8afcee75b062", "parent_id": "book-vol7:ch34:scripture", "content_type": "scripture", "text": "Chapter 34\nDo Concentration in the Morning, in the\nMiddle of the Day, and in the Evening\nMonks, possessing three factors, a shopkeeper is capable of acquiring\nwealth not yet acquired and of increasing wealth already acquired.\nWhat three?\nHere, a shopkeeper diligently applies himself to his work in the morning, in\nthe middle of the day, and in the evening.\nPossessing these three factors, a shopkeeper is capable of acquiring wealth\nnot yet acquired and of increasing wealth already acquired.\nSo too, possessing three factors, a Monk is capable of achieving a\nwholesome state not yet attained and of increasing a wholesome state\nalready attained.\nWhat three?\nHere, a Monk diligently applies himself to an object of concentration in the\nmorning, in the middle of the day, and in the evening.\nPossessing these three factors, a Monk is capable of achieving a wholesome\nstate not yet attained and of increasing a wholesome state already attained.\n(Reference: AN 3.19)", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "63cee0d3-2354-482a-99d3-8817cded9234", "parent_id": "book-vol7:ch34:commentary:0", "content_type": "commentary", "text": "150\n\nNow that you have completed reading (Volume 7) of this book series and may decide to\nread this book multiple times, I would like to take a moment to personally “thank you” for\nyour determination, dedication, and diligence to learn, reflect, and practice The Teachings\nof The Buddha on The Path to Enlightenment.\nThe time, effort, energy, and resources that you devote to this path are serving to help you\nand countless other beings. As you choose to learn and practice these Teachings, you will\nsignificantly reduce then eliminate any harm that you are putting into the world through\nyour unknowing of true reality. The unEnlightened mind does not understand what it does\nnot understand.\nYou are now applying time, effort, energy, and resources to improving the condition of the\nmind, the condition of your life, and, thus, the condition of the world through investigating\nThe Teachings to acquire wisdom. The world becomes a better place when we each\nindividually choose to improve our own life practice taking responsibility for our own\nintentions, speech, actions, and livelihood while improving our wisdom and mental\ndiscipline.\nI admire individuals who choose to walk towards harmlessness. I admire individuals who\nchoose to realize there is a better way of life and create that better way of life for\nthemselves through seeking guidance. And, I admire individuals who do not shrink back\nfrom the struggle to move the mind towards Enlightenment when the natural tendency\nmight be to remain complacent.\nWhy have I chosen to share these Teachings with you?\n“That it may be for the benefit and peacefulness of the multitude (many people), out of\ncompassion for the world, for the benefit and peacefulness of heavenly beings and\nhumans”. (Gotama Buddha)\n“Because if they understand even a single sentence, that will lead to their welfare and\npeacefulness for a long time”. (Gotama Buddha)\nMay you discover the freedom associated with a mind that is peaceful, calm,\nserene, and content with joy permanently - the Enlightened mind.\nAs you need help to learn, reflect, and practice these Teachings, you are welcome to\nseek guidance which is available openly and freely to “all beings”.\n152", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2ed587c0-da7b-45a6-a076-ea06e30c8868", "parent_id": "book-vol7:ch34:commentary:1", "content_type": "commentary", "text": "Author\nDavid Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s\nTeachings who has been part of the Thai community since 2001. He visited\nThailand for the first time in 2002 and brought the Traditional Thai Healing\nArts back to the United States of America to share with people in the\nWestern World.\nHis Traditional Thai Healing Arts centers, located in the Washington DC area,\nprovided traditional Thai healing arts to clients and educational opportunities\nto Students to explore the Thai healing arts, Thai culture, and The Teachings\nof Gotama Buddha. David is a published author with books on the topics of\nTraditional Thai Healing Arts and The Path That Leads to Enlightenment.\nDavid has taught Gotama Buddha’s Teachings since 2005 in the United\nStates of America. In 2015, he closed his businesses and relocated to\nChiang Mai, Thailand to be closer to the Thai culture and the Thai\nCommunity of Buddhist Practitioners.\nDavid shares Gotama Buddha’s Teachings with Household Practitioners and\nOrdained Practitioners in Chiang Mai, Thailand and around the world through\ncourses, retreats, and special events providing guidance to help people\nattain Enlightenment - a peaceful, calm, serene, and content mind with joy.\nFor more information on participating in courses, retreats, special events or\nto invite these Teachings to your learning venue, use the contact information\nbelow:\nTeacher - David Roylance\nhello@buddhadailywisdom.com\nwww.BuddhaDailyWisdom.com\n153", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cda7cc83-29f5-46fd-842f-ee618874fbb4", "parent_id": "book-vol7:ch34:commentary:2", "content_type": "commentary", "text": "Restoration of The Buddha’s Teachings\nThe Path to Enlightenment\nThe Buddha taught over 2,500 years ago. He taught The Path to\nEnlightenment guiding countless beings to a mental state that is peaceful,\ncalm, serene, and content with joy that is permanent, where the mind has\neliminated 100% of all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc.\nImmediately following the death of The Buddha (i.e. Gotama Buddha), The\nTeachings were shining in the world continuing to guide countless people to\nEnlightenment. But, over the course of many generations, just as Gotama\nBuddha predicted, people’s understanding of his Teachings gradually\ndiminished due to modifications and adjustments made by people after him.\nThe modifications made to his Teachings, handed down through oral\ntransmission, have made it increasingly difficult for human beings to attain\nEnlightenment.\nThe goal of David’s Teachings is to root the learning and practice he\nshares in “The Words of The Buddha” based on The Teachings that\nexisted during the lifetime of Gotama Buddha, so that countless beings\ncan now attain Enlightenment based on the original Path to\nEnlightenment discovered and declared by Gotama Buddha.\nDavid does this through connecting what he teaches to the largest most\ncomplete source of Teachings from Gotama Buddha - The Pāli Canon. The\nPāli Canon is the original source text of The Teachings from Gotama Buddha\nas spoken by him during his lifetime.\nDavid has spent countless hours dedicated to restoring The Words of The\nBuddha by updating a significant portion of the translations of Gotama\nBuddha’s Teachings from The Pāli Canon. He now offers several resources\nfor Students to learn, reflect, and practice The Path to Enlightenment to\nexperience the results of an Enlightened mind.\nDavid offers books, audiobooks, videos, podcasts, online learning programs,\npersonal guidance, and retreats without any requirement for financial\nsupport. All the work that is being done is offered openly and freely for all\nbeings without any requirement to provide any financial support. David\naccepts donations but Students are not required to provide donations for\nany work that he does in supporting them on The Path to Enlightenment.\n154", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fc671c43-5c31-45c2-9274-0ed5ac0cf10b", "parent_id": "book-vol7:ch34:commentary:3", "content_type": "commentary", "text": "David does not request donations and instead, just accepts whatever is\noffered to him, if anything at all.\nHis dedication to sharing these Teachings is not motivated by finances. He\nshares openly and freely with everyone who has a sincere interest in learning\nand practicing The Path to Enlightenment.\nUltimately, David plans to preserve The Teachings of The Buddha in a format\nthat is easily, readily, and openly accessible to anyone in the world while\noffering support to learn, reflect, and practice to experience the results of the\nEnlightened mind.\nHis plan is to guide countless people to Enlightenment during his lifetime\nand leave a Community of Enlightened beings who can continue to share\nThe Teachings long after his death. Through developing a Community of\nEnlightened beings and preserving The Path to Enlightenment in resources\nthat are easily, readily, and openly accessible to anyone in the world, David is\nrevealing the hidden Teachings of Gotama Buddha and doing the best he\ncan to remove any obstacles one might have to learn, reflect, and practice\nthese Teachings, allowing countless people to experience the results of an\nEnlightened mind.\nUpon his death, David predicts that his closest Student, his son and a\ncontinued lineage of Teachers, will share these same Teachings continuing to\nsupport and grow The Community of Enlightened beings long into the future\n- for the next 1,000 years.\nThese efforts will culminate into restoring The Path to Enlightenment back\ninto the world so that all of humanity can experience Enlightenment evolving\nthe human species to one where every being has the opportunity to attain\nEnlightenment creating “heaven on earth”.\n155", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4935ceb2-d4b8-4206-a16c-1c743890f1ee", "parent_id": "book-vol7:ch34:commentary:4", "content_type": "commentary", "text": "The Goal\nAn Entire Species of Enlightened Beings\nHaving experienced Enlightenment and knowing the peace, calm, serenity,\nand contentedness with joy that comes with having attained Enlightenment,\na Buddha’s goal is to share his Teachings worldwide so that “all beings” can\nexperience Enlightenment.\nThe Enlightened mind no longer experiences any discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.\nAll discontent feelings have been eliminated 100% from the Enlightened\nmind (i.e. all suffering is eliminated).\nAn Enlightened mind will have loving-kindness, compassion, sympathetic\njoy, equanimity, and generosity among many other wholesome qualities.\nCan you imagine an entire world where all human beings have liberated\ntheir mind to no longer experience these discontent feelings and are\npracticing wholesome qualities of mind at all times?\nWith “The Buddha” (Gotama Buddha) having attained this permanent mental\nstate of Enlightenment on his own as The Perfectly Enlightened Buddha, he\nwould have known that through his dedicated and persistent pursuit to\nEnlightenment, he had acquired the wisdom needed to guide “all beings” to\nthis same mental state.\nHowever, his teaching career of 45 years would not be enough time to share\nhis Teachings worldwide. He knew, that it would require many centuries for\nhis Teachings to reach all parts of the world. During his lifetime, travel of\npeople and information was limited based on several constraints.\nToday, we are in a unique time in history where these same constraints have\nbeen eliminated. A time when people and information are able to travel\naround the world in an instant.\nNot only can information travel quickly but all of humanity is slowly coming\nto the point where there is a common language spoken around the world -\nthe English language.\nCriteria exist today that did not exist during Gotama Buddha’s lifetime that\nmake now the perfect time for all of humanity to gradually attain\nEnlightenment realizing a better existence.\n156", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9d188d8e-06b0-49e7-ac26-7ef77143c4e6", "parent_id": "book-vol7:ch34:commentary:5", "content_type": "commentary", "text": "- People can travel worldwide.\n- Information can be shared worldwide in an instant.\n- Commonly spoken language among a large percentage of the worldwide\npopulation and this is only growing.\nThese criteria did not exist during the lifetime of Gotama Buddha and it is\nonly now that the world has come into an age where his original goal is\nrealistically possible.\nBut, during Gotama Buddha’s lifetime it seems they had something that we\nmay not have….\nThe people during Gotama Buddha’s lifetime had perseverance and\ndedication to learning, reflecting, and practicing The Teachings to realize the\nresults of experiencing the Enlightened mind. They were not afraid of hard\nwork.\nWith our modern day conveniences, I am unsure how many people are\nwilling to apply their determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience the Enlightened mind.\nWhen a being decides they are finished with the sadness, anger, frustration,\nirritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,\njealousy, resentment, etc., that is the time when one can turn towards The\nTeachings and goal of experiencing Enlightenment.\nThrough each individual deciding to learn and practice The Teachings of\nGotama Buddha, as a collective world, our species will gradually evolve. We\nevolve to a higher consciousness where we train the mind to not harm others\nthrough our intentions, speech, nor actions.\nThrough each individual deciding to learn, reflect, and practice The\nTeachings of Gotama Buddha, each person benefits and we all benefit as\nthere will be less and less harm in the world.\nThrough individuals deciding to focus on developing a comprehensive\napproach to learning and practicing The Teachings of Gotama Buddha with\nguidance from a Teacher, your life drastically improves and the entire world\nimproves essentially creating “heaven on earth”.\nWe do not need to “fix” the world. That is not the problem. The problem is\nthe unEnlightened mind does not understand The Natural Laws of Existence\nand it is quite a struggle to live in a world that one does not understand.\n157", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9df8ac17-d7ee-464d-a2cb-fabb472dc1de", "parent_id": "book-vol7:ch34:commentary:6", "content_type": "commentary", "text": "Through learning and practicing The Teachings of Gotama Buddha, a\nPractitioner comes to deeply understand The Natural Laws of Existence to\nacquire wisdom that will end the struggles and misery one may face on a\nregular basis.\nAre you ready to apply determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience Enlightenment?\nIf one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is\nnothing to do.\nBut, if you are interested to eliminate these unwelcomed feelings from the\nmind, then I suggest you turn towards The Path to Enlightenment and apply\nyour dedication and diligence to learning, reflecting, and practicing The\nTeachings of Gotama Buddha.\nAnd then, as all of humanity gradually experiences Enlightenment we will\nhave accomplished “the goal”.\n“An entire species of Enlightened beings”.\n158", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d2fe23d2-2469-4612-80a3-8f90ae8ea04a", "parent_id": "book-vol7:ch34:commentary:7", "content_type": "commentary", "text": "Why Have I Decided to Teach The Path to\nEnlightenment as Taught by Gotama Buddha?\nI have chosen to share these Teachings out of compassion for the world.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nAnd due to this compassion, it is important to share Teachings that are\nbased in wisdom, not belief.\nThere are countless traditions and ways of sharing those traditions\nthroughout the world. All of these, in one form or another, are essentially\nsharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No\nHarm and 3.) Be a Good Moral Person.\nHowever, the way each tradition is shared and the clarity of those teachings\nis unique to each tradition.\nThe Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)\nover 2,500 years ago as documented in The Pāli Canon, is the most clear,\nconcise, and precise Teachings I have ever encountered that leads exactly\nwhere he said they do, to Enlightenment.\nThe Enlightened mind is peaceful, calm, serene, and content with joy -\npermanently. The Enlightened mind will no longer experience any discontent\nfeelings such as sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,\nanxiety, etc.\nThis is accomplished through not believing The Teachings of The Buddha but\ninstead, through learning, reflecting, and practicing to discover the truth. The\nmind can be trained to eliminate all the conditions that are causing it to be\nstuck in the unEnlightened state. Through eliminating the pollution of mind\nby training the mind, one can experience liberation of mind, freedom from\nstrong feelings, peace, Enlightenment.\nThe Buddha’s Teachings are the only Teachings that I have encountered that\ndo not rely on belief. With belief, one does not know what is true or false\nbecause they are just believing. Instead, Gotama Buddha’s Teachings are\nshared in such a way that, a Practitioner can investigate and examine them\nto determine the truth which leads to wisdom and thus, Enlightenment. If one\nwas to only believe The Teachings of The Buddha, they could not acquire\nwisdom nor attain Enlightenment.\n159", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fbef6c1d-2f8d-40b9-af10-6815ebe86db6", "parent_id": "book-vol7:ch34:commentary:8", "content_type": "commentary", "text": "These Teachings are perfectly suited for today’s society where there is a\nproliferation of misinformation and untruths. These Teachings, with guidance\nfrom a Teacher, guide a Practitioner to independently discover the truth\nthrough deeply investigating The Natural Laws of Existence (i.e. The\nTeachings of The Buddha). Through doing this inner work on The Path to\nEnlightenment, one can discover that these Teachings are the solution to the\nchallenges we experience in the world and the solutions of how to heal from\nwhat hurt us so that we never need to hurt again. The mind can completely\nand entirely eliminate 100% of all discontent feelings once it is Enlightened.\nThis cannot be accomplished through belief.\nInstead, a Practitioner needs to be determined, dedicated, and diligent to\ndoing the inner work to develop the mind and progress towards the\nEnlightened mental state by acquiring wisdom.\nAs far as I have discovered, there are no other teachings on the planet that\ncan guide an individual to the complete elimination of discontent feelings\nthrough independently verifying the teachings to acquire wisdom. The\nBuddha did something very unique during his lifetime that no other person or\nTeacher has accomplished.\nHe independently attained Enlightenment, dedicated the rest of his life to\nsharing his independently discovered Teachings guiding countless people to\nEnlightenment, and he left his Teachings in such a condition that countless\nmore people have attained Enlightenment after his death. He meets all the\ncriteria of a true Buddha. Gotama Buddha was a true Buddha.\nMy work during this life has been to rediscover these Teachings, in such a\nway, that they can now be shared worldwide in the international language of\nEnglish so that countless people all throughout the world can attain\nEnlightenment during this lifetime and after my death.\nThe only way to accomplish this goal is to share Teachings that are not\nbased in belief but instead, are based in independently verifiable truth so that\na Practitioner can acquire wisdom.\nThese Teachings are clear, concise, and precise. They invite investigation\nand examination. Through doing this work, one can gradually train the mind\nto gradually practice these Teachings and gradually progress to\nEnlightenment. As discontentedness is gradually diminished and then\neliminated from the mind, one can see the truth for themselves that these\nTeachings work to guide one to Enlightenment.\n160", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4300cc61-bd5c-4c64-b1c0-e722d511f5f1", "parent_id": "book-vol7:ch34:commentary:9", "content_type": "commentary", "text": "These Teachings lead exactly where Gotama Buddha said they do, to\nEnlightenment, and through each individual choosing to attain\nEnlightenment, humanity will evolve the human species and at the same time\ncreate “heaven on earth”.\n161\n\nWhy Have I Decided to Reside and Teach in\nThailand in Order to Restore The Teachings of The\nBuddha Back into Humanity and Create “Heaven\non Earth”?\n1.) Largest Population of Theravada Buddhist Practitioners Anywhere in\nthe World: Thailand is the largest population of Theravada Buddhist\nPractitioners and Teachers anywhere in the world. Theravada Buddhism\nconsiders The Pāli Canon to be the original source Teachings of The Buddha\nin The Words of The Buddha. Theravada Buddhism teaches the importance\nof not changing The Teachings of The Buddha and practicing The Path to\nEnlightenment as a Buddha has taught, without any modifications.\nThe Pāli Canon is an important text that should not be believed to be the true\nTeachings of The Buddha but instead, one can learn, reflect, and practice to\nindependently verify The Teachings to acquire wisdom observing the truth in\nThe Teachings as the mind awakens and discontent feelings are gradually\ndiminished and ultimately eliminated.\nOnce I dedicate the remaining time of this life sharing these Teachings to\nrestore them back into the world, the Thai people and all other diligent\nStudents who choose to learn with me will not ever allow these Teachings to\nbe changed, modified, degraded, or lost over time. The Thai people and\ndiligent Students are well aware that since the lifetime of Gotama Buddha,\nthat is what has occurred and, through having these Teachings restored\nduring the remaining time of this life, the Thai people and diligent Students\nwill not allow this to occur again.\nThe Thai people will support these Teachings and ensure they continue to be\noffered in the world for the benefit of “all beings” while being hosted in\nThailand and supported by dedicated Students from many international\nlocations.\nThese Teachings have existed in Thailand for 800-1200 years and they have\nreceived significant support from countless people over many generations.\nThe Thai people understand just how impactful The Teachings of The\nBuddha are to their society and for all of humanity. The Thai people can\nobserve my dedication and commitment to sharing these Teachings, and\nwhere possible, they will support me in sharing these Teachings throughout\nThailand and throughout the world.\n162", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b776da8f-a65f-43c3-928c-7947f999fa2a", "parent_id": "book-vol7:ch34:commentary:10", "content_type": "commentary", "text": "Due to these Teachings existing in Thailand for approximately 800-1200\nyears, there is a significant amount of infrastructure already created through\nover 30,000-40,000 Temples where local Thai people and visitors to Thailand\ncan actively learn, reflect, and practice these Teachings to acquire wisdom\nand then integrate them into their lives. The Temple and Ordained\nPractitioner infrastructure is not isolated to only Thailand but extends\nthroughout the world and is readily accessible to the benefit of “all beings”.\nThe Thai people have laid the groundwork for these Teachings to now be\nshared worldwide through the Temple and Ordained Practitioner foundation\nand infrastructure that has been created over multiple generations.\nThailand is a favorite destination for international travelers with many people\nvisiting Thailand to gain exposure and understanding of these Teachings\nallowing them to be learned and then practiced “worldwide”. There is an\ninternational audience that regularly visits Thailand who can learn these\nTeachings to then return back to their home country where these Teachings\nwill be able to take root within all international societies. As these Teachings\nflourish around the world, Thailand has the knowledge and resources to\nsupport all of humanity to develop a Temple and Ordained Practitioner\ninfrastructure that can be created within each individual country based on\nthe interest of each country to more deeply integrate these Teachings into\ntheir local communities.\n2.) Students Have the Ability to Learn and Practice Among Millions of\nPractitioners: One aspect of learning and practicing The Teachings of The\nBuddha that will aid one’s development and progress towards the attainment\nof Enlightenment is, to be part of a Community of Practitioners and Teachers\nthat can provide guidance for gradual training and gradual practice to\nexperience gradual progress on The Path to Enlightenment.\nThrough me residing and teaching in Thailand, Students have the\nopportunity to live in a Community of Practitioners and Teachers who are\ndeeply committed to these Teachings and can serve as a role model for\nStudents to gain deeper understanding of how to practice these Teachings in\neveryday life - even if on a semi-temporary basis during short visits to learn.\nThrough Students traveling to Thailand to learn while being surrounded by\nmillions of Practitioners, they can more readily absorb how one might\nchoose to integrate these Teachings into their daily life through observing\nhow the people of Thailand live with countless nationalities residing\npeacefully and harmoniously with each other throughout the Kingdom of\nThailand. Students will not only be able to learn these Teachings in a\nclassroom setting at a Temple but, they will also experience day-to-day\ninteractions with people who are choosing to deeply practice these\nTeachings creating “real life lessons” in a “classroom without walls”.\n163", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aa08735b-b7e4-4cde-a818-6b6dd658e4c9", "parent_id": "book-vol7:ch34:commentary:11", "content_type": "commentary", "text": "The entire Kingdom of Thailand can serve as a real life classroom\nenvironment where these Teachings are readily practiced and observable by\nthose who choose to visit this Kingdom. I often refer to Thailand as “heaven\non earth”.\n3.) Can Live With Minimal Expenses: To be able to offer these Teachings at\n“no cost” I needed to find a location where I could reside with minimal\nexpenses. This allows me to live based on donations rather than charging\nStudents a price for the time, effort, energy, and resources that I expend to\nshare these Teachings worldwide. This allows me to serve the widest\naudience possible without a need to require payment for my services and\nThe Teachings that are shared.\nThe basic necessities to live life are readily available and are offered at a\nminimal cost in Thailand. This provides me the ability to live a basic lifestyle\nfrom donations shared by Students. I am able to purchase food, water,\nclothing, shelter, and medical care at a relatively nominal cost. And, services\nthat I might need to support the development of learning resources are also\nreadily available at a nominal cost.\nWhether it be an audio studio to record an audiobook, printing services,\ntechnology, classroom supplies, or a full range of other needs to support the\ncontinued sharing of these Teachings, Thailand offers these at a nominal\nprice so that there is the best utilization of any and all donations received.\nAs a result, I am able to help any and all beings regardless of their financial\nsituation through creating a lifestyle where I only need basic necessities to\nsurvive and those are provided at a nominal cost while being supported by\ndonations that are fully utilized by purchasing goods and services that are\nmade available at a reasonable price.\n4.) Healthy Environment to Live Life and Work: A wise choice for a place\nto live and teach would need to include a healthy food supply, weather,\nenvironment, and lifestyle. All of these are readily available in Thailand which\nis able to support me in leading as healthy of a lifestyle as possible.\nThe food in Thailand is healthy and readily available. There are many fresh\nfruits, vegetables, herbs, nuts, seeds, and other foods that are a regular part\nof the Thai food offerings and readily accessible among countless fresh food\nmarkets. This allows me to ingest quality food that is supportive to a long\nand healthy life, thus, being able to support the learning of many Students\nfor as long as possible due to an elongated duration of life.\n164", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a98fffed-e155-4009-99aa-a891099967ed", "parent_id": "book-vol7:ch34:commentary:12", "content_type": "commentary", "text": "Thailand’s weather and environment provides the least impact to the\nphysical body without significant weather changes or weather events that\ncan be taxing to one’s physical health.\nThe Thai economy is conducive to living a balanced lifestyle that supports a\nsignificant amount of time with family and friends. A work-life balance is\nhighly understood, appreciated, supported, and straight forward to create\nwhile living in Thailand. I am able to remain dedicated and determined in my\nwork life while also being dedicated to quality time within our immediate\nfamily. This creates the very best environment to ensure consistent health\nand longevity of life while enjoying a fulfilling life.\n5.) Can Share Teachings Within Thailand Throughout the Day and Can\nShare Teachings with the Rest of The World in the Mornings and\nEvenings: Through living and sharing these Teachings from Thailand and\nneeding minimal sleep, I am able to help countless people throughout the\nday based on the Thai timezone, while helping countless people in other\ntimezones during the early morning hours and evenings. This allows me to\nbe effective at sharing these Teachings around the clock and throughout the\nworld without any limitations based on restrictive timezones.\nThe timezone in Thailand is favorable to allowing me to share these\nTeachings worldwide without limitations based on the time of day. I can be\nhelpful from morning, afternoon, and evening where there are Students who\nare readily interested to learn - whether in-person or online.\n6.) Students Have Easy Access to Visas to Gain Access to Classes,\nCourses, and Retreats: To be successful at sharing these Teachings\nworldwide, in-person learning is ideal. While there is much that can be\nlearned online and that is one way to be able to share these Teachings, there\nis no better way to develop your life practice than to learn through in-person\naccess to a Teacher.\nThrough residing and teaching in Thailand, Students from all over the world\nhave easy access to classes, courses, and retreats from within Thailand due\nto easy access to visas and as a result, me as their Teacher. Thailand does\nnot have restrictive visa requirements that would bar people from certain\ncountries which would inhibit “all beings” from gaining access to these\nTeachings.\nInstead, Thailand is open and accessible to a wide majority of the world and\nwhere needed, I am able to travel.\n165", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9a9dff21-da6f-40e4-b15f-d9f1d93cbf6f", "parent_id": "book-vol7:ch34:commentary:13", "content_type": "commentary", "text": "I live in Chiang Mai, Thailand which is an international destination for\ncountless people around the world. I live within a 4000 km distance to fifty\npercent (50%) of the world’s population. This means that half of the world’s\npopulation is a short drive or plane ride away. This creates the ability for a\nlarge majority of humanity to more easily gain access to these Teachings.\nAnd, where needed, I am able to easily travel to all other parts of the world\nand teach online.\nPeople often travel to Thailand for the sole purpose of learning The\nTeachings of The Buddha on The Path to Enlightenment. So, by sharing\nthese Teachings from within Thailand, there are countless people who are\ncoming here specifically to learn and practice in the exact location where I\nreside and teach.\nIn conclusion, through residing and teaching in Thailand as a “home-base”, I\nam able to readily share these Teachings worldwide and work towards the\nrestoration of The Teachings of The Buddha back into humanity so that\ncountless people can attain Enlightenment during this lifetime and after my\ndeath.\nThailand is the perfect location for these Teachings to be shared and to serve\nas a “home-base” or “headquarters” for the international community to be\ninvited and welcomed with “open arms”. There is no other location on earth\nthat could provide for a better location to share these important Teachings\nand to then be preserved for future generations.\nThe Kingdom is here in Thailand and ready to support you in the\ndevelopment of your life practice towards the attainment of Enlightenment so\nthat we can all create “heaven on earth”.\nThe Teachings are hosted in the east and visible in the west.\nThey are readily available to you and there will be a period of 1,000 years\nthat they will “shine in the world” for all those who choose to learn, reflect,\nand practice to experience the peace and joy of the Enlightened mind. Then,\nwith all of us doing the work towards developing our own individual practice\nof these Teachings, they will never again diminish, be degraded, or lost.\nOnce restored, these Teachings can continue to support humanity for the\nrest of time.\nMay you discover the peace and joy of the Enlightened mind in this lifetime.\nMay you be peaceful, may you be safe, may you be well, and may you be\nfree of all discontentedness and the suffering it causes.\n166", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4d499ac0-829d-43c9-ac51-a9beddabe4b8", "parent_id": "book-vol7:ch34:commentary:14", "content_type": "commentary", "text": "Invitation to Learn\nI would like to invite you to a kind, compassionate and loving community of\nPractitioners to learn and grow with these Teachings.\nI would like to invite you to join this online group.\nYou will find it to be an online learning center for these Teachings and there\nis a Teacher there to help provide guidance as you have questions.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\n167\n\nCreated by:\nDaily Wisdom - Walking The Path with The Buddha\nBuddhaDailyWisdom.com\nFacebook:\nhttps://bit.ly/DailyWisdom-Facebook\nYouTube:\nhttps://bit.ly/DailyWisdom-Youtube\nPodcast:\nhttps://bit.ly/DailyWisdom-Podcast\nI would like to express my appreciation and gratitude for the community of\nOrdained and Household Practitioners benefiting from the leadership of\nVenerable Bhikkhu Kukrit Sotthibalo at Wat Na Pah Pong in Krung Thep,\nThailand for their dedication and diligence in sharing The Teachings of\nGotama Buddha. Their work was the inspiration for\n“The Words of The Buddha” book series.\nWat Na Pah Pong\nhttp://watnapp.com\n168", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6c8fe7d6-b32c-428d-b187-b9a6f6822629", "parent_id": "book-vol7:ch34:commentary:15", "content_type": "commentary", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n169", "source_file": "data/books/Vol7-Breathing-Mindfulness-Meditation.pdf", "volume_number": 7, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Do Concentration in the Morning, in the", "sutta_refs": ["AN"], "page": null, "page_start": 150, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b9a66e7e-3bc2-4b26-8972-26bde694762f", "parent_id": "book-vol8:front", "content_type": "book_front_matter", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nThe Foremost\nHouseholder\nVolume 8\n1\n\nNote from Author 8\nPreface 14\nThe Foremost Householder 14\nChapter 1 20\nHousehold Life is Crowded and Dusty 20\nChapter 2 22\nPaying Homage to the Six Directions 22\nChapter 3 29\nRepaying One’s Mother and Father 29\nChapter 4 31\nThree Difficulties that Separate Mother and Son 31\nChapter 5 34\nFour Things Wished for, Desired, Agreeable, and Rarely Gained in the World 34\nChapter 6 43\nNine Things Rooted in Craving 43\nChapter 7 45\nIndebtedness is Discontentedness in the World 45\nChapter 8 51\nWelfare and Peacefulness in This Present Life 51\nChapter 9 58\nFour Sources of Depletion and Accumulation of the Wealth 58\nChapter 10 64\nFour Things Leading to the Welfare and Peacefulness in Future Lives 64\nChapter 11 70\nThe Foremost, the Best, the Distinguished, the Supreme, and the Finest Householder 70\nChapter 12 75\nMore Terrible and Frightful Than the Great Inferno 75\nChapter 13 79\nFour Qualities of a Wholesome Person 79\nChapter 14 83\nFour Qualities of an Unwholesome Person 83\nChapter 15 92\nWith an Unaffected Mind Residing Compassionate 92\n2\n\nChapter 16 97\nTraining a Mind Filled with Loving-Kindness, without Hostility or Ill Will 97\nChapter 17 101\nReside with a Mind of a Newly Arrived Bride 101\nChapter 18 104\nFive Factors of Well Spoken Speech 104\nChapter 19 111\nSeeing One Another in Future Lives 111\nChapter 20 113\nSeven Kinds of Wives 113\nChapter 21 116\nFour Ways of Living Together 116\nChapter 22 121\nSix Aspects of Kamma to Be Understood 121\nChapter 23 124\nThe Simile of a Lump of Salt 124\nChapter 24 128\nThe Elimination of Unwholesome Kamma The Noble Eight Fold Path 128\nChapter 25 129\nAt Minimum Leads to Deeds 129\nChapter 26 132\nBeings Bound by Action 132\nChapter 27 135\nReflect Upon the Consequences of Actions 135\nChapter 28 141\nFulfilling the Goal of Asceticism 141\nChapter 29 144\nGive Gifts to The Community 144\nChapter 30 148\nDo Not Prevent Another from Giving 148\nChapter 31 152\nEven More Fruitful Than Giving 152\nChapter 32 156\n3\n\nA Great Gift 156\nChapter 33 158\nTo Be Reborn Graceful, Rich, and Influential 158\nChapter 34 159\nOne Who Respectfully Gives Timely Food 159\nChapter 35 160\nThe Entire Holy Life Is Wholesome Friendship, Wholesome Companionship, Wholesome\nComradeship 160\nChapter 36 168\nThe Cycle of Rebirth Without Discoverable Beginning for Beings Hindered by Ignorance\nand Fettered by Craving 168\nChapter 37 170\nThe Stream of Shed Tears in this Cycle of Rebirth is More Than The Water in the Four\nGreat Oceans 170\nChapter 38 172\nHaving Experienced the Same Thing in This Long Course 172\nChapter 39 174\nIn the Agreeable and Pleasurable World this Craving Arises and Establishes Itself 174\nChapter 40 176\nTranscending Physical Pain by Avoiding Mental Pain 176\nChapter 41 181\nThe Noble Eight Fold Path The Way of Practice Leading to the Elimination of\nDiscontentedness 181\nAuthor 190\nRestoration of The Buddha’s Teachings 191\nThe Path to Enlightenment 191\nThe Goal 193\nAn Entire Species of Enlightened Beings 193\nWhy Have I Decided to Teach The Path to Enlightenment as Taught by Gotama Buddha?\n196\nWhy Have I Decided to Reside and Teach in Thailand in Order to Restore The Teachings\nof The Buddha Back into Humanity and Create “Heaven on Earth”? 199\n4\n\nThe author is donating 100% of all his proceeds from\nthis book to charitable work to share The Teachings\nof Gotama Buddha.\nYou are welcome to freely distribute this book.\nPlease consider providing a donation to support the\ncontinued sharing of these Teachings.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\n5\n\nTHE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n6\n\nThe Foremost Householder (Volume 8)\nJourney through The Words of The Buddha from the beginning of his first\nTeaching until his “last words” prior to death.\nThe book, “The Foremost Householder” is select Teachings from The\nBuddha organized from the largest and most complete collection of The\nBuddha’s Teachings on The Path to Enlightenment - The Pāli Canon.\nThe Pāli Canon, or The Pāli Text, comprises forty-five (45) large volumes of\nbooks where Students from the lifetime of The Buddha captured his\nTeachings. The discourses of The Buddha in The Pāli Canon represent the\nlargest and most complete collection we have of The Buddha’s Teachings in\nhis own words. The Buddha’s Teachings are scattered over multiple volumes\nof books in The Pāli Canon making it challenging for the average Practitioner\nto glean the benefit of his Teachings.\nThe Words of The Buddha book series, has consolidated and organized his\nTeachings into a series of books, based on specific topics, with explanations\nof The Teachings from a dedicated Practitioner and Teacher.\nYou will find books such as Breathing Mindfulness Meditation (Volume 7) that\nare the consolidated Teachings in The Words of The Buddha related to\nmeditation. The Natural Law of Kamma (Volume 6) provides Teachings\ndirectly from The Buddha related to the important topic of Kamma. The\nForemost Householders (Volume 8) shares Teachings specifically for\nHousehold Practitioners who are pursuing The Path to Enlightenment where\nthe mind is peaceful, calm, serene, and content with joy - permanently.\nThe Words of The Buddha book series will provide a beginning, middle, and\nend with detailed Teachings to develop your life practice and the ability to\nseek guidance with the author of the book series. Learn, reflect, and practice\nThe Teachings of The Buddha, in his own words, with guidance from a\nTeacher - offered openly and freely to “all beings”.\nBuddhaDailyWisdom.com\n7\n\nNote from Author\nThis book shares Teachings from Gotama Buddha to guide Practitioners on\nThe Path to Enlightenment.\nIn various settings, Gotama Buddha is sharing Teachings with either a male\nor a female - a husband or a wife.\nAs you learn, reflect, and practice these Teachings from Gotama Buddha,\nyou should consider The Teachings shared as multi-gendered. So while\nGotama Buddha may be using a specific gender of he/she, male/female, or a\nspecific title of husband/wife, son/daughter you can apply these same\nTeachings to all genders and roles of the opposite of which he was\naddressing his Teachings to in the setting in which The Teachings were\noriginally shared, or use a gender-neutral pronoun.\nIf Gotama Buddha is sharing Teachings with a man of how to be a\nwholesome husband, you can relate this same Teaching for a female of how\nto be a wholesome wife. If he is sharing a Teaching with a male of how to be\na wholesome son, you can relate this same Teaching for a female of how to\nbe a wholesome daughter. You have the freedom to apply these Teachings\nusing all genders and titles in use today.\nAdditionally, Gotama Buddha never used rebirth in the heavenly realm nor\nrebirth in the lower realms of hell, animal, or afflicted spirits as a way to guilt,\nshame, fear, or otherwise motivate people to learn and practice his\nTeachings.\nWhen you come to understand Teachings shared by Gotama Buddha related\nto these potential future destinations upon rebirth, he is sharing the truth of\nwhat will or will not occur based on specific Teachings based on The Natural\nLaws of Existence. The truth he discovered, observed, and experienced as\nThe Perfectly Enlightened One.\nOne should in no way consider these Teachings he shared as a way to guilt,\nshame, or fear one into learning and practicing his Teachings but instead,\nconsider that he is sharing the truth of what will or will not occur ensuring\nthat Practitioners understand the truth related to The Natural Laws of\nExistence. Gotama Buddha’s Teachings on The Path to Enlightenment\ninvolve, among other things, the elimination of guilt, shame, and fear. He\nwould not use guilt, shame, or fear to motivate someone to learn and\npractice his Teachings because his most core and central Teaching of The\nFour Noble Truths, and everything else he taught, makes it clear that the\nobjective is to eliminate discontent feelings such as guilt, shame, and fear.\n8\n\nGotama Buddha shared The Teachings as guidance for anyone who chooses\nto learn and practice without forceful influence. Through learning, reflecting,\nand practicing his Teachings, one comes to understand the truth as the\ncondition of the mind and the condition of one’s life gradually improve.\nIt is not possible to forcefully influence one to attain Enlightenment and that\napproach was never employed by The Perfectly Enlightened One, and\nshould never be employed by anyone else. Learning and practicing these\nTeachings is through personal free will choice.\nA Buddha only points the way, everyone else must strive.\nWhile this book series contains “The Words of The Buddha” as the\nfoundation and focus of study, the author has provided you content in which\nto understand and reflect on his thoughts related to The Teachings shared by\nThe Buddha.\nA reader and, thus, Practitioner should not rely solely on the author’s content\nin their reflection on The Teachings from Gotama Buddha. The author’s\ncontent is to provide you guidance towards understanding but it is you, the\nPractitioner, who needs to deeply investigate “The Words of The Buddha” to\ndetermine the truth for yourself. You should not be limited to only what the\nauthor has provided by way of meaning and understanding of “The Words of\nThe Buddha”. Instead, learn, reflect, practice, and seek guidance from a\nTeacher to support you in gaining wisdom. The mind is liberated through\nwisdom.\nTo gain the most benefit from “The Words of The Buddha” book series,\nit is suggested that you start with (Volume 1), “Developing a Life\nPractice: The Path That Leads to Enlightenment”. That book will provide\na framework to understand all of Gotama Buddha’s Teachings in the\nentire book series. Without reading that book first, a Practitioner will\nfind it very challenging to start with learning from “The Words of The\nBuddha”.\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n9\n\nThe Problem - The Wisdom of Enlightenment Has Been Lost\nGotama Buddha lived over 2,500 years ago sharing The Teachings that lead\nto Enlightenment.\nDuring his lifetime, it was well known to people who were learning, reflecting,\nand practicing with him as their Teacher, exactly what Enlightenment is and\nhow to attain it.\nThis wisdom remained for 500 years after the death of The Buddha. But\nthereafter, this wisdom has gradually declined and diminished to the point\nwhere we are today, 2,500 years later. Gotama Buddha predicted this would\noccur.\nThe vast majority of the world does not understand what Enlightenment is\nand how to attain it. The Path to Enlightenment, while once was strong and\nvibrant during the lifetime of The Buddha, has now practically disappeared.\nThere are very few beings in existence today who understand what\nEnlightenment is and how to attain it.\nThe Universal Truth of Impermanence has drastically affected humanity’s\nunderstanding of The Path to Enlightenment.\nThis occurred through the lack of focus and diligence to maintain The\nTeachings of The Buddha as vibrantly as existed during his lifetime. People\ngradually and slowly mixed and blended various traditions and thoughts into\nThe Buddha’s Teachings which, while perhaps well intended, have only\nserved to dilute humanity’s understanding of The Path to Enlightenment and,\nthus, have made it extremely difficult for countless beings to experience\nEnlightenment.\nEnlightenment is a peaceful, calm, serene, and content mind with joy that is\npermanent. The Enlightened mind no longer experiences any discontent\nfeelings. All discontentedness such as sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,\nresentment, stress, anxiety, etc., has been completely eliminated from the\nEnlightened mind.\nGotama Buddha’s objective is for his Teachings to be shared worldwide so\nthat all beings can experience the Enlightened mental state. However, during\nhis lifetime, it was impossible to share his Teachings worldwide. It has now\ncome to us to be able to actively learn, reflect, and practice his Teachings, in\nsuch a way, that they are restored and shining in the world so that countless\n10\n\nindividuals can attain Enlightenment today and in multiple generations to\ncome.\nBut, in order to accomplish this goal, we will need to stay determined,\ndedicated, and diligent to learning, reflecting, and practicing The Teachings\nof The Buddha that he shared over 2,500 years ago. We will need to be\ndiligent to ensure that we are not diluting his Teachings through mixing\nvarious traditions and practices that are not part of The Path to\nEnlightenment.\nEvery Practitioner will need to decide, are they interested in being part of the\nproblem or part of the solution.\nThe solution takes time, effort, energy, and resources to be committed\nenough to restoring The Buddha’s Teachings back into humanity, in such a\nway, that is highly beneficial to countless individuals today and long into the\nfuture.\nRemaining part of the problem requires no time, effort, energy, or resources.\nIt just requires continued complacency and lack of attention to the active\nlearning, reflecting, and practicing of “The Words of The Buddha”. I suggest\nit would be unwise to remain part of the problem as one will continue to\nexperience discontentedness and the suffering it causes.\nThe Solution - Restoring The Buddha’s Teachings Back into Humanity\nIf you would like to be part of the solution, I would like to encourage you to\nactively learn, reflect, and practice The Teachings of The Buddha, in such a\nway, that does not include the diluting or mixing of his Teachings with other\ntraditions. It is The Teachings of The Buddha that lead to Enlightenment, not\nthose that are blended and mixed that only serve to dilute The Path to\nEnlightenment for all those who aspire to experience Enlightenment.\nThe primary obstacle or obstruction that hinders Practitioners from the\nattainment of Enlightenment is ignorance (unknowing of true reality). This is a\ntaint/pollution of mind where the Practitioner lacks wisdom to understand the\ntrue Path to Enlightenment. This unknowing of true reality creates an\nobstacle or obstruction that keeps the mind trapped in the unEnlightened\nstate continuing to experience continued discontentedness and the suffering\nit causes. The only way to remove this hindrance is to seek guidance with a\nTeacher in the true Teachings of The Buddha using The Words of The\nBuddha. It is The Teachings of The Buddha that will awaken the mind to\nEnlightenment through independent verification of his Teachings to acquire\nwisdom, thus, removing this obstruction to Enlightenment.\n11\n\nThrough dedication to restoring The Teachings of The Buddha within your\nown life practice by acquiring wisdom using The Words of The Buddha, you\nare doing your part to contribute to restoring his Teachings back into\nhumanity for the benefit of countless beings that exist now and long into the\nfuture. All of humanity can evolve so that everyone can attain Enlightenment\ncreating the most peaceful world we have ever imagined. It will be like\n“heaven on earth”.\nYou are invited to join this Community to only learn and practice “The Words\nof The Buddha”, in such a way, that leads to your Enlightenment and the\nrestoration of The Buddha’s Teachings so that you and countless beings can\nexperience the peacefulness, liberation of mind, and complete elimination of\ndiscontentedness and the suffering it causes, known as Enlightenment.\nThe Words of The Buddha Book Series\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n“Thank you” for choosing to learn and\npractice Gotama Buddha’s Teachings.\nYou are making the world a better place\nthrough developing your life practice based\non “The Words of The Buddha”.\n12\n\nContinue to read and understand “The Words of The Buddha - The Path to\nEnlightenment - Revealing The Hidden” book series that has been laid out\nfor all of us to achieve a better way of life.\nYou can connect to a group of people in a supportive environment for\ndiscussion, sharing, and learning through the Facebook group.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAll members are accepted without judgment. It is a healthy place to talk,\ndiscuss, learn, and grow. There are resources to help you further on this\nPath to Enlightenment accessible online through a Group Learning\nProgram.\nGroup Learning Program: LIVE Interactive Online Classes, Books,\nAudiobooks, Videos, Podcast and Personal Guidance are available for you.\n13\n\nPreface\nThe Foremost Householder\nThis book is dedicated to “you” and the complete elimination, destruction,\nand cessation of suffering or “discontentedness” of the mind. Thus, this\nbook is dedicated to the elimination of discontentedness and the suffering\nthat it causes in the entire world.\nThe Teachings in this book series, with some effort on your part, will lead you\nto everlasting peace - a peaceful mind and a peaceful life. It’s your personal\nchoices, with these Teachings serving as a guide, that will bring you these\nresults.\nWe are all walking towards the darkness or towards the light. Which\ndirection you walk is completely your choice.\nThis book and Teachings are meant to guide you in learning, reflecting, and\npracticing The Teachings of The Perfectly Enlightened Buddha who lived\nover 2,500 years ago.\nThe Teachings of The Buddha are timeless, meaning they are just as\napplicable today as they were 2,500 years ago.\nGotama Buddha’s Teachings are not a religion but instead, a “better way of\nlife”. Through learning, reflecting, and practicing these Teachings to\nindependently verify the truth, the mind will acquire wisdom awakening to\nEnlightenment.\nIt is suggested that you first read “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1) of this same book series while seeking\nguidance from a Teacher. It is that book that provides a Practitioner with a\nsolid foundation in developing a life practice that will lead to the Enlightened\nmind.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a\nTeacher to receive guidance. One would not be able to only read a book and\nattain the results of an Enlightened mind.\nNothing in Gotama Buddha’s Teachings is based on belief. A Buddha has\nalready done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the\nmind and your life.\n14\n\nAll his Teachings can be learned and practiced to independently observe the\ntruth as the mind “gradually” acquires wisdom through independent\nverification of his Teachings and through practice of his Teachings.\nThis new found wisdom “gradually” improves the way the mind functions in\nthe world through eliminating discontentedness of mind. The mind can\ncompletely eliminate all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc. on The Path to\nEnlightenment.\nThrough learning and practicing Gotama Buddha’s Teachings with guidance,\nthe mind becomes Enlightened in that you can observe the improvement in\nthe condition of the mind as you eliminate all discontent feelings where the\nmind can reside peaceful, calm, serene, and content with joy - permanently.\nYou are not believing The Teachings wishing for a positive outcome at some\npoint in the future or after death. Instead, you are observing the\nimprovements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without\nTeachers. These are some of the criteria that make a Buddha a Buddha is\nthat they discover The Teachings on their own attaining Enlightenment\nwithout help from a Teacher, shares their independently discovered\nTeachings to guide countless others to Enlightenment during the remaining\ntime of their life, and they leave their Teachings in a condition that they guide\ncountless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\nThat means you and everyone else will need Teachers on this Path to\nEnlightenment.\nYour journey to learn, reflect, and practice these Teachings is significantly\nimproved through making the choice to learn directly with “The Words of The\nBuddha”.\nToday, there are many resources for Teachings described as Buddhist or\noriginating with The Buddha. But, it is only when a Practitioner chooses to\ninvestigate “The Words of The Buddha” being sourced directly from the\noriginal source, The Pāli Canon, that a Practitioner will come to understand\nthe truth of what The Buddha actually taught and be able to implement these\nTeachings into your daily life to experience the results of Enlightenment.\n15\n\nThrough learning and practicing Gotama Buddha’s Teachings, in his own\nwords, The Perfectly Enlightened One’s wisdom can penetrate the mind and\nyou can experience the breakthrough to realizing the Enlightened mind.\nI have significant gratitude, appreciation, admiration, and respect for Master\nTeacher Gotama Buddha as his Teachings lead exactly where he said they\nwould. To a steady, calm, stable, and unshakable mind, known as\nEnlightenment.\nThere are countless unknown and unnamed individuals who are responsible\nfor these Teachings reaching you in this book series. These Teachings have\nbeen preserved throughout history over the last 2,500 years through the\ntireless efforts of Ordained and Household Practitioners. These Teachings\nhave been preserved and shared from one generation to the next because\nthey work.\nIt is now up to us to learn, reflect, and practice these Teachings to\nexperience the Enlightened mind, so that we may benefit from an improved\nexistence while also preserving these Teachings for future generations in our\nhearts and minds.\nWhile books are an outstanding tool to capture The Teachings and share\nthem worldwide, there is nothing more significant than having massive\nnumbers of Enlightened beings in the world who can directly share these\nTeachings with those who choose to seek guidance in developing their life\npractice on The Path to Enlightenment. Each of us individually and\ncollectively, are just one link in a long chain of Practitioners and Teachers\nspanning over 2,500 years.\nWhat we choose to do in this time and place will determine how vibrant and\nsustaining these Teachings are for future generations. It is our work and\neffort to seek our own Enlightenment that we will experience results for our\nown mind and lay the groundwork for countless more beings after us to\nexperience the same freedom of mind that you are now choosing to pursue.\nMany people are interested in improving the world, but do not know how. It\nis only when we are dedicated to improving our own wisdom, moral conduct,\nand mental discipline that we will improve the world. Through improving our\nown life practice through learning “The Words of The Buddha” then, we will\nhave collectively improved the world.\nThe problem that the unEnlightened mind is experiencing is not the outside\nworld, but the inner world. Training the mind, the inner world, is what\nproduces a peaceful existence. You can’t control other people and what they\n16\n\ndo. You can only decide to train your own mind to be unaffected by what\nothers do.\nIt is a real struggle to exist in a world that the mind does not understand. It is\n“The Words of The Buddha” that explains The Natural Laws of Existence\nguiding the mind to acquire deep wisdom to make better free will decisions\nthrough a purified mind.\nMaster Teacher Gotama Buddha\n(The Tathāgata)\n17\n\nHow to Investigate the Originality of\nThe Perfectly Enlightened One's Teachings\nSuppose a Monk were to say: Friends, I heard and received this from The\nPerfectly Enlightened One’s own lips: this is the Teaching, this is the\ndiscipline, this is the Master’s Teaching, then, Monks, you should neither\napprove nor disapprove his words. Then without approving or\ndisapproving, his words and expressions should be carefully noted and\ncompared with the Discourses and reviewed in the light of the discipline. If\nthey, on such comparison and review, are found not to conform to the\nDiscourses or the discipline, the conclusion must be: \"Assuredly this is not\nthe word of The Buddha, it has been wrongly understood by this Monk\",\nand the matter is to be ignored.\nBut where on such comparison and review they are found to conform to\nthe Discourses or the discipline, the conclusion must be: “Assuredly this is\nthe word of The Buddha, it has been rightly understood by this Monk.”\n(The Buddha spoke to the Monks at the Ananda Shrine in Bhoganagara:\nMahāparinibbāna Discourse)\n(Reference: DN 16)\n18\n\nThus while ...\nthe Fortunate One’s discipline remains in the world,\nthis is for the welfare of many people\nfor the peacefulness of many people,\nout of compassion for the world,\nfor the good, welfare,\nand peacefulness of heavenly beings and humans.\n(Reference: AN 4.160)\n19", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": null, "chapter_title": null, "sutta_refs": ["AN", "DN"], "page": null, "page_start": 1, "page_end": 19, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dd1fe0b2-f9a0-4a61-8405-38ec16a36db3", "parent_id": "book-vol8:ch1:scripture", "content_type": "scripture", "text": "Chapter 1\nHousehold Life is Crowded and Dusty\nMonk, here a Tathāgata appears in the world, accomplished, fully\nEnlightened, perfect in true wisdom and conduct, superb, knower of worlds,\nincomparable leader of persons to be tamed, Teacher of gods and humans,\nEnlightened, Fortunate.\nHe declares this world with its gods, its Māras, and its Brāhmas, this\ngeneration with its Ascetics and Brāhmins, its princes and its people, which\nhe has himself realized with direct knowledge (experience).\nHe teaches The Teachings good in the beginning, good in the middle, and\ngood in the end, with the right meaning and phrasing, and he reveals a holy\nlife that is entirely perfect and pure.\nA Householder or Householder’s son or one born in some other clan hears\nthese Teachings. On hearing The Teachings he acquires confidence in The\nTathāgata. Possessing that confidence, he considers thus:\nHousehold life is crowded and dusty; life gone forth is wide open. It is not\neasy, while living in a home to lead the holy life entirely perfect and pure as a\npolished shell. Suppose I shave off my hair and beard, put on the yellow\nrobe, and go forth from the home life into homelessness.\n(Reference: MN 27)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Household Life is Crowded and Dusty", "sutta_refs": ["MN"], "page": null, "page_start": 20, "page_end": 21, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b6316bac-eb04-4c8f-93bb-63e92fbc7ee0", "parent_id": "book-vol8:ch1:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a Teaching where he describes that\nliving as a Household Practitioner is quite challenging. Attaining Enlightenment by any\nbeing is a challenge. Attaining Enlightenment as a Household Practitioner during the\nlifetime of The Buddha was very challenging.\nWhile Household Practitioners did attain Enlightenment during the lifetime of The Buddha\nand after his death, Household Practitioners have many obstacles to overcome. During\nthe lifetime of Gotama Buddha, Household Practitioners were very occupied with\ncountless tasks just to sustain life. To acquire the needed food, water, clothing, shelter,\nand medical care required much effort which left little time for learning, reflecting, and\npracticing The Teachings.\nToday, we exist during a time where modern conveniences have made it easier for us to\nacquire the needed supplies to sustain life. While Household Practitioners still have\nobstacles to overcome, so do Ordained Practitioners. While there is one set of benefits\nand challenges to the ordained lifestyle, there is another set of benefits and challenges\nassociated with the household lifestyle. Today, in my opinion, it is much more likely for a\n20", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Household Life is Crowded and Dusty", "sutta_refs": ["MN"], "page": null, "page_start": 20, "page_end": 21, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "80caab10-20bb-4d46-babd-46ba878d4d83", "parent_id": "book-vol8:ch1:commentary:1", "content_type": "commentary", "text": "Household Practitioner to attain Enlightenment than even during the lifetime of Gotama\nBuddha due to our ability to more readily acquire the needed supplies to sustain life, thus,\nproviding more time to learn, reflect, and practice these Teachings.\nIn the ordained lifestyle, a Practitioner will have plenty of time to learn, reflect, and\npractice these Teachings because they are not responsible for a house, car, personal\nrelationships with a life partner, children, parents, etc. and the basic necessities to sustain\ntheir life are provided to them by Household Practitioners. All food, water, clothing,\nshelter, and medical care is provided. In this lifestyle, one is more likely to attain\nEnlightenment but it is not guaranteed. An Ordained Practitioner will be living among a\ncommunity of Practitioners who are all actively working towards Enlightenment, thus, they\nare most likely living in a supportive and encouraging environment where individuals are\nall working towards the same goal. There is a predefined discipline that is shared with\nOrdained Practitioners and there are several other Ordained Practitioner who can be\nhelpful towards one’s progress towards Enlightenment. Ordained Practitioners will need\nto do all the same learning, reflecting, and practicing as Household Practitioners, they just\nhave less responsibilities and more time to accomplish progress on The Path to\nEnlightenment.\nHousehold Practitioners have an enormous amount of responsibilities compared to\nOrdained Practitioners. With items to acquire such as food, water, clothing, shelter, and\nmedical care along with countless relationships, Household Practitioners oftentimes\ncreate a life for themselves where time is very limited and they are distracted from\nprogressing on The Path to Enlightenment. A Household Practitioner will need to make\nlife choices, where they choose to dedicate time, effort, energy, and resources towards\nlearning, reflecting, and practicing these Teachings. There will need to be inner motivation\nand inner discipline, especially if you are not living with other individuals who are\nchoosing to embark on the journey towards Enlightenment on The Path to Enlightenment.\nDedicating time, effort, energy, and resources towards learning, reflecting, and practicing\nthese Teachings is the best thing you could ever do for yourself, those close to you, and\nall of humanity.\nThrough learning and practicing these Teachings, you will reduce and then eliminate all\nthe harm you are causing in the world. Thus, you can live in peace. You will not be\ncausing harm to those around you so your personal and professional relationships will\nimprove significantly. But, Household Practitioners will need to develop confidence in The\nBuddha, The Teachings, and The Community so that they remain determined, dedicated,\nand diligent as they walk The Path to Enlightenment.\nThere are many obstacles and potential distractions along the way. But a person who has\ninner motivation, inner discipline, and understands that gradual training and gradual\npractice will result in gradual progress with no interest to ever give up will ultimately be\nsuccessful.\nNo one ever said life would be “easy” but it’s also not supposed to be “tough”.\nLearning Gotama Buddha's Teachings is not “easy” but learning and practicing The\nTeachings of The Buddha will ensure “life is not tough”.\n21", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Household Life is Crowded and Dusty", "sutta_refs": ["MN"], "page": null, "page_start": 20, "page_end": 21, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2eeba5db-edec-4feb-b8c3-6f5b3dc00356", "parent_id": "book-vol8:ch2:commentary:0", "content_type": "commentary", "text": "Chapter 2\nPaying Homage to the Six Directions\n‘Well, Venerable Sir, how should one pay homage (respect) to the six\ndirections according to the noble discipline? It would be good if The\nPerfectly Enlightened One were to teach me the proper way to pay homage\n(respect) to the six directions according to the noble discipline.’\nYoung Householder, it is by abandoning the four defilements of action, by\nnot doing evil from the four causes, by not following the six ways of wasting\none’s substance, through avoiding these fourteen evil ways that the Noble\nDisciple covers the six directions, and by such practice becomes a\nconqueror of both worlds, so that all will go well with him in this world and\nthe next, and at the breaking-up of the body after death, he will go to a good\ndestination, a heavenly world.\nWhat are the four defilements of action that are abandoned?\nTaking life is one, taking what is not given is one, sexual misconduct is one,\nfalse speech is one.\nThese are the four defilements of action that he abandons.\nWhat are the four causes of evil from which to refrain?\nEvil action springs from craving, it springs from anger (ill will), it springs from\nignorance (unknowing of true reality), it springs from fear.\nIf the Noble Disciple does not act out of craving, anger (ill will), ignorance\n(unknowing of true reality) or fear, he will not do evil from any one of the four\ncauses.\nAnd which are the six ways of wasting one’s substance that he does not\nfollow?\nAddiction to strong drink and sloth producing drugs (substances that cause\nheedlessness) is one way of wasting one's substance,\n22", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Paying Homage to the Six Directions", "sutta_refs": ["DN"], "page": null, "page_start": 22, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5a9cd68c-3afa-43cd-a985-a6cb1e046f38", "parent_id": "book-vol8:ch2:commentary:1", "content_type": "commentary", "text": "haunting the streets at unfitting times is one,\nattending fairs is one,\nbeing addicted to gambling is one,\nkeeping unwholesome company is one,\nhabitual idleness is one.\nAnd how, Householder's son, does the Noble Disciple protect the six\ndirections?\nThese six things are to be regarded as the six directions.\nThe east denotes mother and father.\nThe south denotes Teachers.\nThe west denotes wife and children.\nThe north denotes friends and companions.\nThe nadir (down) denotes servants, workers, and helpers.\nThe zenith (up) denotes Ascetics and Brāhmins.\nDuties to Minister to the Eastern Direction\nThere are five ways in which a son should minister to his mother and father\nas the eastern direction.\n(He should think:)\n(1) Having been supported by them, I will support them.\n(2) I will perform their duties for them.\n(3) I will keep up the family tradition (craft/business).\n(4) I will be worthy of my heritage.\n(5) After my parents’ deaths, I will distribute gifts on their behalf.\nAnd there are five ways in which the parents, so ministered to by their son as\nthe eastern direction, will reciprocate:\n(1) they will restrain him from evil,\n(2) support him in doing good,\n(3) teach him some skill,\n(4) find him a suitable wife (life partner), and\n(5) in due time, hand over his inheritance to him.\nIn this way the eastern direction is covered, making it at peace and free from\nfear.\n23", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Paying Homage to the Six Directions", "sutta_refs": ["DN"], "page": null, "page_start": 22, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "26b81a0f-49e6-4c1a-b281-dd93de33d841", "parent_id": "book-vol8:ch2:commentary:2", "content_type": "commentary", "text": "Duties to Minister to the Southern Direction\nThere are five ways in which pupils should minister to their Teachers as the\nsouthern direction:\n(1) by rising to greet them,\n(2) by waiting on them,\n(3) by being attentive,\n(4) by serving them,\n(5) by mastering the skills they teach.\nAnd there are five ways in which their Teachers, thus ministered to by their\npupils as the southern direction, will reciprocate:\n(1) they will give thorough instruction,\n(2) make sure they have learned what they should have duly learned,\n(3) give them a thorough grounding in all skills,\n(4) recommend them to their friends and colleagues, and\n(5) provide them with security in all directions.\nIn this way the southern direction is covered, making it at peace and free\nfrom fear.\nDuties to Minister to the Western Direction\nThere are five ways in which a husband should minister to his wife as the\nwestern direction:\n(1) by honoring her,\n(2) by not disparaging her,\n(3) by not being unfaithful to her,\n(4) by giving authority to her,\n(5) by providing her with adornments.\nAnd there are five ways in which a wife, thus ministered to by her husband as\nthe western direction, will reciprocate:\n(1) by properly organizing her work,\n(2) by being kind to the servants,\n(3) by not being unfaithful,\n(4) by protecting stores, and\n(5) by being skillful and diligent in all she has to do.\nIn this way the western direction is covered, making it at peace and free from\nfear.\n24", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Paying Homage to the Six Directions", "sutta_refs": ["DN"], "page": null, "page_start": 22, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5fd0e1fa-de8c-44e6-8a0e-f30267817eb5", "parent_id": "book-vol8:ch2:commentary:3", "content_type": "commentary", "text": "Duties to Minister to the Northern Direction\nThere are five ways in which a man should minister to his friends and\ncompanions as the northern direction:\n(1) by gifts,\n(2) by kind words,\n(3) by looking after their welfare,\n(4) by treating them like himself, and\n(5) by keeping his word.\nAnd there are five ways in which friends and companions, thus ministered to\nby a man as the northern direction, will reciprocate:\n(1) by looking after him when he is inattentive,\n(2) by looking after his property when he is inattentive,\n(3) by being a refuge when he is afraid,\n(4) by not deserting him when he is in trouble, and\n(5) by showing concern for his children.\nIn this way the northern direction is covered, making it at peace and free\nfrom fear.\nDuties to Minister to the Nadir Direction\nThere are five ways in which a master should minister to his servants and\nworkpeople as the nadir (down):\n(1) by arranging their work according to their strength,\n(2) by supplying them with food and wages,\n(3) by looking after them when they are ill,\n(4) by sharing special delicacies with them, and\n(5) by letting them off work at the right time.\nAnd there are five ways in which servants and workpeople, thus ministered\nto by their master as the nadir, will reciprocate:\n(1) they will get up before him,\n(2) go to bed after him,\n(3) take only what they are given,\n(4) do their work properly, and\n(5) be bearers of his praise and good repute.\nIn this way the nadir is covered, making it at peace and free from fear.\n25", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Paying Homage to the Six Directions", "sutta_refs": ["DN"], "page": null, "page_start": 22, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aeb97564-b384-4360-bfdc-ddf4e867b838", "parent_id": "book-vol8:ch2:commentary:4", "content_type": "commentary", "text": "Duties to Minister to the Zenith Direction\nThere are five ways in which a man should minister to Ascetics and Brāhmins\nas the zenith (up):\n(1) by kindness in bodily deed (actions),\n(2) by kindness in speech,\n(3) by kindness in thought (intentions),\n(4) by keeping open house for them, and\n(5) by supplying their bodily needs.\nAnd the Ascetics and Brāhmins, thus ministered to by him as the zenith, will\nreciprocate in six ways:\n(1) they will restrain him from evil,\n(2) encourage him to do good,\n(3) be kind-hearted and compassionate towards him,\n(4) teach him what he has not heard,\n(5) clarify what he has already heard, and\n(6) point out to him the way to heaven.\nIn this way the zenith is covered, making it at peace and free from fear.\n(Reference: DN 31)\nIn this Teaching from Gotama Buddha, he explains a traditional ritual, through his own\nTeachings, that had been performed by the local people for many generations referred to\nas “Paying Homage to the Six Directions”. He essentially recasts this ritual to eliminate\nthe ritualistic aspects of “Paying Homage to the Six Directions” and instead, guides and\nencourages Students to practice Teachings that will produce wholesome benefits for their\nlife (i.e. wholesome Kamma).\nEach direction identifies a different group of people whom a Practitioner should honor and\nrespect.\nThe east identifies the parents or caregivers as these are individuals who bring us up and\nshow us the world providing countless necessities to sustain our life. It is not easy to\nrepay one’s caregivers for the tireless efforts they apply to help us come into the world\ngetting started in the right direction with guidance and wisdom to improve our life.\nThe south identifies Teachers who share their knowledge to help us improve our life.\nWhether it be a school Teacher, a Teacher who shared a unique skill, or even a Teacher\nwho is sharing these Teachings with you. Without Teachers who are willing to patiently\nshare their knowledge, humanity would quickly crumble. It is only when we are polite,\nkind, friendly, and respectful to Teachers that we are then able to continue to see\nindividuals willing to teach providing us with knowledge to improve our life.\n26", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Paying Homage to the Six Directions", "sutta_refs": ["DN"], "page": null, "page_start": 22, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "993b07d6-fb00-4cc1-9bd0-887642b48d2f", "parent_id": "book-vol8:ch2:commentary:5", "content_type": "commentary", "text": "The west identifies wife (life partners) and children as these are individuals who help to\nsupport us in our life providing motivation and encouragement to do wholesome deeds in\nthe world.\nThe north identifies friends and companions as with good wholesome friends and\ncompanions, an individual can be influenced in wholesome ways to continue their journey\ntowards the Enlightened mental state.\nThe nadir (down) identifies servants, workers, helpers (employees) as these individuals\nhelp one to accomplish their goals and objectives. With wholesome relationships between\nan employer and employees, the team can be predicted to create success and continue\ntheir success as a team.\nThe zenith (up) identifies Ascetics (Ordained Practitioners) and Brāhmins (Priests) who are\nthe individuals that are taking the responsibility to lead a purified life then sharing The\nTeachings with Household Practitioners to be able to learn, reflect, and practice\nTeachings to improve their own life on The Path to Enlightenment. It is through having\npolite, kind, friendly, and respectful relationships with this group of individuals that a\nperson can be predicted to continue to learn and develop their life practice through a\nstrong foundation in these Teachings.\nGotama Buddha provides guidance for how we should practice virtuous behavior or\nwholesome moral conduct towards each of these groups of people and through doing so,\none would accomplish wholesome outcomes (i.e. wholesome Kamma).\nThrough being impolite, unkind, unfriendly, or disrespectful to our caregivers, Teachers,\nlife partners and children, friends and companions, employees, and those who share\nthese Teachings, an individual would find it impossible to attain Enlightenment. An\nindividual would struggle through life as they would not have the guidance needed to\ndevelop a solid foundation in these Teachings.\nThis Teaching from Gotama Buddha provides all of us basic virtuous moral conduct that\ncan be practiced to ensure the best possible wholesome outcomes with all of these\nimportant groups of people whom we need in our life and rely on for beneficial results (i.e.\nwholesome Kamma).\nDetailed explanation on practicing True Love: Love Without Attachment is available in\nChapter 15 of this same book series found in the book “Developing a Life Practice: The\nPath That Leads to Enlightenment” (Volume 1).\n27", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Paying Homage to the Six Directions", "sutta_refs": ["DN"], "page": null, "page_start": 22, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8317bdf0-a18b-4f9a-a3a7-1f1836308293", "parent_id": "book-vol8:ch2:commentary:6", "content_type": "commentary", "text": "Freedom from illness: the foremost good fortune.\nContentment: the foremost wealth.\nTrust: the foremost affection.\nLiberation (Enlightenment): the foremost peacefulness.\n(Reference: DHP 15)\n28", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Paying Homage to the Six Directions", "sutta_refs": ["DN"], "page": null, "page_start": 22, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "68229f73-3671-4595-9d09-b75bd0d09935", "parent_id": "book-vol8:ch3:scripture", "content_type": "scripture", "text": "Chapter 3\nRepaying One’s Mother and Father\nMonks, there are two persons that cannot easily be repaid.\nWhat two?\nOne’s mother and father.\nEven if one should carry about one’s mother on one shoulder and one’s\nfather on the other, and (while doing so) should have a life span of a hundred\nyears, live for a hundred years; and if one should attend to them by anointing\nthem with balms, by massaging, bathing, and rubbing their limbs, and they\neven void their urine and excrement there, one still would not have done\nenough for one’s parents, nor would one have repaid them.\nEven if one were to establish one’s parents as the Supreme Lords and Rulers\nover this great earth abounding in the seven treasures, one still would not\nhave done enough for one’s parents, nor would one have repaid them.\nFor what reason?\nParents are of great help to their children; they bring them up, feed them,\nand show them the world.\nBut, Monks, if, when one’s parents lack confidence, one encourages, settles,\nand establishes them in confidence; if, when one’s parents are\nunwholesome, one encourages, settles, and establishes them in virtuous\nbehavior (moral conduct); if, when one’s parents are selfish, one encourages,\nsettles, and establishes them in generosity; if, when one’s parents are\nunwise, one encourages, settles, and establishes them in wisdom: in such a\nway, one has done enough for one’s parents, repaid them, and done more\nthan enough for them.\n(Reference: AN 2.33)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Repaying One’s Mother and Father", "sutta_refs": ["AN"], "page": null, "page_start": 29, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "251d68e9-e73f-4d4d-bc42-15143b2fbcf7", "parent_id": "book-vol8:ch3:commentary:0", "content_type": "commentary", "text": "29", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Repaying One’s Mother and Father", "sutta_refs": ["AN"], "page": null, "page_start": 29, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "de0714f1-171e-419c-a3eb-a9ff69485350", "parent_id": "book-vol8:ch3:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a Teaching of how a Practitioner should\nhave only the deepest respect and gratitude for their parents.\nWe are born into the world to parents who provide us care or needs to sustain life. In\nsome situations, our parents may lack the understanding or ability to guide us in the way\nthat we expect. The expectations we have of our parents, what they should be and how\nthey should function as our parents, can cause us to be discontent and have a strained\nrelationship at best.\nIt is important to understand that our parents gave us life. They brought us into the world\nand provided the care needed to sustain our life. These actions alone require tireless\neffort. This same Teaching can be applied to grandparents, non-biological parents, and\nthe full range of caregivers who contributed to your up bringing and care from infancy to\nadulthood.\nWhat Gotama Buddha is sharing here is that parents provide great help to their children to\n“bring them up, feed them, and show them the world”. The amount of work and effort\ninvolved in just clothing, feeding, bathing, and guiding children in the world is exhaustive.\nOur parents do not always have the training or wisdom to guide us in the way that we\n“want” to be guided. Our obligations and expectations of our parents can leave us feeling\nabandoned, left out, or unloved. But these are just the feelings and emotions we have\nassigned to the lack of our parents meeting our own obligations and expectations we set\nfor them. This is most likely not how our parents actually feel towards us.\nIf a child can be appreciative of the fact that our parents went through extensive and\nexhaustive efforts to bring us into the world and sustain our life, the way we repay an\nunwise parent, is to, when we are ready, provide them encouragement in virtuous\nbehavior, generosity, and wisdom. In this way, then we have done enough for our parents.\nIf we have gained wisdom and understanding that can help our parents to realize a better\nlife, we need to find humble ways to share that wisdom with our parents and provide\nthem guidance in these Teachings that will improve their life as repayment for the\nguidance they gave us as a child, and do so without attachment to the outcome.\nOur parents are rarely going to meet the expectations we have of a “perfect parent”. If we\neliminate the expectations (i.e. the attachments), and understand we have the parents we\nhave and then be thankful for the life that they have given us, then perhaps we can\neliminate whatever expectations we have and provide them unconditional “true love” that\nguides them in virtuous behavior, generosity, and wisdom.\nThis requires that we are learning and practicing these Teachings so that we can more\nreadily provide the wisdom that our parents would need, to improve the quality of the\nmind based on our intimate understanding of The Teachings and how to practice them.\nWe need to lead by example through a well established practice of these Teachings.\nDetailed explanation on practicing True Love: Love Without Attachment is available in\nChapter 15 of this same book series found in the book “Developing a Life Practice: The\nPath That Leads to Enlightenment” (Volume 1).\n30", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Repaying One’s Mother and Father", "sutta_refs": ["AN"], "page": null, "page_start": 29, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "df831ec8-a5fc-4465-ba70-a877636e052c", "parent_id": "book-vol8:ch4:commentary:0", "content_type": "commentary", "text": "Chapter 4\nThree Difficulties that Separate Mother and Son\nMonks, the uninstructed worldling speaks of these three difficulties that\nseparate mother and son.\nWhat three?\nThere comes a time when a great wildfire arises. When the great wildfire has\narisen, it burns up villages, towns, and cities. When villages, towns, and\ncities are burning up, the mother does not find her son and the son does not\nfind his mother. This is the first difficulty that separates mother and son of\nwhich the uninstructed worldling speaks.\nAgain, there comes a time when a great rain cloud arises. When the great\nrain cloud has arisen, a great landslide takes place. When the great landslide\ntakes place, villages, towns, and cities are swept away. When villages,\ntowns, and cities are being swept away, the mother does not find her son\nand the son does not find his mother. This is the second difficulty that\nseparates mother and son of which the uninstructed worldling speaks.\nAgain, there comes a time of a dangerous windstorm in the wilderness, when\nthe people of the countryside, mounted on their vehicles, flee on all sides.\nWhen there is a dangerous windstorm in the wilderness, and the people of\nthe countryside, mounted on their vehicles, are fleeing on all sides, the\nmother does not find her son and the son does not find his mother. This is\nthe third difficulty that separates mother and son of which the uninstructed\nworldling speaks.\nThese are the three difficulties that separate mother and son of which the\nuninstructed worldling speaks.\nThere are, Monks, these three difficulties when mother and son reconnect\nthat the uninstructed worldling speaks of as difficulties that separate mother\nand son.\nWhat three?\nThere comes a time when a great wildfire arises, when a great rain cloud\narises, and there comes a time of a dangerous windstorm in the wilderness,\nthere is sometimes an occasion when the mother finds her son and the son\nfinds his mother.\n31", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Three Difficulties that Separate Mother and Son", "sutta_refs": ["AN"], "page": null, "page_start": 31, "page_end": 33, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "907c07b6-652c-42c8-be91-8675a39819a4", "parent_id": "book-vol8:ch4:commentary:1", "content_type": "commentary", "text": "These are the three difficulties when mother and son reconnect that the\nuninstructed worldling speak of as difficulties that separate mother and son.\nThere are, Monks, these three difficulties that separate mother and son.\nWhat three?\nThe difficulty of old age, the difficulty of illness, and the difficulty of death.\nWhen the son is growing old, the mother cannot fulfill her wish: Let me grow\nold, but may my son not grow old! And when the mother is growing old, the\nson cannot fulfill his wish: Let me grow old, but may my mother not grow old!\nWhen the son has fallen ill, the mother cannot fulfill her wish: Let me fall ill,\nbut may my son not fall ill! And when the mother has fallen ill, the son cannot\nfulfill his wish: Let me fall ill, but may my mother not fall ill!\nWhen the son is dying, the mother cannot fulfill her wish: Let me die, but\nmay my son not die! And when the mother is dying, the son cannot fulfill his\nwish: Let me die, but may my mother not die!\nThese are the three difficulties that separate mother and son.\nThere is a path, Monks, there is a way that leads to the abandoning and\novercoming of these three difficulties when mother and son reconnect and of\nthese three difficulties that separate mother and son.\nAnd what is the path and way? It is just this Noble Eight Fold Path; that is,\nRight View, Right Intention, Right Speech, Right Action, Right Livelihood,\nRight Effort, Right Mindfulness, and Right Concentration.\nThis is the path and way that leads to the abandoning and overcoming of\nthese three difficulties when mother and son reconnect and of these three\ndifficulties that separate mother and son.\n(Reference: AN 3.62)\n32", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Three Difficulties that Separate Mother and Son", "sutta_refs": ["AN"], "page": null, "page_start": 31, "page_end": 33, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9f5c0aff-dc08-4278-abe1-dd19bbd8f695", "parent_id": "book-vol8:ch4:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a Teaching of how a mother and her son\ncould become separated based on three difficulties.\nWhile this is a Teaching referencing a mother and son, one might decide to apply this to\nany caregiver and their child. The Buddha is essentially describing the deep attachment\nthat exists between many caregivers and their children.\nFirst, The Buddha describes the three difficulties of a wildfire, a rainstorm, and a\nwindstorm. These are three difficulties that could physically separate a caregiver from\ntheir child.\nThe Buddha shares these are the three difficulties that the “uninstructed worldling\nspeaks”. An “uninstructed worldling” is an individual who is not learning, reflecting, and\npracticing these Teachings. One who is not on The Path to Enlightenment and does not\nunderstand the wisdom of these Teachings. They are referred to throughout The Buddha’s\nTeachings as an “uninstructed worldling” as they are holding on to worldly possessions\nand relationship in the mind rather than training the mind to “let go”. They are bound to\n“the world”, thus, an “uninstructed worldling”.\nNext, The Buddha speaks of the three difficulties that truly separate a caregiver and their\nchild being old age, illness, and death. The Buddha describes a mother and son who both\nhave the wish that the other does not become old, sick, or die. The uninstructed worldling\n(i.e. individual not on The Path to Enlightenment) does not understand these Teachings to\ninclude The Universal Truth of Impermanence, therefore, the mind has difficulties\nobserving one they are attached to grow old, become sick, or die. The mind is untrained\nand thus, experiences misery, sorrow, grief, pain, displeasure, and despair.\nLastly, The Buddha then describes that there is “a path” that leads to the elimination and\novercoming of these three difficulties experienced by caregivers and children who are\nattached to each other yearning and longing for aging, sickness, and death to not occur\nexperiencing misery, sorrow, grief, pain, displeasure, and despair.\nThe path and the way are The Eight Fold Path. That is the escape from all misery, sorrow,\ngrief, pain, displeasure, and despair leading to a complete end to all discontentedness.\nThrough learning, reflecting, and practicing this path, one will come to be liberated from\nthe strong feelings associated with the mind craving/desiring permanence in our\nrelationships. Love does not cause pain and misery in relationships instead, it is craving/\ndesire/attachment. When one learns how to love without attachment, they can liberate the\nmind from constant discontentedness based on attachment in relationships.\nDetailed explanation on practicing True Love: Love Without Attachment is available in\nChapter 15 of this same book series found in the book “Developing a Life Practice: The\nPath That Leads to Enlightenment” (Volume 1).\n33", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Three Difficulties that Separate Mother and Son", "sutta_refs": ["AN"], "page": null, "page_start": 31, "page_end": 33, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1d0b2bf9-7cdb-4d12-ad7f-9e6c1b88c22c", "parent_id": "book-vol8:ch5:scripture:0", "content_type": "scripture", "text": "Chapter 5\nFour Things Wished for, Desired, Agreeable, and\nRarely Gained in the World\nHouseholder, there are these four things that are wished for, desired,\nagreeable, and rarely gained in the world.\nWhat four?\nOne thinks: May wealth come to me righteously!\nThis is the first thing in the world that is wished for, desired, agreeable, and\nrarely gained in the world.\nHaving gained wealth righteously, one thinks: May fame come to me and to\nmy relatives and preceptors!\nThis is the second thing in the world that is wished for, desired, agreeable,\nrarely gained in the world.\nHaving gained wealth righteously and having gained fame for oneself and for\none’s relatives and preceptors, one thinks: May I live long and enjoy a long\nlife span!\nThis is the third thing in the world that is wished for, desired, agreeable,\nrarely gained in the world.\nHaving gained wealth righteously, having gained fame for oneself and for\none’s relatives and preceptors, living long and enjoying a long life span, one\nthinks: With the breakup of the body, after death, may I be reborn in a good\ndestination, in a heavenly world!\nThis is the fourth thing in the world that is wished for, desired, agreeable,\nrarely gained in the world.\nThese are the four things that are wished for, desired, agreeable, and rarely\ngained in the world.\n34", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Four Things Wished for, Desired, Agreeable, and", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 34, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "da79a0c0-04ea-434a-b09c-c019cba6318e", "parent_id": "book-vol8:ch5:scripture:1", "content_type": "scripture", "text": "There are, Householder, four (other) things that lead to obtaining those four\nthings.\nWhat four?\nAccomplishment in confidence,\nAccomplishment in virtuous behavior,\nAccomplishment in generosity, and\nAccomplishment in wisdom.\nAnd what, Householder, is accomplishment in confidence?\nHere, a Noble Disciple is endowed with confidence: he places confidence in\nthe Enlightenment of The Tathāgata thus: The Perfectly Enlightened One is\nan Arahant, Perfectly Enlightened, accomplished in true wisdom and\nconduct, fortunate knower of the world, unsurpassed trainer of persons to be\ntamed, Teacher of heavenly beings and humans, the Enlightened One, The\nPerfectly Enlightened One.\nThis is called accomplishment in confidence.\nAnd what is accomplishment in virtuous behavior?\nHere, a Noble Disciple abstains from the destruction of life, abstains from\ntaking what is not given, abstains from sexual misconduct, abstains from\nfalse speech, abstains from liquor, wine, and intoxicants (substances that\ncause heedlessness), the basis for heedlessness.\nThis is called accomplishment in virtuous behavior.\nAnd what is accomplishment in generosity?\nHere, a Noble Disciple resides at home with a mind free from the stain of\nselfishness, freely generous, openhanded, joyful in relinquishment, devoted\nto charity, joyful in giving and sharing.\nThis is called accomplishment in generosity.\n35", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Four Things Wished for, Desired, Agreeable, and", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 34, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e068a3da-f6c9-457b-8747-3ab807fa53a7", "parent_id": "book-vol8:ch5:scripture:2", "content_type": "scripture", "text": "And what is accomplishment in wisdom?\nIf one dwells with a mind overcome by longing and unrighteous sensual\ndesires, one does what should be avoided and neglects one's duty, so that\none's fame and peacefulness are spoiled.\nIf one dwells with a mind overcome by ill will, one does what should be\navoided and neglects one’s duty so that one's fame and peacefulness are\nspoiled.\nIf one dwells with a mind overcome by complacency, one does what should\nbe avoided and neglects one’s duty, so that one's fame and peacefulness\nare spoiled.\nIf one dwells with a mind overcome by restlessness and worry, one does\nwhat should be avoided and neglects one’s duty, so that one’s fame and\npeacefulness are spoiled.\nIf one dwells with a mind overcome by doubt, one does what should be\navoided and neglects one’s duty, so that one’s fame and peacefulness are\nspoiled.\nWhen, Householder, a Noble Disciple has understood thus: Longing and\nunrighteous sensual desires are a defilement of the mind, he abandons them.\nWhen he has understood thus: Ill will is a defilement of the mind, he\nabandons it.\nWhen he has understood thus: Complacency is a defilement of the mind, he\nabandons it.\nWhen he has understood thus: Restlessness and worry are a defilement of\nthe mind, he abandons them.\nWhen he has understood thus: Doubt is a defilement of the mind, he\nabandons it.\nWhen, Householder, a Noble Disciple has understood thus: Longing and\nunrighteous sensual desires are a defilement of the mind and has abandoned\nthem;\nwhen he has understood thus: Ill will is a defilement of the mind and has\nabandoned it;\n36\n\nwhen he has understood thus: Complacency is a defilement of the mind and\nhas abandoned it;\nwhen he has understood thus: Restlessness and worry are a defilement of\nthe mind and has abandoned them;\nwhen he has understood thus: Doubt is a defilement of the mind, and has\nabandoned it, he is then called a Noble Disciple of great wisdom, of wide\nwisdom, one who sees the range, one accomplished in wisdom.\nThis is called accomplishment in wisdom.\nThese are the four things that lead to obtaining the four things that are\nwished for, desired, agreeable, and rarely gained in the world.\n(Reference: AN 4.61)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Four Things Wished for, Desired, Agreeable, and", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 34, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0972f2f2-1ba2-4145-a4eb-520bf3c42d82", "parent_id": "book-vol8:ch5:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares four things that are wished for, desired,\nagreeable, and rarely gained in the world as well as the four other things that lead to\nacquiring those four things.\nThe four things that one might wish for that is desirable, agreeable, and rarely gained are\nwealth, fame, long life, and a good destination upon rebirth in the heavenly realm. These\nare the four things that one might wish for that are desirable, agreeable, and rarely gained\nin the world. Therefore, The Buddha is explaining that not only is it rare to acquire wealth,\nfame, and a long life but also it is very rare to be reborn into the heavenly world.\nNext, The Buddha explains the four things that lead to acquire these four things that are\nhighly desirable.\nThe four things that lead to acquiring wealth, fame, long life, and a heavenly rebirth are\naccomplishment in confidence, accomplishment in virtuous behavior, accomplishment in\ngenerosity, and accomplishment in wisdom.\nThe Buddha then goes on to explain these four other things so that one can learn, reflect,\nand practice them to acquire the four things wished for but rarely acquired.\nThrough developing your own life practice to have “accomplishment in confidence,\nvirtuous behavior, generosity, and wisdom”, then, you will be better able to make wise\ndecisions within your own life and be able to make wise decisions to develop your life\npractice leading to the acquiring of wealth, fame, long life, and a heavenly rebirth. Without\na Practitioner understanding these Teachings and then practicing them closely, they\nwould be lost and struggle to make wise decisions in their life.\nKeep in mind that the ultimate goal of this path is to attain Enlightenment, not wealth,\nfame, a long life, or a heavenly rebirth. An Enlightened being will not have desire for these\nthings but instead, learn, reflect, and practice these Teachings in a way that eliminates\nany craving/desire/attachment for these things. Nonetheless, The Buddha’s Teachings on\n37", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Four Things Wished for, Desired, Agreeable, and", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 34, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "70b76198-1f62-4273-8e1b-c787e50c310e", "parent_id": "book-vol8:ch5:commentary:1", "content_type": "commentary", "text": "accomplishment in confidence, accomplishment in virtuous behavior, accomplishment in\ngenerosity, and accomplishment in wisdom will also lead on to Enlightenment - along with\nall of his other Teachings.\n(1) First, “accomplishment in confidence”, is described in this Teaching as having\nconfidence in The Buddha as the Fully Perfectly Enlightened One. In multiple other places\nwithin his Teachings, he describes having confirmed confidence in The Buddha, The\nTeachings, and The Community. Doing so, a Practitioner will then be able to eliminate the\nfetter/taint/pollution of “doubt” helping them to move the mind into the first Stage of\nEnlightenment.\nConfidence in The Buddha, The Teachings, and The Community and elimination of the\nfetter of doubt is developed through learning, reflecting, and practicing these Teachings\nto observe the results as the condition of the mind improves. There is no blind faith nor\nbelief in these Teachings.\nInstead, a wise Practitioner will seek guidance with a Teacher to investigate The\nTeachings and then implement them in daily life to experience the results of the condition\nof the mind gradually improving. The gradual improvement in the condition of the mind is\nobservable by the Practitioner as they once experienced discontent feelings such as\nanger which then moves to slight annoyance and then eventually no discontent feelings\nare experienced whatsoever based on the same situation occurring in one’s life.\nObserving this gradual decrease in strong feelings to the complete elimination of\ndiscontentedness in certain situations, a Practitioner’s confidence in The Buddha, The\nTeachings, and The Community increases, and all doubts are eliminated.\nThe fetter/taint/pollution of mind described as “doubt” in The Ten Fetters is then\ncompletely eliminated and will no longer arise helping to further liberate the mind.\n(2) Second, “accomplishment in virtuous behavior (moral conduct)” is described through\nThe Five Precepts. Household Practitioners will typically learn and practice The Five\nPrecepts as basic moral conduct along with developing The Eight Fold Path in its entirety.\nThe Eight Fold Path is a central and core Teaching on The Path to Enlightenment as\nshared by Gotama Buddha. The Five Precepts are integrated into The Eight Fold Path\nproviding expanded content to describe Right Speech and Right Action.\nDetailed explanation of The Eight Fold Path and The Five Precepts is available in this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n(3) Third, “accomplishment in generosity” is an important Teaching on The Path to\nEnlightenment and a remedy to the unEnlightened mind to eliminate craving/desire/\nattachment.\nThe problem that is causing the discontent mind is craving/desire/attachment. This is the\ncause of all discontent feelings. To eliminate this, The Buddha shares exact remedies to\ntransform the unwholesome qualities of craving/desire/attachment using Breathing\nMindfulness Meditation and developing a practice of generosity.\n38", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Four Things Wished for, Desired, Agreeable, and", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 34, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3a5a32db-a435-424d-a2e1-509288c4bf95", "parent_id": "book-vol8:ch5:commentary:2", "content_type": "commentary", "text": "A mind that is unable to give and share time, effort, energy, and resources with others\nwould be unable to attain Enlightenment as the mind is selfish. A Practitioner would\ninstead need to train the mind to “reside at home with a mind free of the stain of\nselfishness, freely generous, open-handed, joyful in letting go, one devoted to charity,\njoyful in giving and sharing” so that it can let go of any accumulated selfishness\nrecognizing the interconnectivity of all beings.\nA Practitioner can accomplish this through daily sharing in some of the most simple or\nprofound ways based on your own personal choices. Sharing of food, water, clothing,\nshelter, or medical care with others can help improve the ability of others to sustain their\nlife while giving them the opportunity to learn and practice these Teachings. A Practitioner\ncan share their time, effort, and energy to help others in the community supporting the\ndevelopment of wholesome relationships with those around you. One might even\nconsider sharing a smile or a wave, with those who you come into contact with, as a way\nof “letting go” and practicing loving-kindness and compassion.\nLoving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\n(4) Fourth, “accomplishment in wisdom” is the ultimate antidote or remedy to the\nunEnlightened mind. Through learning, reflecting and practicing these Teachings, a\nPractitioner gains more clarity and insight into the wisdom of these life changing\nTeachings.\nA Practitioner will need to focus on establishing a well developed practice to include the\ncore and central Teachings shared by The Buddha on The Path to Enlightenment.\nThose Teachings are:\nA.) The Three Universal Truths\nB.) The Four Noble Truths\nC.) The Eight Fold Path\nD.) The Five Precepts\nE.) The Brahma-viharas\nF.) The Ten Fetters\nG.) The Seven Factors of Enlightenment\nH.) Extensive Meditation Training\n(A - H) mentioned in the above are the core and central Teachings that a Practitioner\nwould need to focus on to develop “penetrative wisdom” while seeking guidance from a\nTeacher. Then, once well established in these Teachings, a Practitioner can gradually\nmove into deepening and expanding their life practice into the full spectrum of Teachings\nshared by The Buddha. These core and central Teachings will guide a Practitioner in\nestablishing a foundation in these Teachings on The Path to Enlightenment to have\n“accomplishment in wisdom”.\nThe Buddha explains that a Practitioner who is “accomplished in wisdom” will understand\nand eliminate The Five Hindrances of sensual desire, ill will, complacency, restlessness\nand worry, and doubt. These are The Five Hindrances to Enlightenment and a wise\n39", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Four Things Wished for, Desired, Agreeable, and", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 34, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "df66dd18-c30b-4b46-a7aa-e10354920154", "parent_id": "book-vol8:ch5:commentary:3", "content_type": "commentary", "text": "Practitioner will need to understand these and eliminate them from the mind in order to\nattain Enlightenment.\nIf a Practitioner does not eliminate these and stay diligent to eliminate these any time they\nmight arise, one will be hindered from further progress on The Path to Enlightenment.\nThe Five Hindrances are five (5) aspects of the mind that need to be eliminated to attain\nEnlightenment as they are obstacles to the attainment of Enlightenment. Ignorance\n(unknowing of true reality) is the primary hindrance or obstacle that all unEnlightened\nbeings experience, there are other obstacles that one needs to overcome as well. The\nFive Hindrances are sensual desire, ill will, complacency, restlessness and worry, and\ndoubt.\nYou can investigate The Five Hindrances and how to eliminate them using this online\nclass.\n(Youtube)\n(Group Learning Program) - The Five Hindrances to Enlightenment & The Seven Factors\nof Enlightenment\nhttps://youtu.be/mY8xw5wPRiQ\n(Podcast)\nEp. 290 - (Group Learning Program) - The Five Hindrances to Enlightenment & The Seven\nFactors of Enlightenment\nhttps://anchor.fm/buddhadailywisdom/episodes/Ep--290---Group-Learning-Program---\nThe-Five-Hindrances-to-Enlightenment--The-Seven-Factors-of-Enlightenment-e1gduid\nLastly, while Gotama Buddha shares that “These are the four things that lead to obtaining\nthe four things that are wished for, desired, agreeable, and rarely gained in the world”, it\nshould be made clear that the goal of all Practitioners should be to learn and practice\nthese Teachings in such a way that there are no future lives by attaining Enlightenment.\nWhile Gotama Buddha shared what would result in the welfare and peacefulness of a\nPractitioner in future lives, his ultimate goal was to support Practitioners in the attainment\nof Enlightenment.\nWhile a Buddha is going to explain what would lead to a better and improved rebirth in\nfuture lives, their goal is to assist as many beings as possible to attain Enlightenment\neliminating The Cycle of Rebirth so that there are no longer any future rebirths. With that\ngoal in mind, a Buddha also understands that not every Practitioner will attain\nEnlightenment even in learning and practicing these Teachings directly with an actual\nBuddha. So, it is important to share Teachings on The Path to Enlightenment that lead to\nEnlightenment while also explaining what leads to an improved rebirth should a\nPractitioner not attain Enlightenment.\nWhile a Practitioner may decide to learn and practice these Teachings in this life, should\nthey not attain Enlightenment and need to be reborn, they will have the confidence that\ntheir work and effort will lead to an improved existence in this present life and also in\nfuture lives. All the work and effort applied in this life will be directly beneficial in this life\nand in future lives should one not attain Enlightenment in this present life.\n40", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Four Things Wished for, Desired, Agreeable, and", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 34, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0df3efa4-c4f1-42e3-8bc3-36a47d88ea13", "parent_id": "book-vol8:ch5:commentary:4", "content_type": "commentary", "text": "The Five Hindrances are Eliminated with The Seven Factors of Enlightenment\nMonks, these five hindrances are makers of blindness, causing lack of vision, causing\nlack of knowledge, detrimental to wisdom, leading to discontentedness, leading away\nfrom Enlightenment.\nWhat five?\nThe hindrance of sensual desire is a maker of blindness …\nThe hindrance of ill will …\nThe hindrance of complacency …\nThe hindrance of restlessness and worry …\nThe hindrance of doubt is a maker of blindness … leading away from Enlightenment.\nThese five hindrances are makers of blindness, causing lack of vision, causing lack of\nknowledge, detrimental to wisdom, leading to discontentedness, leading away from\nEnlightenment.\nThese Seven Factors of Enlightenment, Monks, are makers of vision, makers of\nknowledge, promoting the growth of wisdom, free from discontentedness, leading\ntowards Enlightenment.\nWhat seven?\nThe Enlightenment factor of mindfulness is a maker of vision …\nThe Enlightenment factor of investigation is a maker of vision …\nThe Enlightenment factor of energy is a maker of vision …\nThe Enlightenment factor of joy is a maker of vision …\nThe Enlightenment factor of tranquility is a maker of vision …\nThe Enlightenment factor of concentration is a maker of vision …\nThe Enlightenment factor of equanimity is a maker of vision … leading towards\nEnlightenment.\nThese Seven Factors of Enlightenment are makers of vision, makers of knowledge,\npromoting the growth of wisdom, free from discontentedness, leading towards\nEnlightenment.\n(Reference: SN 46.40)\n41\n\nSensual pleasures\nProvide little gratification,\nMuch discontentedness, and much despair,\nAnd how great is the danger in them.\n(Reference: MN 14)\n42", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Four Things Wished for, Desired, Agreeable, and", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 34, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7ed4bf81-226d-4281-bb3f-f6a5ee58621e", "parent_id": "book-vol8:ch6:scripture", "content_type": "scripture", "text": "Chapter 6\nNine Things Rooted in Craving\nI will teach you, Monks, nine things rooted in craving.\nWhat are the nine things rooted in craving?\nIn dependence on craving, there is seeking.\nIn dependence on seeking, there is gain.\nIn dependence on gain, there is judgment.\nIn dependence on judgment, there is desire and lust.\nIn dependence on desire and lust, there is attachment.\nIn dependence on attachment, there is possessiveness.\nIn dependence on possessiveness, there is selfishness.\nIn dependence on selfishness, there is safeguarding.\nWith safeguarding as the foundation, originate the taking up of rods and\nweapons, fights, contentions, and disputes, accusations, argumentative\nspeech, and false speech, and many (other) evil unwholesome things.\nThese are the nine things rooted in craving.\n(Reference: AN 9.23)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Nine Things Rooted in Craving", "sutta_refs": ["AN"], "page": null, "page_start": 43, "page_end": 44, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8bc143a3-8db5-49ac-a16d-08577657f1c6", "parent_id": "book-vol8:ch6:commentary", "content_type": "commentary", "text": "43\n\nIn this Teaching from Gotama Buddha, he shares nine things that are rooted in craving\nlead to many evil unwholesome things. The nine things rooted in craving are seeking,\ngain, judgment, desire, lust, attachment, possessiveness, selfishness, and safeguarding.\nSafeguarding leads to “taking up of rods and weapons, fights, contentions, and disputes,\naccusations, argumentative speech, and false speech”.\nAs learned in The Four Noble Truths, craving/desire/attachment is the cause of\ndiscontentedness. It is also the fuel that causes rebirth in The Cycle of Rebirth. The\nBuddha’s Teachings center on the importance of eliminating craving/desire/attachment\ndue to its dramatic cause of so much difficulties in one’s life.\nIn this Teaching, The Buddha shares additional aspects of craving/desire/attachment\nshowing a cause and effect relationship of how craving/desire/attachment leads to evil\nunwholesome results in one’s life such as “taking up of rods and weapons, fights,\ncontentions, and disputes, accusations, argumentative speech, and false speech”.\nThrough focusing on The Path to Enlightenment, a Practitioner is able to eliminate\ncraving/desire/attachment bringing discontentedness and The Cycle of Rebirth to an end.\nIn the meantime, a Practitioner will also eliminate the “taking up of rods and weapons,\nfights, contentions, and disputes, accusations, argumentative speech, and false speech”\ncreating much peace and tranquility in one’s life.\nDetailed explanation of The Four Noble Truths is available in this same book series found\nin Chapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n44", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Nine Things Rooted in Craving", "sutta_refs": ["AN"], "page": null, "page_start": 43, "page_end": 44, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "839da082-11ab-4aaf-8151-a0840fd96ad4", "parent_id": "book-vol8:ch7:scripture:0", "content_type": "scripture", "text": "Chapter 7\nIndebtedness is Discontentedness in the World\nMonks, isn’t poverty discontentedness in the world for one who enjoys\nsensual pleasures?\nIf a poor, impoverished, needy person gets into debt, isn’t his indebtedness,\ntoo, discontentedness in the world for one who enjoys sensual pleasures?\nIf a poor, impoverished, needy person who has gotten into debt promises to\npay interest, isn’t the interest, too, discontentedness in the world for one\nwho enjoys sensual pleasures?\nIf a poor, impoverished, needy person who has promised to pay interest\ncannot pay it when it falls due, they admonish him. Isn’t being admonished,\ntoo, discontentedness in the world for one who enjoys sensual pleasures?\nIf a poor, impoverished, needy person who is admonished does not pay, they\nprosecute him. Isn’t prosecution, too, discontentedness in the world for one\nwho enjoys sensual pleasures?\nIf a poor, impoverished, needy person who is prosecuted does not pay, they\nimprison him. Isn’t imprisonment, too, discontentedness in the world for one\nwho enjoys sensual pleasures?\nSo, Monks, for one who enjoys sensual pleasures, poverty is\ndiscontentedness in the world; getting into debt is discontentedness in the\nworld; having to pay interest is discontentedness in the world; being\nadmonished is discontentedness in the world; prosecution is\ndiscontentedness in the world; and imprisonment is discontentedness in the\nworld.\nSo too, Monks, when one does not have confidence in (cultivating)\nwholesome qualities, when one does not have a sense of moral wrongdoing\nin (cultivating) wholesome qualities, when one does not have moral concern\nin (cultivating) wholesome qualities, when one does not have energy in\n(cultivating) wholesome qualities, when one does not have wisdom in\n(cultivating) wholesome qualities, in the Noble One’s discipline one is called a\npoor, impoverished, needy person.\n45", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Indebtedness is Discontentedness in the World", "sutta_refs": ["AN", "DN"], "page": null, "page_start": 45, "page_end": 50, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "31975175-c5e2-4ff8-aa42-62fd0df54486", "parent_id": "book-vol8:ch7:scripture:1", "content_type": "scripture", "text": "Having no confidence, no sense of moral wrongdoing, no moral concern, no\nenergy, no wisdom in (cultivating) wholesome qualities, that poor,\nimpoverished, needy person engages in misconduct by body, speech, and\nmind. This, I say, is his getting into debt.\nTo conceal his bodily, verbal, and mental misconduct, he nurtures an evil\n(unwholesome) desire. He wishes: Let no one know me; he intends (with the\naim): Let no one know me; he speaks statements (with the aim): Let no one\nknow me; he makes bodily actions (with the aim): Let no one know me. This,\nI say, is the interest he must pay.\nWell-behaved fellow Monks speak thus about him: This Venerable One acts\nin such a way, behaves in such a way. This, I say, is his being admonished.\nWhen he has gone to the forest, to the foot of a tree, or to an empty\ndwelling, evil unwholesome thoughts accompanied by remorse attack him.\nThis, I say, is his prosecution.\nThen, with the breakup of the body, after death, that poor, impoverished,\nneedy person who engaged in misconduct by body, speech, and mind is\nbound in the prison of hell or the prison of the animal realm.\nI do not see, Monks, any other prison that is as terrible and harsh, (and) such\nan obstacle to attaining the unsurpassed security from bondage\n(Enlightenment), as the prison of hell or the prison of the animal realm.\nPoverty is called discontentedness in the world;\nso too is getting into debt.\nA poor person who becomes indebted\nis troubled while enjoying himself.\nThen they prosecute him\nand he also incurs imprisonment.\nThis imprisonment is indeed discontentedness\nfor one yearning for gain and sensual pleasures.\nJust so in the Noble One’s discipline,\none in whom confidence is lacking,\nwho does not see danger in wrongdoing and rude,\nheaps up a mass of evil unwholesome Kamma.\nHaving engaged in misconduct\nby body, speech, and mind,\nhe forms the wish:\n‘May no one find out about me.’\n46", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Indebtedness is Discontentedness in the World", "sutta_refs": ["AN", "DN"], "page": null, "page_start": 45, "page_end": 50, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e78c69b7-d45f-4db0-a736-28f16412a2fb", "parent_id": "book-vol8:ch7:scripture:2", "content_type": "scripture", "text": "He twists around with his body,\n(twists around) by speech or mind;\nhe piles up his evil (unwholesome) deeds,\nin one way or another, repeatedly.\nThis unwise evildoer, knowing\nhis own misdeeds, is a poor person\nwho falls into debt,\ntroubled while enjoying himself.\nHis thoughts then prosecute him;\npainful mental states born of remorse\n(follow him wherever he goes)\nwhether in the village or the forest.\nThis unwise evildoer,\nknowing his own misdeeds,\ngoes to a certain (animal) realm\nor is even bound in hell.\nThis indeed is the discontentedness of bondage\nfrom which the wise person is freed,\ngiving (gifts) with wealth righteously gained,\nsettling his mind in confidence.\n(Reference: AN 6.45)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Indebtedness is Discontentedness in the World", "sutta_refs": ["AN", "DN"], "page": null, "page_start": 45, "page_end": 50, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "575482f5-2bc0-43d3-bc7b-2bdebc56e87a", "parent_id": "book-vol8:ch7:commentary:0", "content_type": "commentary", "text": "47", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Indebtedness is Discontentedness in the World", "sutta_refs": ["AN", "DN"], "page": null, "page_start": 45, "page_end": 50, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d1f0f6df-79e4-403f-8d98-37055f320bb3", "parent_id": "book-vol8:ch7:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he associates one who is impoverished lacking\nwealth to one who is lacking confidence, a sense of wrongdoing, moral concern, energy,\nand wisdom in cultivating wholesome qualities.\nHe shares how “for one who enjoys sensual pleasures” poverty and all the resulting\neffects will lead to discontentedness in the mind.\nAn individual who is indulging in sensual pleasures will have extensive craving/desire/\nattachment to items to please the senses (i.e. eyes, ears, nose, tongue, body, and mind).\nIt is expensive to constantly pursue pleasing of The Six Sense Bases. Sometimes the\ncraving for sensual pleasures can even lead to poverty as one might exhaust their\nresources and compromise their financial stability by chasing things like alcohol, drugs,\nsex, gambling, and other aspects of the material world that are oftentimes pursued in an\nattempt to please the senses. For one who has craving/desire/attachment to sensual\npleasures, poverty will create conditions that make it difficult for them to continue to fulfill\nthe constant cravings for sensual pleasure and discontentedness will be experienced\nwhen the mind cannot fulfill the objects of its affection.\nFor a person who is in poverty to continue to pursue their cravings/desires/attachments,\none might turn to debt, leading to interest to be paid, impoverished conditions, being\nprosecuted, and imprisoned. All of these effects can be experienced based on indulging\nin sensual pleasures seeking to fulfill a craving mind’s desire for pleasant feelings.\nThe Buddha associates this with one who does not have confidence in cultivating\nwholesome qualities, a sense of moral wrongdoing, moral concern, energy, and wisdom.\nIf one lacks these aspects in their life practice, The Buddha is explaining that they are\npoor, impoverished, and a needy person.\nWith the lack of interest to cultivate wholesome bodily, verbal, and mental conduct, an\nindividual might try to conceal their bodily, verbal, and mental actions not being interested\nin others discovering their wrongdoing.\nDespite the attempts to conceal one’s misconduct, The Buddha explains how a poor\nreputation will circulate about an individual who chooses to engage in misconduct.\nHe also explains how one who engages in misconduct will have remorse and\nunwholesome thoughts “attack” them when alone. He describes this as being\n“prosecuted”.\nThe Buddha shares that one who makes decisions in this way will experience their next\nlife in a lower realm such as hell or the animal realm describing these realms as a prison.\nOnce one is reborn into the lower realms of hell and the animal realm, it is much like a\nprison as a being will find it very difficult to be reborn into the human or heavenly realms.\nIt is important to understand, The Buddha is not describing this Teaching as a way to\nguilt, shame or fear anyone into learning and practicing his Teachings. Instead, he is\nsharing The Natural Laws of Existence of what will or will not occur based on these\nnatural laws.\n48", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Indebtedness is Discontentedness in the World", "sutta_refs": ["AN", "DN"], "page": null, "page_start": 45, "page_end": 50, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d1eb5dc-9665-4d9a-90e0-f2c4c96f55ba", "parent_id": "book-vol8:ch7:commentary:2", "content_type": "commentary", "text": "His goal is to guide Students towards the elimination of all discontent feelings such as\nguilt, shame, and fear, among all the others. So he would not use rebirth into the lower\nrealms as a way to guilt, shame, or fear anyone into learning and practicing these\nTeachings. Instead, he is sharing what will or will not occur so that Students can make\ninformed decisions about their moral conduct.\nIt is understood that at some point, all beings will ultimately move through The Cycle of\nRebirth finding opportunities to attain Enlightenment through rebirth in the human and/or\nheavenly realms. Rebirth into any specific realm is not permanent. But, once reborn into a\nlower realm, one will need to experience countless rebirths in the lower realms before\nthere is enough wholesome Kamma created to have the opportunity for a new existence\nin the human or heavenly realms. In this way, rebirth into the lower realms of hell and the\nanimal realm is like a prison.\nA Practitioner who is interested to develop their life practice towards Enlightenment can\nunderstand that this Teaching can be used as guidance to cultivate confidence in\nwholesome qualities, a sense of moral wrongdoing, moral concern, energy, and wisdom.\nIn doing so, one will experience better results in this life and move closer to\nEnlightenment to experience a peaceful, calm, serene, and content mind with joy in this\nlife while also avoiding rebirth into any other realm.\nDetailed explanation of moral wrongdoing and moral concern is available in this same\nbook series found in Chapter 25 of the book “Generosity” (Volume 13).\n49\n\nFor he who acknowledges his wrongdoing\nand confesses it for betterment in future,\nwill grow in the noble discipline.\n(Reference: DN 2)\n50", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Indebtedness is Discontentedness in the World", "sutta_refs": ["AN", "DN"], "page": null, "page_start": 45, "page_end": 50, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0aa96b81-4780-43c1-9cfd-4bd3f659f12d", "parent_id": "book-vol8:ch8:scripture:0", "content_type": "scripture", "text": "Chapter 8\nWelfare and Peacefulness in This Present Life\n‘Venerable Sir, we are Householders enjoying sensual pleasures, living at\nhome in a house full of children. We use sandalwood from Kāsi; we wear\ngarlands, scents, and ointments; we receive gold and silver. Let The Perfectly\nEnlightened One teach us The Teachings in a way that will lead to our welfare\nand peacefulness in this present life and in future lives.’\nThere are, Byagghapajja, these four things that lead to the welfare and\npeacefulness of a Householder in this present life.\nWhat four?\n(1) Accomplishment in initiative,\n(2) accomplishment in protection,\n(3) wholesome friendship,\n(4) and balanced living.\nAccomplishment in Initiative\nAnd what is accomplishment in initiative?\nHere, whatever may be the means by which a Householder earns his living\n— whether by farming, trade, raising cattle, archery, government service, or\nsome other craft — he is skillful and diligent; he possesses sound and wise\ndecision making about it in order to carry out and arrange it properly.\nThis is called accomplishment in initiative.\nAccomplishment in Protection\nAnd what is accomplishment in protection?\nHere, a Householder sets up protection and guard over the wealth he has\nacquired by initiative and energy, amassed by the strength of his arms,\nearned by the sweat of his brow, righteous wealth righteously gained,\nthinking: How can I prevent Kings and thieves from taking it, fire from\nburning it, floods from sweeping it off, and displeasing heirs from taking it?\nThis is called accomplishment in protection.\n51", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Welfare and Peacefulness in This Present Life", "sutta_refs": ["AN"], "page": null, "page_start": 51, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "057b0613-33de-4364-b9e7-d394987a3244", "parent_id": "book-vol8:ch8:scripture:1", "content_type": "scripture", "text": "Wholesome Friendship\nAnd what is wholesome friendship?\nHere, in whatever village or town a Householder lives, he associates with\nHouseholders or their sons — whether young but of mature virtue, or old and\nof mature virtue — who are accomplished in confidence, virtuous behavior\n(moral conduct), generosity, and wisdom; he converses with them and\nengages in discussions with them.\nTo the extent that they are accomplished in confidence, he emulates them\nwith respect to their accomplishment in confidence; to the extent that they\nare accomplished in virtuous behavior (moral conduct), he emulates them\nwith respect to their accomplishment in virtuous behavior; to the extent that\nthey are accomplished in generosity, he emulates them with their\naccomplishment in generosity; to the extent that they are accomplished in\nwisdom, he emulates them with respect to their accomplishment in wisdom.\nThis is called wholesome friendship.\nBalanced Living\nAnd what is balanced living?\nHere, a Householder knows his income and expenditures and leads a\nbalanced life, neither too extravagant nor too frugal, (aware): In this way my\nincome will exceed my expenditures rather than the reverse. Just as an\nappraiser or his apprentice, holding up a scale, knows:\nBy so much it has dipped down, by so much it has gone up so a\nHouseholder knows his income and expenditures and leads a balanced life,\nneither too extravagant nor too frugal, (aware): In this way my income will\nexceed my expenditures rather than the reverse.\nIf this Householder has a small income but lives luxuriously, others would say\nof him: This Householder eats his wealth just like an eater of figs.\nBut if he has a large income but lives sparingly, others would say of him: This\nHouseholder may even starve himself.\nBut it is called balanced living when a Householder knows his income and\nexpenditures and leads a balanced life, neither too extravagant nor too\nfrugal, (aware): In this way my income will exceed my expenditures rather\nthan the reverse.\n52\n\nThis is called balanced living.\nThese are the four things that lead to the welfare and peacefulness of a\nHouseholder in this very life.\n(Reference: AN 8.54)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Welfare and Peacefulness in This Present Life", "sutta_refs": ["AN"], "page": null, "page_start": 51, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ca69ce08-be6f-40a7-a4e8-aeef6ff5bf4d", "parent_id": "book-vol8:ch8:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “four things that lead to the welfare and\npeacefulness of a Householder in this present life”.\nThe Buddha’s clear and direct Teaching here provides Household Practitioners four (4)\naspects of life that when understood and practiced will lead to a peaceful life.\n(1) First, “accomplishment in initiative” is The Buddha’s guidance in being proficient and\ncapable to perform our professional duties. Whatever profession we choose, The Buddha\nadvises that we should aspire to be “skillful and diligent; he possesses sound and wise\ndecision making about it in order to carry out and arrange it properly”. A Practitioner who\npractices in this way will develop a wholesome professional reputation leading to\nimproved results in their professional life with increased opportunities for advancement or\ngrowth of your business.\nIf we are complacent or lacking the knowledge needed to perform the profession of our\nchoice, we will find that life is much more difficult in that we will not be well suited to\nprovide valuable products or services that are beneficial to others. This can cause fear\nand uncertainty in the mind where a Practitioner will struggle to provide life sustaining\nresources of food, water, clothing, shelter, and medical care for themselves and their\nfamily.\nDeveloping and maintaining knowledge and wisdom of one’s profession and then\napplying dedication with energy and effort to perform quality work can help a Practitioner\nfeel a sense of purpose and goodness in their community. A Practitioner will know that\nthey are doing their work and doing it well resting easy knowing that their wise decision\nmaking at work will lead to stability and wholesome outcomes eliminating any fear of\nbeing unable to support their life and the life of those who rely on us for support.\n(2) Second, “accomplishment in protection” Gotama Buddha encourages us to ensure we\nhave protected our wealth from events that could significantly affect our wealth or growth\nof wealth. Disasters such as fire and floods could wipe away one’s wealth should they not\nhave adequate protection. In today’s society, this might include properly allocating wealth\ntowards institutions that are capable of overseeing one’s wealth and helping it to grow.\nThis might include a bank, financial institution, insurance, safety deposit vaults, or other\nways to protect one’s wealth.\nProtecting one’s wealth from Kings could be looked upon as ensuring one has made\nproper decisions towards allocating money based on government laws to pay one’s fair\nshare of taxes. Should a Practitioner choose not to allocate wealth towards the support of\ngovernment services, the community would gradually crumble creating an environment\nthat is not supportive of continued growth for humanity.\n53", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Welfare and Peacefulness in This Present Life", "sutta_refs": ["AN"], "page": null, "page_start": 51, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cbd4eaed-14a7-48e0-840c-b0bbc51ba79d", "parent_id": "book-vol8:ch8:commentary:1", "content_type": "commentary", "text": "Protecting one’s wealth from thieves would be to ensure there are safeguards in place\nthat a thief would be unable to wipe out one’s wealth through stealing. During Gotama\nBuddha’s lifetime, life was very basic compared to today’s standards. It would not be\nuncommon for someone to store their money in their home and for a thief to potentially\ncause a family ruin through stealing their accumulated money stored in just one central\nlocation. Today, we have many ways to ensure that one is well protected from scams and\nthieves who are looking to steal from you and your family. When one has applied good\npractices to protect one’s wealth, the mind can reside peaceful knowing that a thief is\nunable to wipe out your family’s savings.\nProtecting one’s wealth from displeasing heirs might include ensuring one has a will that\ndocuments what should and should not happen to your wealth upon death while ensuring\nyour relatives are well aware of how you have allocated your wealth upon your death.\nThrough clear communication in a written will and communicating with relatives prior to\ndeath, there will be no surprises upon your death and your wealth will not meet with hotly\ncontested legal battles after your death. Through a properly formed will and thorough\ncommunication, a Practitioner can ensure a family is not divided and separated based on\nsurprises at the time of death.\n(3) Third, The Buddha provides guidance throughout his Teachings to cultivate\n“wholesome friendships”. As you may have observed in life, when you are involved in\nwholesome activities with wholesome people, you will be influenced positively and have a\ntendency to make wiser and more wholesome decisions. To progress towards\nEnlightenment experiencing improved benefits to the condition of the mind and in your\nlife, cultivating relationships with wholesome friends and associates is highly beneficial.\nThrough having wholesome friends, a Practitioner will find life more smooth and easy as\nthere will be support, motivation, and encouragement along The Path to Enlightenment\nand in daily life.\nWhile Gotama Buddha focuses his Teachings at various times on helping you to\nunderstand that you will benefit from having wholesome friends, this Teaching focuses on\ncultivating wisdom from people in the community.\nIn modern society, all too often, the new generation may not appreciate the knowledge\nand insight accessible to us through observing elders in our communities and consulting\nthem during challenges we may face. A fast paced lifestyle may not take the time to sit\nand speak with elders or view them as having wisdom that could be beneficial to your life.\nIn this Teaching, The Buddha guides Practitioners to engage with young and old\nmembers of one’s community “who are accomplished in confidence, virtuous behavior,\ngenerosity, and wisdom”. Through this interaction and discussion, a Practitioner can learn\nbetter ways of life and develop wholesome relationships.\nGotama Buddha encourages us to emulate and respect others’ confidence in his\nTeachings. Being “accomplished in confidence” is to have well developed confidence that\nhe is a Perfectly Enlightened Buddha, confidence in his Teachings, and confidence in his\nCommunity of Practitioners. An individual who is accomplished in confidence will then\ndecide on their own to learn, reflect, and practice these Teachings to improve the\ncondition of the mind and their life through the attainment of Enlightenment. Lacking\nconfidence, one would have no interest in pursuing The Path to Enlightenment or have\nthe ability to progress to Enlightenment without well developed and accomplished\nconfidence in The Buddha, The Teachings, and The Community.\n54", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Welfare and Peacefulness in This Present Life", "sutta_refs": ["AN"], "page": null, "page_start": 51, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "50814ca2-af2f-477c-bb8b-93924ef88c91", "parent_id": "book-vol8:ch8:commentary:2", "content_type": "commentary", "text": "Rather than choosing any friends that come your way, The Buddha encourages one to\nselect friends who are accomplished in confidence, virtuous behavior (moral conduct),\ngenerosity, and wisdom looking to emulate these qualities in one’s own life practice\nbecause these are the same qualities that will lead to wise wholesome decisions resulting\nin wholesome outcomes to extinguish all unwholesome Kamma leading to Enlightenment.\nIt is through our own wise decisions towards wholesome activities that one fully\nextinguishes all unwholesome Kamma production producing only wholesome results to\nattain Enlightenment. And, you will find that making wise decisions to cultivate\nrelationships with wholesome friends where you are influenced in wholesome ways and\nhave role models to emulate their “accomplishment in confidence, virtuous behavior\n(moral conduct), generosity, and wisdom” will lead to your welfare and peacefulness in\nthis present life.\n(4) Fourth, The Buddha provides guidance on “balanced living” helping Household\nPractitioners understand that “the middle way” for managing one’s income and expenses\nis to ensure that one’s expenses do not exceed their income.\nShould a Practitioner choose to live life in such a way that their expenses do exceed their\nincome, this would cause significant struggles and hardships in life as one would find\nthemselves continually sinking into debt due to the mind’s craving/desire/attachment to\nlive a life beyond their ability of what they can afford.\nThe Natural Law of Kamma teaches us that we are always experiencing the results of our\nown decisions through cause and effect or action and result. The result of living a\nbalanced life through well managed finances means that one can be comfortable\nexperiencing peace from choosing not to accumulate debt as there will be no pressure\nfrom financial burdens.\nShould a Practitioner currently be in debt or living life where their expenses exceed their\nincome, it would be wise to work towards eliminating all debt and lowering their expenses\nthrough living a balanced life as described by The Buddha.\nCraving/desire/attachment, attempting to fulfill endless “wants”, is very expensive.\nTraining the mind to eliminate the constant obsession to fulfill one’s desires, which never\nlead to lasting satisfaction, can drastically improve your ability to live a comfortable and\nstress free life. Through the elimination of craving/desire/attachment, a Practitioner can\nfocus on eliminating excessive expenditures while focusing on providing for your life\nsustaining needs such as food, water, clothing, shelter, and medical care.\nTo bring your expenses down and into balance, there may need to be an extended period\nof compromise and doing without certain things the mind has become accustom to while\nyou gradually adjust the financial variables that will bring more stability of mind knowing\nthat there is not constant debt accumulation.\nIf a Practitioner’s financial obligations are exceeding their income, this will create undue\nstress and burden that is a result of our own decisions. But just like one’s own decisions\nlead to debt accumulation, it will require wise decision making to eliminate debt and\nchoose to live a balanced financial life. Doing so will result in the wholesome outcome of\nhaving eliminated stress and anxiety related to financial obligations bringing the mind\nmore stability and calmness.\n55", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Welfare and Peacefulness in This Present Life", "sutta_refs": ["AN"], "page": null, "page_start": 51, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "70e9ee70-aa99-4ba4-9ade-510bc224da2e", "parent_id": "book-vol8:ch8:commentary:3", "content_type": "commentary", "text": "As a Practitioner observes their life practice is currently not developed in a way that is\nmost conducive to The Natural Law of Kamma described in this and countless other\nTeachings from The Buddha, you can gradually adjust your decisions to ensure more\nbeneficial outcomes.\nLearning these Teachings is to become aware of what leads to wholesome results in one’s\nlife. Reflecting on these Teachings from The Buddha, one can observe that his wisdom\nwas quite profound and would lead to wholesome results. Implementing his Teachings in\npractice, a Practitioner can observe the truth for themselves discovering and acquiring\nthe wisdom of these Teachings to support a wholesome life having eliminated 100% of all\ndiscontent feelings where the mind is peaceful, calm, serene, and content with joy -\npermanently.\nHow one chooses to manage their life and life choices directly affects the condition of\none’s own mind and their life. Making wise decisions is the cornerstone of The Path to\nEnlightenment and it is The Buddha’s Teachings that will guide you in how to make wiser\nand wiser decisions for your own life.\nWhen and if you choose to learn, reflect, and practice these Teachings is a personal\nchoice for each individual Practitioner. Through your own determination, dedication, and\ndiligence, you will see the truth for yourself.\n56\n\nThere are the four things that lead to the welfare and peacefulness of\na Householder in this very life.\nWhat four?\n(1) Accomplishment in initiative.\n(2) Accomplishment in protection.\n(3) Wholesome friendship.\n(4) Balanced living.\n————-\nThe wealth thus acquired has four sources of accumulation:\n(1) One avoids womanizing.\n(2) One avoids drunkenness.\n(3) One avoids gambling.\n(4) One cultivates wholesome friendship, wholesome companionship,\nwholesome comradeship.\n(Reference: AN 8.54)\n57", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Welfare and Peacefulness in This Present Life", "sutta_refs": ["AN"], "page": null, "page_start": 51, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3713582b-4f83-421c-8df0-acee7af6aa8a", "parent_id": "book-vol8:ch9:scripture", "content_type": "scripture", "text": "Chapter 9\nFour Sources of Depletion and\nAccumulation of the Wealth\nThe Four Sources of Depletion of the Wealth\nByagghapajja, the wealth thus amassed has four sources of depletion:\n(1) womanizing,\n(2) drunkenness (heedlessness),\n(3) gambling,\n(4) unwholesome friendship, unwholesome companionship, unwholesome\ncomradeship.\nByagghapajja, just as if there were a large reservoir with four inlets and four\noutlets, and a man would close the inlets and open the outlets, and sufficient\nrain does not fall, one could predict the water in the reservoir to decrease\nrather than increase;\nByagghapajja, so the wealth thus amassed has four sources of depletion:\n(1) womanizing,\n(2) drunkenness (heedlessness),\n(3) gambling,\n(4) unwholesome friendship, unwholesome companionship, unwholesome\ncomradeship.\nThe Four Sources of Accumulation of the Wealth\nByagghapajja, the wealth thus amassed has four sources of accumulation:\n(1) one avoids womanizing,\n(2) one avoids drunkenness (heedlessness),\n(3) one avoids gambling,\n(4) one cultivates wholesome friendship, wholesome companionship,\nwholesome comradeship.\nByagghapajja, just as if there were a large reservoir with four inlets and four\noutlets, and a man would open the inlets and close the outlets, and sufficient\nrain falls; one could predict the water in the reservoir to increase rather than\ndecrease,\n58\n\nByagghapajja, so the wealth thus amassed has four sources of\naccumulation:\n(1) one avoids womanizing,\n(2) one avoids drunkenness (heedlessness),\n(3) one avoids gambling,\n(4) one cultivates wholesome friendship, wholesome companionship,\nwholesome comradeship.\nThese are the four things that lead to the welfare and peacefulness of a\nHouseholder in this very life.\n(Reference: AN 8.54)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Four Sources of Depletion and", "sutta_refs": ["AN"], "page": null, "page_start": 58, "page_end": 63, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bced7520-8e86-4471-875a-b50bcd4fbb8d", "parent_id": "book-vol8:ch9:commentary:0", "content_type": "commentary", "text": "59", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Four Sources of Depletion and", "sutta_refs": ["AN"], "page": null, "page_start": 58, "page_end": 63, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "64cf7d72-cfbe-48c9-aabb-834bf36a92f6", "parent_id": "book-vol8:ch9:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings of what would lead to the\ndepletion or accumulation of wealth.\nThe Teachings are exactly reversed in that which leads to the depletion of wealth, having\neliminated those in one’s life practice, will also lead to the accumulation of wealth.\nIt is womanizing, drunkenness (heedlessness), gambling, and having unwholesome\nfriendships that a Practitioner will experience loss of wealth. It is through eliminating these\nsame aspects of one’s life practice that they will experience the accumulation of wealth.\n(1) First, “womanizing” is defined as “engaging in numerous casual sexual affairs with\nwomen”. This relates to obsessing about and chasing after multiple partners for sexual\nencounters. Doing so, would result in a lack of focus and attention on one’s life practice\nand aspects of life that would produce wholesome benefits.\nThe desire to chase after and fulfill sexual desires would only serve to erode the condition\nof the mind and one’s life.\nKeep in mind, that Gotama Buddha was sharing this Teaching with a man who preferred a\nfemale sexual partner but any Practitioner who would decide to prioritize sexual\nencounters above wholesome activities that produce wholesome results would\nexperience lack of focus and concentration as the mind’s craving/desire/attachment\nwould obsess the mind.\nInstead, a Practitioner who chooses to have sexual contact can do so while engaged in a\ncommitted relationship with one partner rather than experience the difficulties and\nunwholesome results of multiple partners and casual sexual encounters.\n(2) Second, “drunkenness” or “heedlessness” is pursuing substances that cause\nheedlessness. The meaning of “heedlessness” is: careless, thoughtless, inattentive, un-\ncalm, unaware, or unmindful.\nOftentimes, an individual can become addicted to substances that cause heedlessness\nunaware how the unEnlightened mind chases after pleasant feelings of happiness,\nexcitement, elation, thrill, exhilaration, euphoria, etc. Craving lasting satisfaction an\nunwise mind can turn to substances that cause heedlessness thinking they are going to\nprovide an escape from the struggles in life and an escape from the associated painful\nfeelings of sadness, anger, frustration, irritation, annoyance, guilt, shame, fear, stress,\nanxiety, etc. What one will discover is that these substances only lead to continued\nmisery and problems making life worse not better. But, the ignorance (unknowing of true\nreality) that exists in the unEnlightened mind oftentimes overpowers the mind taking an\nindividual deep into darkness through addiction to substances that cause heedlessness.\nIt is these Teachings which lead to an Enlightened mind that provide the escape from\ndiscontentedness, not substances that cause heedlessness.\nAn individual who chooses to use substances that cause heedlessness will find that\nEnlightenment is impossible until they choose to eliminate these substances from their life\nbecoming dedicated to improving their life practice. Further, as described in this\nTeaching, an individual who chooses to pursue heedlessness through any and all\nsubstances will find that depletion of wealth is one of the many unwholesome outcomes\nas a result of choosing to ingest substances that cause heedlessness. The mind will\ndevelop craving/desire/attachment to substances that cause heedlessness wasting time\n60", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Four Sources of Depletion and", "sutta_refs": ["AN"], "page": null, "page_start": 58, "page_end": 63, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "da093981-09b6-4a5f-a08e-8acbb4a1d7be", "parent_id": "book-vol8:ch9:commentary:2", "content_type": "commentary", "text": "and money towards a temporary high that only ends in deep sorrows and despair with\nincreased difficulties and struggles in life.\nThe Buddha shares further Teachings on this topic in The Five Precepts. Detailed\nexplanation of The Five Precepts is available in this same book series found in the book\n“Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).\n(3) Third, “gambling” is defined as betting a sum of money on a game of chance. The\nBuddha shares that this would only lead to the depletion of wealth as the mind oftentimes\nbecomes so addicted to gambling that one finds themselves unable to support their basic\nneeds or they end up in significant debt.\nGames of chance are such things as playing cards, dice, roulette, slot machines, animal\nracing, sports betting, lotteries, and other similar type of games where one is placing a\nwager with the anticipation of a potential favorable outcome of acquiring an increase in\nthe wager. A wager is often placed through an item of value such as money or another\nvaluable desirable item.\nAn individual who is gambling has craving/desire/attachment to money and wealth but it\nis through the craving/desire/attachment for wealth that the individual will find themselves\ndepleted of wealth. The unwholesome decision to gamble will lead to the unwholesome\nresult of depletion of wealth along with other unwholesome outcomes shared in other\nTeachings by The Buddha.\nThe danger to one’s mind through the activity of gambling goes beyond “games of\nchance”.\nPractitioners need to deeply examine their life practice to determine if their decisions to\nparticipate in such things as day trading are being motivated by craving/desire/\nattachment to money. Due to the readily available access to stock markets and other\nonline services, an individual can find that they are experiencing craving/desire/\nattachment to money culminating in activities that can appear harmless but are actually\nleading to the depletion of wealth and taking one further from the ultimate goal of the\nEnlightened mind.\nIf one is performing constant trades through day trading activity with constant cravings to\ncheck the markets and increase their money with little to no education in how the financial\nmarkets function, these activities may not meet the definition of gambling but are\nencouraging the same unwholesome activity in the mind in the same way as an addiction\nto gambling. Gotama Buddha would not have had insight into the stock markets that exist\ntoday and the technology to access those markets, but his Teachings on how to train the\nmind to attain Enlightenment can be applied to what we are seeing available in modern\nsociety.\nIf a Practitioner is constantly checking financial markets expecting gains for the sake of\nimmediate monetary compensation, this up and down stimulus in the mind being fueled\nby craving/desire/attachment will inhibit a Practitioner from experiencing Enlightenment.\nInstead, an educated investor who is wisely applying dedicated research to analyzing the\nmarkets investing through well thought out decisions can experience Enlightenment.\n61", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Four Sources of Depletion and", "sutta_refs": ["AN"], "page": null, "page_start": 58, "page_end": 63, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b9dc1a13-e592-44b4-8f39-932d76e45d0e", "parent_id": "book-vol8:ch9:commentary:3", "content_type": "commentary", "text": "Educated investors apply wise decision making in the profession of financial investments\ndoing so through years of applied study and ethical guidelines through well understood\nbest practices among professional investors. They are basing their career on researching\nand applying wise decisions to increase wealth through financial investments rather than\nlooking for an immediate or quick gain as a result of a “chance” to “win”.\nEach Practitioner will need to analyze for themselves, while seeking guidance with a\nTeacher, whether their decisions in various parts of their life amount to craving/desire/\nattachment to money that can oftentimes be executed much like a gambler or are their\ndecisions based on educated wise decision making as part of a career choice that leads\nto righteous wealth accumulation as part of Right Livelihood.\n(4) Fourth, “unwholesome friendship, unwholesome companionship, unwholesome\ncomradeship” would influence a Practitioner towards unwholesome decisions leading to\nunwholesome results (i.e. unwholesome Kamma).\nTo attain Enlightenment, a Practitioner will need to develop wholesome decision making\nthat leads to wholesome results. Through the new understanding a Practitioner is gaining\nin these Teachings, they will need to review their decisions in the past to determine if\nthose same past decisions are still considered to be wise as it relates to friendships.\nHolding onto relationships that are unwholesome can lead to further decline in one’s life\nand lead to depletion of wealth. Through having unwholesome friendships, a Practitioner\nwill constantly find themselves in situations where money is needing to be spent to\nresolve unwholesome decisions rather than being applied towards wholesome activities.\nAn individual may find themselves needing to pay money to individuals to resolve\npersonal disputes, governments for release from jail, legal fees, property damage or other\nunwholesome results that need to be rectified that ultimately lead to a depletion of wealth.\nThe Buddha encourages and guides Practitioners that they can accumulate wealth\nthrough avoiding casual sexual encounters through womanizing, drunkenness or\nheedlessness, gambling, and cultivating wholesome friendships.\nIf you have chosen to do any of these in the past, you can always make wise decisions to\nimprove your life practice by eliminating the choices to womanize, become heedless,\ngamble, or maintain unwholesome friendships. Through choosing to practice these\nTeachings, one can observe the results for themselves as the condition of the mind and\nyour life gradually improves “leading to the welfare and peacefulness of a Householder in\nthis very life”.\n62", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Four Sources of Depletion and", "sutta_refs": ["AN"], "page": null, "page_start": 58, "page_end": 63, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8ff3daf0-0d5f-4c22-ba8f-a35a588e5fbe", "parent_id": "book-vol8:ch9:commentary:4", "content_type": "commentary", "text": "There are four things that lead to Householder's welfare and\npeacefulness in future lives.\nWhat four?\n(1) Accomplishment in confidence,\n(2) accomplishment in virtuous behavior,\n(3) accomplishment in generosity, and\n(4) accomplishment in wisdom.\n(Reference: AN 8.54)\n63", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Four Sources of Depletion and", "sutta_refs": ["AN"], "page": null, "page_start": 58, "page_end": 63, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c2621a4e-c626-423d-bf54-97211969ac24", "parent_id": "book-vol8:ch10:scripture", "content_type": "scripture", "text": "Chapter 10\nFour Things Leading to the Welfare and\nPeacefulness in Future Lives\nThere are, Byagghapajja, these four (other) things that lead to a\nHouseholder’s welfare and peacefulness in future lives.\nWhat four?\n(1) Accomplishment in confidence,\n(2) accomplishment in virtuous behavior,\n(3) accomplishment in generosity, and\n(4) accomplishment in wisdom.\nAnd what is accomplishment in confidence?\nHere, a Householder is endowed with confidence. He places confidence in\nthe Enlightenment of The Tathāgata thus: The Perfectly Enlightened One is\nan Arahant, Perfectly Enlightened, accomplished in true wisdom and\nconduct, fortunate, knower of the world, unsurpassed leader of persons to\nbe tamed, Teacher of heavenly beings and humans, the Fortunate One, The\nPerfectly Enlightened One.\nThis is called accomplishment in confidence.\nAnd what is accomplishment in virtuous behavior (moral conduct)?\nHere, a Householder abstains from the destruction of life, from taking what is\nnot given, from sexual misconduct, from false speech, and from liquor, wine,\nand intoxicants (substances that cause heedlessness), the basis for\nheedlessness.\nThis is called accomplishment in virtuous behavior.\nAnd what is accomplishment in generosity?\nHere, a Householder resides at home with a mind free of the stain of\nselfishness, freely generous, open-handed, joyful in letting go, one devoted\nto charity, joyful in giving and sharing.\nThis is called accomplishment in generosity.\n64\n\nAnd what is accomplishment in wisdom?\nHere, a Householder is wise; he possesses the wisdom that discerns arising\nand passing away, which is noble and penetrative, and leads to the complete\ndestruction of discontentedness.\nThis is called accomplishment in wisdom.\nThese are the four (other) things that lead to the welfare and peacefulness of\na Householder in future lives.\n(Reference: AN 8.54)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Four Things Leading to the Welfare and", "sutta_refs": ["AN"], "page": null, "page_start": 64, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a610263c-2721-487e-9adc-4e7cc1705ae7", "parent_id": "book-vol8:ch10:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings that directly relate to the\nprevious Chapter where he guides us in developing “wholesome friendships” with\nindividuals “who are accomplished in confidence, virtuous behavior (moral conduct),\ngenerosity, and wisdom”.\nThis Chapter explains exactly what The Buddha taught regarding what is\n“accomplishment in confidence, virtuous behavior, generosity, and wisdom” so that we\ncan develop these for our own life practice while also selecting wholesome friends who\nare doing the same.\nThrough developing your own life practice to have “accomplishment in confidence,\nvirtuous behavior, generosity, and wisdom”, then, you will be better able to make wise\ndecisions within your own life and be able to make wise decisions of what friends to\ninclude in your life. Without a Practitioner understanding these Teachings and then\npracticing them closely, they would be lost and struggle to make wise decisions in their\nlife and to make wise decisions of which friends to include in their life.\n(1) First, “accomplishment in confidence”, is described in this Teaching as having\nconfidence in The Buddha as the Fully Perfectly Enlightened One. In multiple other places\nwithin his Teachings, he describes having confirmed confidence in The Buddha, The\nTeachings, and The Community. Doing so, a Practitioner will then be able to eliminate the\nfetter/taint/pollution of “doubt” helping them to move the mind into the first Stage of\nEnlightenment.\nConfidence in The Buddha, The Teachings, and The Community and elimination of the\nfetter of doubt is developed through learning, reflecting, and practicing these Teachings\nto observe the results as the condition of the mind improves. There is no blind faith nor\nbelief in these Teachings.\nInstead, a wise Practitioner will seek guidance with a Teacher to investigate The\nTeachings and then implement them in daily life to experience the results of the condition\nof the mind gradually improving. The gradual improvement in the condition of the mind is\nobservable by the Practitioner as they once experienced discontent feelings such as\nanger which then moves to slight annoyance and then eventually no discontent feelings\nare experienced whatsoever based on the same situation occurring in one’s life.\nObserving this gradual decrease in strong feelings to the complete elimination of\n65", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Four Things Leading to the Welfare and", "sutta_refs": ["AN"], "page": null, "page_start": 64, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ca458c90-6b7f-4ea1-bdd0-addb09839e3e", "parent_id": "book-vol8:ch10:commentary:1", "content_type": "commentary", "text": "discontentedness, a Practitioner’s confidence in The Buddha, The Teachings, and The\nCommunity increases and all doubts are eliminated.\nThe fetter/taint/pollution of mind described as “doubt” in The Ten Fetters is then\ncompletely eliminated and will no longer arise helping to further liberate the mind.\n(2) Second, “accomplishment in virtuous behavior (moral conduct)” is described through\nThe Five Precepts. Household Practitioners will typically learn and practice The Five\nPrecepts as basic moral conduct along with developing The Eight Fold Path in its entirety.\nThe Eight Fold Path is a central and core Teaching on The Path to Enlightenment as\nshared by Gotama Buddha. The Five Precepts are integrated into The Eight Fold Path\nproviding expanded content to describe Right Speech and Right Action.\nDetailed explanation of The Eight Fold Path and The Five Precepts is available in this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n(3) Third, “accomplishment in generosity” is an important Teaching on The Path to\nEnlightenment and a remedy to the unEnlightened mind to eliminate craving/desire/\nattachment.\nThe problem that is causing the discontent mind is craving/desire/attachment. This is the\ncause of all discontent feelings. To eliminate this, The Buddha shares exact remedies to\ntransform the unwholesome qualities of craving/desire/attachment using Breathing\nMindfulness Meditation and developing a practice of generosity.\nA mind that is unable to give and share time, effort, energy, and resources with others\nwould be unable to attain Enlightenment as the mind is selfish. A Practitioner would\ninstead need to train the mind to “reside at home with a mind free of the stain of\nselfishness, freely generous, open-handed, joyful in letting go, one devoted to charity,\njoyful in giving and sharing” so that it can let go of any accumulated selfishness\nrecognizing the interconnectivity of all beings.\nA Practitioner can accomplish this through daily sharing in some of the most simple or\nprofound ways based on your own personal choices. Sharing of food, water, clothing,\nshelter, or medical care with others can help improve the ability of others to sustain their\nlife while giving them the opportunity to learn and practice these Teachings. A Practitioner\ncan share their time, effort, energy, and resources to help others in the community\nsupporting the development of wholesome relationships with those around you. One\nmight even consider sharing a smile or a wave, with those who you come into contact\nwith, as a way of “letting go” and practicing loving-kindness and compassion.\nLoving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nDetailed explanation of practicing generosity is available in this same book series found in\nthe book “Generosity” (Volume 13).\n66", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Four Things Leading to the Welfare and", "sutta_refs": ["AN"], "page": null, "page_start": 64, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3dfd70ff-2bb7-440b-a395-cfd15c29814e", "parent_id": "book-vol8:ch10:commentary:2", "content_type": "commentary", "text": "(4) Fourth, “accomplishment in wisdom” is the ultimate antidote or remedy to the\nunEnlightened mind. Through learning, reflecting and practicing these Teachings, a\nPractitioner gains more clarity and insight into the wisdom of these life changing\nTeachings.\nA Practitioner will need to focus on establishing a well developed practice to include the\ncore and central Teachings shared by The Buddha on The Path to Enlightenment.\nThose Teachings are:\nA.) The Three Universal Truths\nB.) The Four Noble Truths\nC.) The Eight Fold Path\nD.) The Five Precepts\nE.) The Brahma-viharas\nF.) The Ten Fetters\nG.) The Seven Factors of Enlightenment\nH.) Extensive Meditation Training\nThe Buddha specifically speaks of “the wisdom that discerns arising and passing away”\nwhich is The Universal Truth of Impermanence found in The Three Universal Truths. He\nthen goes on to explain that “accomplishment in wisdom” is the wisdom that “leads to\nthe complete destruction of discontentedness”. This requires deep and penetrative\nunderstanding through a determined, dedicated, and diligent practice of these Teachings.\n(A - H) mentioned in the above are the core and central Teachings that a Practitioner\nwould need to focus on to develop “penetrative wisdom” while seeking guidance from a\nTeacher. Then, once well established in these Teachings, a Practitioner can gradually\nmove into deepening and expanding their life practice into the full spectrum of Teachings\nshared by The Buddha. These core and central Teachings will guide a Practitioner in\nestablishing a foundation in these Teachings on The Path to Enlightenment to have\n“accomplishment in wisdom”.\nLastly, while Gotama Buddha shares that “these are the four (other) things that lead to the\nwelfare and peacefulness of a Householder in future lives”, it should be made clear that\nthe goal of all Practitioners should be to learn and practice these Teachings in such a way\nthat there are no future lives by attaining Enlightenment. While Gotama Buddha shared\nwhat would result in the welfare and peacefulness of a Practitioner in future lives, his\nultimate goal was to support Practitioners in the attainment of Enlightenment.\nWhile a Buddha is going to explain what would lead to a better and improved rebirth in\nfuture lives, their goal is to assist as many beings as possible to attain Enlightenment\neliminating The Cycle of Rebirth so that there are no longer any future rebirths. With that\ngoal in mind, a Buddha also understands that not every Practitioner will attain\nEnlightenment even in learning and practicing these Teachings directly with an actual\nBuddha. So, it is important to share Teachings on The Path to Enlightenment that lead to\nEnlightenment while also explaining what leads to an improved rebirth should a\nPractitioner not attain Enlightenment.\n67", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Four Things Leading to the Welfare and", "sutta_refs": ["AN"], "page": null, "page_start": 64, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6139f763-22ec-4ba9-ac46-e5909301fd1d", "parent_id": "book-vol8:ch10:commentary:3", "content_type": "commentary", "text": "The foremost, the best, the preeminent, the supreme, and the finest\nkinds of person who enjoy sensual pleasures is the one who seeks\nwealth righteously, without violence, and having obtained it, makes\nhimself joyful and pleased;\nand shares the wealth and does meritorious deeds; and uses that\nwealth without being tied to it, obsessed with it, and blindly absorbed\nin it, seeing the danger in it and understanding the escape.\n(Reference: AN 10.91)\n69", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Four Things Leading to the Welfare and", "sutta_refs": ["AN"], "page": null, "page_start": 64, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "be34cb96-39b3-4367-ac86-010891af7042", "parent_id": "book-vol8:ch11:scripture", "content_type": "scripture", "text": "Chapter 11\nThe Foremost, the Best, the Distinguished, the\nSupreme, and the Finest Householder\nHouseholder, the one enjoying sensual pleasures who seeks wealth\nrighteously, without violence, and makes himself joyful and pleased, and\nshares it and does meritorious deeds, and uses that wealth without being\ntied to it, obsessed with it, and blindly absorbed in it, seeing the danger in it\nand understanding the escape - he may be praised on four grounds.\nThe first ground on which he may be praised is that he seeks wealth\nrighteously, without violence.\nThe second ground on which he may be praised is that he makes himself\njoyful and pleased.\nThe third ground on which he may be praised is that he shares the wealth\nand does meritorious deeds.\nThe fourth ground on which he may be praised is that he uses that wealth\nwithout being tied to it, obsessed with it, and blindly absorbed in it, seeing\nthe danger in it, and understanding the escape.\nThis person who enjoys sensual pleasures may be praised on these four\ngrounds.\nThis, Householder, is the foremost, the best, the distinguished, the supreme,\nand the finest kind of person who enjoys sensual pleasures.\nJust as from a cow comes milk, from milk curd, from curd butter, from butter\nghee, and from ghee comes cream-of-ghee, which is reckoned the foremost\nof all these, so too, this kind of person who enjoys sensual pleasures is the\nforemost, the best, the distinguished, the supreme, and the finest of all those\nwho seek wealth righteously, without violence, and having obtained it, makes\nhimself joyful and pleased; and shares the wealth and does meritorious\ndeeds; and uses that wealth without being tied to it, obsessed with it, and\nblindly absorbed in it, seeing the danger in it, and understanding the escape.\n(Reference: AN 10.91)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Foremost, the Best, the Distinguished, the", "sutta_refs": ["AN"], "page": null, "page_start": 70, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "679b0618-ea96-4f27-8488-d9c12eeb854d", "parent_id": "book-vol8:ch11:commentary:0", "content_type": "commentary", "text": "70", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Foremost, the Best, the Distinguished, the", "sutta_refs": ["AN"], "page": null, "page_start": 70, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bebbe2cd-7fec-41f4-9832-9884b64f5855", "parent_id": "book-vol8:ch11:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares wholesome qualities of a Household\nPractitioner that are admired and considered to be praiseworthy.\nHe advises Household Practitioners to use wealth wisely “without being tied to it,\nobsessed with it, and blindly absorbed in it”. Craving/desire/attachment to wealth can be\na significant challenge to overcome on The Path to Enlightenment.\nWe are often taught that wealth will bring happiness and people are taught to chase after\nwealth. But, no matter how much wealth one acquires, if there is craving/desire/\nattachment to wealth, one will never have enough. Oftentimes, human beings accumulate\nwealth and are blindly tied to it, absorbed with the many pleasures one can acquire\nthrough money. A person can also be obsessed with acquiring more and more wealth\nwith the accumulation of wealth supporting the ego finding it challenging to practice\ngenerosity.\nTo experience Enlightenment, a Practitioner would need to “see the danger in it and\nunderstand the escape”. If a Practitioner can observe the danger by being obsessed with\nwealth and material gain, then they can more readily apply effort towards understanding\n“the escape” from this obsession. Any obsession is a craving/desire/attachment and\nwould inhibit a Practitioner from attaining Enlightenment.\nDuring Gotama Buddha’s lifetime, he did not allow Ordained Practitioners to come in\ncontact with silver or gold, essentially they were unable to acquire any currency or to\naccumulate wealth in any way. Today, Ordained Practitioners would find it extremely\ndifficult to function in our society without being able to use money for certain aspects of\ntheir life. Household Practitioners also require the use of money to conduct our life\nactivities. Due to the pleasures that money can bring, it is important to train the mind to\nnot seek pleasant feelings (happiness, excitement, elation, thrill, exhilaration, euphoria,\netc.) through chasing after money, acquiring money, or accumulating money.\nUnderstanding the escape from this craving/desire/attachment is to understand the\nremedy for craving/desire/attachment as Breathing Mindfulness Meditation, practicing\ngenerosity, identifying cravings through analysis of the mind, and a well developed\npractice of The Eight Fold Path.\nThe Eight Fold Path is “the escape” from all discontentedness and is the escape from the\nobsession formed in the mind towards wealth that would only inhibit a Practitioner from\nexperiencing liberation of mind.\nGotama Buddha provides four basic Teachings that a Household Practitioner can apply in\ntheir need to acquire wealth and use it for beneficial purposes. And, in doing so, a\nHousehold Practitioner practicing in this way could be admired for their dedication to\npracticing these Teachings in this way.\n(1) First, a Household Practitioner would seek wealth through righteous livelihoods that\ndoes not cause any harm or is “without violence”. Gotama Buddha’s Teachings on Right\nLivelihood as part of The Eight Fold Path provide guidance on how to practice Right\nLivelihood. (See the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) in Chapter 5 for detailed Teachings on The Eight Fold Path and\nRight Livelihood)\n71", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Foremost, the Best, the Distinguished, the", "sutta_refs": ["AN"], "page": null, "page_start": 70, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d02fbb03-3ceb-4bf9-95be-33643950f512", "parent_id": "book-vol8:ch11:commentary:2", "content_type": "commentary", "text": "Practicing Right Livelihood ensures a Practitioner is not causing harm through how they\nchoose to sustain their life and due to not causing harm through your livelihood, no harm\nwill be returned to you based on your livelihood.\n(2) Second, a Household Practitioner would apply Right Effort to develop a mind that is\n“joyful and pleased”. Complaining about life or complaining about others in the world\ndoes not create a conducive environment around you where individuals would be\ninterested to participate with you as a personal or professional associate.\nAn Enlightened being will understand the challenges of life and know of the misery that\nexists in the world but will see no benefit in constant discussions or random complaining\nabout the negative aspects of life. Instead, an Enlightened being will have concern for the\nworld but train the mind to have a positive outlook on life knowing that all beings attaining\nEnlightenment is the solution to the individual and world problems we all face.\nTo accomplish that goal, each individual will need to focus on their own growth and\nprogress towards Enlightenment. Through each individual focusing on training the mind to\neliminate the taints/pollution/fetters in the mind, they will experience the transformation\nfrom a negative and disgruntled outlook on life to a positive and uplifting demeanor that\nwill only serve to attract people towards you rather than repel them away from you.\nTraining the mind to be joyful and pleased at all times requires deep inner work that can\nonly be accomplished through your own individual efforts with guidance in these\nTeachings with a Teacher. With a mind that is joyful and pleased permanently, there are no\ngoals or objectives that are unattainable.\n(3) Third, a Household Practitioner can ensure they are not obsessed with wealth,\nacquiring wealth, and accumulating wealth through giving and sharing in a well developed\npractice of generosity through meritorious deeds.\nIt is through a regular practice of generosity, giving with your own hand, that the mind is\ntrained to “let go” of wealth and not hold it tightly allowing the mind to maintain its\nobsession through craving/desire/attachment. An Enlightened being is able to be wealthy\nas there is no harm in being wealthy. It is when the mind is obsessed with accumulation of\nwealth and fulfilling selfish desires that will inhibit a Practitioner from attaining\nEnlightenment.\nA Practitioner should consider how to acquire life sustaining resources (food, water,\nclothing, shelter, and medical care) through a righteous or proper livelihood that provides\nbenefit to the world rather than pursuing wealth just for the sake of pursuing wealth. A\nwealthy individual who is deeply practicing these Teachings can be of much benefit to\nhumanity through finding ways to share their wealth in beneficial projects and programs\nwhere they do not seek gain, but instead, are only interested in helping others.\nOnce a righteous livelihood is well established that is creating wealth, a loving, kind, and\ncompassionate Practitioner can choose to then find ways to benefit others through the\nwealth they acquire rather than only fulfilling selfish desires. Based on a Practitioner’s own\npersonal goals and ambitions to help others through a well developed practice of\ngenerosity, they can assist countless beings in uplifting their life.\n72", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Foremost, the Best, the Distinguished, the", "sutta_refs": ["AN"], "page": null, "page_start": 70, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fbff45df-d71e-4382-963a-a1868c2c1aad", "parent_id": "book-vol8:ch11:commentary:3", "content_type": "commentary", "text": "(4) Fourth, a Household Practitioner who is well established experiencing successful\nwealth generation can easily become tied, obsessed, or blindly absorbed into continuous\naccumulation of wealth rather than staying focused on developing their life practice\ntowards liberation of mind from craving, anger, and ignorance (unknowing of true reality).\nA wise Practitioner will see the danger in allowing the mind to become obsessed with\nwealth forming craving/desire/attachment knowing this will only cause the mind\ndiscontentedness. They will need to deeply learn, reflect, and practice these Teachings to\nunderstand the escape, and implement the solutions provided through Gotama Buddha’s\nTeachings.\nA Household Practitioner can find “the middle way” of acquiring wealth but also find\ncreative ways to share their wealth ensuring the mind does not hold on with craving/\ndesire/attachment causing discontentedness of mind.\nLastly, The Buddha compares the finest or foremost Household Practitioners to the\nrefinement of cow’s milk, something that his Students would be very familiar with during\ntheir lifetime. He explains “just as from a cow comes milk, from milk curd, from curd\nbutter, from butter ghee, and from ghee comes cream-of-ghee” that the “foremost, the\nbest, the distinguished, the supreme, and the finest of all those” Household Practitioners\ncome from those “who seek wealth righteously, without violence, and having obtained it,\nmakes himself joyful and pleased; and shares the wealth and does meritorious deeds;\nand uses that wealth without being tied to it, obsessed with it, and blindly absorbed in it,\nseeing the danger in it, and understanding the escape”.\nAdditional Thoughts:\nWhile there are many different levels of income across all populations of people, anyone\nwho is experiencing moderate to high levels of wealth can consider themselves fortunate\nfor the decisions they have made that led to increased amounts of wealth. While all\nbeings are experiencing the results of their own decisions in all parts of life, a conscious\nPractitioner who has discovered methods of accumulating income beyond basic\nnecessities might consider using their time, effort, energy, resources, and knowledge to\nhelp those who are less fortunate.\nMany people across the world are affected by deep generational poverty. Many people do\nnot have the luxury to learn and practice these Teachings nor invest in life improving skills\nto elevate their life. In some cases, there are people who only have the ability to focus on\nacquiring their next meal which may or may not come to be. It is extremely difficult for\none who is only capable of focusing on acquiring their next meal to invest in life improving\nskills that could elevate their life to better results including learning these Teachings. One\nof the biggest myths in our society is that people in poverty are lazy or lacking education.\nIn many cases, they are only lacking opportunity and relationships with people who can\ncreate those opportunities.\nAs a global society, we can find ways to encourage, motivate, and support individuals\nwho are less fortunate to help them elevate their life to overcoming generational poverty.\nWe can find ways to share our time, effort, energy, resources, and knowledge so that\npeople are secure in their basic life sustaining resources to provide them needed support\nwhile they work towards developing their life practice and life skills to eliminate\ngenerational poverty.\n73", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Foremost, the Best, the Distinguished, the", "sutta_refs": ["AN"], "page": null, "page_start": 70, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aaf85c89-e908-413f-bd1c-ace88e9e6867", "parent_id": "book-vol8:ch11:commentary:4", "content_type": "commentary", "text": "This would involve kind, caring, and compassionate individuals to be creative in exploring\nopportunities to share their time, effort, energy, resources, and knowledge with others\nwithout any interest in their own gain, but instead, decide to help others because it is the\nright thing to do to provide improved opportunities for others.\nThere are many people who quietly find ways to help others in the world without a need\nfor acknowledgement or publicity. There are many people who provide support and\ndonations in creative ways to help large numbers of people who are less fortunate. As you\nlearn and practice these Teachings as an independent life practice, a Practitioner cannot\nhelp but observe how these Teachings significantly improve one’s life and there are many\nbeings in the world who do not have the luxury of time to sit and read a book such as\nthis. Instead, they are busy figuring out how to acquire their next meal or drink of water to\nsustain them over the next few days which may be the only food and water they have\neaten for an extended period of time.\nAs we look for ways to practice generosity, while we need to support the continued\nsharing of these Teachings in the world, we also need to find ways to support less\nfortunate beings providing basic necessities to sustain life to afford the opportunity for\nthem to learn, reflect, and practice these Teachings.\nA global humanity that is well liberated and awakened to Enlightenment will ensure the\nsafety, security, and peace of all living beings. A global humanity that is well liberated and\nawakened to Enlightenment will ensure that poverty is eradicated through uplifting all\nmembers of society by providing opportunities for all individuals to succeed in life. This\nwould require those who are more fortunate to initiate efforts that support and encourage\nothers in life without any regard for their own personal gain.\nThrough eliminating one’s own selfish desires to accumulate wealth for the sake of\naccumulating wealth, we can put those resources to use providing opportunities for all\nbeings.\nHaving generated wealth, an individual can use their knowledge and wealth to provide\nlearning opportunities for massive numbers of people who can be uplifted through gaining\nopportunities to succeed in life. This would require those who are more fortunate to set\naside any interest in personal gain and instead, focus on practicing loving-kindness,\ncompassion, and generosity with only one singular goal - helping humanity.\n74", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Foremost, the Best, the Distinguished, the", "sutta_refs": ["AN"], "page": null, "page_start": 70, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "02a20c3a-4038-4053-89c2-e14429a60686", "parent_id": "book-vol8:ch12:scripture", "content_type": "scripture", "text": "Chapter 12\nMore Terrible and Frightful Than the Great Inferno\nMonks, there exists a hell named the Great Inferno.\nThere, whatever form one sees with the eye is undesirable, never desirable;\nunlovely, never lovely; disagreeable, never agreeable.\nWhatever sound one hears with the ear is undesirable, never desirable;\nunlovely, never lovely; disagreeable, never agreeable.\nWhatever odor one smells with the nose is undesirable, never desirable;\nunlovely, never lovely; disagreeable, never agreeable.\nWhatever flavor one tastes with the tongue is undesirable, never desirable;\nunlovely, never lovely; disagreeable, never agreeable.\nWhatever physical object one touches with the body is undesirable, never\ndesirable; unlovely, never lovely; disagreeable, never agreeable.\nWhatever mental object one recognizes with the mind is undesirable, never\ndesirable; unlovely, never lovely; disagreeable, never agreeable.\nWhen this was said, a certain Monk said to The Perfectly Enlightened One:\nThat inferno, Venerable Sir, is indeed terrible; that inferno is indeed very\nterrible. But is there, Venerable Sir, any other inferno more terrible and\nfrightful than that one?\nThere is, Monk.\n‘But what, Venerable Sir, is that inferno more terrible and frightful than that\none?’\nThose Ascetics or Brāhmins, Monk, who do not understand as it really is:\nThis is discontentedness,\nThis is the cause of discontentedness,\nThis is the elimination of discontentedness,\nThis is the way leading to the elimination of discontentedness - they delight\nin volitional formations (choices/decisions) that lead to birth, in volitional\nformations that lead to aging, in volitional formations that lead to death, in\nvolitional formations that lead to sorrow, grief, pain, displeasure, and despair.\n75\n\nDelighting in such volitional formations (choices/decisions), they generate\nvolitional formations that lead to birth, generate volitional formations that\nlead to aging, generate volitional formations that lead to death, generate\nvolitional formations that lead to sorrow, grief, pain, displeasure, and despair.\nHaving generated such volitional formations (choices/decisions), they are\nburnt by the inferno of birth, burnt by the inferno of aging, burnt by the\ninferno of death, burnt by the inferno of sorrow, grief, pain, displeasure, and\ndespair.\nThey are not freed from birth, aging, and death; not freed from sorrow, grief,\npain, displeasure, and despair; not freed from discontentedness, I say.\n(Reference: SN 56.43)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "More Terrible and Frightful Than the Great Inferno", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 75, "page_end": 78, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c54ab4e7-1ad5-4908-9637-5d55a24b71fb", "parent_id": "book-vol8:ch12:commentary", "content_type": "commentary", "text": "76\n\nIn this Teaching from Gotama Buddha, he shares how for one reborn into the realm of\nhell, there are no agreeable forms, sounds, odors, flavors, physical objects, or mental\nobjects. He is explaining that all that is experienced through The Six Sense Bases is\ndisagreeable leading to dissatisfaction.\nHe explains that it is even more of a hell to exist in the world as a human being who does\nnot understand The Four Noble Truths (i.e. This is discontentedness, This is the cause of\ndiscontentedness, This is the elimination of discontentedness, This is the way leading to\nthe elimination of discontentedness…).\nThrough not understanding and practicing The Four Noble Truths, a being will continue to\nroam and wander in this life experiencing significant discontentedness of mind. One\nmight think of this as “hell on earth”.\nOne who does not understand and practice The Four Noble Truths will experience a mind\nthat will be constantly causing itself discontentedness on a continual and repeated basis\nunable to understand or see clearly, how to eliminate the discontentedness.\nAs such, a being will continue to make choices and decisions (i.e. volitional formations)\nthat lead to continued rebirth experiencing sickness, aging, and death along with\ndiscontentedness.\nIt is only when the mind attains Enlightenment through gradual training and gradual\npractice that one experiences the liberation of Enlightenment. A Practitioner who attains\nthe first Stage of Enlightenment as a Stream-Enterer will no longer be “burnt by the\ninferno of birth, burnt by the inferno of aging, burnt by the inferno of death, burnt by the\ninferno of sorrow, grief, pain, displeasure, and despair”. They will no longer be subject to\nrebirth in any of the lower realms.\nAn Enlightened being will no longer experience any rebirth in any realms experiencing\ncomplete peace and tranquility for the rest of this life.\nDetailed explanation on practicing The Four Noble Truths is available in Chapter 4 of this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n77\n\nA wholesome person does not disclose the faults of others even when\nasked about them, how much less then when not asked.\nBut when he is asked about them, then, led on by questions, he\nspeaks about the faults of others with gaps and omissions, not fully or\nin detail.\nIt can be understood: This individual is a wholesome person.\n(Reference: AN 4.73)\n78", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "More Terrible and Frightful Than the Great Inferno", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 75, "page_end": 78, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f8d37b43-a148-4da0-8c3f-e5c9d52b5ec9", "parent_id": "book-vol8:ch13:scripture", "content_type": "scripture", "text": "Chapter 13\nFour Qualities of a Wholesome Person\nMonks, one who possesses four qualities can be understood to be a\nwholesome person.\nWhat four?\n(1) Here, Monks, a wholesome person does not disclose the faults of others\neven when asked about them, how much less then when not asked. But\nwhen he is asked about them, then, led on by questions, he speaks\nabout the faults of others with gaps and omissions, not fully or in detail. It\ncan be understood: This individual is a wholesome person.\n(2) Again, a wholesome person discloses the virtues of others even when\nnot asked about them, how much more then when asked. But when he is\nasked about them, then, led on by questions, he speaks about the\nvirtues of others without gaps and omissions, fully and in detail. It can be\nunderstood: This individual is a wholesome person.\n(3) Again, a wholesome person discloses his own faults even when not\nasked about them, how much more then when asked. But when he is\nasked about them, then, led on by questions, he speaks about his own\nfaults without gaps and omissions, fully and in detail. It can be\nunderstood: This individual is a wholesome person.\n(4) Again, a wholesome person does not disclose his own virtues even when\nasked about them, how much less then when not asked. But when he is\nasked about them, then, led on by questions, he speaks about his own\nvirtues with gaps and omissions, not fully or in detail. It can be\nunderstood: This individual is a wholesome person.\nOne who possesses these four qualities can be understood as a wholesome\nperson.\n(Reference: AN 4.73)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Four Qualities of a Wholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 79, "page_end": 82, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8b7b3b4a-ce1f-41db-96f1-e15f44142b2b", "parent_id": "book-vol8:ch13:commentary:0", "content_type": "commentary", "text": "79", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Four Qualities of a Wholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 79, "page_end": 82, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "605cd8e4-488e-4216-afe6-e1de8da474ad", "parent_id": "book-vol8:ch13:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “Four Qualities of a Wholesome\nPerson”. These are not the “only” four qualities that determine whether you are practicing\nin a wholesome way, but are four of “the” qualities of a wholesome person.\n(1) First, a wholesome person would not speak of a person’s faults or mistakes. Instead,\nthey would keep those to themselves without a desire to share them with others. To\nopenly share the faults or mistakes of others would be to gossip and that will only lead to\ntheir harm, thus, this harm will come back to you. If you gossip about others, it is only a\nmatter of time before people decide to gossip about you.\nA wise Practitioner would see no benefit in gossiping and choose not to gossip. Even if\nwhat is potentially being shared is true, it is unbeneficial to share the faults and mistakes\nof others so, why share them?\nThe only situation one might choose to share faults and mistakes of others is “when he is\nasked about them, then, led on by questions”. This might occur in an employment or\neducational situation when you are asked for an assessment of someone’s performance.\nIf asked, a wholesome person would “speak about the faults of others with gaps and\nomissions, not fully or in detail”. A wise Practitioner might choose to share selective\nchallenges with the employee or Student as a way to help them improve in the new\nopportunity they are moving into. Faults and mistakes should not be shared with\nmalicious intent or to harm the other person but only in an encouraging and positive way\nto help them continue to grow in their life.\nSince you are not perfect, it is not wise to speak of others as if they should be perfect.\nInstead, when asked and you are speaking with all the other factors of Right Speech,\nshare areas for improvement, if any, so that the individual can continue to progress in life.\n(2) Second, a wholesome person would speak of the “virtues of others even when not\nasked about them” and “when asked”. In doing so, a wise Practitioner would speak about\nall of a person’s positive qualities “without gaps and omissions, fully and in detail”.\nAn Enlightened mind can see the positive and beneficial qualities of everyone. While there\nmay be areas for improvement, all people have positive qualities that can be shared.\nWhen in a situation to share someone’s “virtues”, you can feel comfortable in sharing\nthose as a way to bring people together and not separate people.\nAs described in the prior example, if asked to discuss a person’s faults or mistakes in an\nemployment or educational situation, share those as needed in a positive way but also\ninclude the positive qualities or virtues of the individual as well. Be sure to provide a\nbalanced and well rounded perspective that helps the individual continue to grow and\nprogress in life.\nIf you feel that there is truly nothing good to say whatsoever, then, it is best to say nothing\nat all.\n80", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Four Qualities of a Wholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 79, "page_end": 82, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c89c2bfe-b954-48c8-a02b-44ceabe0c26d", "parent_id": "book-vol8:ch13:commentary:2", "content_type": "commentary", "text": "(3) Third, a wholesome person would speak of their own faults and mistakes, when\nappropriate and when asked “without gaps and omissions, fully and in detail”.\nYou do not need to share this information unless it is appropriate in a given situation.\nBeing unwilling to share your own faults or mistakes would tend to indicate there is ego\npresent in the mind. To eliminate the ego, a Practitioner would need to be comfortable\nwith understanding and sharing their faults and mistakes as appropriate in a given\nsituation. An Enlightened being would need to have eliminated the ego to attain\nEnlightenment, and being willing and able to disclose your own faults and mistakes will\nhelp the mind practice being humble.\n(4) Fourth, a wholesome person does not disclose his own “virtues even when asked\nabout them” and definitely not when not asked about them. Should a Practitioner choose\nto speak glowingly of their own virtues when not asked about them, this would be\narrogant, prideful, and boastful indicating that there is ego present in the mind. Doing so,\nan individual is typically rejected by others as arrogance, pride, and being boastful only\nserves to separate you from others making it difficult to have wholesome relationships.\nWhen asked about your own virtues, The Buddha shares that one should speak “with\ngaps and omissions, not fully or in detail”. Doing so, one is practicing being humble and\n“down to earth” rather than arrogant, prideful, or boastful.\nIf the mind is eager to speak of your own virtues, this is due to the ego and will only result\nin unwholesome results. A wise being only needs to walk with wisdom and a smile. A\nwise being does not have the desire for admiration of others with desire for others to\nacknowledge their wisdom. When you know the truth and have acquired wisdom, you\nknow that for yourself and do not need others’ validation. A wise Practitioner has already\nindependently verified the truth to acquire wisdom and have validated that wisdom on\ntheir own with guidance from a Teacher. But, if the mind projects arrogance, pride, and is\nboastful due to the acquired wisdom, it will only serve to push people away from you.\nIn summary, speak of others in positive ways and only share beneficial thoughts on\nimprovements one might consider when asked while adding in a person’s virtues.\nNever speak of another person’s faults or mistakes when not asked and when asked, only\nin appropriate settings like employment or educational settings.\nSpeak of your own positive qualities when asked and when appropriate never being\narrogant, prideful, or boastful. There is no need to speak of your positive qualities at any\nother time unless asked and in doing so, one should practice being humble without a\nneed to share every single detail unless needed for employment or educational settings.\nAnd even in those settings, you will find being humble will have the most beneficial\noutcome.\nThis Teaching is shared to help you develop your own wholesome qualities not to be used\nfor you to judge if others are or are not wholesome. These Teachings are for your own\npersonal growth on The Path to Enlightenment and at no time should a Practitioner judge\nothers looking down on them with arrogance or pride. Doing so would only harm your\nown mind.\n81", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Four Qualities of a Wholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 79, "page_end": 82, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ec48679c-5280-4112-a159-462eab253297", "parent_id": "book-vol8:ch13:commentary:3", "content_type": "commentary", "text": "An unwholesome person discloses the faults of others even when not\nasked about them, how much more then when asked.\nBut when he is asked about them, then, led on by questions, he\nspeaks about the faults of others without gaps or omissions, fully and\nin detail. It can be understood: This individual is an unwholesome\nperson.\n(Reference: AN 4.73)\n82", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Four Qualities of a Wholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 79, "page_end": 82, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7b9a8256-b2bf-4438-9722-4d7f8c9fb3f4", "parent_id": "book-vol8:ch14:scripture", "content_type": "scripture", "text": "Chapter 14\nFour Qualities of an Unwholesome Person\nMonks, one who possesses four qualities can be understood to be an\nunwholesome person.\nWhat four?\n(1) Here, Monks, an unwholesome person discloses the faults of others even\nwhen not asked about them, how much more then when asked. But\nwhen he is asked about them, then, led on by questions, he speaks\nabout the faults of others without gaps or omissions, fully and in detail. It\ncan be understood: This individual is an unwholesome person.\n(2) Again, an unwholesome person does not disclose the virtues of others\neven when asked about them, how much less then when not asked. But\nwhen he is asked about them, then, led on by questions, he speaks\nabout the virtues of others with gaps and omissions, not fully or in detail.\nIt can be understood: This individual is an unwholesome person.\n(3) Again, an unwholesome person does not disclose his own faults even\nwhen asked about them, how much less then when not asked. But when\nhe is asked about them, then, led on by questions, he speaks about his\nown faults with gaps and omissions, not fully or in detail. It can be\nunderstood: This individual is an unwholesome person.\n(4) Again, an unwholesome person discloses his own virtues even when not\nasked about them, how much more then when asked. But when he is\nasked about them, then, led on by questions, he speaks about his own\nvirtues without gaps and omissions, fully and in detail. It can be\nunderstood: This individual is an unwholesome person\nOne who possesses these four qualities can be understood to be an\nunwholesome person.\n(Reference: AN 4.73)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 83, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "884dd150-035e-4306-bfe0-3313aba81e45", "parent_id": "book-vol8:ch14:commentary:0", "content_type": "commentary", "text": "83", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 83, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "94baba73-b894-4d69-acf1-2f54bdf735fa", "parent_id": "book-vol8:ch14:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “Four Qualities of an Unwholesome\nPerson”. These are not the “only” four qualities that determine whether you are practicing\nin an unwholesome way, but are four of “the” qualities of an unwholesome person.\n(1) First, an unwholesome person would speak of a person’s faults or mistakes. They\nwould share those openly with a desire to harm others. To openly share the faults or\nmistakes of others would be to gossip and that will only lead to their harm, thus, this harm\nwill come back to you. If you gossip about others, it is only a matter of time before people\ndecide to gossip about you.\nA wise Practitioner would see no benefit in gossiping and choose not to gossip. Even if\nwhat is potentially being shared is true, it is unbeneficial to share the faults and mistakes\nof others so, why share them?\nThe only situation one might choose to share faults and mistakes of others is “when he is\nasked about them, then, led on by questions”. This might occur in an employment or\neducational situation when you are asked for an assessment of someone’s performance.\nIf asked, an unwholesome person would “speak about the faults of others without gaps\nand omissions, fully and in detail”. An unwise Practitioner might choose to share others’\nfaults with harmful intent sharing every detail their mind can remember in an attempt to\ncause harm. This harm will only come back to harm you so a wise Practitioner would not\nchoose to speak in this way. Faults and mistakes should not be shared with malicious\nintent or to harm the other person but only in an encouraging and positive way to help\nthem continue to grow in their life.\nSince you are not perfect, it is not wise to speak of others as if they should be perfect.\nInstead, when asked and you are speaking with all the other factors of Right Speech,\nshare areas for improvement, if any, so that the individual can continue to progress in life.\n(2) Second, an unwholesome person would not speak of the “virtues of others even when\nasked about them” and “when not asked”. In doing so, an unwise Practitioner would\nspeak about a person’s positive qualities “with gaps and omissions, not fully or in detail”.\nAn Enlightened mind can see the positive and beneficial qualities of everyone. While there\nmay be areas for improvement, all people have positive qualities that can be shared.\nWhen in a situation to share someone’s “virtues”, you can feel comfortable in sharing\nthose as a way to bring people together and not separate people. An unwholesome\nperson would be looking to separate people with harmful speech.\nAs described in the prior example, if asked to discuss a person’s faults or mistakes in an\nemployment or educational situation, share those as needed in a positive way but also\ninclude the positive qualities or virtues of the individual as well. Be sure to provide a\nbalanced and well rounded perspective that helps the individual continue to grow and\nprogress in life.\nIf you feel that there is truly nothing good to say whatsoever, then, it is best to say nothing\nat all.\n84", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 83, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "67946379-68cb-4fb1-97ae-b622483a75a3", "parent_id": "book-vol8:ch14:commentary:2", "content_type": "commentary", "text": "(3) Third, an unwholesome person would not speak of their own faults and mistakes,\nwhen appropriate and when asked “with gaps and omissions, not fully or in detail”.\nYou do not need to share this information unless it is appropriate in a given situation.\nBeing unwilling to share your own faults or mistakes would tend to indicate there is ego\npresent in the mind. To eliminate the ego, a Practitioner would need to be comfortable\nwith understanding and sharing their faults and mistakes as appropriate in a given\nsituation. An Enlightened being would need to have eliminated the ego to attain\nEnlightenment and being willing and able to disclose your own faults and mistakes will\nhelp the mind practice being humble.\n(4) Fourth, an unwholesome person does disclose his own “virtues even when not asked\nabout them” and when asked about them. Should a Practitioner choose to speak\nglowingly of their own virtues when not asked about them, this would be arrogant,\nprideful, and boastful indicating that there is ego present in the mind. Doing so, an\nindividual is typically rejected by others as arrogance, pride, and being boastful only\nserves to separate you from others making it difficult to have wholesome relationships.\nWhen asked about your own virtues, The Buddha shares that an unwholesome person\nwould speak “without gaps and omissions, fully and in detail”. Doing so, one is practicing\nbeing boastful and with craving to share their own virtues rather than being humble and\n“down to earth”.\nIf the mind is eager to speak of your own virtues, this is due to the ego and will only result\nin unwholesome results. A wise being only needs to walk with wisdom and a smile. A\nwise being does not have the desire for admiration of others with desire for others to\nacknowledge their wisdom. When you know the truth and have acquired wisdom, you\nknow that for yourself and do not need others’ validation. A wise Practitioner has already\nindependently verified the truth to acquire wisdom and have validated that wisdom on\ntheir own with guidance from a Teacher. But, if the mind projects arrogance, pride, and is\nboastful due to the acquired wisdom, it will only serve to push people away from you.\nIn summary, speak of others in positive ways and only share beneficial thoughts on\nimprovements one might consider when asked while adding in a person’s virtues.\nNever speak of another person’s faults or mistakes when not asked and when asked, only\nin appropriate settings like employment or educational settings.\nSpeak of your own positive qualities when asked and when appropriate never being\narrogant, prideful, or boastful. There is no need to speak of your positive qualities at any\nother time unless asked and in doing so, one should practice being humble without a\nneed to share every single detail unless needed for employment or educational settings.\nAnd even in those settings, you will find being humble will have the most beneficial\noutcome.\nThis Teaching is shared to help you develop your own wholesome qualities not to be used\nfor you to judge if others are or are not wholesome. These Teachings are for your own\npersonal growth on The Path to Enlightenment and at no time should a Practitioner judge\nothers looking down on them with arrogance or pride. Doing so would only harm your\nown mind.\n85", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 83, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f4f8685f-45c4-4ed4-b04c-1c8778bed022", "parent_id": "book-vol8:ch14:commentary:3", "content_type": "commentary", "text": "The Dangers of Gossip and Slander - Proceed with Caution\nIn order to attain Enlightenment, an individual would need to eliminate gossip and slander\nfrom their life practice.\nAs long as one is gossiping and slandering, the mind is still polluted with craving, anger,\nand ignorance (unknowing of true reality), which are described as The Three Poisons, The\nThree Unwholesome Roots, or The Three Fires and will lack the ability to experience\nEnlightenment.\nAs part of The Eight Fold Path, The Path to Enlightenment, The Buddha taught as part of\nRight Speech to eliminate gossip and slander in order to move the mind towards\nEnlightenment.\nBut why?\nLet me help you understand…\n1.) Choosing to Gossip and Slander: If one is choosing to gossip and slander, the mind\nhas craving, anger, and ignorance (unknowing of true reality). These poisonous states of\nmind hinder one from experiencing the peace, calm, serenity, contentedness and joy of\nthe Enlightened mind.\nIf you are choosing to gossip and slander, this means that the mind “wants” something\nspecific (i.e. craving/desire/attachment), it has anger/hatred/ill will towards others, and\nthis is due to the mind’s ignorance (unknowing of true reality) of The Natural Laws of\nExistence (i.e. The Natural Law of Kamma) and not being able to practice them in a way\nthat would lead to your own Enlightenment. The mind is polluted and struggling in the\nworld and will experience unwholesome results (i.e. unwholesome Kamma).\nIf you are choosing to gossip and slander, that means you are putting harm into the world,\nthus, harm will come to you due to The Natural Law of Kamma. As you choose to gossip\nand slander others, these harms will come back to you in multiple ways.\n- It is only a matter of time before people will gossip and slander you.\n- Hearing the gossip and slander, and knowing who it has come from, individuals might\ncause you bodily harm, injury, or death.\n- You damage your own reputation through others understanding that you are choosing\nto speak in unwise, unwholesome, and harmful ways.\n- You will find it difficult to maintain personal and professional relationships because\npeople will not be interested in associating with individuals who are gossiping and\nslandering, knowing that it is only a matter of time before you do the same to them.\n- The mind will be muddled and cluttered with negative content of others degrading your\nability to have focus, concentration, clarity of mind, and a deep memory to benefit you\nin life.\n- People will have a lack of trust and respect for you as they know that you gossip and\nslander, thus, hindering your ability to be successful in life.\n- The mind will be judgmental of others and themselves, retaining its “conceit”, thus, one\nmight find they have negative self-talk that degrades the way they view themselves\nand others hindering the mind from practicing loving-kindness and compassion with\n“all beings”.\n86", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 83, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b845db42-af3e-4c65-95f6-8aaf6de42380", "parent_id": "book-vol8:ch14:commentary:4", "content_type": "commentary", "text": "These are just a handful of the challenges and difficulties one will experience when they\nchoose to gossip and slander others, thus, it would be wise to never gossip and slander.\nIf you have done this in the past, you can train your mind to eliminate this destructive\nconduct so that you are no longer choosing to gossip and slander helping you get closer\nto Enlightenment.\nThe Eight Fold Path will guide you in being able to train the mind to accomplish this goal.\nIt is important to learn, reflect, and practice The Eight Fold Path to gradually develop your\nlife practice and eliminate gossip/slander.\n2.) Listening to Gossip and Slander: If you only listen to gossip and slander, this is still\ndestructive to your own mind. You are taking in negative content that negatively effects\nthe mind. Gossip and slander is most often untrue, thus, the mind will be forming\nperceptions and making decisions based on untruths leading to unwholesome results (i.e\nunwholesome Kamma).\nPerceptions: a belief or opinion based on how things seem.\nListening to gossip and slander means that people around you will understand that you\nare open to receiving their unwise, unwholesome, and harmful speech. This means, that\nthey will continue to come to you with gossip and slander.\nWater flows in the path of least resistance. The same is true about unwise, unwholesome,\nand harmful speech to include gossip and slander. People will know your mind is open to\ngossip and slander and they will seek you out for a continuous bombardment of negative,\nunwise, unwholesome, and harmful speech putting yourself in a continuous position of\ndestruction and erosion of the quality of your mind.\nIf you are listening to gossip and slander, that means you are accepting and receiving\nharmful speech from the world, thus, harm will come to you due to The Natural Law of\nKamma. As you choose to listen to gossip and slander, these harms will be experienced.\n- It is only a matter of time before people will gossip and slander you.\n- The mind will continue to take in negative content about others and form a negative\nview of others further rooting anger/hatred/ill will into the mind hindering it from\nexperiencing liberation, freedom from strong feelings, peace, and Enlightenment.\n- You damage your own reputation through others understanding that you are choosing\nto listen to unwise, unwholesome, and harmful speech of others.\n- You will find it difficult to maintain personal and professional relationships because\npeople will not be interested in associating with individuals who are listening to gossip\nand slander, knowing that an individual circulates in unwise and unwholesome\nrelationships.\n- The mind will be muddled and cluttered with negative content of others degrading your\nability to have focus, concentration, clarity of mind, and a deep memory to benefit you\nin life.\n- People will have a lack of trust and respect for you as they know that you are a listener\nof gossip and slander, thus, hindering your ability to be successful in life.\n87", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 83, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "49234a68-7a08-48b2-bb50-a3bb46c2fe10", "parent_id": "book-vol8:ch14:commentary:5", "content_type": "commentary", "text": "3.) Telling Others Who Is Gossiping and Slandering Them: If you listen to gossip and\nslander and then carry that forward as a messenger to others, informing them of the\ngossip and slander you are listening to, you are now choosing to gossip and slander.\nPeople oftentimes shoot a messenger.\nWhile you are putting yourself in the position of being a messenger, the individual who\nyou are sharing this with is most likely going to get angered, frustrated, irritated, annoyed,\netc. and potentially blame you for their painful feelings. You are going to be viewed as a\n“trouble maker” as you are putting yourself in a position of spreading the gossip and\nslander through gossiping and slandering.\nWhile you may think that telling others who is gossiping and slandering them and what is\nbeing said as helping, what is truly happening is that you are helping to spread the gossip\nand slander through gossip and slander, creating opportunity for continued challenges\nand difficulties in relationships. You are ensuring that the problems only continue rather\nthan allowing the gossip and slander to be buried and to die.\nIf you are sharing gossip and slander around your community thinking this is going to\nimprove things, you are essentially throwing garbage around your community hoping that\nit will become more clean.\nThis is an unwise decision that would lead to unwholesome results (i.e. unwholesome\nKamma).\nIf you are spreading gossip and slander, that means you are putting harm into the world,\nthus, harm will come to you due to The Natural Law of Kamma. As you choose to spread\ngossip and slander, these harms will come back to you in multiple ways.\n- It is only a matter of time before people will gossip and slander you.\n- Hearing the gossip and slander, and knowing who it has come from, individuals might\ncause you bodily harm, injury, or death.\n- You damage your own reputation through others understanding that you are choosing\nto speak in unwise, unwholesome, and harmful ways.\n- You will find it difficult to maintain personal and professional relationships because\npeople will not be interested in associating with individuals who are gossiping and\nslandering, knowing that it is only a matter of time before you do the same to them.\n- People will have a lack of trust and respect for you as they know that you gossip and\nslander, thus, hindering your ability to be successful in life.\n- The mind will be muddled and cluttered with negative content of others degrading your\nability to have focus, concentration, clarity of mind, and a deep memory to benefit you\nin life.\n- The mind will be judgmental of others and themselves, retaining its “conceit”, thus, one\nmight find they have negative self-talk that degrades the way they view themselves\nand others hindering the mind from practicing loving-kindness and compassion with\n“all beings”.\n88", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 83, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fa41b4fe-b742-4abf-8471-184afd53ae8f", "parent_id": "book-vol8:ch14:commentary:6", "content_type": "commentary", "text": "4.) Hearing Gossip and Slander: While it is wise to remove yourself from a situation\nwhere people are gossiping and slandering, thus, individuals will come to understand that\nyou are not a receiver of unwise, unwholesome, and harmful speech, it is not possible to\ncontrol others. Therefore, as you are making this transition away from gossip and slander,\npeople might come to you and start gossiping and slandering others without you being\nable to readily and easily move away. Therefore, you might hear some gossip and slander\nfor a period of time until you are determined, dedicated, and diligent enough that those\naround you understand you are not an outlet for their unwise, unwholesome, and harmful\nspeech to include, gossip and slander.\nUpon hearing gossip and slander it is important to do the following:\nA.) Do not acknowledge or confirm the gossip and slander. Do not give any indication that\nthe gossip or slander is welcomed, appreciated, or well received. There is no need to be\nharsh or hostile, just ensure there is no indication from you that the gossip and slander is\nwell received.\nB.) Take action to move away from the speaker by excusing yourself from the\nconversation and situation. Over time, people will come to know that you do not stay and\nlisten to gossip and slander and they will be less and less likely to seek you out for their\ngossip and slander. This will take time and those individuals will most likely gossip and\nslander about your new choices. This is the results of your decisions of having existed in\nconversations, situations, and relationships with repeated gossip and slander. But, this is\nthe only way to extinguish the unwholesome results of your decisions and you will need\nto experience the results of your past decisions that were unwise (i.e. old unwholesome\nKamma).\nYou will need to move away and distance yourself from the gossip and slander, otherwise,\nit is only going to continue with significant results impacting your life. If others choose to\ngossip and slander you, be unaffected and choose to move forward in life understanding\nyou need to extinguish the unwise decisions that have been leading to the unwholesome\nresults you are experiencing and this may include, moving on from old relationships\nforming new and healthier relationships where gossip and slander does not exist. If you\nare clinging to relationships, this can be challenging. But, you will need to train the mind\nto “let go” and “move on” from these relationships, otherwise, you will be “stuck” in\ncontinuous harmful experiences producing unwholesome results.\nC.) If you heard something from others that can negatively affect your relationships with\npeople, it is possible to ask questions of others to inquire whether what you heard is true\nor false without exposing who you heard it from or that it is gossip/slander that you have\nbeen exposed to. You can skillfully ask questions of an individual that you heard the\ngossip and slander about, to understand what is true or false.\nIf needed and as another option, you can completely ignore the gossip/slander entirely,\nnot allowing it to affect your personal and professional relationships which would be very\nwise. Put it out of the mind not allowing it to settle into the mind. But, if you have retained\nthe gossip and slander and need a conversation to clarify what you understand, you\ncould ask skillful questions to the individual who was gossiped/slandered rather than\nallow the mind to cling to its perceptions. You can discover the truth through asking\nquestions and pursue understanding so that you are not clinging to perceptions, thus,\neroding and destroying the quality of your mind.\n89", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 83, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c96789d5-3311-4144-9a2e-4482c53a4b8b", "parent_id": "book-vol8:ch14:commentary:7", "content_type": "commentary", "text": "Perceptions: a belief or opinion based on how things seem.\nIn effect, view gossip and slander as unwise, unwholesome, and untrue as the individual\nwho is gossiping and slandering has destructive goals with ill will and is attempting to\ndamage relationships. It would be unwise to associate with an individual who is looking to\ndamage relationships as you will eventually find yourself on the receiving end of their\nefforts to separate people and damage reputations.\nAn Enlightened being would be interested in bringing people together, not creating\ndivision and separation. Enlightened beings are interested in harmony not division.\nWho you choose to associate with as friends and colleagues has a direct effect on your\nability to function in the world through wise decisions leading to wholesome results. If you\ncontinue to gossip/slander, listen to gossip/slander, spread gossip/slander, or associate\nwith people who gossip/slander, you will experience continued struggles and difficulties in\nlife as you are negatively impacted by this unwise, unwholesome, and harmful speech.\nIf you choose to swim in a dirty pool, you are going to get filthy while regretting your\ndecision to not find a pool that has clean water. So empty the dirty pool and fill it up with\nclean water then, you will be able to enjoy a refreshing swim.\n90\n\nIt is, Monks, when concentration by Mindfulness of Breathing\n(Breathing Mindfulness Meditation) has been developed and cultivated\nthat no shaking or trembling occurs in the body, and no shaking or\ntrembling occurs in the mind.\n(Reference: SN 54.7)\n91", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Four Qualities of an Unwholesome Person", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 83, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1e0c4cc7-5f62-4039-839c-8bb155c258f0", "parent_id": "book-vol8:ch15:scripture", "content_type": "scripture", "text": "Chapter 15\nWith an Unaffected Mind\nResiding Compassionate\nPhagguna, if anyone speaks critical in your presence, you should abandon\nany desires and any thoughts based on the household life.\nAnd herein you should train thus: My mind will be unaffected, and I shall\nspeak no evil words; I shall reside compassionate for his welfare, with a mind\nof loving-kindness, without inner hate. That is how you should train,\nPhagguna.\nIf anyone should give you a blow with his hand, with a clod, with a stick, or\nwith a knife, you should abandon any desires and any thoughts based on the\nhousehold life.\nAnd herein you should train thus: My mind will be unaffected, and I shall\nspeak no evil words; I shall reside compassionate for his welfare, with a mind\nof loving-kindness, without inner hate.\nThat is how you should train, Phagguna.\n(Reference: MN 21)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "With an Unaffected Mind", "sutta_refs": ["MN"], "page": null, "page_start": 92, "page_end": 96, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ba33a3d8-ce0f-4b7c-9d0b-72a2b34e00ef", "parent_id": "book-vol8:ch15:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Practitioner should train the mind\nto be unaffected by influences from others while always maintain a practice of loving-\nkindness and compassion.\nLoving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nThe Buddha explains that if one criticizes you or even hits you “with his hand, with a clod,\nwith a stick, or with a knife” to “reside compassionate for his welfare, with a mind of\nloving-kindness, without inner hate”.\nWith this said, one will need to understand that it is possible to protect the physical body\nfrom physical harm from others while maintain a mind that has loving-kindness and\ncompassion.\n92", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "With an Unaffected Mind", "sutta_refs": ["MN"], "page": null, "page_start": 92, "page_end": 96, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2409647a-9f26-43da-b298-e6d859e61de9", "parent_id": "book-vol8:ch15:commentary:1", "content_type": "commentary", "text": "Defense and Protection\nThere may come a time in life where you need to defend the body from an attacker.\nShould you find the body in this situation, it is understandable if the decision is to defend\nagainst bodily harm in that immediate moment to protect the body or the safety of those\naround you.\nHowever, keep in mind that there are many choices and decisions that can be made each\nday to ensure we do not find ourselves in a situation where the body is attacked. Having a\nwell developed mind and purity of mind is your first line of defense and protects the body\nfrom negative events and experiences (i.e. unwholesome Kamma).\nIf the body is being attacked due to your speech or actions, that is Kamma and due to\nyour speech and actions, another person has chosen to attack the body. To avoid this,\npractice The Eight Fold Path as your “life practice” to extinguish all unwholesome Kamma\nproduction.\nIf you find yourself in an unprovoked attack and you can get away to avoid the situation,\nyou should. A person with no ego would have no interest to stand and fight for the sake\nof fighting, but instead, would prioritize safety of the physical body to continue life over\nprotection of the ego. However, removing the body from the situation is not always\npossible. If you need to defend the body in that immediate moment to be safe, you can.\nIf there is a way for you to defend against bodily harm without killing the attacker, that\nwould be best but not always possible. Defend the body with as little harm to another\nbeing as possible while ensuring the body is safe and protected. Do not prolong the\ndefense and only apply as much force as required to provide for your immediate safety\nand the safety of those around you.\nHow can one embody non-resistance, yet still take action to affect social change in\nactivities such as protesting?\nIt is important to establish in the mind that the goal of The Path to Enlightenment is to\ntrain one’s own mind and develop one’s own life practice. Through learning, reflecting,\nand practicing these Teachings, one comes to deeply understand The Natural Laws of\nExistence being able to no longer struggle in the world through the “unknowing of true\nreality”. Through gaining wisdom, one awakens the mind and can function peacefully and\nharmoniously in the world with “all beings”.\nOur goal on The Path to Enlightenment is to train our own mind, not to change others.\nThis is really important to deeply establish in the mind through multiple days, weeks,\nmonths, and years of practice, while seeking guidance with a Teacher.\nWith that said, that does not mean one is unable to help the world to improve. But\nthrough developing one’s own life practice of these Teachings, then a Practitioner will\ndeeply understand that the struggles and difficulties that everyone with an unEnlightened\nmind is facing is….\nCraving, Anger, and Ignorance (unknowing of true reality).\n93", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "With an Unaffected Mind", "sutta_refs": ["MN"], "page": null, "page_start": 92, "page_end": 96, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "07ae678f-245f-4cb5-88c2-d20ff35e5afc", "parent_id": "book-vol8:ch15:commentary:2", "content_type": "commentary", "text": "The true problem is deeply rooted in each person’s individual mind and the only solution\nis for each person to decide to train their own mind. That cannot be forced onto others\nand be successful. People need to be invited to make those improvements with the\nguidance and resources being provided as one chooses to step forward to learn, reflect,\nand practice, improving the condition of one’s own mind and life.\nThe primary problem that is keeping the mind in the unEnlightened state is ignorance\n(unknowing of true reality), a lack of wisdom. This is why beings struggle in the world,\nmaking decisions that lead to unwholesome results (i.e. unwholesome Kamma).\nSo, if one is going to create events where they are looking to help other members of\nsociety to understand and improve, one would need to incorporate into the event the\nability to share “wisdom” with those who are choosing to participate. Wisdom is the\nantidote to ignorance (the unknowing of true reality).\nPractitioners can come to understand that their goal is not to go into the world attempting\nto force others to change or do anything particular but instead, that we can host events\nthat are enjoyable, inviting others to join, while providing an opportunity to learn and\ngaining wisdom to improve one’s life through their own improved decision making based\non wisdom.\nIf we are just protesting, without the component of educating others who choose to learn,\nthen there can be no improvements. Protesting without education just looks like\ncomplaining and attempting to force one’s own desires onto others.\nIf we are just protesting, which sometimes might include destruction of property,\ninconveniencing others, and inhibiting others to move about the world to handle their\ndaily affairs, then we are causing harm to others and not practicing wholesome conduct\nthat would produce wholesome results (i.e. wholesome Kamma). We are part of the\nproblem, not the solution to the problem.\nProtesting which includes destruction of property, inconveniencing others, and\ninhibiting others to move about the world to handle their daily affairs, distracts from\nthe goal of providing the ability for others to acquire understanding and wisdom.\nThe true message of the protest gets lost in the story about how destructive people\nwere and how much damage was caused to the community. To be effective, a\nprotest needs to be conducted peacefully, with non-violence, and without harming\nothers, that is what will produce the best results.\nWhen I think of an individual who was able to create massive amounts of good in the\nworld through peaceful and non-violent events, I look to Martin Luther King Jr. He\nprovided leadership to organize events that were non-violent, attracting large numbers of\npeople from all diverse areas of the globe. He brought attention to his cause through\nproviding the ability for large numbers of people to assemble and walk together in\npeaceful and non-violent ways, with no interest to cause harm to others. As part of his\nevents, he would typically deliver a “speech” (i.e. a discourse) sharing wisdom with others\nthat they could understand, learn, reflect on, and practice for improved decision making\nto produce improved results.\nHe moved hearts and minds through education and wisdom, not through being\nforceful, controlling, violent, or disrupting other people’s lives.\n94", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "With an Unaffected Mind", "sutta_refs": ["MN"], "page": null, "page_start": 92, "page_end": 96, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1addab5d-b62f-4525-86bb-895f76d13af1", "parent_id": "book-vol8:ch15:commentary:3", "content_type": "commentary", "text": "This is really key and something we do not necessarily see in today’s activities or\nprotesting, which is, to bring focus and attention to a certain cause for change and\nimprovement in society.\nThe effective way to help others see an improved way for all of humanity needs to\nbe peaceful, non-violent, bringing attention to an improvement that is needed for\nsociety, which would include providing education to help people acquire wisdom.\nThrough the wisdom that one chooses to acquire, individuals are able to then make\nimproved decisions to experience improved results.\nThe human mind does not like change. It wants to be a wild animal. It wants to be\ncomplacent. Therefore, any improvements in the world will need to come through\nwisdom, as taught by The Buddha, and people need to choose to acquire that wisdom on\ntheir own. You cannot force someone to acquire wisdom nor force them to make\nimproved decisions.\nImprovements come through peacefully inviting others to understand the issue that needs\nattention and providing the ability for people to talk, discuss, and understand that issue,\nso there can be wise decisions made to create improvement.\nSo, with a well developed understanding that our goal is to focus on our own life practice\nand the elimination of craving, anger, and ignorance (unknowing of true reality) (i.e. The\nThree Poisons, The Three Unwholesome Roots, The Three Fires) we can assemble for\nevents through practicing The Three Wholesome Roots which will produce wholesome\nresults (i.e. wholesome Kamma).\nThe Three Wholesome Roots are Generosity, Loving-kindness, and Wisdom.\nWhen we function through generosity, loving-kindness, and wisdom, assembling events\nbased on these wholesome roots, then we can make decisions that lead to wholesome\noutcomes (i.e. wholesome Kamma), while always focusing on our own practice, not\nattempting to “change the outer world” but instead, improving and “changing the inner\nworld (the mind)”.\nThis can all occur while inviting, supporting, encouraging, and motivating others to do the\nsame, if they choose, to cultivate wisdom.\n95\n\nFor in this world hatred is never\nEliminated by further acts of hate.\nIt is eliminated by non-hatred:\nThat is the fixed and ageless law.\n(Reference: MN 128)\n96", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "With an Unaffected Mind", "sutta_refs": ["MN"], "page": null, "page_start": 92, "page_end": 96, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9495f009-42f9-4419-b308-2e4a9ad75b15", "parent_id": "book-vol8:ch16:scripture:0", "content_type": "scripture", "text": "Chapter 16\nTraining a Mind Filled with Loving-Kindness,\nwithout Hostility or Ill Will\nMonks, there are these five courses of speech that others may use when\nthey address you:\n(1) Their speech may be timely or untimely,\n(2) true or untrue,\n(3) gentle or harsh,\n(4) connected with benefit or unbeneficial,\n(5) spoken with a mind of loving-kindness or with inner hate.\nHerein, Monks, you should train thus:\nOur minds will remain unaffected, and we shall speak no evil words; we shall\nreside compassionate for their welfare, with a mind of loving-kindness,\nwithout inner hate. We shall reside enveloping that person with a mind filled\nwith loving-kindness, and starting with him, we shall reside enveloping the\nall-encompassing world with a mind filled with loving-kindness, abundant,\njoyful, immeasurable, without hostility and without ill will. That is how you\nshould train, Monks.\nMonks, suppose a man came with crimson, turmeric, indigo, or carmine and\nsaid: I shall draw pictures and make pictures appear on empty space.\nWhat do you think, Monks? Could that man draw pictures and make pictures\nappear on empty space?\n‘No, venerable sir’\nWhy is that?\nBecause empty space is formless and invisible; he cannot possibly draw\npictures there or make pictures appear there. Eventually the man would reap\nonly tiredness and disappointment.\nSo too, Monks, there are these five courses of speech that others may use\nwhen they address you.\nHerein, Monks, you should train thus: Our minds will remain unaffected, and\nwe shall speak no evil words; we shall reside compassionate for their\n97", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Training a Mind Filled with Loving-Kindness,", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 97, "page_end": 100, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "26e8a5d4-6247-487d-b57e-bba78944f368", "parent_id": "book-vol8:ch16:scripture:1", "content_type": "scripture", "text": "welfare, with a mind of loving-kindness, without inner hate. We shall reside\nenveloping them with a mind filled with loving-kindness; and starting with\nthem, we shall reside enveloping the all-encompassing world with a mind\nfilled with loving-kindness, abundant, joyful, immeasurable, without hostility\nand without ill will: That is how you should train, Monks.\n(The Buddha also spoke several other similes. A simile of a man who came\nwith a hoe and a basket and said ‘I shall make this great earth to be without\nearth’. A simile of a man with a blazing grass-torch and said ‘I shall heat up\nand burn away the river Ganges with this blazing grass-torch’. Eventually that\nman would reap only tiredness and disappointment.)\nMonks, even if criminals were to sever you savagely limb by limb with a two-\nhandled saw, he who gave rise to a mind of hate towards them would not be\npracticing my Teachings.\nHerein, Monks, you should train thus: Our minds will remain unaffected, and\nwe shall speak no evil words; we shall reside compassionate for their\nwelfare, with a mind of loving-kindness, without inner hate. We shall reside\nenveloping them with a mind filled with loving-kindness; and starting with\nthem, we shall reside enveloping the all-encompassing world with a mind\nfilled with loving-kindness, abundant, joyful, immeasurable, without hostility\nand without ill will: That is how you should train, Monks.\nMonks, if you keep this advice on the simile of the saw constantly in mind,\ndo you see any course of speech, insignificant or significant, that you could\nnot endure?\n'No, Venerable Sir.'\nTherefore, Monks, you should keep this advice on the simile of the saw\nconstantly in mind. That will lead to your welfare and peacefulness for a long\ntime.\n(Reference: MN 21)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Training a Mind Filled with Loving-Kindness,", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 97, "page_end": 100, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a9d13b7f-cba5-4a35-ab09-f8eb8a5d10d7", "parent_id": "book-vol8:ch16:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the types of speech that one may\nencounter in the course of their daily life.\nPeople may speak to you in the following ways:\n(1) Their speech may be timely or untimely,\n(2) true or untrue,\n(3) gentle or harsh,\n(4) connected with benefit or unbeneficial,\n(5) spoken with a mind of loving-kindness or with inner hate.\n98", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Training a Mind Filled with Loving-Kindness,", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 97, "page_end": 100, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4e8748a6-0363-47e9-a21d-16f0dd3a68e4", "parent_id": "book-vol8:ch16:commentary:1", "content_type": "commentary", "text": "However one should choose to speak to you, The Buddha provides guidance that a\nPractitioner who is training their mind towards the attainment of Enlightenment should\nremain unaffected residing with a mind filled with loving-kindness. “Our minds will remain\nunaffected, and we shall speak no evil words; we shall reside compassionate for their\nwelfare, with a mind of loving-kindness, without inner hate”.\nHate is not eliminated and extinguished through being hateful. Hate can only be\neliminated and extinguished through the practice of loving-kindness.\nWhile this may be challenging and completely opposite of what you have been taught or\npracticed your entire life, continuing to be angry, hateful, or have ill will is only going to\nproduce more anger, hatred, and ill will towards you. This is The Natural Law of Kamma of\n“cause and effect” or “action and results”, essentially the results of your decisions.\nThe reason why anger, hatred, and ill will is continuing around you is because you are\ncontinuing to put that out into the world, therefore, it will continue to come back to you. It\nis only when you train the mind to improve your wisdom, moral conduct, and mental\ndiscipline that you will see a different result.\nContinuing to do what you have done in the past will only produce the same results as\nyou are experiencing now. It is only when you make changes to your life practice that you\nwill observe improvements to the condition of the mind and your life.\nWhile others may speak to you untimely, untrue, harsh, unbeneficial, with a mind of inner\nhate and blamefully, you will need to train the mind to speak at the right time, truthful,\ngentle, beneficially, with a mind of loving-kindness, and blamelessly to attain\nEnlightenment.\nLearning, reflecting, and practicing The Five Factors of Well Spoken Speech is highly\nimportant to ensure one is not causing harm through their speech or communication.\nImproving your practice to accomplish this goal is going to take patience and dedication\nto ensure you are working in the direction of Right Speech.\nThrough a well developed practice of Breathing Mindfulness Meditation and Loving-\nkindness Meditation, a Practitioner can transform the mind eliminating craving, anger, and\nignorance (unknowing of true reality) making it much easier to practice Right Speech and\nall the other Teachings on The Path to Enlightenment.\nThe mind needs to be filled and permeating with loving-kindness for all beings for one to\nattain Enlightenment. Anger, hatred, ill will and all the lesser versions of these qualities of\nmind, do not exist in the mind of an Enlightened being. It is training the mind through a\nwell developed practice of The Eight Fold Path that the mind can be trained to fully\nextinguish all unwholesome Kamma to include Breathing Mindfulness Meditation and\nLoving-kindness Meditation. Then, in daily life, one needs to ensure they are practicing\nThe Eight Fold Path to perfection in all situations and interactions.\nThrough the continuous patience and diligence to learn and practice in this way, a\nPractitioner will move the mind towards the ultimate goal of Enlightenment.\n99", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Training a Mind Filled with Loving-Kindness,", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 97, "page_end": 100, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d9bec4da-8a85-4860-9cbd-61530420cc71", "parent_id": "book-vol8:ch16:commentary:2", "content_type": "commentary", "text": "You should train yourself thus:\nWe will not engage in argumentative talk.\nWhen there is argumentative talk,\nan excess of words can be predicted.\nWhen there is an excess of words,\none becomes restless;\nwhen one is restless,\none loses one’s restraint.\nThe mind of one without restraint is far from concentration.\n(Reference: AN 7.61)\n100", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Training a Mind Filled with Loving-Kindness,", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 97, "page_end": 100, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5c0638c0-d63b-4340-9066-ea093574ec31", "parent_id": "book-vol8:ch17:scripture", "content_type": "scripture", "text": "Chapter 17\nReside with a Mind of a Newly Arrived Bride\nMonks, when a bride is first brought into the home, whether at night or\nduring the day, at first she sets up a diligent sense of moral wrongdoing and\nmoral concern toward her mother-in-law, her father-in-law, her husband, and\neven the slaves, workers, and servants.\nBut after some time, as a result of living together and intimacy with them,\nshe says to her mother-in-law, her father-in-law, and her husband: ‘Go away!\nWhat do you know?’\nSo too, when some Monk here has gone forth from the household life into\nhomelessness, whether by night or during the day, at first he sets up a\ndiligent sense of moral wrongdoing and moral concern toward the male\nOrdained Practitioners, the female Ordained Practitioners, the male\nHousehold Practitioners, the female Household Practitioners, and even\ntoward the monastery workers and novices.\nBut after some time, as a result of living together and intimacy with them, he\nsays even to his Teacher and his preceptor: ‘Go away! What do you know?’\nTherefore, Monks, you should train yourselves thus: We will reside with a\nmind like that of a newly arrived bride. It is in such a way that you should\ntrain yourselves.\n(Reference: AN 4.73)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Reside with a Mind of a Newly Arrived Bride", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 101, "page_end": 103, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8d558af9-1c48-4b40-aa83-b7f18e91f3e1", "parent_id": "book-vol8:ch17:commentary:0", "content_type": "commentary", "text": "101", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Reside with a Mind of a Newly Arrived Bride", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 101, "page_end": 103, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "20101ee2-e9a8-4173-a13a-7b4379869d10", "parent_id": "book-vol8:ch17:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how an individual can take the\ncloseness of relationships for granted and begin to push away those people who are\ncapable of helping you.\nA “preceptor” is one who supports you in the ordination process. Today, if one was to\nordain, then you’d need ten (10) preceptors to support you to ordain. Without this support\nfrom existing Ordained Practitioners, one would be unable to ordain.\nGotama Buddha uses the analogy of a “newly arrived bride” who becomes accustomed\nto her “mother-in-law, her father-in-law, and her husband” eventually pushing them away\nwith ego, thinking they know nothing.\nBut a “newly arrived bride” would have “a diligent sense of moral wrongdoing and moral\nconcern toward her mother-in-law, her father-in-law, her husband, and even the slaves,\nworkers, and servants” looking to get along with others to live in harmony.\nThe Buddha advises his Students to reside much like that of a “newly arrived bride” being\nhumble with an interest to live in harmony feeling gratitude and appreciation for those\nwho are there to support and encourage you in life.\nIf you treated your family and friends with harshness pushing them away, then you would\nlack the support and guidance needed in this life to develop towards an improved life.\nInstead of pushing away the elders in our communities and families, we should embrace\nthem with gratitude and appreciation with an interest to learn and grow from the wisdom\nthey are capable of sharing. Through pushing away our elders, we are eliminating the\nability of wisdom to flow into the new generation building upon the successes of our\nancestors. This would create a population of people whose minds would become less\nand less wise finding it difficult and a real struggle to exist in the world through a lack of\nwisdom - ignorance or the unknowing of true reality would prevail. In order to make wise\ndecisions leading to wholesome outcomes, one needs to cultivate wisdom. This would be\nimpossible to accomplish if one pushes away their elders and those who are most\ninterested in supporting and encouraging you.\nIf we have gratitude and appreciation for our elders while being polite, kind, friendly, and\nrespectful, then the wisdom of our elders can continue to help countless beings grow and\nprosper.\nSomeday, we will all be an elder. How we treat our elders is teaching the next generation\nhow to treat us. If we treat our elders with politeness, kindness, friendliness, and\nrespectful, we will experience the next generation having an interest in treating us in this\nsame way.\nThe Natural Law of Kamma is “cause and effect” or “action and results” - essentially, the\nresults of our decisions. Through treating our elders and the new generation respectfully,\nthat is exactly what we will experience as we age.\nDetailed explanation of moral wrongdoing and moral concern is available in this same\nbook series found in Chapter 25 of the book “Generosity” (Volume 13).\n102", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Reside with a Mind of a Newly Arrived Bride", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 101, "page_end": 103, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e102c3f8-7ff5-42a1-8929-762421a75593", "parent_id": "book-vol8:ch17:commentary:2", "content_type": "commentary", "text": "Why Did The Buddha Teach to “Reside with a Mind of a Newly Arrived Bride”?\nA Student’s mind, who is learning and actively practicing the “true” Teachings of The\nBuddha will experience significant progress. The mind will become more peaceful, calm,\nserene, and content with joy. Their relationships will significantly improve. They will notice\nmore gladness, cheerfulness, and concentration in their mind, among many other\nimportant qualities.\nAs this is occurring, based on a Teacher’s Teachings, it is possible that a Student’s mind\nhas conceit arise thinking “I am better than others”.\nThe mind can do this not only towards other Students but, towards the very Teacher who\nhas shared The Teachings that led to the Student’s progress.\nAt that time, due to the Student’s ego, it can think negatively of the very Teacher who\nhelped that Student to experience progress on The Path to Enlightenment. As The\nBuddha shares, the Student can possibly think, “Go away! What do you know?”, even\ntowards the very person who helped the Student to experience progress in their life.\nTherefore, The Buddha taught The Teachings on “Residing with a Mind of a Newly Arrived\nBride” to assist a Student in “keeping their ego in check”.\nHowever, even with someone having deeply investigated The Teachings and practiced\nthem to a certain degree, this is sometimes easier said than done.\nIt is important, that as you progress on The Path to Enlightenment, no matter how much\nprogress you make, that you reside with a mind as a newly arrived bride. This will ensure,\nthe ego does not arise in your relationship with your Teacher and that you can continue to\nmake forward progress on The Path to Enlightenment.\nOtherwise, if your ego arises in your relationship with your Teacher, you might choose to\npush away the very person who has helped you to gain progress on The Path to\nEnlightenment, with no further opportunities to learn and grow in developing your life\npractice towards the attainment of Enlightenment.\nSuch speech as The Tathāgata knows\nto be true, correct, and beneficial,\nbut which is unwelcomed\nand disagreeable to others:\nThe Tathāgata knows the time to\nuse such speech.\n(Reference: MN 58)\n103", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Reside with a Mind of a Newly Arrived Bride", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 101, "page_end": 103, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b48d4f61-0e6a-4cef-b316-349fa2488084", "parent_id": "book-vol8:ch18:scripture", "content_type": "scripture", "text": "Chapter 18\nFive Factors of Well Spoken Speech\nMonks, possessing five factors, speech is well spoken, not badly spoken, it\nis blameless and beyond reproach (disapproval) by the wise.\nWhat five?\n(1) It is spoken at the proper time;\n(2) What is said is true;\n(3) It is spoken gently;\n(4) What is said is beneficial;\n(5) It is spoken with a mind of loving-kindness.\nPossessing these five factors, speech is well spoken, not badly spoken; it is\nblameless and beyond reproach (disapproval) by the wise.\n(Reference: AN 5.198)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Five Factors of Well Spoken Speech", "sutta_refs": ["AN"], "page": null, "page_start": 104, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "12b1c240-1e41-4cdc-a47d-faad1ee70042", "parent_id": "book-vol8:ch18:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Five Factors of Well Spoken Speech\nas a detailed Teaching to further explain Right Speech as part of The Eight Fold Path.\nA Practitioner will need to train the mind to deeply understand and practice The Five\nFactors of Well Spoken Speech to attain Enlightenment.\nRight Speech: The Right Speech involves ensuring that we do not cause harm to other\nbeings through our communication. During the lifetime of Gotama Buddha all that existed\nwas “verbal speech”. Today, we communicate through verbal speech, text/chat\nmessages, emails, posts to social media, and many other forms of written\ncommunication. All communication can either be “harmless and wholesome” or “harmful\nand unwholesome”. But choosing to learn and practice harmless communication, or\nRight Speech, you are then ensuring how you interact with others does not cause harm\nso that harm is not returned to you.\nTo practice Right Speech, or Right Communication, a Practitioner would need to fully\ndevelop and practice The Five Factors of Well Spoken Speech in all conversations\nthrough gradual training of the mind. This includes polite, kind, friendly, respectful, and\nwholesome speech in all forms of communication.\nProper Time: A Practitioner needs to ensure they are choosing the right time to speak.\nThis includes not interrupting others when they are speaking, choosing to be patient and\nto speak at the appropriate time. This also includes ensuring that your mind is prepared to\nspeak and is choosing to speak at a time when the mind is clear and concentrated rather\nthan angered or otherwise confused about the topic to be discussed. If the mind is\nangered or unconcentrated, this will produce communication that is harmful to others\n104", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Five Factors of Well Spoken Speech", "sutta_refs": ["AN"], "page": null, "page_start": 104, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bcb4d6be-2ad0-429f-9d9e-d232d7c84636", "parent_id": "book-vol8:ch18:commentary:1", "content_type": "commentary", "text": "requiring them to sort through our own discontent feelings and unconcentrated or\nunorganized thoughts.\nIf the mind is discontent, that is the improper time to speak. Postponing conversations\ncan allow the mind time to regain its calmness, mindfulness, and concentration to then\nensure one is speaking at the proper time with wisdom. If the mind is lacking Right\nIntention, Right Mindfulness or Right Concentration, that is the improper time to\ncommunicate. Allow the mind to regain these qualities of mind and then communicate at\nthe proper time when you can practice harmlessness with full awareness of the mind and\nwith focus or singleness of mind.\nIt is also important that you observe and consider whether it is the proper time to talk with\nthe other person. If they are angered, frustrated, or irritated, it is most likely not the proper\ntime to have a discussion. You can consider the topic that you have to speak about and\nensure it is the appropriate time to have a discussion on that specific topic. When people\nfirst come home or have recently arrived to a certain destination, it is oftentimes best to\nallow their mind to adjust to the new environment where they have just arrived before\ndiscussing most topics especially topics that may be of a heavy nature. Topics that are\nsignificant, dramatic, or those that might involve major changes to one’s life would be\nbest discussed at a time when your mind, and the mind of others involved, is prepared to\ndiscuss that topic. It could be wise to ask the other individual if it would be a good time to\ndiscuss a certain topic before just opening up into an in-depth conversation that could\nhave significant impacts to one’s life. As a wise Practitioner, you may need to prepare the\nmind of the individual prior to choosing to have major conversations through asking\nquestions if it would be a good time to speak about a specific topic rather than opening\nup into a full scale conversation.\nKnowing the best time to speak with others will need to be developed through trial and\nerror, being best assessed in the present moment, based on the uniqueness of the topic,\nwhile considering the mental state of the individuals involved in the conversation.\nTrue: Having truthful communication helps to establish that you are a truth-speaker, one\nto be relied on, trustworthy, dependable, not a deceiver of the world. A Practitioner who\nonly speaks the truth develops the ability to be helpful and well received by others\nbecause people become accustomed to you only speaking the truth. It will be well known\nwithin your community that when you speak, you only speak the truth, therefore, you will\nfind it much easier to help others and encourage improvement in all the various projects\nand efforts you choose to participate.\nThrough speaking the truth, you become “one whom people listen to” well received in the\nworld instead of a deceiver of the world.\nYou will find that opportunities to progress in life with wholesome outcomes will come to\nyou more easily because in your personal and professional relationships people know that\nyou are not a lair but are trustworthy and dependable. If one speaks untruths, people\nworry what else you could be lying about and one’s reputation is significantly diminished\ncreating obstacles to your success in life.\nNot only is it wise to speak the truth, in terms of, not telling a deliberate lie but also, it is\nimportant to verify the accuracy so that all you share through communication is 100%\ntrue. Whether you are speaking, writing, or otherwise communicating in any way, ensuring\nthat you have independently verified what you share with others will ensure the best\n105", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Five Factors of Well Spoken Speech", "sutta_refs": ["AN"], "page": null, "page_start": 104, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3d1bad0f-28d1-4079-989e-c46c219c0f46", "parent_id": "book-vol8:ch18:commentary:2", "content_type": "commentary", "text": "possible outcomes and the mind can be at ease knowing that what you share is accurate\nand the truth. Propagating untruths, conspiracy theories, or otherwise unfounded content\nwill only create harm in the world, therefore, it will produce unwholesome results for you.\nWhere you can talk through your own direct experience, this will ensure you are speaking\nthe truth, not only by not telling a deliberate lie, but also ensuring all that is communicated\nis accurate and based in wisdom.\nAlways speaking the truth makes it easy for the mind and unburdens the mind. If one\nalways speaks the truth, they do not need to sort through all the various conversations\nand statements they have made in the past to conduct conversations in the present\nmoment. A Practitioner can just always look to the truth, speak the truth, and the mind\ncan rest easy knowing that at all times you are only ever speaking the truth. This allows\ncommunication to happen easily, seamlessly, and with minimal effort unburdening the\nmind. The mind can rest and relax knowing that you are only ever speaking the truth.\nSpoken Gently: To speak gently, one needs to pay close attention to training and then\npracticing gentle tone, tempo, and word choice in their communication. Through\nobserving what is working and not working amongst individuals that you communicate\nwith, you can dramatically improve how you communicate and, thus, interact with others.\nYou can observe and become aware how calm and gentle words work to accomplish your\ngoals more readily than rushed and harsh words. You will need to practice, observe, and\nadjust your communication style until the mind is more finely tuned to practice speaking\neffortlessly and gently in all conversations paying close attention to tone, tempo, and\nword choice.\nWhen you do not practice speaking gently, notice how it causes harm to others and thus,\ncauses harm in your relationships. There are going to be challenges for you to bring your\ncommunication style closer to speaking gently in all conversations. As you are gradually\ndeveloping your life practice but still unable to practice speaking gently, you can\napologize, aim to improve, then move on applying effort to improve in each and every\nconversation.\nBeneficial: A Practitioner who is speaking beneficially would ensure their communication\nis clear, concise, and well delivered ensuring there is purposeful speech with an interest to\nhelp others. If one was to speak unclearly, lacking conciseness, and with poorly delivered\ncommunication then it would cause harm to others as they would need to sort through\nthe muddled conversation to determine what you are attempting to communicate.\nThrough a well concentrated mind that is uninterested in causing harm to others, you can\ndecide to train the mind to gather the thoughts and communicate in a clear, concise, and\nwell delivered method that ensures the receiver of your communication does not need to\napply extensive effort to understand what is being shared. Communication should be\npurposeful and to the point without frivolous speech or pointless rambling.\nIf you make people work hard to understand what you are attempting to share, people will\nbe less and less interested in communicating with you. People will just stop listening and\n“tune you out”. You will find this frustrating and challenging to accomplish your goals in\nlife.\nTo develop effectiveness in communication, your speech needs to be beneficial to others\nthrough purposeful dialogue that is not self satisfying or originating from selfish desires.\n106", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Five Factors of Well Spoken Speech", "sutta_refs": ["AN"], "page": null, "page_start": 104, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a4520371-4ede-4bbe-ae7d-0412924cf629", "parent_id": "book-vol8:ch18:commentary:3", "content_type": "commentary", "text": "Instead, look for ways to help others that focus on bringing people together in harmony\nrather than argumentative unbeneficial conversations through clear, concise, and well\ndelivered communication.\nA Mind of Loving-kindness: Through a well developed practice of Right Intention, a\nPractitioner should have loving-kindness for all beings. Loving-kindness is active goodwill\ntowards all beings without judgment. A genuine interest in seeing all beings be well.\nThrough Right Intention, or Right Thought and Right Thinking brought through into Right\nSpeech, the mind is well prepared to deliver words with goodwill and an interest in seeing\nall beings be well. If there is any ill will inserted into your communication, this will cause\nharm to others, therefore, cause harm to you.\nWhile on the surface sarcasm may seem humorous and harmless, but in reality the true\nintention behind sarcasm is oftentimes malicious and with ill intent. While it may be the\nright time, true, gentle, and perceived as beneficial, if there is ill intent with sarcasm\nthrough mocking or ridicule then the speech is not being spoken through a mind of\nloving-kindness.\nTherefore, any speech including sarcasm that has ill will is harmful and will only come\nback to harm you. People will speak to you in the same way that you speak to others. The\nill intended speech with sarcasm, mocking, and ridicule of others is only going to be\nreturned to you as this is the speech one is choosing to use with others. Conversely, if\nyou speak with a mind of loving-kindness, that is how others will choose to speak with\nyou. Overtime, more and more people will observe your wholesome moral conduct and\nchoose to treat you the same way that you treat others.\nBlameless: No one enjoys being blamed for anything or made to feel as if they are at\nfault. While it could be true that someone has made a mistake, it is just a mistake or\naccident and if you choose to assign blame in your communication, it is only going to\nserve to create division. And, if the person truly has not made a mistake and is being\nfalsely blamed, this is only going to create separation and arguments - blameful speech is\nharmful speech.\nIf we choose to be blameful towards others holding them to potentially feel guilty about\ntheir mistakes, then people are going to be uninterested to interact with you as a family\nmember, friend, or coworker. Rather than focusing on placing blame, a well trained mind\ncan let go of that desire and instead focus on solutions to the mistake. There is no need\nto ensure someone is pressured into accepting blame, but instead, the real challenge is\nhow to move past this impermanent situation in peacefulness and harmony with all\nbeings feeling whole.\nPlacing blame would only produce harm to others through disparaging others’ efforts,\nthus, it is going to harm your relationship both personally and professionally. Mistakes or\naccidents are “mistakes and accidents” so punishing others through blameful speech is\nonly going to drive people in the opposite direction from you where you will lack the\nsupport you need to accomplish the goals or objectives ahead of you. Instead of blaming\nothers for situations and circumstances that are in the past, focus on the present moment\nand how to resolve the situation for the best outcome of all involved. It is best to find\nencouraging, supportive, and motivating language that can allow all participants to\n107", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Five Factors of Well Spoken Speech", "sutta_refs": ["AN"], "page": null, "page_start": 104, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "413bf8fe-c083-4125-8db8-d22db0a09698", "parent_id": "book-vol8:ch18:commentary:4", "content_type": "commentary", "text": "maintain their enthusiasm and interest to work together in meeting a given goal or\nobjective. Speech that is blameless is speech that is harmless.\nThrough causing no harm in your communication, you will find that relationships are quite\nenjoyable and you can be inspiring to countless people in your life.\nYou can reflect on these Five Factors of Well Spoken Speech and the need to speak\nblamelessly and how when you have not spoken in this way, your conversations and\nrelationships dissolved or were otherwise negatively impacted. Conversely, you can\nobserve how when speaking in this way, all participants gained insight, understanding,\nand maintained harmony in accomplishing certain goals.\nAs you observe that the mind is not practicing one or more of these five (5) factors, make\nefforts and repeated efforts to improve your moral conduct through applying energy and\nactive training of the mind. Bring your speech closer and closer to these five (5) factors\nobserving how your personal and professional relationships will dramatically improve as\nyou focus on improving your life practice as it relates to Right Speech or Right\nCommunication.\nIf you choose to not practice these five (5) factors in their entirety, then you will observe\nthe struggles and challenges associated with practicing “wrong speech” or “wrong\ncommunication”. Difficulties in personal and professional relationships will ensue with the\nresult of continued struggles and challenges making any goals or objectives more labor\nintensive. The mind will be drained of its energy because it is constantly struggling to\nhave polite, kind, friendly, and respectful relationships.\nIf you miss even one (1) of these factors in a given conversation, there is the potential for\nthe discussion to digress into argumentative or otherwise difficult territory that you’d\nwished would not have occurred. Training the mind closer and closer to practicing all five\n(5) factors will only help you to achieve better results in life. Speaking in this way is “a\nbetter way of life” that is beneficial for others, therefore, it is benefiting you. As your life\npractice becomes more and more wholesome, more and more wholesomeness will return\nto you.\nWe should not engage in idle chatter or unpurposeful talk that includes gossip, harsh\nlanguage, false speech with lies, deceit, or slander.\nSlander (Gossip): speech or communication that is damaging to the reputation of an\nindividual/company/organization/country/group of people, etc., whether true or false.\nFrivolous Speech (Idle Chatter): is described as speaking “unbeneficially” and\n“unpurposefully”. This is typically done with the mind’s craving/desire/attachment where\none may just be rambling pointlessly without any real purpose or need to speak but\ninstead, just because there is a craving/desire to talk. There is no purpose or value to the\nspeech. In some cases, one could be speaking quickly and continuously without the\nability for a mutual conversation.\nHaving clear, well thought out, purposeful and wholesome speech is important. Your\nspeech should be without blame or “blameless”.\n108", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Five Factors of Well Spoken Speech", "sutta_refs": ["AN"], "page": null, "page_start": 104, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6ec6ec63-543c-486b-abb4-7e61101dbbb6", "parent_id": "book-vol8:ch18:commentary:5", "content_type": "commentary", "text": "The Right Speech is born out of the Right Intention. With wholesome intentions practicing\nharmlessness, this will breed wholesome and purposeful speech free from craving, anger,\nand ignorance (unknowing of true reality) without ego.\nA good practice is, “if you do not have something good to say then do not say anything at\nall”. You will need to learn to have “Right Speech” to attain Enlightenment practicing the\n“Five Factors of Well Spoken Speech”.\nThese are not rules to follow but instead, the best way to ensure the best possible\noutcome in all your communication with all beings. Through not causing harm to others\nthrough your speech, your life will become effortless and much more enjoyable as your\npersonal and professional relationships will blossom.\nWhen you do not practice speaking with Right Speech, notice how it causes harm to\nothers and thus, causes harm in your relationships. There are going to be challenges for\nyou to bring your communication style closer to speaking with Right Speech in all\nconversations. As you are gradually developing your life practice but still unable to\npractice speaking with Right Speech, you can apologize, aim to improve, then move on\napplying effort to improve in each and every conversation.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n109\n\nHaving banished those of evil (unwholesome) desires,\nof unwholesome conduct and course of action in a difficult situation,\nreside in harmony, ever mindful,\nthe pure with the pure;\nthen, in harmony, alert,\nyou will make an end of discontentedness.\n(Reference: AN 8.10)\n110", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Five Factors of Well Spoken Speech", "sutta_refs": ["AN"], "page": null, "page_start": 104, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "79916e90-7292-43f3-b5aa-347960389652", "parent_id": "book-vol8:ch19:scripture", "content_type": "scripture", "text": "Chapter 19\nSeeing One Another in Future Lives\nMonks, if both husband and wife aspire to see one another not only in this\npresent life but also in future lives, they should have the same confidence,\nthe same virtuous behavior, the same generosity, and the same wisdom.\nThen they will see one another not only in this present life but also in future\nlives.\nBoth husband and wife are enriched with confidence, charitable and\nmentally disciplined, living their lives righteously, addressing each other with\npleasant words,\nThen many benefits accumulate to them and they reside at ease. Their\nenemies are saddened when both are the same in virtue (moral conduct).\nHaving practiced The Teachings here, the same in virtuous behavior and\nobservances, delighting (after death) in a heavenly world, they rejoice,\nenjoying sensual pleasures.\n(Reference: AN 4.55)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Seeing One Another in Future Lives", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 111, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d327c999-cd01-4d4b-987d-0ff74908d426", "parent_id": "book-vol8:ch19:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how two life partners would see each\nother in a future life. While in this Teaching it is described through the genders of male\nand female, this Teaching can be applied to all genders and relationships with two life\npartners.\nThe Buddha explains that two life partners who aspire to “see one another not only in this\npresent life but also in future lives, they should have the same confidence, the same\nvirtuous behavior, the same generosity, and the same wisdom. Then they will see one\nanother not only in this present life but also in future lives”.\nThere are benefits for both life partners in this life as they learn to live with each other in a\nwholesome way and should they not attain Enlightenment in this life, there is also the\nbenefit of a pleasant rebirth in the heavenly realm where they will see each other in that\nlife. The goal is not to be reborn in the heavenly realm or aspire to see each other in a\nfuture life but instead, to attain Enlightenment ending rebirth into any realm of existence.\nWith both individuals practicing in a way that leads to wholesomeness, it can be\npredicted that they will progress towards attaining Enlightenment in this life and if rebirth\nis needed, experience a rebirth in the heavenly realm.\nDetailed explanation of The Realms of Existence is available in this same book series\nfound in the book “The Realms of Existence” (Volume 11).\n111\n\nBy the pursuit, development, and cultivation\n(of The Four Foundations of Mindfulness).\nIt is in such a way that\nby protecting oneself, one protects others.\nBy patience, harmlessness,\nloving-kindness, and compassion.\nIt is in such a way that by protecting others, one protects oneself.\n(Reference: SN 47.19)\n112", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Seeing One Another in Future Lives", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 111, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "104fc717-0ddb-4b98-b18c-a75e1bc34323", "parent_id": "book-vol8:ch20:commentary:0", "content_type": "commentary", "text": "Chapter 20\nSeven Kinds of Wives\nThen, in the morning, The Perfectly Enlightened One dressed, took his bowl\nand robe, and went to the residence of the Householder Anāthapindika,\nwhere he sat down on the seat that was prepared for him.\nNow on that occasion, people in Anāthapindika’s residence were making an\nuproar and a disturbance. Then the Householder Anāthapindika approached\nThe Perfectly Enlightened One, paid homage (respect) to him, and sat down\nto one side. The Perfectly Enlightened One then said to him:\nHouseholder, why are people in your residence making such an uproar and a\ndisturbance? One would think it was fishermen at a haul of fish.\n‘This, Venerable Sir, is my daughter-in-law Sujātā, who is rich and has been\nbrought here from a rich family. She doesn’t obey her father-in-law, her\nmother-in-law, or her husband. She doesn’t even honor, respect, appreciate,\nand Venerate The Perfectly Enlightened One.’\nThen The Perfectly Enlightened One addressed Sujātā: Come here, Sujātā.\n‘Yes, Venerable Sir,’ she replied. She went to The Perfectly Enlightened One,\npaid homage (respect) to him, and sat down to one side. The Perfectly\nEnlightened One then said to her:\nSujātā, a man might have seven kinds of wives.\nWhat seven?\nOne like a killer, one like a thief, one like a tyrant, one like a mother, one like a\nsister, one like a friend, and one like a helper.\nA man might have these seven kinds of wives.\nWhich one are you?\n‘Venerable Sir, I do not understand in detail the meaning of this statement\nthat The Perfectly Enlightened One has spoken in brief. Please let The\nPerfectly Enlightened One teach me The Teachings in such a way that I might\nunderstand in detail the meaning of this statement spoken in brief.’\n113", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Seven Kinds of Wives", "sutta_refs": [], "page": null, "page_start": 113, "page_end": 114, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d94d4c3e-54f7-4eca-b1e9-4dd06619dfaa", "parent_id": "book-vol8:ch20:commentary:1", "content_type": "commentary", "text": "Then listen and attend closely, Sujātā. I will speak.\n‘Yes, Venerable Sir,’ she replied.\nThe Perfectly Enlightened One said this:\n(1) With hateful mind, lacking of compassion, lusting for others, despising her\nhusband, she seeks to kill the one who bought her with wealth: a wife like\nthis is called a wife and a killer.\n(2) When the woman’s husband acquires wealth by hard labor at a craft,\ntrade, or farming, she tries to steal it, even if (he earns) but little: a wife like\nthis is called a wife and a thief.\n(3) The lazy glutton, unwilling to work, harsh, fierce, rough in speech, a\nwoman who dominates her own supporters: a wife like this is called a wife\nand a tyrant.\n(4) One always compassionate and sympathetic, who guards her husband as\na mother would her son, who protects the wealth he earns: a wife like this is\ncalled a wife and a mother.\n(5) She who holds her husband in high regard as younger sister would her\nelder brother, careful to do tasks well, following her husband’s will: a wife like\nthis is called a wife and a sister.\n(6) One who rejoices when she sees her husband as if seeing a friend after a\nlong absence; well raised, virtuous, devoted to her husband: a wife like this\nis called a wife and a friend.\n(7) One who remains patient and calm, when threatened with violence by the\nrod, who tolerates her husband with a mind free of hate, patient,\naccommodating to her husband’s intentions: a wife like this is called a wife\nand a helper.\nThe types of wives here called a killer, a thief, and a tyrant, unwholesome,\nharsh, disrespectful, with the body’s breakup go to hell.\nBut the types of wives here called mother, sister, friend, and helper, firm in\nvirtue, long restrained, with the body’s breakup go to heaven.\nA man, Sujātā, might have these seven kinds of wives. Now which one are\nyou?\n114", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Seven Kinds of Wives", "sutta_refs": [], "page": null, "page_start": 113, "page_end": 114, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eadbb6d0-ebc1-4063-9d5a-8d7a724c1901", "parent_id": "book-vol8:ch21:commentary:0", "content_type": "commentary", "text": "Chapter 21\nFour Ways of Living Together\nHouseholders, there are these four ways of living together.\nWhat four?\nA wretch lives together with a wretch; a wretch lives together with a female\nheavenly being; a heavenly being lives together with a wretch; a heavenly\nbeing lives together with a female heavenly being.\n(1) And how, Householders, does a wretch live together with a wretch?\nHere, the husband is one who destroys life, takes what is not given, engages\nin sexual misconduct, speaks falsely, and indulges in liquor, wine, and\nintoxicants (substances that cause heedlessness), the basis for\nheedlessness; he is immoral, of unwholesome character; he resides at home\nwith a mind obsessed by the stain of selfishness; he insults and degrades\nAscetics and Brāhmins.\nAnd his wife is also one who destroys life, takes what is not given, engages\nin sexual misconduct, speaks falsely, and indulges in liquor, wine, and\nintoxicants (substances that cause heedlessness), the basis for\nheedlessness; she is immoral, of unwholesome character; she resides at\nhome with a mind obsessed by the stain of selfishness; she insults and\ndegrades Ascetics and Brāhmins.\nIt is in such a way that a wretch lives together with a wretch.\n(2) And how does a wretch live together with a female heavenly being?\nHere, the husband is one who destroys life, takes what is not given, engages\nin sexual misconduct, speaks falsely, and indulges in liquor, wine, and\nintoxicants (substances that cause heedlessness), the basis for\nheedlessness; he is immoral, of unwholesome character; he resides at home\nwith a mind obsessed by the stain of selfishness; he insults and degrades\nAscetics and Brāhmins.\n116", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Four Ways of Living Together", "sutta_refs": ["AN", "DN"], "page": null, "page_start": 116, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e091058e-f430-4369-8b4b-c6e1abc0cc24", "parent_id": "book-vol8:ch21:commentary:1", "content_type": "commentary", "text": "But his wife is one who abstains from the destruction of life, from taking what\nis not given, from sexual misconduct, from false speech, and from liquor,\nwine, and intoxicants (substances that cause heedlessness), the basis for\nheedlessness; she is virtuous (practicing moral conduct), of wholesome\ncharacter; she resides at home with a mind free from the stain of selfishness;\nshe does not insult or degrade Ascetics and Brāhmins.\nIt is in such a way that a wretch lives together with a female heavenly being.\n(3) And how does a heavenly being live together with a wretch?\nHere, the husband is one who abstains from the destruction of life, from\ntaking what is not given, from sexual misconduct, from false speech, and\nfrom liquor, wine, and intoxicants (substances that cause heedlessness), the\nbasis for heedlessness; he is virtuous (practicing moral conduct), of\nwholesome character; he resides at home with a mind free from the stain of\nselfishness; he does not insult or degrade Ascetics and Brāhmins.\nBut his wife is one who destroys life, takes what is not given, engages in\nsexual misconduct, speaks falsely, and indulges in liquor, wine, and\nintoxicants (substances that cause heedlessness), the basis for\nheedlessness; she is immoral, of unwholesome character; she resides at\nhome with a mind obsessed by the stain of selfishness; she insults and\ndegrades Ascetics and Brāhmins.\nIt is in such a way that a heavenly being lives together with a wretch.\n(4) And how does a heavenly being live together with a female heavenly\nbeing?\nHere, the husband is one who abstains from the destruction of life, from\ntaking what is not given, from sexual misconduct, from false speech, and\nfrom liquor, wine, and intoxicants (substances that cause heedlessness), the\nbasis for heedlessness; he is virtuous (practicing moral conduct), of\nwholesome character; he resides at home with a mind free from the stain of\nselfishness; he does not insult or degrade Ascetics and Brāhmins.\nAnd his wife is also one who abstains from the destruction of life, from taking\nwhat is not given, from sexual misconduct, from false speech, and from\nliquor, wine, and intoxicants (substances that cause heedlessness), the basis\nfor heedlessness; she is virtuous (practicing moral conduct), of wholesome\ncharacter; she resides at home with a mind free from the stain of selfishness;\nshe does not insult or degrade Ascetics and Brāhmins.\n117", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Four Ways of Living Together", "sutta_refs": ["AN", "DN"], "page": null, "page_start": 116, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1c21b36b-0bea-424f-b63a-53930a55bbf7", "parent_id": "book-vol8:ch21:commentary:2", "content_type": "commentary", "text": "It is in such a way that a heavenly being lives together with a female\nheavenly being.\nThese are the four ways of living together.\nWhen both are unwholesome, selfish and abusive, husband and wife live\ntogether as wretches.\nThe husband is unwholesome, selfish and abusive, but his wife is virtuous\n(practicing moral conduct), charitable, generous. She is a female heavenly\nbeing living with a wretched husband.\nThe husband is virtuous (practicing moral conduct), charitable, generous, but\nhis wife is unwholesome, selfish and abusive. She is a wretch living with a\nheavenly being husband.\nBoth husband and wife are enriched with confidence, charitable and\nmentally disciplined, living their lives righteously, addressing each other with\npleasant words.\nThen many benefits accumulate to them and they reside at ease. Their\nenemies are saddened when both are the same in virtue (moral conduct).\nHaving practiced the Teachings here, the same in virtuous behavior and\nobservances, delighting (after death) in a heavenly world, they rejoice,\nenjoying sensual pleasures.\n(Reference: AN 4.53)\n118", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Four Ways of Living Together", "sutta_refs": ["AN", "DN"], "page": null, "page_start": 116, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "22828398-ec15-4804-814f-f37018907b0c", "parent_id": "book-vol8:ch21:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the four ways of living together with a\nlife partner. While in this Teaching it is described through the genders of male and female,\nthis Teaching can be applied to all genders and relationships with two life partners.\nThe Buddha explains that two life partners who lived together can both be a “wretch”,\none can be a wretch living with a heavenly being, a heavenly being can be living with a\nwretch, or both can be heavenly beings.\nA “wretch” is described in this Teaching as one who is not practicing The Five Practices\nand “is immoral, of unwholesome character; he resides at home with a mind obsessed by\nthe stain of selfishness; he insults and degrades Ascetics and Brāhmins”.\nA “heavenly being” is described in this Teaching as one who is practicing The Five\nPrecepts and “is virtuous (practicing moral conduct), of wholesome character; she resides\nat home with a mind free from the stain of selfishness; she does not insult or degrade\nAscetics and Brāhmins”.\nThe Buddha describes that when both life partners “are enriched with confidence,\ncharitable and mentally disciplined, living their lives righteously, addressing each other\nwith pleasant words” “then many benefits accumulate to them and they reside at ease.\nTheir enemies are saddened when both are the same in virtue (moral conduct)”.\nThere are benefits for both life partners in this life as they learn to live with each other in a\nwholesome way and should they not attain Enlightenment in this life, there is also the\nbenefit of a pleasant rebirth in the heavenly realm.\nWith both individuals practicing in a way that leads to wholesomeness, it can be\npredicted that they will progress towards attaining Enlightenment in this life and if rebirth\nis needed, experience a rebirth in the heavenly realm.\nDetailed explanation of The Realms of Existence is available in this same book series\nfound in the book “The Realms of Existence” (Volume 11).\n119\n\nWhatever things have an origin must come to elimination.\n(Reference: DN 3)\n120", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Four Ways of Living Together", "sutta_refs": ["AN", "DN"], "page": null, "page_start": 116, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f2d05849-c035-4841-aaf0-4ec49a62f309", "parent_id": "book-vol8:ch22:commentary:0", "content_type": "commentary", "text": "Chapter 22\nSix Aspects of Kamma to Be Understood\nMonks, when it was said: Kamma should be understood; the creation of\nKamma should be understood; the diversity of Kamma should be\nunderstood; the result of Kamma should be understood; the elimination of\nthe creation of Kamma should be understood; the way leading to the\nelimination of (unwholesome) Kamma should be understood, for what reason\nwas this said?\n(1) It is volition (choices/decisions), Monks, that I call Kamma.\nFor having willed (intentional choices/decisions), one acts by body, speech,\nor mind.\n(2) And what is the creation of Kamma?\nContact is its creation.\n(3) And what is the diversity of Kamma?\nThere is Kamma to be experienced in hell; there is Kamma to be experienced\nin the animal realm; there is Kamma to be experienced in the\nrealm of afflicted spirits; there is Kamma to be experienced in the human\nrealm; and there is Kamma to be experienced in the heavenly realm.\nThis is called the diversity of Kamma.\n(4) And what is the result of Kamma?\nThe result of Kamma, I say, is threefold: [to be experienced] in this very life,\nor in the [next] rebirth, or on some subsequent occasion.\nThis is called the result of Kamma.\n(5) And what, Monks, is the elimination of the creation of Kamma?\nWith the elimination of contact there is elimination of the creation of Kamma.\n121\n\n(6) This Noble Eight Fold Path is the way leading to the elimination of\n(unwholesome) Kamma, namely,\nRight View,\nRight Intention,\nRight Speech,\nRight Action,\nRight Livelihood,\nRight Effort,\nRight Mindfulness,\nand Right Concentration.\nWhen, Monks, a Noble Disciple thus understands Kamma, the creation of\nKamma, the diversity of Kamma, the result of Kamma, the elimination of the\ncreation of Kamma, and the way leading to the elimination of (unwholesome)\nKamma, he understands this penetrative spiritual life to be the elimination of\n(unwholesome) Kamma.\nWhen it was said:\nKamma should be understood;\nthe creation of Kamma should be understood;\nthe diversity of Kamma should be understood;\nthe result of Kamma should be understood;\nthe elimination of the creation of Kamma should be understood;\nthe way leading to the elimination of (unwholesome) Kamma should be\nunderstood, it is because of this that this was said.\n(Reference: AN 6.63)\n122", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Six Aspects of Kamma to Be Understood", "sutta_refs": ["AN"], "page": null, "page_start": 121, "page_end": 123, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8d37999c-777c-4f61-9cf5-a1ba1c6f9952", "parent_id": "book-vol8:ch22:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares an overview of The Natural Law of\nKamma. It is very clear and straight forward so no further explanation will be provided.\nThe Path to Enlightenment is entirely based on The Natural Law of Kamma, thus, The\nBuddha’s Teachings are helping one to awaken to this natural law.\nThe more you learn, reflect on, and develop a life practice based on The Natural Law of\nKamma, the more liberated the mind will become.\nThe goal and objective is to train the mind through The Eight Fold Path and all the\nassociated Teachings to progress towards Enlightenment. Through learning, reflecting,\nand practicing The Eight Fold Path to include deeply understanding The Natural Law of\nKamma, a Practitioner will progress towards experiencing Enlightenment. A Practitioner\nwill need to eliminate all unwholesome Kamma by producing only wholesome Kamma\nthrough practicing The Eight Fold Path.\nIt is suggested that you read Chapter 9 titled “What is Kamma and How Does It Affect\nMe?” In the book “Developing a Life Practice: The Path That Leads to Enlightenment”\n(Volume 1) prior to reading this book.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n123", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Six Aspects of Kamma to Be Understood", "sutta_refs": ["AN"], "page": null, "page_start": 121, "page_end": 123, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c7973c36-fce2-46a4-b00f-acfc89237c91", "parent_id": "book-vol8:ch23:commentary:0", "content_type": "commentary", "text": "Chapter 23\nThe Simile of a Lump of Salt\nMonks, if one were to say thus: A person experiences Kamma in precisely\nthe same way that he created it, in such a case there could be no living of\nthe spiritual life and no opportunity would be seen for completely making an\nend of discontentedness.\nBut if one were to say thus: When a person creates Kamma that is to be\nexperienced in a particular way, he experiences its result precisely in that\nway, in such a case the living of the spiritual life is possible and an\nopportunity is seen for completely making an end of discontentedness.\nHere, Monks, some person has created a small amount of unwholesome\nKamma yet it leads him to hell, while some other person here has created\nexactly the same small amount of Kamma yet it is to be experienced in this\nvery life, without even a slight (residue) being seen, much less plentiful\n(residue).\nWhat kind of person creates a small amount of unwholesome Kamma that\nleads him to hell?\nHere, some person is undeveloped in body, virtuous behavior, mind, and\nwisdom; he is limited and has a mean character, and he dwells in\ndiscontentedness. When such a person creates a small amount of\nunwholesome Kamma, it leads him to hell.\nWhat kind of person creates exactly the same small amount of unwholesome\nKamma and yet it is to be experienced in this very life, without even a slight\n(residue) being seen, much less plentiful (residue)?\nHere, some person is developed in body, virtuous behavior, mind, and\nwisdom. He is unlimited and has a lofty character, and he resides without\nmeasure. When such a person creates exactly the same small amount of\nunwholesome Kamma, it is to be experienced in this very life, without even a\nslight (residue) being seen, much less plentiful (residue).\nSuppose a man would drop a lump of salt into a small bowl of water. What\ndo you think, Monks? Would that lump of salt make the small quantity of\nwater in the bowl salty and undrinkable?\n‘Yes, Venerable Sir.’\n124", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Simile of a Lump of Salt", "sutta_refs": ["AN"], "page": null, "page_start": 124, "page_end": 127, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f3528bb6-f8a8-47c1-94ed-1c7cc2d9415f", "parent_id": "book-vol8:ch23:commentary:1", "content_type": "commentary", "text": "For what reason?\nBecause the water in the bowl is limited, thus that lump of salt would make it\nsalty and undrinkable.\nBut suppose a man would drop a lump of salt into the river Ganges. What do\nyou think, Monks? Would that lump of salt make the river Ganges become\nsalty and undrinkable?\n‘No, Venerable Sir.’\nFor what reason?\nBecause the river Ganges contains a large volume of water, thus that lump of\nsalt would not make it salty and undrinkable.\nSo too, Monks, some person here has created a small amount of\nunwholesome Kamma yet it leads him to hell, while some other person here\nhas created exactly the same small amount of Kamma yet it is to be\nexperienced in this very life, without even a slight (residue) being seen, much\nless abundant (residue).\nHere, Monks, someone is imprisoned for [stealing] half a kahapana (coin/\ncurrency), a kahapana, or a hundred kahapanas, while someone else is not\nimprisoned for [stealing] the same amount of money.\nWhat kind of person is imprisoned for [stealing] half a kahapana (coin/\ncurrency), a kahapana, or a hundred kahapanas?\nHere, someone is poor, with little property and wealth. Such a person is\nimprisoned for [stealing] half a kahapana (coin/currency), a kahapana, or a\nhundred kahapanas.\nWhat kind of person is not imprisoned for [stealing] half a kahapana (coin/\ncurrency), a kahapana, or a hundred kahapanas?\nHere, someone is rich, with much money and wealth. Such a person is not\nimprisoned for [stealing] half a kahapana (coin/currency), a kahapana, or a\nhundred kahapanas.\nSo too, Monks, some person has created a small amount of unwholesome\nKamma yet it leads him to hell, while some other person here has created\nexactly the same small amount of Kamma yet it is to be experienced in this\n125", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Simile of a Lump of Salt", "sutta_refs": ["AN"], "page": null, "page_start": 124, "page_end": 127, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "33aed19d-a361-450d-8c96-44860815c3c8", "parent_id": "book-vol8:ch23:commentary:2", "content_type": "commentary", "text": "very life, without even a slight (residue) being seen, much less abundant\n(residue).\nMonks, take the case of a sheep merchant or butcher, who can execute,\nimprison, fine, or otherwise penalize someone who has stolen one of his\nsheep but can’t do so to someone else who has stolen his sheep.\nWhat kind of person can the sheep merchant or butcher execute, imprison,\nfine, or otherwise penalize for stealing a sheep?\nOne who is poor, with little property and wealth. The sheep merchant or\nbutcher can execute, imprison, fine, or otherwise penalize such a person for\nstealing a sheep.\nWhat kind of person can’t the sheep merchant or butcher execute, imprison,\nfine, or otherwise penalize for stealing a sheep?\nOne who is rich, with a lot of money and wealth, a King or royal minister. The\nsheep merchant or butcher can’t execute, imprison, fine, or otherwise\npenalize such a person for stealing a sheep; he can only plead with him: ‘Sir,\nreturn my sheep or pay me for it.’\nSo too, Monks, some person has created a small amount of unwholesome\nKamma yet it leads him to hell, while some other person here has created\nexactly the same small amount of Kamma yet it is to be experienced in this\nvery life, without even a slight (residue) being seen, much less abundant\n(residue).\nIf, Monks, one were to say thus: A person experiences Kamma in precisely\nthe same way that he created it, in such a case there could be no living of\nthe spiritual life and no opportunity would be seen for completely making an\nend of discontentedness.\nBut if one were to say thus: When a person creates Kamma that is to be\nexperienced in a particular way, he experiences its result precisely in that\nway, in such a case the living of the spiritual life is possible and an\nopportunity is seen for completely making an end of discontentedness.\n(Reference: AN 3.100)\n126", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Simile of a Lump of Salt", "sutta_refs": ["AN"], "page": null, "page_start": 124, "page_end": 127, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c7c31d33-efaa-422c-a327-b68aba83acad", "parent_id": "book-vol8:ch23:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how the same unwholesome action can\nlead to more or less consequences for an individual based on the amount of\nwholesomeness they have already accumulated in their life.\nThe Buddha uses a lump of salt to represent the unwholesome action and the water\nrepresents wholesome actions.\nIf a same lump of salt is dropped into a bowl of water versus an entire river, the bowl of\nwater becomes undrinkable while the river of water is still drinkable.\nWhy is this?\nThis is because the amount of water (i.e. wholesomeness) that is less will be more highly\naffected by the lump of salt versus the entire river.\nIn the same way, a being who has generated an insignificant amount of wholesomeness\nin their life through making many unwise unwholesome decisions will be more highly\naffected by the same unwholesome action versus someone who has generated a\nsignificant amount of wholesomeness in their life through making many wise wholesome\ndecisions.\nThe same unwholesome action will produce significant versus less significant effects\nbased on our past actions.\nThe Buddha is essentially sharing how a Practitioner who has a history of making many\nwholesome decisions will have accumulated many beneficial results in their life (i.e.\nwholesome Kamma). Making an unwise decision that is unwholesome will affect this\nperson much less than an individual who has minimal accumulation of wholesome\ndecisions.\nAs a Practitioner learns, reflects, and practices these Teachings making wiser and wiser\ndecisions, they are accumulating the beneficial results of those decisions through\nimproved opportunities in their life. If there is an occasional unwholesome decision that is\nmade along The Path to Enlightenment, this will be less impactful since there is more\naccumulation of wholesome decisions.\nThe more wholesome decisions a Practitioner makes, the more accumulation of beneficial\nresults one will experience. As time goes forward, a Practitioner who will attain\nEnlightenment will continue to make wise wholesome decisions over an extended period\nof time leading to the accumulation of wholesome results (i.e. wholesome Kamma).\nThe goal of these Teachings is not to learn them and then immediately practice them\nperfectly. That is not possible.\nInstead, a Practitioner will need to gradually learn these Teachings then gradually\nimplement them into their life making an increased amount of wholesome decisions. Over\nan extended period of time, the accumulation of these wholesome decisions will result in\nincreased amounts of wholesome results to be experienced. When there is an occasional\ndeviation from these Teachings, understand this is normal as you walk towards\nEnlightenment and know that you are working towards the extinguishing of any and all\nunwholesome decisions. This will require patience and consistency towards learning,\nreflecting, and practicing with determination, dedication, and diligence.\n127", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Simile of a Lump of Salt", "sutta_refs": ["AN"], "page": null, "page_start": 124, "page_end": 127, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "86148a4f-66de-46b1-9c2d-5567b0e3e8b3", "parent_id": "book-vol8:ch24:scripture", "content_type": "scripture", "text": "Chapter 24\nThe Elimination of Unwholesome Kamma\nThe Noble Eight Fold Path\nMonks, this Noble Eight Fold Path is the way leading to the elimination of\n(unwholesome) Kamma, namely, Right View, Right Intention, Right Speech,\nRight Action, Right Livelihood, Right Effort, Right Mindfulness, Right\nConcentration.\n(Reference: SN 35.146)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Elimination of Unwholesome Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 128, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "77e744d0-834d-4235-89d6-ca580be96470", "parent_id": "book-vol8:ch24:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how it is The Eight Fold Path that leads\nto the elimination of all unwholesome Kamma.\nTo attain Enlightenment, a Practitioner will need to deeply learn, reflect on, and practice\nThe Eight Fold Path.\nThe Eight Fold Path trains the mind to ensure it is not producing any unwholesome\nKamma.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n128", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Elimination of Unwholesome Kamma", "sutta_refs": ["SN"], "page": null, "page_start": 128, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f54fa04b-50a0-412f-aa80-c8d5b1390f51", "parent_id": "book-vol8:ch25:scripture", "content_type": "scripture", "text": "Chapter 25\nAt Minimum Leads to Deeds\nMonks, the destruction of life, repeatedly pursued, developed, and\ncultivated, leads to hell, to the animal realm, and to the realm of afflicted\nspirits; for one reborn as a human being the destruction of life at minimum\nleads to a short life span.\nTaking what is not given, repeatedly pursued, developed, and cultivated,\nleads to hell, to the animal realm, and to the realm of afflicted spirits; for one\nreborn as a human being taking what is not given at minimum leads to loss\nof wealth.\nSexual misconduct, repeatedly pursued, developed, and cultivated, leads to\nhell, to the animal realm, and to the realm of afflicted spirits; for one reborn\nas a human being sexual misconduct at minimum leads to hostility and\ncompetition.\nFalse speech, repeatedly pursued, developed, and cultivated, leads to hell,\nto the animal realm, and to the realm of afflicted spirits; for one reborn as a\nhuman being false speech at minimum leads to false accusations.\nArgumentative speech, repeatedly pursued, developed, and cultivated, leads\nto hell, to the animal realm, and to the realm of afflicted spirits; for one\nreborn as a human being argumentative speech at minimum leads to being\nseparated from one’s friends.\nHarsh speech, repeatedly pursued, developed, and cultivated, leads to hell,\nto the animal realm, and to the realm of afflicted spirits; for one reborn as a\nhuman being harsh speech at minimum leads to disagreeable sounds.\nIdle chatter, repeatedly pursued, developed, and cultivated, leads to hell, to\nthe animal realm, and to the realm of afflicted spirits; for one reborn as a\nhuman being idle chatter at minimum leads to others distrusting one’s\nwords.\nDrinking liquor and wine (ingestion of substances that cause heedlessness),\nrepeatedly pursued, developed, and cultivated, leads to hell, to the animal\nrealm, and to the realm of afflicted spirits; for one reborn as a human being\ndrinking liquor and wine (ingestion of substances that cause heedlessness)\nat minimum leads to madness.\n129\n\n(Reference: AN 8.40)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "At Minimum Leads to Deeds", "sutta_refs": ["AN"], "page": null, "page_start": 129, "page_end": 131, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "17c45841-0ec8-4216-856d-7aeea3ed3362", "parent_id": "book-vol8:ch25:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares more details related to unwholesome\nmoral conduct and the results of this conduct. This Teaching is connecting The Five\nPrecepts and The Eight Fold Path to The Cycle of Rebirth, explaining the truth of how our\ndecisions that lack the wisdom of these Teachings practicing unwholesome moral\nconduct, lead to unpleasant rebirth in the lower realms.\nThe Buddha expands Right Speech adding more details to help one understand that false\nspeech, argumentative speech, harsh speech, and idle chatter all need to be eliminated\nfrom one’s life practice to experience Enlightenment.\nHe explains the resulting unpleasant rebirth but also explains the outcome of not\npracticing each of these individual Teachings.\nRemember, these Teachings are not to be believed but instead, one can learn, reflect, and\npractice to observe the truth for yourself.\nNow that you have learned this Teaching, now it is time to reflect.\n1.) Have you or have you ever known anyone who has destroyed life repeatedly? Did it\nlead to a short life span? Perhaps you might think of individuals involved in all types of\nkilling, not just killing that is considered illegal but all killing as The Natural Law of Kamma\ndoes not function based on societal laws created by humans.\nThink of world leaders who, in the past, were dedicated to killing and look at the result of\ntheir life. Consider soldiers who are sent into battle. Think of the animal world such as\nsnakes, lions, bears, etc., these animals generally have shorter life span than animals like\nelephants or turtles which do not kill for food.\n2.) Have you or have you ever known of anyone who steals repeatedly? Did they\nexperience loss of wealth through going to jail, paying courts, or lawyers? Did people\nsteal from them?\n3.) Have you or have you ever known of anyone who has been involved in sexual\nmisconduct repeatedly? Did it lead to hostility in their relationships and/or competition\namongst friends and associates?\n4.) Have you or have you ever known of anyone who has used speech that is false,\nargumentative, harsh, or have idle chatter repeatedly? Did it lead to false accusations,\nseparation from friends, hearing disagreeable things, or distrusting one’s words?\n5.) Have you or have you ever known of anyone who has ingested substances that cause\nheedlessness repeatedly? What was or is the condition of that person’s life? Did they or\ndo they experience a peaceful, calm, serene, and content life with joy or did it lead to\nmadness?\nAs you reflect on these Teachings and outcomes, one can come to the conclusion that\nThe Buddha’s Teachings are the truth and with this new found wisdom choose to no\nlonger make decisions that would include any of these. As you do, the condition of the\nmind and your life will gradually improve as more people will interact with you in\nwholesome ways because that is what you are doing, making wholesome choices to\n130", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "At Minimum Leads to Deeds", "sutta_refs": ["AN"], "page": null, "page_start": 129, "page_end": 131, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c90933ec-4c94-4c55-a5ef-bb4130946b2f", "parent_id": "book-vol8:ch25:commentary:1", "content_type": "commentary", "text": "interact with people and conduct your life through the wisdom of these wholesome\nTeachings.\nAs you can see, The Buddha is not attempting to fear, guilt, or shame anyone into\nlearning and practicing his Teachings but instead, sharing the truth of what will or will not\nhappen in one’s life now and in the future should one continue to choose to make\ndecisions to include any of these into your life practice.\nHis Teachings are not attempting to control anyone, because that is not possible. Instead,\nhis Teachings are providing guidance based on the truth of The Natural Law of Kamma for\none who chooses to learn, reflect, and practice this “better way of life” so that you can\nexperience peacefulness, calmness, serenity, and contentedness with joy through not\ncausing harm in the world so that, over time, no harm will come to you.\nDetailed explanation of The Eight Fold Path and The Five Precepts is available in this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n131", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "At Minimum Leads to Deeds", "sutta_refs": ["AN"], "page": null, "page_start": 129, "page_end": 131, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "032c35fa-0951-4805-95e2-a21e5dd2e6e6", "parent_id": "book-vol8:ch26:scripture", "content_type": "scripture", "text": "Chapter 26\nBeings Bound by Action\nOne is not a Brāhmin by birth,\nNor by birth a non-Brāhmin.\nBy action is one a Brāhmin,\nBy action is one a non-Brāhmin.\nFor men are farmers by their acts,\nAnd by their acts are craftsmen too;\nAnd men are merchants by their acts,\nAnd by their acts are servants too.\nAnd men are robbers by their acts,\nAnd by their acts are soldiers too;\nAnd men are chaplains by their acts,\nAnd by their acts are rulers too.\nSo that is how the truly wise\nSee action as it really is,\nSee dependent origination,\nSkilled in action and its results.\nAction makes the world go round,\nAction makes this generation turn.\nLiving beings are bound by action\nLike the chariot wheel by the linchpin.\n(Reference: SNP 3.9)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Beings Bound by Action", "sutta_refs": ["SN"], "page": null, "page_start": 132, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "269c1408-412b-4818-99f3-91e10d6d167c", "parent_id": "book-vol8:ch26:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how it is one’s actions that determine\neverything about an individual.\nDuring the lifetime of The Buddha, it was believed that based on what type of family you\nwere born into determined what type of life you would live. For example, if you were born\ninto a highly wealthy and influential family, an individual would expect to have a certain\ntype of life versus an individual born into a family of little wealth or influence.\nPeople who were born into Brāhmin families were considered to be holy and able to\ncommunicate with the Gods while people of lower castes (i.e. status) were unable to have\na spiritual life being dependent on the Brāhmin to do the spiritual work for others.\nCommon people would pay Brāhmin a fee to pray on their behalf. This created an\n132", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Beings Bound by Action", "sutta_refs": ["SN"], "page": null, "page_start": 132, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "07ee5307-cb96-4bda-8deb-39b2467ec142", "parent_id": "book-vol8:ch26:commentary:1", "content_type": "commentary", "text": "environment where corruption was able to be easily introduced as fees could easily be\nchanged and the common person had no recourse to improve their life because it was\nthe Brāhmin who controlled access to the Gods that were believed in during that lifetime.\nBrāhmins were considered to be holy and sacred, all determined by what family an\nindividual was born into not by their deeds or actions.\nThis Teaching, and others, from The Buddha helped individuals understand that one is not\na holy person by birth but by their actions. It is our actions that is the “cause” or “action”\nthat creates certain “effects” or “results” in our life.\nIf one were to think just because they were born into a certain family, life should be good\nor bad, then they are not yet understanding The Natural Law of Kamma. The results we\nexperience in this life is not purely based on what family we are born into but is\ndetermined by our actions.\nAs we make wholesome or unwholesome decisions, we experience the corresponding\nresults in our life. As The Buddha shares, “that is how the truly wise see action as it really\nis”. A wise Practitioner will need to see this cause and effect relationship within all\naspects of life. There is nothing that occurs in this world without a “cause” or “action”\nthen there is an “effect” or “result”.\nAll individuals are able to attain Enlightenment leading a spiritual life, this is not\ndependent on what family one is born into as part of this life.\nThe Buddha explains the complete series of events as it relates to The Cycle of Rebirth\nand the experiencing of discontentedness in his Teaching on Dependent Origination. He\npoints to that in this Teaching when he said, “see dependent origination skilled in action\nand its results”. Dependent Origination is the ultimate truth that explains the causality or\ncausal relationship between ignorance (unknowing of true reality) and discontentedness\nalong with The Cycle of Rebirth and beings continued wandering in The Cycle of Rebirth.\nIt is action that determines everything in the world explained by The Buddha as “action\nmakes the world go round, action makes this generation turn. Living beings are bound by\naction like the chariot wheel by the linchpin”.\nIt is our actions that determine what we do or do not experience in this life. A chariot or\ncart is pulled by horses with a primary “linchpin” that connects the cart and horses.\nWithout the “linchpin”, the chariot would not function or move. So too, it is one’s actions\nthat determines what does and does not happen in one’s life. One’s actions are the\n“linchpin” or primary aspect of one’s life that determines all outcomes.\nPurifying one’s bodily, verbal, and mental actions will result in an improved condition of\nmind and life.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n133", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Beings Bound by Action", "sutta_refs": ["SN"], "page": null, "page_start": 132, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7ea2f945-dd33-4787-a8e4-938fe67d74c8", "parent_id": "book-vol8:ch26:commentary:2", "content_type": "commentary", "text": "One is stuck, Rādha, tightly stuck, in\ndesire, lust, delight,\nand craving for form, for feeling, for\nperception, for volitional formations (choices/decisions), for\nconsciousness:\ntherefore one is called a being.\n(Reference: SN 23.2)\n134", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Beings Bound by Action", "sutta_refs": ["SN"], "page": null, "page_start": 132, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b5c5dd46-6ddd-409b-8dab-12ba92a353e0", "parent_id": "book-vol8:ch27:scripture:0", "content_type": "scripture", "text": "Chapter 27\nReflect Upon the Consequences of Actions\nReflect Before Doing An Action\nRāhula, when you intend to do an action with the body, you should reflect\nupon that same bodily action thus: Would this action that I intend to do with\nthe body lead to my own harm or to the harm of others, or to the harm of\nboth? Is it an unwholesome bodily action with painful consequences, with\npainful results?\nWhen you reflect, if you know: This action that I intend to do with the body\nwould lead to my own harm, or to the harm of others, or to the harm of both;\nit is an unwholesome bodily action with painful consequences, with painful\nresults:\nThen you definitely should not do such an action with the body.\nBut when you reflect, if you know: This action that I intend to do with the\nbody would not lead to my own harm, or to the harm of others, or to the\nharm of both: it is a wholesome bodily action with wholesome\nconsequences, with wholesome results:\nThen you may do such an action with the body.\nWhile Doing An Action\nAlso, Rāhula, while you are doing an action with the body, you should reflect\nupon that same bodily action thus: Does this action that I am doing with the\nbody lead to my own harm, or to the harm of others, or to the harm of both?\nIs it an unwholesome bodily action with unwholesome consequences, with\nunwholesome results?\nWhen you reflect, if you know: This action that I am doing with the body\nleads to my own harm, or to the harm of others, or to the harm of both; it is\nan unwholesome bodily action with unwholesome consequences, with\nunwholesome results;\nThen you should suspend such a bodily action.\nBut when you reflect, if you know: This action that I am doing with the body\ndoes not lead to my own harm, or to the harm of others, or to the harm of\n135", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Reflect Upon the Consequences of Actions", "sutta_refs": ["MN"], "page": null, "page_start": 135, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8f9bb342-89a4-40f3-be6c-f0e8f8458231", "parent_id": "book-vol8:ch27:scripture:1", "content_type": "scripture", "text": "both; it is a wholesome bodily action with wholesome consequences, with\nwholesome results;\nThen you may continue in such a bodily action.\nAnd After Having Done An Action\nAlso, Rāhula, after you have done an action with the body, you should reflect\nupon that same bodily action thus: Does this action that I have done with the\nbody lead to my own harm, or to the harm of others, or to the harm of both?\nWas it an unwholesome bodily action with unwholesome consequences,\nwith unwholesome results?\nWhen you reflect, if you know: This action that I have done with the body\nleads to my own harm, or to the harm of others, or to the harm of both; it\nwas an unwholesome bodily action with unwholesome consequences, with\nunwholesome results:\nThen you should confess such a bodily action, reveal it, and lay it open to\nthe Teacher or to your wise companions in the holy life. Having confessed it,\nrevealed it, and laid it open, you should undertake restraint for the future.\nBut when you reflect, if you know: This action that I have done with the body\ndoes not lead to my own harm, or to the harm of others, or to the harm of\nboth; it was a wholesome bodily action with wholesome consequences,\nwholesome results.\nYou can reside peaceful and joyful, training day and night in wholesome\nstates.\n(A verbal action and a mental action are expounded in the same repetitive\nphrasing.)\n(Reference: MN 61)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Reflect Upon the Consequences of Actions", "sutta_refs": ["MN"], "page": null, "page_start": 135, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "49604f5f-1d4f-4f26-a2eb-6c0186e7ac6e", "parent_id": "book-vol8:ch27:commentary:0", "content_type": "commentary", "text": "136", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Reflect Upon the Consequences of Actions", "sutta_refs": ["MN"], "page": null, "page_start": 135, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e462a586-1dc8-4e14-9f34-18fbc39d96a6", "parent_id": "book-vol8:ch27:commentary:1", "content_type": "commentary", "text": "Reflect Before Doing An Action\nIn this Teaching from Gotama Buddha, he shares how one should reflect prior to\nperforming an action considering whether it would produce any harm. If the action will\ncause one’s own harm, harm to others, or both one’s own harm and harm to others, then\nThe Buddha guides one to not do this action.\nWhile this Teaching is specifically discussing bodily actions, this same Teaching can be\napplied to verbal and mental actions as well.\nThrough consideration by a Practitioner of whether their bodily, verbal, or mental actions\nwould be harmful or harmless based on The Teachings of The Path to Enlightenment, one\ncan decide whether they should or should not do such an action ensuring no\nunwholesome Kamma is produced.\nThrough choosing to only perform wholesome bodily, verbal, and mental actions, one is\ngenerating exclusively new wholesome Kamma leading to wholesome results. In this way,\na Practitioner will be able to “clean up” any and all decisions from the past leading to\nexclusively wholesome results.\nIf one notices they are about to perform an unwholesome bodily, verbal, or mental\nactions, if the Practitioner has been training the mind using Breathing Mindfulness\nMeditation, they can apply Right Effort to eliminate the thought to perform this conduct\nthrough cutting it off and letting it go.\nYou may need to take note of the unwholesome thoughts and work to actively\neliminate them from the mind so they will not arise in the future. In this way, a\nPractitioner can stop the conduct before doing the action and eliminate any harmful\nresults. One may be quietly and inwardly frustrated or irritated but at least you have\nnot caused harm to others which would result in harm returning to you.\nAs a Practitioner learns and practices The Eight Fold Path for an extended period of time,\nthey will be able to make wise wholesome decisions that lead to only wholesome results.\nOver time, one’s mind and life improve through improved decision making based on\ngenerosity, loving-kindness, and wisdom.\nDecisions from the past, prior to learning and practicing The Path to Enlightenment, were\nbased in craving, anger, and ignorance (unknowing of true reality) leading to\nunwholesome results in one’s life. The mind did not have the wisdom of these Teachings\nto make wise decisions and is why you have been experiencing constant struggles\nthroughout life.\nThere is much unwholesome Kamma that one needs to extinguish through making all\nwise wholesome decisions that will lead to more and more wholesome results. In this\nway, over time a Practitioner will be cleaning up their past decisions leading to improved\nresults in their life. The wisdom of how to make wise decisions is found in these\nTeachings from The Buddha.\nWith a mind that is eliminating craving, anger, and ignorance (unknowing of true reality) as\npart of training on The Path to Enlightenment, unwise decisions based in The Three\nUnwholesome Roots can be reduced. Eventually, with the elimination of craving, anger,\n137", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Reflect Upon the Consequences of Actions", "sutta_refs": ["MN"], "page": null, "page_start": 135, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8e612e2a-7924-42c0-ad37-569ba5e9b38f", "parent_id": "book-vol8:ch27:commentary:2", "content_type": "commentary", "text": "and ignorance (unknowing of true reality), decisions are no longer tainted or polluted with\nthese defilements and exclusively wholesome results are experienced. Through The Eight\nFold Path, a Practitioner is learning how to make wise decisions to extinguish any and all\ncraving, anger, and ignorance (unknowing of true reality) that would negatively affect one’s\ndecisions leading to unwholesome results (i.e. unwholesome Kamma).\nTo attain Enlightenment, a Practitioner will closely learn and practice The Eight Fold Path\nthat leads to wise decision making to extinguish all unwholesome Kamma. Attaining\nEnlightenment is to eliminate 100% of one’s unwholesome Kamma through making\nexclusively wise wholesome decisions based on The Eight Fold Path producing\nwholesome results (i.e. wholesome Kamma)\nWhile Doing An Action\nIn this Teaching from Gotama Buddha, he shares how one should reflect while performing\nan action considering whether it is producing any harm. If the action is causing one’s own\nharm, harm to others, or both one’s own harm and harm to others, then The Buddha\nguides one to stop doing this action (i.e. suspend such a bodily action).\nWhile this Teaching is specifically discussing bodily actions, this same Teaching can be\napplied to verbal and mental actions as well.\nThrough consideration by a Practitioner of whether their bodily, verbal, or mental actions\nare harmful or harmless based on The Teachings of The Path to Enlightenment, one can\ndecide whether they should or should not continue to do such an action ensuring no\nunwholesome Kamma is produced.\nThrough choosing to only perform wholesome bodily, verbal, and mental actions, one is\ngenerating exclusively new wholesome Kamma leading to wholesome results. In this way,\na Practitioner will be able to “clean up” any and all decisions from the past leading to\nexclusively wholesome results.\nIf one notices they are performing unwholesome bodily, verbal, or mental actions, if\nthe Practitioner has been training the mind using Breathing Mindfulness Meditation,\nthey can apply Right Effort to eliminate this conduct through cutting it off and letting\nit go.\nYou may need to apologize and make amends with anyone involved ensuring that\nthey understand you know that you were wrong and sincerely apologize for the\nharmful conduct. In this way, a Practitioner can stop the conduct while doing the\naction and limit any harmful results.\nAs a Practitioner learns and practices The Eight Fold Path for an extended period of time,\nthey will be able to make wise wholesome decisions that lead to only wholesome results.\nOver time, one’s mind and life improve through improved decision making based on\ngenerosity, loving-kindness, and wisdom.\nDecisions from the past, prior to learning and practicing The Path to Enlightenment, were\nbased in craving, anger, and ignorance (unknowing of true reality) leading to\n138", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Reflect Upon the Consequences of Actions", "sutta_refs": ["MN"], "page": null, "page_start": 135, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6ff09ade-9900-4de5-a444-c04d857911c6", "parent_id": "book-vol8:ch27:commentary:3", "content_type": "commentary", "text": "unwholesome results in one’s life. The mind did not have the wisdom of these Teachings\nto make wise decisions and is why you have been experiencing constant struggles\nthroughout life.\nThere is much unwholesome Kamma that one needs to extinguish through making all\nwise wholesome decisions that will lead to more and more wholesome results. In this\nway, over time a Practitioner will be cleaning up their past decisions leading to improved\nresults in their life. The wisdom of how to make wise decisions is found in these\nTeachings from The Buddha.\nWith a mind that is eliminating craving, anger, and ignorance (unknowing of true reality) as\npart of training on The Path to Enlightenment, unwise decisions based in The Three\nUnwholesome Roots can be reduced. Eventually, with the elimination of craving, anger,\nand ignorance (unknowing of true reality), decisions are no longer tainted or polluted with\nthese defilements and exclusively wholesome results are experienced. Through The Eight\nFold Path, a Practitioner is learning how to make wise decisions to extinguish any and all\ncraving, anger, and ignorance (unknowing of true reality) that would negatively affect one’s\ndecisions leading to unwholesome results (i.e. unwholesome Kamma).\nTo attain Enlightenment, a Practitioner will closely learn and practice The Eight Fold Path\nthat leads to wise decision making to extinguish all unwholesome Kamma. Attaining\nEnlightenment is to eliminate 100% of one’s unwholesome Kamma through making\nexclusively wise wholesome decisions based on The Eight Fold Path producing\nwholesome results (i.e. wholesome Kamma).\nAnd After Having Done An Action\nIn this Teaching from Gotama Buddha, he shares how one should reflect after performing\nan action considering whether it has produced any harm. If the action has caused one’s\nown harm, harm to others, or both one’s own harm and harm to others, then The Buddha\nguides one to share this with their Teacher or your wise friends who are on The Path to\nEnlightenment. This allows a Practitioner to gain insight into how to eliminate the\nunwholesome conduct in the future exercising restraint. Through sharing what one has\ndone that is unwholesome with their Teacher or wise friends, you are admitting that you\nare not perfect and are seeking guidance. This is helpful to eliminate any ego and allows\nyou to further develop your life practice through gaining wisdom from others.\nWhile this Teaching is specifically discussing bodily actions, this same Teaching can be\napplied to verbal and mental actions as well.\nThrough consideration by a Practitioner of whether their bodily, verbal, or mental actions\nwere harmful or harmless based on The Teachings of The Path to Enlightenment, one can\ndecide whether they should or should not continue to do such an action in the future\nensuring no unwholesome Kamma is produced.\nThrough choosing to only perform wholesome bodily, verbal, and mental actions, one is\ngenerating exclusively new wholesome Kamma leading to wholesome results. In this way,\na Practitioner will be able to “clean up” any and all decisions from the past leading to\nexclusively wholesome results.\n139", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Reflect Upon the Consequences of Actions", "sutta_refs": ["MN"], "page": null, "page_start": 135, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9b720611-4b6b-4811-8cb7-5166757ee84e", "parent_id": "book-vol8:ch27:commentary:4", "content_type": "commentary", "text": "If one notices they have performed unwholesome bodily, verbal, or mental actions, if\nthe Practitioner has been training the mind using Breathing Mindfulness Meditation,\nthey can apply Right Effort to eliminate this conduct through cutting it off and letting\nit go exercising restraint in future situations.\nYou may need to apologize and make amends with anyone involved ensuring that\nthey understand you know that you were wrong and sincerely apologize for the\nharmful conduct. In this way, a Practitioner can clean up any unwholesome results\nthat would be generated from performing the action and limit any harmful results.\nAs a Practitioner learns and practices The Eight Fold Path for an extended period of time,\nthey will be able to make wise wholesome decisions that lead to only wholesome results.\nOver time, one’s mind and life improve through improved decision making based on\ngenerosity, loving-kindness, and wisdom.\nDecisions from the past, prior to learning and practicing The Path to Enlightenment, were\nbased in craving, anger, and ignorance (unknowing of true reality) leading to\nunwholesome results in one’s life. The mind did not have the wisdom of these Teachings\nto make wise decisions and is why you have been experiencing constant struggles\nthroughout life.\nThere is much unwholesome Kamma that one needs to extinguish through making all\nwise wholesome decisions that will lead to more and more wholesome results. In this\nway, over time a Practitioner will be cleaning up their past decisions leading to improved\nresults in their life. The wisdom of how to make wise decisions is found in these\nTeachings from The Buddha.\nWith a mind that is eliminating craving, anger, and ignorance (unknowing of true reality) as\npart of training on The Path to Enlightenment, unwise decisions based in The Three\nUnwholesome Roots can be reduced. Eventually, with the elimination of craving, anger,\nand ignorance (unknowing of true reality), decisions are no longer tainted or polluted with\nthese defilements and exclusively wholesome results are experienced. Through The Eight\nFold Path, a Practitioner is learning how to make wise decisions to extinguish any and all\ncraving, anger, and ignorance (unknowing of true reality) that would negatively affect one’s\ndecisions leading to unwholesome results (i.e. unwholesome Kamma).\nTo attain Enlightenment, a Practitioner will closely learn and practice The Eight Fold Path\nthat leads to wise decision making to extinguish all unwholesome Kamma. Attaining\nEnlightenment is to eliminate 100% of one’s unwholesome Kamma through making\nexclusively wise wholesome decisions based on The Eight Fold Path producing\nwholesome results (i.e. wholesome Kamma).\n140", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Reflect Upon the Consequences of Actions", "sutta_refs": ["MN"], "page": null, "page_start": 135, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "89f5797c-2af8-4002-9b23-6945cc669b07", "parent_id": "book-vol8:ch28:scripture", "content_type": "scripture", "text": "Chapter 28\nFulfilling the Goal of Asceticism\nMonks, this is the lowest form of livelihood, that is, gathering almsfood. In\nthe world this is a term of abuse: You almsfood-gatherer; you roam about\nwith a begging bowl in your hand! And yet, Monks, clansmen intent on the\nwholesome take up that way of life for a valid reason. It is not because they\nhave been driven to it by Kings that they do so, nor because they have been\ndriven to it by thieves, nor owing to debt, nor from fear, nor to earn a\nlivelihood.\nBut they do so with the thought: I am immersed in birth, aging, and death; in\nsorrow, grief, pain, displeasure, and despair. I am immersed in\ndiscontentedness, oppressed by discontentedness. Perhaps an ending of\nthis entire mass of discontentedness might be attained!\nIt is in such a way, Monks, that this Householder has gone forth. Yet he is\ncraving, inflamed by desire for sensual pleasures, with a mind full of ill will,\nwith intentions corrupted by hate, muddle-minded, lacking clear\ncomprehension, unconcentrated, scatter-brained, loose in his sense bases.\nJust as wood from a funeral bonfire, burning at both ends and smeared with\nexcrement in the middle, cannot be used as timber either in the village or in\nthe forest, in just such a way do I speak about this person: he has missed\nout on the enjoyments of a Householder, yet he does not fulfill the goal of\nasceticism.\n(Reference: SN 22.80)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Fulfilling the Goal of Asceticism", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 141, "page_end": 143, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c03639da-b88b-45fa-a653-c3da33e81650", "parent_id": "book-vol8:ch28:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how an Ordained Practitioner who is not\nactively applying The Teachings is not fulfilling the goal of the Ascetic life.\nOrdained Practitioners are not forced or required to ordain. Ordained Practitioners choose\nto ordain and are not required to remain ordained. Instead, the ordained lifestyle provides\nan opportunity for individuals to live within a supportive environment to actively learn,\nreflect, and practice these Teachings without the need to attend to the daily activities of\nhousehold life.\nAs part of the privilege to ordain and live from the hard work of the Household\nPractitioners who provide food, water, clothing, shelter, and medical care for the Ordained\nPractitioners, the Ordained Practitioners should be actively learning, reflecting, and\npracticing these Teachings to progress on The Path to Enlightenment so that they can\nprovide the Household Practitioners guidance in these Teachings based on their\nexperiences of progressing on The Path to Enlightenment.\n141", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Fulfilling the Goal of Asceticism", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 141, "page_end": 143, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a64df667-30dc-45db-a596-6cff6b3f821b", "parent_id": "book-vol8:ch28:commentary:1", "content_type": "commentary", "text": "The hard work of the Household Practitioners to provide the support to the Ordained\nPractitioners should culminate in the Ordained Practitioners providing the Household\nPractitioners opportunities to learn and progress on The Path to Enlightenment through\nlearning these Teachings shared by the Ordained Practitioners. This is the exchange of\nKamma.\nAs a result of the Household Practitioners providing the Ordained Practitioners to deeply\nexplore these Teachings without a need to attend to household life, through the\nHousehold Practitioners providing the environment for Ordained Practitioners to advance\nin their practice, that benefit returns to the Household Practitioners through Teachings\nthat help them in their life. Without this exchange, the Household Practitioners are\nproviding support without receiving support from the Ordained Practitioners. That is not\nhow The Buddha intended these Teachings to prosper and help all beings on The Path to\nEnlightenment.\nSo for an Ordained Practitioner to ordain and not actively apply these Teachings and\nshare their experiences with the Household Practitioners to help them in their life, an\nOrdained Practitioner functioning in this way would essentially be taking advantage of the\nopportunity provided through the hard work of Household Practitioners receiving free\nsupport without providing any support in return.\nThe Buddha created the ordained lifestyle to create a “womb” for Practitioners to learn,\nreflect, and practice these Teachings without the daily obligations that exist in the\nhousehold life. The ordained lifestyle provides an individual the freedom to pursue the\nspiritual life without all the daily tasks required of a Household Practitioner. But, a wise\nOrdained Practitioner will appreciate the benefit of this lifestyle and actively work to\nimprove their own practice so that they can provide support to the Household\nPractitioners.\nAdditionally, The Buddha setup the ordained lifestyle to be “the lowest form of livelihood”.\nStepping out of the royal family to become a roaming Ascetic, Siddhartha Gotama was\nable to attain Enlightenment as the Fully Perfectly Enlightened Buddha. Stepping down\ninto “the lowest form of livelihood” allowed the mind to cultivate humbleness and\neliminate any potential ego that may have existed, along with the elimination of all the\nother fetters, this helped to move the mind to Enlightenment.\nA Practitioner would not have to ordain to attain Enlightenment but, that is one option for\nprogressing to Enlightenment. If one chooses to ordain, it is important to understand that\nbecoming ordained should be considered for only one reason - to attain Enlightenment.\nThere is no other goal for ordaining. And, once ordained, a wise individual would have\ngratitude and appreciation for the opportunity provided to them by the hard work of\nHousehold Practitioners taking the responsibility to improve their practice and share\nTeachings back with those who are supporting them - the Household Practitioners.\nThrough actively learning, reflecting, and practicing themselves, Ordained Practitioners\ncan become well prepared to assist many beings on The Path to Enlightenment. But, in\ndoing so, they will need to remain humble understanding that the ordained lifestyle “is the\nlowest form of livelihood”.\n142", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Fulfilling the Goal of Asceticism", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 141, "page_end": 143, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f693dafe-b6a6-4055-8f61-474bf88ee8c3", "parent_id": "book-vol8:ch28:commentary:2", "content_type": "commentary", "text": "Come now, Householder,\ngive gifts to The Community.\nWhen you give gifts to The Community,\nYour mind will be confident.\nWhen your mind is confident,\nwith the breakup of the body, after death, you will\nbe reborn in a good destination, in a heavenly world.\n(Reference: AN 6.59)\n143", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Fulfilling the Goal of Asceticism", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 141, "page_end": 143, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c0f9835a-7b30-492c-8db8-25151168cd8d", "parent_id": "book-vol8:ch29:scripture:0", "content_type": "scripture", "text": "Chapter 29\nGive Gifts to The Community\n‘My family gives gifts, Venerable Sir. And those gifts are given to Monks who\nare Arahants or on the path to Arahantship, those who are forest dwellers,\nalmsfood collectors, and wearers of rag-robes.’\nSince, Householder, you are a Household Practitioner enjoying sensual\npleasures, living at home in a house full of children, using sandalwood from\nKāsi, wearing garlands, scents, and ointments, and receiving gold and silver,\nit is difficult for you to know: These are Arahants (Enlightened beings) or on\nthe path to Arahantship (Enlightenment).\nIf, Householder, a Monk who is a forest-dweller is restless, puffed up,\nconceited, talkative, rambling in his talk, muddle-minded, lacking clear\ncomprehension, unconcentrated, with a wandering mind, with loose sense\nbases, then in this respect he is blameworthy (responsible for wrongdoing).\nBut if a Monk who is a forest-dweller is not restless, puffed up, and\nconceited, is not talkative and rambling in his talk, but has mindfulness\nestablished, clearly comprehends, is concentrated, with singleness of mind,\nwith restrained sense bases, then in this respect he is praiseworthy\n(deserving admiration; commendable).\nIf a Monk who resides on the outskirts of a village... if a Monk who is an\nalmsfood collector… if a Monk who accepts invitations to meals... if a Monk\nwho wears rag-robes...or, if a Monk who wears robes given by Householders\nis restless, puffed up, conceited, talkative, rambling in his talk, muddle-\nminded, lacking clear comprehension, unconcentrated, with a wandering\nmind, with loose sense bases, then in this respect he is blameworthy\n(responsible for wrongdoing).\nBut if a Monk who resides on the outskirts of a village… if a Monk who is an\nalmsfood collector… if a Monk who accepts invitations to meals... if a Monk\nwho wears rag-robes... or, if a Monk who wears robes given by\nHouseholders is not restless, puffed up, and conceited, is not talkative and\nrambling in his talk, but has mindfulness established, clearly comprehends,\nis concentrated, with singleness of mind, with restrained sense bases, then\nin this respect he is praiseworthy (deserving admiration; commendable).\nCome now, Householder, give gifts to The Community. When you give gifts\nto The Community, your mind will be confident. When your mind is confident,\n144", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "Give Gifts to The Community", "sutta_refs": ["AN", "DN"], "page": null, "page_start": 144, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1028976f-ffa8-4c93-85c3-171eb71bec70", "parent_id": "book-vol8:ch29:scripture:1", "content_type": "scripture", "text": "with the breakup of the body, after death, you will be reborn in a good\ndestination, in a heavenly world.\n‘Venerable Sir, from today onward I will give gifts to The Community.’\n(Reference: AN 6.59)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "Give Gifts to The Community", "sutta_refs": ["AN", "DN"], "page": null, "page_start": 144, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "af111fcb-9e49-4482-9518-d74b6dd5a0e8", "parent_id": "book-vol8:ch29:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how to determine which type of\nOrdained Practitioner a Household Practitioner should provide offerings to.\nThe Buddha encouraged Household Practitioners to provide offerings to Ordained\nPractitioners to support the continuation of these Teachings in their community and to\nhelp the Practitioner to eliminate craving/desire/attachment through practicing generosity.\nThrough having Ordained Practitioners who are able to actively progress in their practice,\nthis benefits all those who are living in the local villages and towns. But, in providing\nsupport to Ordained Practitioners, Gotama Buddha provided the guidance that one\nshould make offerings to virtuous Ordained Practitioners.\nThose Ordained Practitioners who are deeply practicing these Teachings are those who\nare applying determination, dedication, and diligence to develop their learning and\npractice through the development of wisdom, moral conduct, and mental discipline.\nOrdained Practitioners such as these are taking their role seriously and interested to\nprogress to Enlightenment while also capable of sharing these Teachings with others\nbenefiting all those who choose to learn.\nIt is very challenging for the average individual to determine who is and is not\nEnlightened. Having a Teacher who is Enlightened provides the best opportunity for a\nStudent to actively learn and progress on The Path to Enlightenment. So The Buddha\nprovides some basic guidance of how to decide who to provide offerings to as these\nwould be the best individuals to support because they are doing the hard work of\nlearning, reflecting, and practicing these Teachings with the goal of attaining\nEnlightenment and will then be best prepared to share these Teachings for the benefit of\nothers. An Enlightened being’s ability to share these Teachings and guide others to attain\nEnlightenment far exceeds the abilities of any other individual.\nThe Buddha provides the following basic guidance to help Practitioners determine\nwho would be an Ordained Practitioner that one should consider not supporting.\n“If, Householder, a Monk who is a forest-dweller is restless, puffed up, conceited,\ntalkative, rambling in his talk, muddle-minded, lacking clear comprehension,\nunconcentrated, with a wandering mind, with loose sense bases, then in this respect he is\nblameworthy (responsible for wrongdoing)”.\n“If a Monk who resides on the outskirts of a village... if a Monk who is an almsfood\ncollector… if a Monk who accepts invitations to meals... if a Monk who wears rag-\nrobes...or, if a Monk who wears robes given by Householders is restless, puffed up,\nconceited, talkative, rambling in his talk, muddle-minded, lacking clear comprehension,\nunconcentrated, with a wandering mind, with loose sense bases, then in this respect he is\nblameworthy (responsible for wrongdoing)”.\n145", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "Give Gifts to The Community", "sutta_refs": ["AN", "DN"], "page": null, "page_start": 144, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c83237da-46eb-4642-ac56-5071afb9c1f3", "parent_id": "book-vol8:ch29:commentary:1", "content_type": "commentary", "text": "The Buddha provides the following basic guidance to help Practitioners determine\nwho would be an Ordained Practitioner that one should consider supporting.\n“If a Monk who is a forest-dweller is not restless, puffed up, and conceited, is not\ntalkative and rambling in his talk, but has mindfulness established, clearly comprehends,\nis concentrated, with singleness of mind, with restrained sense bases, then in this respect\nhe is praiseworthy (deserving admiration; commendable)”.\n“If a Monk who resides on the outskirts of a village… if a Monk who is an almsfood\ncollector… if a Monk who accepts invitations to meals... if a Monk who wears rag-robes...\nor, if a Monk who wears robes given by Householders is not restless, puffed up, and\nconceited, is not talkative and rambling in his talk, but has mindfulness established,\nclearly comprehends, is concentrated, with singleness of mind, with restrained sense\nbases, then in this respect he is praiseworthy (deserving admiration; commendable)”.\nThe Buddha provides further details on providing offerings in multiple places within his\nTeachings. These Teachings are shared in more detail in (Volume 13) of this book series.\nDetailed explanation of making offerings is available in this same book series found in the\nbook “Generosity” (Volume 13).\n146\n\nWhatever male or female Ordained Practitioner,\nmale or female Household Practitioner\nresides practicing The Teachings properly, and perfectly\nfulfills The Teachings-way,\nhe or she honors The Tathāgata,\nrespects and admires him and pays him\nthe supreme homage (respect).\n(Reference: DN 16)\n147", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "Give Gifts to The Community", "sutta_refs": ["AN", "DN"], "page": null, "page_start": 144, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b6dd7c0b-5c8a-4470-b454-96cfca088762", "parent_id": "book-vol8:ch30:scripture", "content_type": "scripture", "text": "Chapter 30\nDo Not Prevent Another from Giving\nVaccha, one who prevents another from giving a gift creates an obstruction\nand stumbling block for three people.\nWhat three?\nHe creates an obstruction to (1) the donor’s acquiring of merit, (2) to the\nrecipients’ gaining a gift, and (3) already he has harmed and injured himself.\nOne who prevents another from giving a gift creates an obstruction and\nstumbling block for these three people.\nBut, Vaccha, I say that one acquires merit even if one throws away\ndishwashing water in a refuse dump or cesspit with the thought: ‘May the\nliving beings here sustain themselves with this!’ How much more, then, (does\none acquire merit) when one gives to human beings?\nHowever, I say that what is given to one of virtuous behavior is more fruitful\nthan (what is given) to an unwholesome person. And (the most worthy\nrecipient) is one who has abandoned five factors and possesses five factors.\nWhat five factors has he abandoned?\n(1) Sensual desire, (2) ill will, (3) complacency, (4) restlessness and worry, and\n(5) doubt.\nThese are the five factors that he has abandoned.\nAnd what five factors does he possess?\n(1) The virtuous behavior, (2) concentration, (3) wisdom, (4) liberation, and (5)\nwisdom and vision of liberation of one beyond training.\nThese are the five factors that he possesses.\nIt is in such a way, I say, that what is given to one who has abandoned five\nfactors and possesses five factors is very fruitful.\n(Reference: AN 3.57)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "Do Not Prevent Another from Giving", "sutta_refs": ["AN"], "page": null, "page_start": 148, "page_end": 151, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b3bf8a39-c42a-4739-81fc-fbfb581067af", "parent_id": "book-vol8:ch30:commentary", "content_type": "commentary", "text": "148\n\nIn this Teaching from Gotama Buddha, he shares Teachings to not prevent a person from\nmaking an offering and further Teachings on who one should make offerings to ensuring\nthose offerings produce the most benefit.\nThrough preventing someone from making an offering, that person would be creating “an\nobstruction to (1) the donor's acquiring of merit, (2) to the recipients’ gaining a gift, and (3)\nalready he has harmed and injured himself”.\nThe Buddha encourages us to not prevent anyone from making an offering for these\nreasons.\nHe then shares further details on how to determine whom one should make an offering to\nensuring the offering produces the most benefit. “I say that what is given to one of\nvirtuous behavior is more fruitful than (what is given) to an unwholesome person”.\nGotama Buddha provides guidance that if one has abandoned The Five Hindrances of\nsensual desire, ill will, complacency, restlessness and worry, and doubt, this would be an\nindividual that is worthy of offerings.\nHe also provides guidance that if one has cultivated virtuous behavior, concentration,\nwisdom, liberation, and wisdom and vision of liberation of one beyond training, this would\nbe an individual that is worthy of offerings.\n“Wisdom and vision of liberation of one beyond training” would be an Enlightened being\nwho can clearly see The Path to Enlightenment and has the wisdom to help others attain\nEnlightenment. They would be “one beyond training” because their mind is already well\ntrained in wisdom, moral conduct, and mental discipline possessing virtue (moral\nconduct), concentration, wisdom, liberation, and wisdom and vision of liberation.\nProviding offerings to Practitioners who have abandoned these obstructions to\nEnlightenment and cultivated these mental qualities for the attainment of Enlightenment\nwill create the most benefit within one’s local community for all those who are interested\nin progressing on The Path to Enlightenment.\nThe Buddha provides further details on providing offerings in multiple places within his\nTeachings. These Teachings are shared in more detail in (Volume 13) of this book series.\nDetailed explanation of making offerings is available in this same book series found in the\nbook “Generosity” (Volume 13).\n149\n\nGain and loss, disgrace and fame,\nblame and praise, pleasure and pain:\nthese conditions that people meet\nare impermanent, transient,\nand subject to change.\n(Reference: AN 8.6)\n151", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "Do Not Prevent Another from Giving", "sutta_refs": ["AN"], "page": null, "page_start": 148, "page_end": 151, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3d1afe09-07eb-40a8-a25a-7764c330ac6b", "parent_id": "book-vol8:ch31:commentary:0", "content_type": "commentary", "text": "Chapter 31\nEven More Fruitful Than Giving\nIf, Householder, one gives alms, rough or excellent, and one gives\ndisrespectfully, gives inconsiderately, does not give with one’s own hand,\ngives what would be discarded, gives without a view of future\nconsequences, then wherever the result of that gift is produced for one,\none’s mind does not incline toward the enjoyment of superb food, nor\ntoward the enjoyment of superb clothing, nor toward the enjoyment of\nsuperb vehicles, nor toward the enjoyment of whatever is superb among the\nfive objects of sensual pleasure.\nAlso, one’s children and wives, and one’s slaves, servants, and workers, do\nnot want to listen to one, do not lend an ear, and do not apply their minds to\nunderstand.\nFor what reason?\nJust this is the result of actions that are done disrespectfully.\nIf, Householder, one gives alms, whether rough or excellent, and one gives\nrespectfully, gives considerately, gives with one’s own hand, gives what\nwould not be discarded, gives with a view of future consequences, then\nwherever the result of that gift is produced for one, one’s mind inclines\ntoward the enjoyment of superb food, toward the enjoyment of superb\nclothing, toward the enjoyment of superb vehicles, toward the enjoyments of\nwhatever is superb among the five objects of sensual pleasure.\nAlso, one’s children and wives, and one’s slaves, servants, and workers,\nwant to listen to one, lend an ear, and apply their minds to understand.\nFor what reason?\nJust this is the result of actions that are done respectfully.\nIn the past, Householder, there was a Brāhmin named Velāma. He gave such\na great alms offering as this:\n(1) eighty-four thousand golden bowls filled with silver;\n(2) eighty-four thousand silver bowls filled with gold;\n(3) eighty-four thousand bronze bowls filled with bullion;\n152", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Even More Fruitful Than Giving", "sutta_refs": ["AN"], "page": null, "page_start": 152, "page_end": 155, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d15dc958-c81f-4e0e-bcd7-dcb6cf39d894", "parent_id": "book-vol8:ch31:commentary:1", "content_type": "commentary", "text": "(4) eighty-four thousand elephants with golden ornaments, golden banners,\ncovered with nets of gold thread;\n(5) eighty-four thousand chariots with upholstery of lion skins, tiger skins,\nleopard skins, and saffron-dyed blankets, with golden ornaments, golden\nbanners, covered with nets of gold thread;\n(6) eighty-four thousand milk cows with jute tethers and bronze pails;\n(7) eighty-four thousand maidens adorned with jeweled earrings;\n(8) eighty-four thousand couches spread with rugs, blankets, and covers,\nwith excellent coverings of antelope hide, with canopies and red bolsters\nat both ends;\n(9) eighty-four thousand kotis of cloths made of fine linen, fine silk, fine wool,\nand fine cotton. How much more of food and drink, snacks, meals,\nrefreshments, and beverages? It seemed to be flowing like rivers.\nYou might think, Householder: He was someone else, the Brahmin Velāma\nwho on that occasion gave that great alms offering.\nBut you should not look at it in such a way. I myself was the Brāhmin Velāma\nwho on that occasion gave that great alms offering.\nNow, Householder, at that alms offering there was no one worthy of\nofferings, no one who purified the offering.\nEven more fruitful than the great alms offering that the Brāhmin Velāma gave\nwould it be to feed one person accomplished in view.\nEven more fruitful than the great alms offering that the Brāhmin Velāma gave,\nand feeding a hundred persons accomplished in view, would it be to feed\none Once-Returner.\nEven more fruitful than the great alms offering that the Brāhmin Velāma gave,\nand feeding a hundred Once-Returners, would it be to feed one Non-\nReturner.\nEven more fruitful than the great alms offering that the Brāhmin Velāma gave,\nand feeding a hundred Non-Returners, would it be to feed one Arahant.\nEven more fruitful than the great alms offering that the Brāhmin Velāma gave,\nand feeding a hundred Arahants, would it be to feed one Paccekabuddha.\nEven more fruitful than the great alms offering that the Brāhmin Velāma gave,\nand feeding a hundred Paccekabuddhas, would it be to feed The Tathāgata,\nthe Arahant, The Perfectly Enlightened One... would it be to feed The\nCommunity of Monks headed by The Buddha … would it be to build a\ndwelling dedicated to The Community of the four quarters ... would it be for\n153", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Even More Fruitful Than Giving", "sutta_refs": ["AN"], "page": null, "page_start": 152, "page_end": 155, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "30cc6b76-f853-4d2a-b879-6f7f9cf0df7b", "parent_id": "book-vol8:ch31:commentary:2", "content_type": "commentary", "text": "one with a mind of confidence to go for refuge to The Buddha, The\nTeachings, and The Community ... would it be for one with a mind of\nconfidence to undertake the five training precepts: to abstain from the\ndestruction of life, to abstain from taking what is not given, to abstain from\nsexual misconduct, to abstain from false speech, to abstain from liquor,\nwine, and intoxicants (substances that cause heedlessness), the basis for\nheedlessness.\nAs great as all this might be, it would be even more fruitful if one would\ndevelop a mind of loving-kindness even for the time it takes to pull a cow’s\nudder.\nAs great as all this might be, it would be even more fruitful if one would\ndevelop the perception of impermanence just for the time of a finger snap.\n(Reference: AN 9.20)\n154", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Even More Fruitful Than Giving", "sutta_refs": ["AN"], "page": null, "page_start": 152, "page_end": 155, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "30ed6881-cb33-4b1e-a352-58f7446dadbe", "parent_id": "book-vol8:ch31:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a significant offering as the one\ndescribed in this Teaching does not match the benefits one would experience through\nmaking offerings to Practitioners who have progressed far on The Path to Enlightenment.\nThe Buddha provides examples of someone who is accomplished in view (i.e. Right\nView), a Once-Returner, a Non-Returner, an Arahant, a Paccekabuddha, and a Perfectly\nEnlightened One (i.e. a Buddha), etc.\nGotama Buddha describes further groups of people that would be highly beneficial to\nmake offerings to, creating much benefit. Having individuals in a village or town who have\nprogressed to the higher attainments of The Path to Enlightenment is highly beneficial to\nall those who interact with those individuals. A being who is practicing wisdom, moral\nconduct, and mental discipline will be a positive influence in their village or town\nbenefiting all those whom they come into contact with, through their wholesome\ndecisions.\nHe also describes it to be highly beneficial for a Practitioner to decide to practice The Five\nPrecepts.\nUltimately, The Buddha describes the two (2) most beneficial things a Practitioner could\ndo is to practice Loving-kindness Meditation and Breathing Mindfulness Meditation.\nThrough practicing Loving-kindness Meditation and Breathing Mindfulness Meditation,\none is training their mind towards the attainment of Enlightenment and developing a mind\nthat does not cause harm to others. This is the most beneficial way to create the highest\nquality of wholesome Kamma.\nThe results of your decisions to practice Loving-kindness Meditation and Breathing\nMindfulness Meditation will result in your further progress on The Path to Enlightenment.\nThere is no other decision that is more beneficial or that would create more wholesome\nKamma than the decision to cultivate the mind in meditation.\nDetailed explanation of The Five Precepts is available in this same book series found in\nChapter 7 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n155", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Even More Fruitful Than Giving", "sutta_refs": ["AN"], "page": null, "page_start": 152, "page_end": 155, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ce25bcaf-74b0-40e7-af43-01371e6ed0c0", "parent_id": "book-vol8:ch32:commentary", "content_type": "commentary", "text": "Chapter 32\nA Great Gift\nMonks, here, a Noble Disciple, having abandoned the destruction of life,\nabstains from the destruction of life.\nBy abstaining from the destruction of life, the Noble Disciple gives to an\nimmeasurable number of beings freedom from fear, hostility, and harm.\nHe himself in turn enjoys immeasurable freedom from fear, hostility, and\nharm. This is the first gift, a great gift, highest, of long standing, traditional,\nancient, untainted and never before tainted, which is not being tainted and\nwill not be tainted, not refused by wise Ascetics and Brāhmins.\nThis is the stream of merit, stream of the wholesome, nutriment of\npeacefulness - heavenly, ripening peacefulness, conducive to heaven – that\nleads to what is aspired for, needed, and agreeable, to one’s welfare and\npeacefulness.\n(The other 4 precepts which are abstaining from taking of what is not given,\nabstaining from sexual misconduct, abstaining from lying, and abstaining\nfrom consuming substances that cause heedlessness, are repeated with The\nBuddha’s guidance.)\nThere are, Monks, these five gifts, great gifts, highest, of long standing,\ntraditional, ancient, untainted and never before tainted, which are not being\ntainted and will not be tainted, not refused by wise Ascetics and Brāhmins.\n(Reference: AN 8.39)\n156\n\nIn this Teaching from Gotama Buddha, he explains how through practicing The Five\nPrecepts that a Practitioner “gives to an immeasurable number of beings freedom from\nfear, hostility, and harm”.\nIt is through learning, reflecting, and practicing The Five Precepts that a Practitioner\nsignificantly reduces the harm they cause in the world. This is beneficial to one’s own\nmind and life. You will experience that through significantly reducing the harm you cause\nin the world through practicing The Five Precepts, there will be less harm that comes to\nyou.\nIt is The Eight Fold Path that helps a Practitioner learn and practice Teachings that\ncompletely eliminates 100% of all harm one is causing in the world, thus, they will be\nproducing only wholesome Kamma. Extinguishing all unwholesome Kamma through\nproducing only wholesome Kamma is how a Practitioner “cleans up” their unwholesome\nKamma and will eventually experience Enlightenment through continued progress on The\nPath to Enlightenment.\n157", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "A Great Gift", "sutta_refs": ["AN"], "page": null, "page_start": 156, "page_end": 157, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6815cbee-c8ca-4f53-b78c-e7713dbe6d01", "parent_id": "book-vol8:ch33:scripture", "content_type": "scripture", "text": "Chapter 33\nTo Be Reborn Graceful, Rich, and Influential\nMallikā, some woman is not prone to anger or often intense frustration. Even\nif she is criticized a lot she does not lose her temper and become irritated,\nhostile and stubborn; she does not display anger, hatred, and bitterness.\nAnd she gives things to Ascetics or Brāhmins: food and drink; clothing and\nvehicles; garlands, scents, and ointments; bedding, dwellings, and lighting.\nAnd she is without jealousy, one who does not have jealousy, resent, or feel\nbitter about the gain, honor, respect, admiration, appreciation, and gratitude\ngiven to others.\nWhen she passes away from that state, if she comes back to this world,\nwherever she is reborn she is beautiful, attractive, and graceful, possessing\nsupreme beauty of complexion; rich, with great wealth and property; and\ninfluential.\n(Reference: MN 135)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "To Be Reborn Graceful, Rich, and Influential", "sutta_refs": ["MN"], "page": null, "page_start": 158, "page_end": 158, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b7fe9dab-4f1e-45ad-86fd-ecfa31880f0b", "parent_id": "book-vol8:ch33:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how one is reborn graceful, rich, and\ninfluential.\nKeep in mind that the goal is to attain Enlightenment and not be reborn. However, The\nBuddha would share Teachings to help people understand why certain people are\ngraceful, rich, and influential, while others are not.\nThrough eliminating “anger” and “intense frustration” even when criticized, one “does not\nlose her temper and become irritated, hostile and stubborn; she does not display anger,\nhatred, and bitterness” are aspects of one’s practice that would need to be developed.\nFurther, as they provide offerings to those who are cultivating The Path to Enlightenment\nand are “without jealousy, one who does not have jealousy, resent, or feel bitter about the\ngain, honor, respect, admiration, appreciation, and gratitude given to others”.\nWhen one passes away from that existence and “comes back to this world, wherever she\nis reborn she is beautiful, attractive, and graceful, possessing supreme beauty of\ncomplexion; rich, with great wealth and property; and influential”.\nDetailed explanation of The Realms of Existence is available in this same book series\nfound in the book “The Realms of Existence” (Volume 11).\n158", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "To Be Reborn Graceful, Rich, and Influential", "sutta_refs": ["MN"], "page": null, "page_start": 158, "page_end": 158, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7fa9683a-6196-43ec-85d5-fd2339f9aba0", "parent_id": "book-vol8:ch34:commentary", "content_type": "commentary", "text": "Chapter 34\nOne Who Respectfully Gives Timely Food\nMonks, when a donor gives food, he gives the recipients four things.\nWhat four?\nHe gives life, beauty, peacefulness, and strength.\n(1) Having given life, he receives of life, whether heavenly or human.\n(2) Having given beauty, he receives of beauty, whether heavenly or human.\n(3) Having given peacefulness, he receives of peacefulness, whether\nheavenly or human.\n(4) Having given strength, he receives of strength, whether heavenly or\nhuman.\nMonks, when a donor gives food, he gives the recipients these four things.\nOne who respectfully gives timely food to those mentally disciplined ones\nwho eat what others give, provides them with four things: life, beauty,\npeacefulness, and strength. The man who gives life and beauty, who gives\npeacefulness and strength, will obtain long life and fame wherever he is\nreborn.\n(Reference: AN 4.59)\nIn this Teaching from Gotama Buddha, he shares how a Practitioner who provides an\noffering of food gives the recipient four things - life, beauty, peacefulness, and strength.\nHaving given life, beauty, peacefulness, and strength, that individual then receives the\nsame either in a heavenly or human rebirth.\nThe Buddha also explains that having given life, beauty, peacefulness, and strength, that\nindividual will experience a rebirth with a “long life and fame”.\nAgain, the goal is to learn, reflect, and practice these Teachings to attain Enlightenment\nand not experience rebirth in any realm. But, should one need to be reborn, this Teaching\nis explaining what leads to an improved rebirth.\n159", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "One Who Respectfully Gives Timely Food", "sutta_refs": ["AN"], "page": null, "page_start": 159, "page_end": 159, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "75d820bc-855a-4ed6-bc33-4bafdf678128", "parent_id": "book-vol8:ch35:scripture", "content_type": "scripture", "text": "Chapter 35\nThe Entire Holy Life Is Wholesome Friendship,\nWholesome Companionship, Wholesome\nComradeship\nAnd how, Ānanda, does a Monk who has a wholesome friend, a wholesome\ncompanion, a wholesome comrade, develop and cultivate The Noble Eight\nFold Path?\nHere, Ānanda, a Monk develops Right View, which is based upon seclusion,\nfreedom from strong feelings, and elimination, maturing in release. He\ndevelops Right Intention, Right Speech, Right Action, Right Livelihood, Right\nEffort, Right Mindfulness, Right Concentration, which is based upon\nseclusion, freedom from strong feelings, and elimination, maturing in release.\nIt is in this way,\nĀnanda, that a Monk who has a wholesome friend, a wholesome companion,\na wholesome comrade, develops and cultivates The Noble Eight Fold Path.\nBy the following method too, Ānanda, it may be understood how the entire\nholy life is wholesome friendship, wholesome companionship, wholesome\ncomradeship: by relying upon me as a wholesome friend,\nĀnanda, beings subject to birth are freed from birth; beings subject to aging\nare freed from aging: beings subject to illness are freed from illness: beings\nsubject to death are freed from death; beings subject to sorrow, grief, pain,\ndispleasure, and despair are freed from sorrow, grief, pain, displeasure, and\ndespair. By this method,\nĀnanda, it may be understood how the entire holy life is wholesome\nfriendship, wholesome companionship, wholesome comradeship.\n(Reference: SN 45.2)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "The Entire Holy Life Is Wholesome Friendship,", "sutta_refs": ["DN", "SN"], "page": null, "page_start": 160, "page_end": 167, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8a3bfc8d-977e-4592-a33a-09df8a8e3ef5", "parent_id": "book-vol8:ch35:commentary:0", "content_type": "commentary", "text": "160", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "The Entire Holy Life Is Wholesome Friendship,", "sutta_refs": ["DN", "SN"], "page": null, "page_start": 160, "page_end": 167, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "01b5cfee-65dd-454d-8ea9-30911614b0a7", "parent_id": "book-vol8:ch35:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the importance of developing\nwholesome relationships as a positive influence for one to progress on The Path to\nEnlightenment.\nHe further discusses how a Practitioner who develops wholesome relationships also\ndevelops The Eight Fold Path, “maturing in release”.\n“Maturing in release” is the experience one may have that as they deeply develop the\nmind, they may experience the bodily sensation of specific cravings/desires/attachments\nand/or specific taints/fetters being “released” from the mind.\nThe more one develops The Eight Fold Path starting with Right View (The Four Noble\nTruths) the mind can develop the ability to readily, and in some cases, instantly eliminate\nspecific craving/desire/attachments and/or specific taints/fetters from the mind. There is\nmuch learning, reflecting, and practicing of these Teachings that is required as a\nprerequisite to developing this aspect of the mind.\nGotama Buddha is explaining the bodily sensation experienced upon the elimination of\nthese pollutions of the mind as “maturing in release”.\nGotama Buddha is describing beings who are subject to The Cycle of Rebirth (i.e.\nunEnlightened beings) are freed from The Cycle of Rebirth and discontentedness through\nthe attainment of Enlightenment in this paragraph of The Teaching; “Ānanda, beings\nsubject to birth are freed from birth; beings subject to aging are freed from aging: beings\nsubject to illness are freed from illness: beings subject to death are freed from death;\nbeings subject to sorrow, grief, pain, displeasure, and despair are freed from sorrow, grief,\npain, displeasure, and despair. By this method,…” of cultivating wholesome relationships\nand cultivating The Eight Fold Path.\nThree Qualities That Are Needed for a Successful Life Partnership\nSelecting a life partner is a highly impactful decision in one’s life. Select wisely, and you\ncan experience a life full of enjoyment and love. Select unwisely, and you would be in for\nsignificant hardships, difficulties, and struggles.\nIf you had invested millions of dollars into building a business and needed to hire a Chief\nExecutive Officer (CEO) to lead your company, you would take your time and make a wise\nselection because, your future is going to be determined by your wise or unwise choice of\nwho to hire for this important position within the company. The success of your company\nis going to be directly related to the choice you make about who to select for this\nimportant position.\nWell, selecting a life partner is exactly the same as selecting a CEO for your multimillion\ndollar company. Who you select as a life partner is a very important decision and, your\nfuture is going to be determined by your wise or unwise choice of who to include in your\nlife for this important position within your life. The success of your life is going to be\ndirectly related to the choice you make about who to select for this important position of a\nlife partner.\nSo, what should you be looking for in a life partner and what are the qualities that are\nneeded to create a life of enjoyment and love?\n161", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "The Entire Holy Life Is Wholesome Friendship,", "sutta_refs": ["DN", "SN"], "page": null, "page_start": 160, "page_end": 167, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "986d65fc-0879-4d53-b4a1-6737b8e6385f", "parent_id": "book-vol8:ch35:commentary:2", "content_type": "commentary", "text": "I am going to share three (3) qualities to consider when selecting a life partner that are\ngoing to lead to a life full of enjoyment and love.\n1.) Your potential life partner will need to know they are a “work in progress” and\nthey “are not perfect”.\n2.) It is important that your potential life partner does not “blame you for their\ndiscontent feelings”.\n3.) Your potential life partner will need to be actively working towards inner growth\nand improvement within their own life, being willing to do the inner work on their\nmind that is needed to grow and evolve as an individual.\nLet me share these in more detail to help you understand why these are important and to\nbe able to identify these key criteria for a successful, fulfilling, and sustaining life\npartnership.\nYour potential life partner will need to know they are a “work in progress” and they\n“are not perfect”.\nYour life partner is going to need to understand, they are not perfect, they are a work in\nprogress. It is important that you know this as well.\nAll too often, an individual might cast their hopes and dreams onto another person\nthinking, a life partner is going to complete you and fulfill all your hopes and dreams.\nYou need to understand, that any potential life partner is not perfect, they are struggling in\nthe world just like you. It is only an Enlightened being who is no longer experiencing\nstruggles and difficulties in life, and an Enlightened being is not going to be seeking a new\nlife partnership. Therefore, if you are going to find a life partner, they will be an imperfect\nbeing currently having various struggles and difficulties in the world, they will not be\nperfect. Your life partner is not going to fulfill all your hopes and dreams, they are not\ngoing to complete you. If you are feeling incomplete, that is coming from within your own\nmind and your life partner is not going to be able to fulfill your own inner feeling of being\nincomplete. You need to do that inner work to accomplish that goal.\nIf a potential life partner understands they are a work in progress, and you do to, then the\nmind will be less likely to cast all its hopes and dreams onto the other person expecting\nfor them to fulfill those for you. Instead, you need to understand that the individual who\nyou are choosing to be a life partner is going to make mistakes and have challenges with\ncertain aspects of life.\nIf you understand this, it will help ensure you are not casting your hopes and dreams onto\nanother person expecting them to fulfill those but also, you can practice patience when\nyour life partner is facing certain challenges in their day-to-day life where, instead of being\nangry and frustrated with the place they are in life, you can offer support and\nencouragement with unconditional love.\nAnd, if your life partner knows they are a work in progress, they will be more inclined to\nseek guidance and assistance for growth and development in their life, leading to\nconstant improvement in how they interact with you and others. A potential life partner\n162", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "The Entire Holy Life Is Wholesome Friendship,", "sutta_refs": ["DN", "SN"], "page": null, "page_start": 160, "page_end": 167, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c3f8115f-d26e-4c39-bd6d-4fca60a4282d", "parent_id": "book-vol8:ch35:commentary:3", "content_type": "commentary", "text": "who knows they are not perfect is a helpful indication for you that their ego is reduced\nenough to be actively working towards improvement in their life.\nIt is important that your potential life partner does not “blame you for their\ndiscontent feelings”.\nIf an individual has penetrated into even the most basic understanding of the human\nmind, they would understand that feelings and emotions are being caused by one’s own\nmind. It is not the outside world that is causing your inner feelings. It is the mind itself that\ncauses its own feelings.\nWhile this is a basic understanding that can be gained through investigation and\nexamination of The Teachings of The Buddha on The Four Noble Truths, this is not a\ncommon understanding in the world so you are going to need to specifically look for this\nin a potential life partner.\nAll too often, people are going to be interested in blaming you for their feelings and\nemotions. If you have a life partner who is blaming you for their feelings, that means they\ndo not have the wisdom to understand true reality and will never be able to improve in\nwhat they are experiencing in their daily life within their own mind.\nAs long as an individual continues to blame others for their feelings, they will continue to\nexperience sadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. for the rest of\ntheir life. If they do not have the wisdom to understand the true cause of their feelings,\nthen they would be incapable of eliminating their discontent feelings. Therefore, you are in\nfor a life of being constantly blamed for the feelings and emotions of your partner and that\nindividual is not choosing to get help for their struggles and difficulties in life. Resentment,\nhostility, and bitterness will exist in their relationships and you will both struggle to ever\nfind harmony.\nBut, if you and your life partner understand it is your own mind that is causing the feelings\nyou experience and you both take responsibility for those feelings, then each of you can\nskillfully work towards eliminating the true cause of the feelings deep inside your own\nmind. This is what will produce peace and joy within your own mind and in your\nrelationship.\nIf someone is comfortable to continue to blame others for what they experience, then\nthey have not understood the most basic of Teachings that are going to lead to their\nimprovement in life and in their relationships. This type of individual will continue to blame\nothers for what they experience in life, being unwilling and disinterested to see the true\ncause of the struggles and difficulties they face, their own mind and the decisions they\nmake.\nIf you are being blamed for your life partner’s feelings and emotions, your potential life\npartner has not seen and understood the wisdom and true reality of how their own mind\nneeds training and improvement. You will experience significant hardships all the way\nthrough your relationship.\nBut, there is a better way.\n163", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "The Entire Holy Life Is Wholesome Friendship,", "sutta_refs": ["DN", "SN"], "page": null, "page_start": 160, "page_end": 167, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f36e40cc-d38d-440f-8ca3-6bcecc3813c6", "parent_id": "book-vol8:ch35:commentary:4", "content_type": "commentary", "text": "Each individual can accept responsibility for their own feelings and emotions, not blaming\nthem on others, and then, you will be able to eliminate the underlying cause of the\ndiscontent feelings, ultimately getting to a peaceful and joyful mind, life, and relationship.\nYour potential life partner will need to be actively working towards inner growth and\nimprovement within their own life, being willing to do the inner work on their mind\nthat is needed to grow and evolve as an individual.\nIf your potential life partner understands they are a work in progress and that their feelings\nare being caused by their own mind, then the next logical step is that they would be\nwilling to do the inner work that is needed to become a better individual and eliminate\ntheir discontent feelings.\nBut, this is not always the case.\nSomeone might understand they are not perfect and that their feelings are being caused\nby their own mind but, they can be complacent and unwilling to do the needed work to\nmake improvements in their life, as their ego can be sabotaging their ability to seek the\nhelp they need.\nIf your life partner is complacent in their own growth and development, being unwilling to\nseek resources and guidance to improve, then they are stagnant which means, they are\nnot evolving as a person and your relationship with them will struggle. Their ego will\ncontinue to sabotage their ability to get the needed support and guidance to make\nsignificant improvements in their life and in their relationships. Therefore, you will\nexperience continued hardships through choosing to select a life partner who is unwilling\nto make improvements in their life through training the mind.\nTo experience success in your life partnership where there is enjoyment and love, you and\nyour life partner are going to need to be actively involved in your own growth and\ndevelopment towards constant improvement, becoming a better and better individual.\nWe are not born perfect and are then functioning as perfect beings throughout our entire\nlife. Instead, we are born imperfect, with a lack of wisdom, and need to be committed to\nconstant and continuous growth through the cultivation of wisdom. If not, you are not\npracticing loving-kindness and compassion towards yourself and those around you.\nInstead, you will continue to make unwise decisions that lead to the harm of others and\nthus, to your own harm.\nThe most loving, kind, and compassionate thing you could do for yourself and those\naround you is, to be committed to your own growth and development so you can\neliminate the harmful decisions you make that negatively impact those around you and\ncause harm to yourself.\nThe work to become a better individual, understanding this better way of life taught by\nThe Buddha, is not easy but it is also not difficult. We can embrace the understanding\nthat we are each born imperfect and our life journey is to become a better individual\nthrough the cultivation of wisdom and training the mind.\n164", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "The Entire Holy Life Is Wholesome Friendship,", "sutta_refs": ["DN", "SN"], "page": null, "page_start": 160, "page_end": 167, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "de4aefe6-a92c-4902-b54a-afe3482879ed", "parent_id": "book-vol8:ch35:commentary:5", "content_type": "commentary", "text": "An Enlightened being will be functioning perfectly but, to get there requires an individual\nto know they are imperfect, their feelings are caused by their own mind, and be willing to\ndo the needed inner work to grow and evolve into a better individual.\nIf complacency arises, focusing on how allowing the mind to become stagnant only\ncauses harm to others and yourself can motivate you to arise energy towards ongoing\ngrowth and development. Understand that, by allowing the mind to remain unwise in the\nunEnlightened state means, you are going to be causing harm to others and yourself\nthrough your unwise decisions that cause harm and thus, harm will return to you.\nThis is no way to live a fulfilling life.\nThe sooner you catch the mind’s lack of motivation and enthusiasm towards inner growth\nand development, that it is attempting to become complacent, the better. It is much\neasier to pull the mind out of its attempted complacency when it is just getting started to\nhead in that direction, then once the complacency is well set into the mind.\nYou are going to be unable, and it would be unwise, to attempt to force a potential life\npartner to do the needed work to grow and develop as an individual. So, it would be wise\nto ensure that any potential life partner that you might consider to involve in your life\nalready has this quality well established within their own life.\nRather than put yourself in a situation where you are with a life partner who is stagnant in\ntheir own growth and development, causing harm to others and themselves, being\ndisinterested in making improvements due to the mind’s ego, ensure that prior to making\nthe decision to select any specific life partner that they are already committed to growth\nand doing the needed inner work to become a better person.\nIf your life partner does not have this highly important quality to be willing to actively\nmake improvements in their own growth and development, you are in for significant\nstruggles and difficulties as their mind is complacent and their life is stagnant. This\nmeans, the will be continuous disharmony in your relationship through constant unwise\ndecisions leading to unwholesome results.\nThere is a better way of life.\nEach individual in the life partnership can be committed to their own growth and\ndevelopment, taking responsibility to train their mind by cultivating wisdom.\nThis will lead to the needed continuous growth within one’s own life and in their\nrelationships.\nIn short, you will need a life partner with, and you will need, these three qualities.\n1.) Your potential life partner will need to know they are a “work in progress” an they\n“are not perfect”.\n2.) It is important that your potential life partner does not “blame you for their\ndiscontent feelings”.\n165", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "The Entire Holy Life Is Wholesome Friendship,", "sutta_refs": ["DN", "SN"], "page": null, "page_start": 160, "page_end": 167, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b9c97923-f93a-4510-ba63-a79b31cdead6", "parent_id": "book-vol8:ch35:commentary:6", "content_type": "commentary", "text": "3.) Your potential life partner will need to be actively working towards inner growth\nand improvement within their own life, being willing to do the inner work on their\nmind that is needed to grow and evolve as an individual.\nWithout these important qualities, you are in for a life full of significant struggles and\ndifficulties.\nWith these important qualities, you are in for a life full of enjoyment and love.\nSelecting a life partner is a highly impactful decision in one’s life. Select wisely, and you\ncan experience a life full of enjoyment and love. Select unwisely, and you would be in for\nsignificant hardships, difficulties, and struggles.\nWith these important qualities, you will both be headed towards continuous growth and\ndevelopment within your individual life and within your relationship.\n166\n\nMonks, be untiring, mindful, disciplined,\nGuarding your minds\nwith well-collected thought.\nHe who, tireless, keeps to law and discipline,\nLeaving birth behind will put an end to sorrow.\n(Reference: DN 16)\n167", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "The Entire Holy Life Is Wholesome Friendship,", "sutta_refs": ["DN", "SN"], "page": null, "page_start": 160, "page_end": 167, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "acab1f9a-5923-43bc-952c-2e36967b141a", "parent_id": "book-vol8:ch36:commentary:0", "content_type": "commentary", "text": "Chapter 36\nThe Cycle of Rebirth Without Discoverable\nBeginning for Beings Hindered by\nIgnorance and Fettered by Craving\nAn eon is long, Monk. It is not easy to count it and say it is so many years, or\nso many hundreds of years, or so many thousands of years, or so many\nhundreds of thousands of years.\nSuppose, Monk, there was a great stone mountain a yojana long (12-15 km),\na yojana wide (12-15 km), and a yojana high (12-15 km), without holes or\ncrevices, one solid mass of rock. At the end of every hundred years a man\nwould stroke it once with a piece of Kāsian cloth. That great stone mountain\nmight by this effort be worn away and eliminated but the eon would still not\nhave come to an end. So long is an eon, Monk.\nAnd of eons of such length, we have wandered through so many eons, so\nmany hundreds of eons, so many thousands of eons, so many hundreds of\nthousands of eons.\nFor what reason?\nBecause, Monk, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not discerned of beings roaming and wandering on hindered by\nignorance (unknowing of true reality) and fettered by craving.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n(Reference: SN 15:5)\n168", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "The Cycle of Rebirth Without Discoverable", "sutta_refs": ["SN"], "page": null, "page_start": 168, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f61e548d-7b65-4e57-a2ca-f8511c131840", "parent_id": "book-vol8:ch36:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how the beginning of The Cycle of\nRebirth is not discoverable.\nOftentimes, people have an active interest to know when life began or the exact\ntimeframe when something in the past occurred. In this Teaching, The Buddha is\nproviding guidance that it is not discoverable to know when The Cycle of Rebirth first\nstarted. Therefore, if a Practitioner is contemplating the question of when The Cycle of\nRebirth started, craving or desiring an answer, that question can be put aside as there is\nno discoverable beginning.\nThe Buddha encouraged all his Students to actively learn and practice these Teachings to\nattain Enlightenment helping them to understand how to accomplish that goal. A Teacher\nwill oftentimes need to help Students remove obstacles, such as questions of this nature,\nin order to assist them in moving past those irrelevant questions the mind might crave an\nanswer to but provides no beneficial wisdom that would lead to Enlightenment.\nGotama Buddha explains this as “it is enough to experience fading away of strong\nfeelings towards all conditions, enough to become free from strong feelings towards\nthem, enough to be liberated from them”.\nIn other words, The Buddha is encouraging Students to remain focused on the true goal\nof this path. That is to eliminate discontentedness from the mind through eliminating the\nmind basing its inner feelings on impermanent conditions, which leads to liberation of the\nmind.\n169", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "The Cycle of Rebirth Without Discoverable", "sutta_refs": ["SN"], "page": null, "page_start": 168, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8ab4dc7a-f045-449f-b10b-4d6af8b0f57b", "parent_id": "book-vol8:ch37:commentary:0", "content_type": "commentary", "text": "Chapter 37\nThe Stream of Shed Tears in this Cycle of Rebirth\nis More Than The Water in the Four Great Oceans\nGood, good, Monks! It is good that you understand The Teachings taught by\nme in such a way. The stream of tears that you have shed as you roamed\nand wandered through this long course, weeping and wailing because of\nbeing united with the disagreeable and separated from the agreeable - this\nalone is more than the water in the four great oceans.\nFor a long time, Monks, you have experienced the death of a mother; as you\nhave experienced this, weeping and wailing because of being united with the\ndisagreeable and separated from the agreeable, the stream of tears that you\nhave shed is more than the water in the four great oceans.\nFor a long time, Monks, you have experienced the death of a father … the\ndeath of a brother … the death of a sister ... the death of a son ... the death\nof a daughter … the loss of relatives ... the loss of wealth ... loss through\nillness; as you have experienced this, weeping and wailing because of being\nunited with the disagreeable and separated from the agreeable, the stream of\ntears that you have shed is more than the water in the four great oceans.\nFor what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not discerned of beings roaming and wandering on hindered by\nignorance (unknowing of true reality) and fettered by craving.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n(Reference: SN 15.3)\n170", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "The Stream of Shed Tears in this Cycle of Rebirth", "sutta_refs": ["SN"], "page": null, "page_start": 170, "page_end": 171, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "31934b1c-5d4b-4cac-a9c4-9e30857b9271", "parent_id": "book-vol8:ch37:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how beings that are alive today have\nexperienced countless existences in the past. He uses an analogy to help illustrate just\nhow many rebirths we have each experienced prior to this existence.\nThe Buddha explains how the volume of tears we cried in all our past existences\ncombined, equals more water than all the water in all “the four great oceans”.\nThis is shared to explain just how many countless rebirths we have each experienced and\nthat there is no way to determine the start of The Cycle of Rebirth.\nThe ultimate goal of The Path to Enlightenment is to attain Enlightenment to completely\neliminate all discontentedness from the mind while also eliminating continuous rebirth in\nThe Cycle of Rebirth.\nDetailed explanation of The Realms of Existence is available in this same book series\nfound in the book “The Realms of Existence” (Volume 11).\n171", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "The Stream of Shed Tears in this Cycle of Rebirth", "sutta_refs": ["SN"], "page": null, "page_start": 170, "page_end": 171, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ec5452a3-1076-49e6-aac7-902778766c12", "parent_id": "book-vol8:ch38:scripture", "content_type": "scripture", "text": "Chapter 38\nHaving Experienced the Same Thing in\nThis Long Course\nMonks, this Cycle of Rebirth is without discoverable beginning. A first point\nis not discerned of beings roaming and wandering on hindered by ignorance\n(unknowing of true reality) and fettered by craving.\nWhenever you see anyone in misfortune, in misery, you can conclude: We\ntoo have experienced the same thing in this long course…\nWhenever you see anyone happy and fortunate, you can conclude: We too\nhave experienced the same thing in this long course.\nIt is not easy, Monks, to find a being who in this long course has not\npreviously been your mother … your father ... your brother ... your sister …\nyour son … your daughter.\nFor what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not discerned of beings roaming and wandering on hindered by\nignorance (unknowing of true reality) and fettered by craving.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n(Reference: SN 15.11)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Having Experienced the Same Thing in", "sutta_refs": ["SN"], "page": null, "page_start": 172, "page_end": 173, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ce49b6bc-84fc-4a81-855d-f825535e5540", "parent_id": "book-vol8:ch38:commentary", "content_type": "commentary", "text": "172\n\nIn this Teaching from Gotama Buddha, he shares how each of us have experienced the\nsame thing as that which we see other beings experiencing.\n“Whenever you see anyone in misfortune, in misery, you can conclude: We too have\nexperienced the same thing in this long course…” therefore, if you observe someone in\nunfortunate circumstances, you too have experienced that same situation at some point\nin the past or in past lives. This can help a Practitioner to develop loving-kindness and\ncompassion for all beings who are experiencing situations that are unfortunate.\nLoving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\n“Whenever you see anyone happy and fortunate, you can conclude: We too have\nexperienced the same thing in this long course” therefore, if you observe someone in\nfortunate circumstances, you too have experienced that same situation at some point in\nthe past or in past lives. This can help a Practitioner to develop sympathetic joy\neliminating any jealousy or envy.\nSympathetic joy (Pāli: muditā) is joy for others’ success, even if you did not contribute to\nit.\nIf you are finding it challenging to cultivate loving-kindness, compassion, or sympathetic\njoy for others, you can keep in mind that all beings that exist today have been your\nrelative at some point in the past. The Buddha explains, “it is not easy, Monks, to find a\nbeing who in this long course has not previously been your mother … your father ... your\nbrother ... your sister … your son … your daughter”.\nYou can consider that all animals and humans have been your mother, father, brother,\nsister, son, or daughter at some point in a past life.\nAre you truly interested in doing harm to your mother, father, brother, sister, son, or\ndaughter?\nKeeping this in mind and treating people as they are members of your family can help you\nto cultivate deep loving-kindness, compassion, and sympathetic joy towards all beings\neliminating anger, hatred, ill will, indifference, uncaring, jealousy, and envy. This can even\nhelp the mind choose to no longer eat other beings as part of your food supply.\nWould you eat your mother, father, brother, sister, son, or daughter?\n173", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Having Experienced the Same Thing in", "sutta_refs": ["SN"], "page": null, "page_start": 172, "page_end": 173, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e54a3fa0-057d-4619-999c-afe30af38323", "parent_id": "book-vol8:ch39:commentary:0", "content_type": "commentary", "text": "Chapter 39\nIn the Agreeable and Pleasurable World this\nCraving Arises and Establishes Itself\nThe eye in the world is agreeable and pleasurable, the ear ..., the nose ..., the\ntongue ..., the body .... the mind in the world is agreeable and pleasurable,\nand there this craving arises and establishes.\nThe eye in the world is agreeable and pleasurable, the ear..., the nose ..., the\ntongue..., the body ..., the mind in the world is agreeable and pleasurable,\nand there this craving comes to be abandoned, there its elimination comes\nabout.\nForms, sounds, odors, flavors, physical objects, mental objects…\nEye-consciousness, ear-consciousness, nose-consciousness, tongue-\nconsciousness, body-consciousness, mind-consciousness...\nEye-contact, ear-contact, nose-contact, tongue-contact, body-contact,\nmind-contact...\nFeeling born of eye-contact, ear-contact, nose-contact, tongue-contact,\nbody-contact, mind-contact…\nThe perception of forms, of sounds, of odors, of flavors, of physical objects,\nof mental objects…\nVolition (choices/decisions) in regard to forms, sounds, odors, flavors,\nphysical object, mental objects…\nThinking of forms, sounds, odors, flavors, physical objects, mental objects…\nPondering on forms, sounds, odors, flavors, physical objects, and mental\nobjects…\nThe craving for forms, sounds, odors, flavors, physical objects, mental\nobjects…\n(for each of the above:)\n... in the world is agreeable and pleasurable, and there this craving arises\nand establishes itself.\n174", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "In the Agreeable and Pleasurable World this", "sutta_refs": ["DN"], "page": null, "page_start": 174, "page_end": 175, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "545c1e24-128d-4a81-842e-df45f8fa97b7", "parent_id": "book-vol8:ch39:commentary:1", "content_type": "commentary", "text": "... in the world is agreeable and pleasurable, and there this craving comes to\nbe abandoned, there its elimination comes about.\n(Reference: DN 22)\nIn this Teaching from Gotama Buddha, he shares how craving arises in the mind when\nThe Six Sense Bases experience agreeable forms, sounds, odors, flavors, physical\nobjects, and mental objects. Through a Practitioner no longer allowing the mind to crave\nthrough The Six Sense Bases, the mind will reside peaceful, calm, serene, and content\nwith joy by eliminating the fetter/taint/pollution of mind described as “sensual desire”\nalong with all the other Ten Fetters.\nThrough eliminating the chasing of pleasant feelings through The Six Sense Bases, “there\nthis craving comes to be abandoned, there its elimination comes about”.\nThis is accomplished through a well developed Breathing Mindfulness Meditation and\npractice of generosity training the mind to “let go”. Then in daily life, as a Practitioner\nobserves the bodily sensations arising that indicate pleasant feelings are developing, the\nmind can actively “cut them off and let them go”.\nIt is “contact” through The Six Sense Bases where the mind becomes aware, or\nconscious, of the experience which will produce pleasant feelings, painful feelings, or\nfeelings that are neither painful-nor-pleasant (i.e. discontentedness).\nDetailed explanation of The Six Sense Bases is available in this same book series found in\nChapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) and the book “The Six Sense Bases” (Volume 9).\n175", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "In the Agreeable and Pleasurable World this", "sutta_refs": ["DN"], "page": null, "page_start": 174, "page_end": 175, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d36a8c61-49ac-4148-a562-2d6beae7fe88", "parent_id": "book-vol8:ch40:scripture:0", "content_type": "scripture", "text": "Chapter 40\nTranscending Physical Pain by\nAvoiding Mental Pain\nMonks, the uninstructed worldling feels a pleasant feeling, a painful feeling,\nand a neither painful-nor-pleasant feeling. The instructed Noble Disciple too\nfeels a pleasant feeling, a painful feeling, and a neither painful-nor-pleasant\nfeeling. Therein, Monks, what is the distinction, the disparity, the difference\nbetween the instructed Noble Disciple and the uninstructed worldling\n‘Venerable Sir, our Teachings are rooted in The Perfectly Enlightened One,\nguided by The Perfectly Enlightened One, taken refuge in The Perfectly\nEnlightened One. It would be good if The Perfectly Enlightened One would\nclear up the meaning of this statement. Having heard it from him, the Monks\nwill remember it.’\nThen listen and attend closely, Monks, I will speak.\n‘Yes, Venerable Sir,’ the Monks replied. The Perfectly Enlightened One said\nthis:\nMonks, when the uninstructed worldling is being contacted by a painful\nfeeling, he sorrows, grieves, and has displeasure; he weeps beating his\nbreast and becomes distraught. He feels two feelings — a bodily one and a\nmental one.\nSuppose they were to strike a man with a dart, and then they would strike\nhim immediately afterwards with a second dart, so that the man would feel a\nfeeling caused by two darts. So too, when the uninstructed worldling is\nbeing contacted by a painful feeling … he feels two feelings — a bodily one\nand a mental one.\nBeing contacted by that same painful feeling, he has aversion towards it.\nWhen he has aversion towards painful feelings, the underlying tendency to\naversion towards painful feelings lies behind this. Being contacted by a\npainful feeling, he seeks excitement in sensual pleasure.\nFor what reason?\nBecause the uninstructed worldling does not know of any escape from\npainful feelings other than sensual pleasure. When he seeks excitement in\nsensual pleasure, the underlying tendency to crave for pleasant feelings lies\n176", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Transcending Physical Pain by", "sutta_refs": ["SN"], "page": null, "page_start": 176, "page_end": 180, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f428f185-fef3-4653-bf99-50d3e1115d87", "parent_id": "book-vol8:ch40:scripture:1", "content_type": "scripture", "text": "behind this. He does not understand as it really is the cause and the\ndisappearance, the gratification, the danger, and the escape in the case of\nthese feelings. When he does not understand these things, the underlying\ntendency to ignorance (unknowing of true reality) in regard to neither painful-\nnor-pleasant feelings lies behind this.\nIf he feels a pleasant feeling, he feels it attached. If he feels a painful feeling,\nhe feels it attached. If he feels a neither painful-nor-pleasant feeling, he feels\nit attached.\nThis, Monks, is called an uninstructed worldling who is attached to birth,\naging, and death; who is attached to sorrow, grief, pain, displeasure, and\ndespair; who is attached to discontentedness, I say.\nMonks, when the instructed Noble Disciple is contacted by a painful\nfeeling, he does not sorrow, grieve, or have displeasure; he does not weep\nbeating his breast and become distraught. He feels one feeling — a bodily\none, not a mental one.\nSuppose they were to strike a man with a dart, but they would not strike him\nimmediately afterwards with a second dart, so that the man would feel a\nfeeling caused by one dart only. So too, when the instructed Noble Disciple\nis contacted by a painful feeling … he feels one feeling — a bodily one, not a\nmental one.\nBeing contacted by that same painful feeling, he has no aversion towards it.\nSince he has no aversion towards painful feelings, the underlying tendency\nto aversion towards painful feelings does not lie behind this. Being contacted\nby a painful feeling, he does not seek excitement in sensual pleasure.\nFor what reason?\nBecause the instructed Noble Disciple knows of an escape from painful\nfeelings other than sensual pleasure. Since he does not seek excitement in\nsensual pleasure, the underlying tendency to crave for pleasant feelings\ndoes not lie behind this. He understands as it really is the cause and the\ndisappearance, the gratification, the danger, and the escape in the case of\nthese feelings. Since he understands these things, the underlying tendency\nto ignorance (unknowing of true reality) in regard to neither painful-nor-\npleasant feelings does not lie behind this.\nIf he feels a pleasant feeling, he feels it detached. If he feels a painful\nfeeling, he feels it detached. If he feels a neither painful-nor-pleasant feeling,\nhe feels it detached.\n177", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Transcending Physical Pain by", "sutta_refs": ["SN"], "page": null, "page_start": 176, "page_end": 180, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "71583829-563a-45f9-97b9-e91fd671cb64", "parent_id": "book-vol8:ch40:scripture:2", "content_type": "scripture", "text": "This, Monks, is called a Noble Disciple who is detached from birth, aging,\nand death; who is detached from sorrow, grief, pain, displeasure, and\ndespair; who is detached from discontentedness, I say.\nThis, Monks, is the distinction, the disparity, the difference between the\ninstructed Noble Disciple and the uninstructed worldling.\nThe wise one, learned, does not feel\nThe pleasant and painful mental feeling.\nThis is the great difference between\nThe wise one and the worldling.\nFor the learned one who has comprehended The Teachings,\nWho clearly sees this world and the next,\nDesirable things do not provoke his mind,\nTowards the undesired he has no aversion.\nFor him attraction and repulsion no longer exist;\nBoth have been extinguished, brought to an end.\nHaving known the dust-free, sorrowless state,\nThe transcender of existence rightly understands.\n(Reference: SN 36.6)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Transcending Physical Pain by", "sutta_refs": ["SN"], "page": null, "page_start": 176, "page_end": 180, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a5309632-2b31-47d7-935e-9418ff9f4c78", "parent_id": "book-vol8:ch40:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how experiencing physical and mental\npain can be transcended (i.e. overcome) by one who has deeply trained the mind - a\nNoble Disciple.\nDuring Gotama Buddha’s lifetime, there was a caste system in place that taught people\nthat as they were born into a low or high family, they were either a low or high person in\nsociety. This rigid caste system made people believe that if they were of low status, they\nwere essentially a low or somewhat of a worthless individual. But, if they were of a high\nstatus, they were a “noble” individual.\nPeople were taught that if they were interested in a spiritual life, they would need to make\nofferings and payments to Brāhmins to be able to have them pray to the Gods on their\nbehalf. People believed in multiple Gods during The Buddha’s lifetime. People of a low\ncaste were convinced that they were unable to pray to the Gods because of their low\nstatus in life and due to that birth, they’d need to give money to the Brāhmin priests to\nhave them pray on their behalf.\nThe Buddha observed that this was not true and only created opportunity for corruption\nand false beliefs. He understood that people of all backgrounds and upbringing are\ncapable of attaining Enlightenment. He described his Teachings as “noble”, thus, The\nNoble Eight Fold Path, and he also referred to Practitioners as “Noble Ones” or a “Noble\nDisciple”.\n178", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Transcending Physical Pain by", "sutta_refs": ["SN"], "page": null, "page_start": 176, "page_end": 180, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3a33d5bb-90cd-4873-bb64-a21b19b5b947", "parent_id": "book-vol8:ch40:commentary:1", "content_type": "commentary", "text": "The Buddha essentially provided guidance that people should adjust their thinking that\nbeing born into a certain family and the material possessions available to them within\ntheir family is not an indication of what makes them noble or un-noble. Instead, it is one’s\nwisdom, moral conduct, and mental discipline that determines if one is wholesome or\nunwholesome.\nIn this way, all beings are capable of becoming noble through learning, reflecting, and\npracticing these Teachings to improve the condition of their mind. The Buddha accepted\nall individuals as Students no matter what caste they were born into or what moral\nconduct they had participated in prior to deciding to undertake training in these\nTeachings. The Buddha was known to accept a prostitute and a murderer into his\nCommunity of Practitioners who eventually attained Enlightenment during their lifetime.\nHe did not discriminate based on what family one was born into or past conduct. Instead,\nhe focused on helping all people learn and progress in the development of their life\npractice to awaken the mind to Enlightenment.\nAt a time when all of society was discriminating against people of insignificant material\npossessions, occupations, past conduct, and even gender, The Buddha practiced loving-\nkindness and compassion towards all beings. He was willing to support anyone who was\ninterested to investigate his Teachings helping them to progress towards Enlightenment\nthrough being invited and welcomed to do so within The Community of Practitioners.\nA Noble Disciple is a Practitioner who is deeply dedicated and actively progressing to\npractice The Teachings of The Buddha and is experiencing the results of a more\nEnlightened mind. We might even think of a Noble Disciple as one who has attained one\nof The Four Stages of Enlightenment as a Stream-Enterer, Once-Returner, or Non-\nReturner.\nIn this Teaching, The Buddha is explaining that a Practitioner who has deeply understood\nand is practicing his Teachings will not experience physical pain in the same way as an\n“uninstructed worldling”.\nA worldling is an individual who is engrossed in the worries of the world, worldly matters,\nand material things.\nIf an uninstructed worldling experiences physical pain, the mind will oftentimes have\naversion to the pain seeing it as disagreeable while craving pleasant feelings. The mind\nwill not observe the impermanent nature of the physical pain. Being repulsed by the\nphysical pain the mind will then grasp, long, and yearn for physical comfort through\ncraving pleasant feelings. Due to this, the uninstructed worldling will experience deep\nmental pain in connection with the physical pain. Through not understanding the\nimpermanent nature of the physical pain and the mind craving for pleasant feelings\nthrough wanting permanent comfort of the body, the mind experiences a deeper degree\nof pain through the combination of physical and mental pain.\nThe Buddha describes this as being shot with two darts. One dart is the physical pain and\nthe second dart is the mental pain.\nThe Buddha explains how the second dart is optional and can be avoided by one who is\na Noble Disciple (i.e. a Student who deeply understands and is practicing these\nTeachings). Through not having aversion or being repulsed by the physical pain, a\n179", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Transcending Physical Pain by", "sutta_refs": ["SN"], "page": null, "page_start": 176, "page_end": 180, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f22e98f4-eaaf-4a2a-9d29-fba44009fc80", "parent_id": "book-vol8:ch40:commentary:2", "content_type": "commentary", "text": "Practitioner can avoid the mental pain minimizing the experience of pain through only\nexperiencing the physical pain, not the mental pain.\nA Student who deeply understands and is practicing these Teachings will understand that\nhaving aversion to painful feelings does not solve the problem. Instead, they understand\nthe escape from painful feelings is to not crave pleasant feelings. As long as the mind\ncraves pleasant feelings, the mind is inviting painful feelings to be experienced which only\nintensifies the overall experience of pain. The physical and mental pain combined is much\nmore intense and longer lasting than if one has trained the mind to understand the\nimpermanent nature of the physical pain not needing to experience the mental pain.\nThe uninstructed worldling’s craving for pleasant feelings intensifies the pain through\nexperiencing the physical and mental pain. But an instructed Noble Disciple will not crave\npleasant feelings when experiencing physical pain. The mind will understand that the\nphysical pain is impermanent and choose to not crave pleasant feelings but instead, just\nobserve the physical pain, breathe through it, and not allow the mind to react with\ndiscontentedness. A well developed mind can respond calmly with wise decision making\nthat can be applied to resolve the physical pain. This might include medical intervention,\nmedications, body rubs, baths, heating pads, or just breathing through the physical pain\nso that the mind is not shaken up to only experience an intensified version of the pain due\nto the mental pain and anguish.\nThere is no reason to inflect pain on the physical body or endure physical pain. A\nPractitioner can resolve physical pain through wise decision making.\nToday, we have a whole range of options to reduce or eliminate physical pain. These\ninterventions will be more impactful or perhaps not even needed when an individual is\nonly experiencing the physical pain rather than the associated mental pain due to lacking\na well developed practice of these Teachings.\nThe more developed one’s practice is, the more readily they will be able to apply the\napproach described in this Teaching when the physical body is experiencing pain. They\nwill be able to avoid the negative mental reactions associated with the mental pain and\ninstead, respond wisely to address the physical pain.\nIn this way, one has been shot with a dart - the physical pain. But, they have avoided the\nsecond dart, the mental pain, through a well developed practice of these Teachings so\nthat the mind is not shaken up by the physical pain.\nCause: craving/desire/attachment\nDisappearance: The Universal Truth of Impermanence\nGratification: The unEnlightened mind’s fetter/taint/pollution of “sensual desire”\nDanger: The Universal Truth of Discontentedness\nEscape: The Eight Fold Path\n180", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Transcending Physical Pain by", "sutta_refs": ["SN"], "page": null, "page_start": 176, "page_end": 180, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cedc9f52-62cc-4b1e-9700-e5fb94bb80c9", "parent_id": "book-vol8:ch41:scripture:0", "content_type": "scripture", "text": "Chapter 41\nThe Noble Eight Fold Path\nThe Way of Practice Leading to the\nElimination of Discontentedness\nAnd what, Monks, is The Noble Truth of the Way of Practice Leading to the\nElimination of Discontentedness?\nIt is just this Noble Eight Fold Path, namely: Right View; Right Intention; Right\nSpeech; Right Action; Right Livelihood; Right Effort; Right Mindfulness; Right\nConcentration.\nAnd what, Monks, is Right View?\nIt is, Monks, the wisdom of discontentedness, the wisdom of the cause of\ndiscontentedness, the wisdom of the elimination of discontentedness, and\nthe wisdom of the way of practice leading to the elimination of\ndiscontentedness. This is called Right View.\nAnd what, Monks, is Right Intention?\nThe intention of renunciation, the intention of non-ill-will, the intention of\nharmlessness. This, Monks, is called Right Intention.\nAnd what, Monks, is Right Speech?\nRefraining from lying, refraining from slander, refraining from harsh speech,\nrefraining from frivolous speech. This is called Right Speech.\nAnd what, Monks, is Right Action?\nRefraining from taking life, refraining from taking what is not given, refraining\nfrom sexual misconduct. This is called Right Action.\nAnd what, Monks, is Right Livelihood?\nHere, Monks, the Noble Disciple, having given up wrong livelihood, keeps\nhimself by Right Livelihood.\n181", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "de547cdf-64a4-4ea4-85d1-43c4e9069478", "parent_id": "book-vol8:ch41:scripture:1", "content_type": "scripture", "text": "And what, Monks, is Right Effort?\nHere, Monks, a Monk rouses his will, makes an effort, stirs up energy, exerts\nhis mind and strives to prevent the arising of unarisen evil unwholesome\nmental states. He rouses his will, makes an effort, stirs up energy, exerts his\nmind and strives to overcome evil unwholesome mental states that have\narisen. He rouses his will, makes an effort, stirs up energy, exerts his mind\nand strives to produce unarisen wholesome mental states. He rouses his will,\nmakes an effort, stirs up energy, exerts his mind and strives to maintain\nwholesome mental states that have arisen, not to let them fade away, to\nbring them to greater growth, to the full perfection of development. This is\ncalled Right Effort.\nAnd what, Monks, is Right Mindfulness?\nHere, Monks, a Monk resides reflecting on body as body, dedicated, clearly\naware and mindful, having put aside craving and worry for the world; he\nresides reflecting on feelings as feelings, dedicated, clearly aware and\nmindful, having put aside craving and worry for the world; he resides\nreflecting on mind as mind, dedicated, clearly aware and mindful, having put\naside craving and worry for the world; he resides reflecting on mental objects\nas mental objects, dedicated, clearly aware and mindful, having put aside\ncraving and worry for the world. This is called Right Mindfulness.\nAnd what, Monks, is Right Concentration?\nHere, a Monk, distant from sense-desires, distant from unwholesome mental\nstates, enters and resides in the first Jhāna, which is with thinking and\npondering, based in seclusion, filled with excitement and joy. And with the\nsubsiding of thinking and pondering, by gaining inner tranquility and oneness\nof mind, he enters and resides in the second Jhāna, which is without thinking\nand pondering, based in concentration, filled with excitement and joy. And\nwith the fading away of excitement, remaining imperturbable (unable to be\nupset or excited; calm; serene), mindful and clearly aware, he experiences in\nhimself the joy of which the Noble Ones say:\n'Peaceful is he who resides with equanimity and mindfulness', he enters the\nthird Jhāna. And, having given up pleasure and pain, and with the fading\naway of former gladness and sadness, he enters and resides in the fourth\nJhāna, which is beyond pleasure and pain, and purified by equanimity and\nmindfulness. This is called Right Concentration.\nAnd that, Monks, is called the way of practice leading to the elimination of\ndiscontentedness.\n182", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "83a76314-1e46-4c2f-969b-6d612eab6693", "parent_id": "book-vol8:ch41:scripture:2", "content_type": "scripture", "text": "(Reference: DN 22)", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d66c592c-698f-4895-a197-df1de72c8b0f", "parent_id": "book-vol8:ch41:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Eight Fold Path.\nThe Eight Fold Path is the complete solution to solving the problem of the unEnlightened\nmind and The Cycle of Rebirth. The Eight Fold Path is “the way of practice leading to the\nelimination of discontentedness.”\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nWhat are the Jhānas and how can I experience them?\nThe Jhānas are preliminary phases the mind experiences as it is making its way to\nEnlightenment, and prior to the first Stage of Enlightenment.\nWhen the mind is in the Jhānas, there are heightened qualities that are experienced,\nwhich are needed in order to fully develop the mind and experience Enlightenment. These\nare referred to as “the Jhānas”.\nWithout experiencing the Jhānas, a Practitioner would have no ability to attain\nEnlightenment, or even the first Stage of Enlightenment.\nThe Jhānas are oftentimes misunderstood, especially outside of Asia.\nOftentimes people think that the Jhānas are only experienced through the practice of\nmeditation and, that the Jhānas are turned \"on or off” while in meditation or in daily life.\nThis misunderstanding leads to the inability to experience these heightened qualities of\nmind, the first Stage of Enlightenment, or Enlightenment itself. Thus, an individual\ncontinues to stay trapped in the unEnlightened state experiencing sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc. over and over and over again. The mind is stuck\nin this continuous cycle of discontent feelings due to its lack of wisdom of The Path to\nEnlightenment.\nI will demystify the Jhānas and help you to understand what they are and how to\nexperience them so that you can escape the constant struggles and difficulties of the\nunEnlightened mind.\n(Please read further if you are interested in learning this important Teaching so that the\nmind can become free of these strong feelings and others.)\n—————\nAs mentioned, the Jhānas are heightened qualities that are experienced as one is\nprogressing on The Path to Enlightenment. These are heightened qualities of awareness\n(i.e. mindfulness), tranquility, concentration, and equanimity, along with other beneficial\nqualities of mind that are needed to experience progress on The Path to Enlightenment\nand Enlightenment itself.\nA Practitioner would be unable to experience Enlightenment without these heightened\nqualities developed and acquired in the Jhānas.\n183", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8cdcee7a-56e1-4a23-8f7d-4ec25e15fd01", "parent_id": "book-vol8:ch41:commentary:1", "content_type": "commentary", "text": "The Jhānas are experienced through learning, reflecting on (i.e. independently\nverifying), and practicing The Eight Fold Path.\nThe Eight Fold Path is the core and central Teaching of The Buddha, it is “THE” Path to\nEnlightenment. If you are interested in experiencing Enlightenment through The Teachings\nof The Buddha, you would need to know The Eight Fold Path, inside and out, backwards\nand forwards, up and down, left and right. And, you would need to learn The Eight Fold\nPath through the original Words of The Buddha with guidance from a Teacher while you\nretain the responsibility for your own learning and growth.\nIt is putting together all the individual factors of The Eight Fold Path that the mind will\nmove into, and reside in, the Jhānas.\nYes, one will need to meditate to experience the Jhānas but, it is not only meditation that\none needs to learn and practice to experience the Jhānas. There are many other aspects\nof The Path to Enlightenment than only meditation, which are described in The Eight Fold\nPath, and all of these factors are needed to make progress towards Enlightenment to\ninclude, experiencing the Jhānas.\nMeditation is one aspect of one factor in The Eight Fold Path. If you did the math, that\nmeans that meditation is about 6% of The Path to Enlightenment. There is much more to\nexperiencing Enlightenment than only meditation. There is much more to experiencing the\nJhānas than only meditation.\nUnfortunately, many people are misunderstanding, thinking that The Buddha sat under a\ntree, meditated, and instantly got to Enlightenment. This is just untrue and a significant\nmisunderstanding. You can know this is true through The Words of The Buddha and his\nimportant Teachings.\n“Monks, I do not say that final knowledge (wisdom) is achieved all at once. On the\ncontrary, final knowledge is achieved by gradual training, by gradual practice, by\ngradual progress.” (Reference: MN 70.22)\nAn Enlightened being would have attained “final knowledge” through acquiring wisdom,\nby learning, reflecting (i.e. independently verifying), and practicing The Teachings of The\nBuddha to awaken to The Natural Laws of Existence, the mind is then Enlightened.\nFinal Knowledge = Enlightenment\nEnlightenment is not achieved “all at once”.\nYou can independently verify that Enlightenment is not experienced “all at once” or\ninstantly because, everything you have ever accomplished in life has been through\ngradual training, gradual practice, and gradual progress, just like The Buddha is sharing in\nthis important Teaching. It took The Buddha six (6) years to attain Enlightenment.\nThink about learning to read, write, and speak English, did it happen all at once? Think\nabout the job or occupation that you perform, was your wisdom and skills acquired “all at\nonce”?\n184", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3709780b-8288-4575-ad7c-f9a1a0a41257", "parent_id": "book-vol8:ch41:commentary:2", "content_type": "commentary", "text": "No, of course not.\nTherefore, you can understand how acquiring wisdom to attain Enlightenment does not\noccur “all at once”. The Words of The Buddha are sharing this important Teaching and,\nyou can independently verify it for yourself. All of The Teachings of The Buddha are\nindependently verifiable and is how a Practitioner would need to progress on The Path to\nEnlightenment to actually experience Enlightenment. It is through gradual training and\ngradual practice that leads to gradual progress of acquiring wisdom and awakening to the\nEnlightened mental state.\nSo, Enlightenment, and the Jhānas, are not experienced “all at once” and they are not\nexperienced only in meditation.\nThese are The Words of The Buddha on the Jhānas.\n“And what, Monks, is Right Concentration? Here, a Monk, distant from sense-desires,\ndistant from unwholesome mental states, enters and resides in the first Jhāna, which is\nwith thinking and pondering, based in seclusion, filled with excitement and joy. And with\nthe subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind,\nhe enters and resides in the second Jhāna, which is without thinking and pondering,\nbased in concentration, filled with excitement and joy. And with the fading away of\nexcitement, remaining imperturbable (unable to be upset or excited; calm; serene),\nmindful and clearly aware, he experiences in himself the joy of which the Noble Ones say:\n‘Peaceful is he who resides with equanimity and mindfulness’, he enters the third Jhāna.\nAnd, having given up pleasure and pain, and with the fading away of former gladness and\nsadness, he enters and resides in the fourth Jhāna, which is beyond pleasure and pain,\nand purified by equanimity and mindfulness. This is called Right Concentration.”\n(Reference: DN 22)\nThe Buddha describes the four (4) Jhānas in multiple places within his Teachings. There\nare only four (4) Jhānas, even though you will see different numbers being taught by other\npeople who have misunderstanding but, The Buddha only taught four (4) Jhānas, as you\ncan see in his original words.\nThe Buddha describes the four (4) Jhānas in the same way in each Teaching. However,\nthis is a reference to the eighth factor of The Eight Fold Path, Right Concentration. This is\nwhere he describes the Jhānas, in detail, and this is where the misunderstandings in the\nworld are originating as people are not understanding what was taught by The Buddha.\nRight Concentration is accomplished through a well developed meditation practice and\npracticing “singleness of mind” in daily life. The Buddha describes how to practice Right\nConcentration as part of The Path to Enlightenment in many of his other Teachings, which\nall integrate into The Eight Fold Path.\nSo, because Right Concentration is to practice meditation and developing singleness of\nmind, some people are misunderstanding the Jhānas as only being experienced in\nmeditation and is something that is turned “on and off”.\nThis is confusing many people and leading to the inability to experience the Jhānas and\nEnlightenment.\n185", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "68b3ac36-a2ff-43fd-85de-0141105edd7c", "parent_id": "book-vol8:ch41:commentary:3", "content_type": "commentary", "text": "As you can see in the original Words of The Buddha, he is describing enhanced qualities\nof mind that the mind “enters and resides” in as part of his description of the Jhānas.\nThe mind “resides” in the Jhānas.\nHe is describing the Jhānas as part of The Eight Fold Path because this is the byproduct\nor benefit, of practicing the entire core and central Teaching of The Buddha, The Eight\nFold Path, which will guide you in training the mind to experience the Jhānas and attain\nEnlightenment.\nOne enhanced quality of mind that is experienced in the second Jhāna includes “oneness\nof mind” or “unification of the mind”.\nIn the unEnlightened state, there is a conscious mind and a subconscious mind, both of\nthese are polluted and need to be purified to experience Enlightenment. However, the\nsubconscious mind is much more heavily polluted than the conscious mind. A\nPractitioner in the unEnlightened state will have some awareness of the conscious mind\nbut, they will lack awareness of the subconscious mind until, they are experiencing the\nsecond Jhāna.\nOneness of mind, or unification of the mind, is when the conscious mind and\nsubconscious mind have merged. They have become “one”. The Practitioner will have\n“full awareness” of the entire mind, the mind becomes highly introspective being able to\neasily look inward. This is sometimes referred to as “the opening of the third eye, divine\neye, or inward looking eye”.\nWhen “oneness of mind” or “unification of mind” is experienced, there will no longer be a\nconscious and subconscious mind but instead, there will be just one mind - “oneness of\nmind” or “unification of the mind”. And, this enhanced quality is needed in order to purify\nthe mind. You would be unable to purify the entire mind to attain Enlightenment if there\nwas no awareness of the entire mind throughout your entire day.\nSo, to even get to the first Stage of Enlightenment, and Enlightenment itself, a Practitioner\nneeds to experience “oneness of mind” or “unification of the mind” in the second Jhāna.\nAnd, this is an enhanced quality of mind that is experienced at all times during one’s day.\nThis is not a quality of mind that is only experienced during meditation and it is not an\naspect of the mind that is turned “on or off”. Instead, the mind is “residing” in this mental\nquality. This is true for all the enhanced qualities of the Jhānas. They are experienced at\nall times and, are not turned “on or off”. As shared by The Buddha, the mind “enters” and\n“resides” in the Jhānas.\nFor anyone who has experienced the Jhānas, they know this to be true.\nThe translation of the word “Jhāna” is “mental absorption” and “meditative absorption”\nbecause, to experience the Jhānas, a Practitioner will have mentally absorbed a certain\namount of The Teachings of The Buddha and be practicing those Teachings. And, the\nPractitioner will have conducted and benefited from a certain amount of meditation. The\nmind has mentally “absorbed” The Teachings of The Buddha, and is practicing The\nTeachings of The Buddha, to include but not limited to, meditation.\n186", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "39147550-31ff-4856-9000-1367331c8a9c", "parent_id": "book-vol8:ch41:commentary:4", "content_type": "commentary", "text": "When a mind has absorbed something and is experiencing improved qualities of mind,\nthose qualities are not being turned “on or off” nor only experienced during meditation.\nThese mental qualities are always present, the mind is “residing” in these enhanced\nqualities.\nThe Jhānas are temporary, as the mind can regress out of the Jhānas if the mind\nbecomes complacent. However, if one continues to remain determined, dedicated, and\ndiligent, the qualities of the Jhānas will continue to persist in the mind, all the way through\nto Enlightenment and while the mind is experiencing Enlightenment.\nThe Jhānas are not something to boast about nor take pride in. If the mind is becoming\narrogant or prideful due to experiencing the Jhānas, a Practitioner would be wise to “cut\nthat off and let it go”. Otherwise, the mind is complacent and will ultimately regress out of\nthe Jhānas and, this will hinder any further progress on The Path to Enlightenment.\nSo in short, you will need to experience the Jhānas to make progress on The Path to\nEnlightenment and to attain Enlightenment itself, and this is accomplished through\nlearning, reflecting on (i.e. independently verifying), and practicing The Eight Fold Path,\nthe core and central Teaching of The Buddha that you need to know inside and out to\nexperience the Jhānas and Enlightenment.\nExperiencing the Jhānas is like the “lightbulb is flickering”, providing an indication to you\nthat the mind has put together The Eight Fold Path well enough to experience these\nheightened qualities of mind.\nThe Practitioner will know they are experiencing the Jhānas because they will\nnotice the improved qualities of mind as described by The Buddha in Right\nConcentration of The Eight Fold Path.\nWhen experiencing the Jhānas it is a significant indication that a Practitioner is\nmaking tangible progress on The Path to Enlightenment.\nIt would be unwise to become arrogant, prideful, or boastful about anything at all, to\ninclude experiencing the Jhānas. If so, those unwholesome aspects of the mind would\nonly create a lack of further progress on The Path to Enlightenment.\nOnce a Practitioner is experiencing the Jhānas, it is time for the real work to begin. The\nmind is now prepared to fully eradicate all of the pollutions of mind. The needed\nenhanced qualities have been acquired and it is time to start focusing on the elimination\nof The Ten Fetters starting with, the first three.\nEliminating the first three fetters/taints/pollutions of mind, a Practitioner will then\nexperience the first Stage of Enlightenment. From the first Stage of Enlightenment, the\nmind will no longer regress. In the first Stage of Enlightenment, one has progressed past\nthe preliminary phases of the Jhānas, where the mind can regress, and is now firmly in\nthe first Stage of Enlightenment, where the mind will not regress.\nBut, this is not a time to become complacent but instead, learn, reflect on (i.e.\nindependently verify), and practice the elimination of The Ten Fetters. Your practice will\nneed to pivot towards actively learning, reflecting on (i.e. independently verifying), and\npracticing to eliminate The Ten Fetters.\n187", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d29904b3-ff8d-48a8-aa38-cfb49e30dbc3", "parent_id": "book-vol8:ch41:commentary:5", "content_type": "commentary", "text": "Now that you have completed reading (Volume 8) of this book series and may decide to\nread this book multiple times, I would like to take a moment to personally “thank you” for\nyour determination, dedication, and diligence to learn, reflect, and practice The Teachings\nof The Buddha on The Path to Enlightenment.\nThe time, effort, energy, and resources that you devote to this path are serving to help you\nand countless other beings. As you choose to learn and practice these Teachings, you will\nsignificantly reduce then eliminate any harm that you are putting into the world through\nyour unknowing of true reality. The unEnlightened mind does not understand what it does\nnot understand.\nYou are now applying time, effort, energy, and resources to improving the condition of the\nmind, the condition of your life, and, thus, the condition of the world through investigating\nThe Teachings to acquire wisdom. The world becomes a better place when we each\nindividually choose to improve our own life practice taking responsibility for our own\nintentions, speech, actions, and livelihood while improving our wisdom and mental\ndiscipline.\nI admire individuals who choose to walk towards harmlessness. I admire individuals who\nchoose to realize there is a better way of life and create that better way of life for\nthemselves through seeking guidance. And, I admire individuals who do not shrink back\nfrom the struggle to move the mind towards Enlightenment when the natural tendency\nmight be to remain complacent.\nWhy have I chosen to share these Teachings with you?\n“That it may be for the benefit and peacefulness of the multitude (many people), out of\ncompassion for the world, for the benefit and peacefulness of heavenly beings and\nhumans”. (Gotama Buddha)\n“Because if they understand even a single sentence, that will lead to their welfare and\npeacefulness for a long time”. (Gotama Buddha)\nMay you discover the freedom associated with a mind that is peaceful, calm,\nserene, and content with joy permanently - the Enlightened mind.\nAs you need help to learn, reflect, and practice these Teachings, you are welcome to\nseek guidance which is available openly and freely to “all beings”.\n189", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a018ff2b-2c04-4397-9506-448f1128ac39", "parent_id": "book-vol8:ch41:commentary:6", "content_type": "commentary", "text": "Author\nDavid Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s\nTeachings who has been part of the Thai community since 2001. He visited\nThailand for the first time in 2002 and brought the Traditional Thai Healing\nArts back to the United States of America to share with people in the\nWestern World.\nHis Traditional Thai Healing Arts centers, located in the Washington DC area,\nprovided traditional Thai healing arts to clients and educational opportunities\nto Students to explore the Thai healing arts, Thai culture, and The Teachings\nof Gotama Buddha. David is a published author with books on the topics of\nTraditional Thai Healing Arts and The Path That Leads to Enlightenment.\nDavid has taught Gotama Buddha’s Teachings since 2005 in the United\nStates of America. In 2015, he closed his businesses and relocated to\nChiang Mai, Thailand to be closer to the Thai culture and the Thai\nCommunity of Buddhist Practitioners.\nDavid shares Gotama Buddha’s Teachings with Household Practitioners and\nOrdained Practitioners in Chiang Mai, Thailand and around the world through\ncourses, retreats, and special events providing guidance to help people\nattain Enlightenment - a peaceful, calm, serene, and content mind with joy.\nFor more information on participating in courses, retreats, special events or\nto invite these Teachings to your learning venue, use the contact information\nbelow:\nTeacher - David Roylance\nhello@buddhadailywisdom.com\nwww.BuddhaDailyWisdom.com\n190", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0bc6d791-29cd-4d67-93e7-f6ad95e96e02", "parent_id": "book-vol8:ch41:commentary:7", "content_type": "commentary", "text": "Restoration of The Buddha’s Teachings\nThe Path to Enlightenment\nThe Buddha taught over 2,500 years ago. He taught The Path to\nEnlightenment guiding countless beings to a mental state that is peaceful,\ncalm, serene, and content with joy that is permanent, where the mind has\neliminated 100% of all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc.\nImmediately following the death of The Buddha (i.e. Gotama Buddha), The\nTeachings were shining in the world continuing to guide countless people to\nEnlightenment. But, over the course of many generations, just as Gotama\nBuddha predicted, people’s understanding of his Teachings gradually\ndiminished due to modifications and adjustments made by people after him.\nThe modifications made to his Teachings, handed down through oral\ntransmission, have made it increasingly difficult for human beings to attain\nEnlightenment.\nThe goal of David’s Teachings is to root the learning and practice he\nshares in “The Words of The Buddha” based on The Teachings that\nexisted during the lifetime of Gotama Buddha, so that countless beings\ncan now attain Enlightenment based on the original Path to\nEnlightenment discovered and declared by Gotama Buddha.\nDavid does this through connecting what he teaches to the largest most\ncomplete source of Teachings from Gotama Buddha - The Pāli Canon. The\nPāli Canon is the original source text of The Teachings from Gotama Buddha\nas spoken by him during his lifetime.\nDavid has spent countless hours dedicated to restoring The Words of The\nBuddha by updating a significant portion of the translations of Gotama\nBuddha’s Teachings from The Pāli Canon. He now offers several resources\nfor Students to learn, reflect, and practice The Path to Enlightenment to\nexperience the results of an Enlightened mind.\nDavid offers books, audiobooks, videos, podcasts, online learning programs,\npersonal guidance, and retreats without any requirement for financial\nsupport. All the work that is being done is offered openly and freely for all\nbeings without any requirement to provide any financial support. David\naccepts donations but Students are not required to provide donations for\nany work that he does in supporting them on The Path to Enlightenment.\n191", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d0ac0da5-b314-411a-84c3-2570cc4a5af3", "parent_id": "book-vol8:ch41:commentary:8", "content_type": "commentary", "text": "David does not request donations and instead, just accepts whatever is\noffered to him, if anything at all.\nHis dedication to sharing these Teachings is not motivated by finances. He\nshares openly and freely with everyone who has a sincere interest in learning\nand practicing The Path to Enlightenment.\nUltimately, David plans to preserve The Teachings of The Buddha in a format\nthat is easily, readily, and openly accessible to anyone in the world while\noffering support to learn, reflect, and practice to experience the results of the\nEnlightened mind.\nHis plan is to guide countless people to Enlightenment during his lifetime\nand leave a Community of Enlightened beings who can continue to share\nThe Teachings long after his death. Through developing a Community of\nEnlightened beings and preserving The Path to Enlightenment in resources\nthat are easily, readily, and openly accessible to anyone in the world, David is\nrevealing the hidden Teachings of Gotama Buddha and doing the best he\ncan to remove any obstacles one might have to learn, reflect, and practice\nthese Teachings, allowing countless people to experience the results of an\nEnlightened mind.\nUpon his death, David predicts that his closest Student, his son and a\ncontinued lineage of Teachers, will share these same Teachings continuing to\nsupport and grow The Community of Enlightened beings long into the future\n- for the next 1,000 years.\nThese efforts will culminate into restoring The Path to Enlightenment back\ninto the world so that all of humanity can experience Enlightenment evolving\nthe human species to one where every being has the opportunity to attain\nEnlightenment creating “heaven on earth”.\n192", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "52969a60-1cfb-4683-a985-b12f8ae68d63", "parent_id": "book-vol8:ch41:commentary:9", "content_type": "commentary", "text": "The Goal\nAn Entire Species of Enlightened Beings\nHaving experienced Enlightenment and knowing the peace, calm, serenity,\nand contentedness with joy that comes with having attained Enlightenment,\na Buddha’s goal is to share his Teachings worldwide so that “all beings” can\nexperience Enlightenment.\nThe Enlightened mind no longer experiences any discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.\nAll discontent feelings have been eliminated 100% from the Enlightened\nmind (i.e. all suffering is eliminated).\nAn Enlightened mind will have loving-kindness, compassion, sympathetic\njoy, equanimity, and generosity among many other wholesome qualities.\nCan you imagine an entire world where all human beings have liberated\ntheir mind to no longer experience these discontent feelings and are\npracticing wholesome qualities of mind at all times?\nWith “The Buddha” (Gotama Buddha) having attained this permanent mental\nstate of Enlightenment on his own as The Perfectly Enlightened Buddha, he\nwould have known that through his dedicated and persistent pursuit to\nEnlightenment, he had acquired the wisdom needed to guide “all beings” to\nthis same mental state.\nHowever, his teaching career of 45 years would not be enough time to share\nhis Teachings worldwide. He knew, that it would require many centuries for\nhis Teachings to reach all parts of the world. During his lifetime, travel of\npeople and information was limited based on several constraints.\nToday, we are in a unique time in history where these same constraints have\nbeen eliminated. A time when people and information are able to travel\naround the world in an instant.\nNot only can information travel quickly but all of humanity is slowly coming\nto the point where there is a common language spoken around the world -\nthe English language.\nCriteria exist today that did not exist during Gotama Buddha’s lifetime that\nmake now the perfect time for all of humanity to gradually attain\nEnlightenment realizing a better existence.\n193", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "74e8e8bb-c6e0-4396-9573-7da06a1fc545", "parent_id": "book-vol8:ch41:commentary:10", "content_type": "commentary", "text": "- People can travel worldwide.\n- Information can be shared worldwide in an instant.\n- Commonly spoken language among a large percentage of the worldwide\npopulation and this is only growing.\nThese criteria did not exist during the lifetime of Gotama Buddha and it is\nonly now that the world has come into an age where his original goal is\nrealistically possible.\nBut, during Gotama Buddha’s lifetime it seems they had something that we\nmay not have….\nThe people during Gotama Buddha’s lifetime had perseverance and\ndedication to learning, reflecting, and practicing The Teachings to realize the\nresults of experiencing the Enlightened mind. They were not afraid of hard\nwork.\nWith our modern day conveniences, I am unsure how many people are\nwilling to apply their determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience the Enlightened mind.\nWhen a being decides they are finished with the sadness, anger, frustration,\nirritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,\njealousy, resentment, etc., that is the time when one can turn towards The\nTeachings and goal of experiencing Enlightenment.\nThrough each individual deciding to learn and practice The Teachings of\nGotama Buddha, as a collective world, our species will gradually evolve. We\nevolve to a higher consciousness where we train the mind to not harm others\nthrough our intentions, speech, nor actions.\nThrough each individual deciding to learn, reflect, and practice The\nTeachings of Gotama Buddha, each person benefits and we all benefit as\nthere will be less and less harm in the world.\nThrough individuals deciding to focus on developing a comprehensive\napproach to learning and practicing The Teachings of Gotama Buddha with\nguidance from a Teacher, your life drastically improves and the entire world\nimproves essentially creating “heaven on earth”.\nWe do not need to “fix” the world. That is not the problem. The problem is\nthe unEnlightened mind does not understand The Natural Laws of Existence\nand it is quite a struggle to live in a world that one does not understand.\n194", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "98c6b5e5-fb91-4397-b7b9-7fbc811220e9", "parent_id": "book-vol8:ch41:commentary:11", "content_type": "commentary", "text": "Through learning and practicing The Teachings of Gotama Buddha, a\nPractitioner comes to deeply understand The Natural Laws of Existence to\nacquire wisdom that will end the struggles and misery one may face on a\nregular basis.\nAre you ready to apply determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience Enlightenment?\nIf one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is\nnothing to do.\nBut, if you are interested to eliminate these unwelcomed feelings from the\nmind, then I suggest you turn towards The Path to Enlightenment and apply\nyour dedication and diligence to learning, reflecting, and practicing The\nTeachings of Gotama Buddha.\nAnd then, as all of humanity gradually experiences Enlightenment we will\nhave accomplished “the goal”.\n“An entire species of Enlightened beings”.\n195", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d4d6e0b3-2a60-474f-a49c-92f73057651b", "parent_id": "book-vol8:ch41:commentary:12", "content_type": "commentary", "text": "Why Have I Decided to Teach The Path to\nEnlightenment as Taught by Gotama Buddha?\nI have chosen to share these Teachings out of compassion for the world.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nAnd due to this compassion, it is important to share Teachings that are\nbased in wisdom, not belief.\nThere are countless traditions and ways of sharing those traditions\nthroughout the world. All of these, in one form or another, are essentially\nsharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No\nHarm and 3.) Be a Good Moral Person.\nHowever, the way each tradition is shared and the clarity of those teachings\nis unique to each tradition.\nThe Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)\nover 2,500 years ago as documented in The Pāli Canon, is the most clear,\nconcise, and precise Teachings I have ever encountered that leads exactly\nwhere he said they do, to Enlightenment.\nThe Enlightened mind is peaceful, calm, serene, and content with joy -\npermanently. The Enlightened mind will no longer experience any discontent\nfeelings such as sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,\nanxiety, etc.\nThis is accomplished through not believing The Teachings of The Buddha but\ninstead, through learning, reflecting, and practicing to discover the truth. The\nmind can be trained to eliminate all the conditions that are causing it to be\nstuck in the unEnlightened state. Through eliminating the pollution of mind\nby training the mind, one can experience liberation of mind, freedom from\nstrong feelings, peace, Enlightenment.\nThe Buddha’s Teachings are the only Teachings that I have encountered that\ndo not rely on belief. With belief, one does not know what is true or false\nbecause they are just believing. Instead, Gotama Buddha’s Teachings are\nshared in such a way that, a Practitioner can investigate and examine them\nto determine the truth which leads to wisdom and thus, Enlightenment. If one\nwas to only believe The Teachings of The Buddha, they could not acquire\nwisdom nor attain Enlightenment.\n196", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bc711343-0ce9-43e1-b6ff-3df2d4b5d914", "parent_id": "book-vol8:ch41:commentary:13", "content_type": "commentary", "text": "These Teachings are perfectly suited for today’s society where there is a\nproliferation of misinformation and untruths. These Teachings, with guidance\nfrom a Teacher, guide a Practitioner to independently discover the truth\nthrough deeply investigating The Natural Laws of Existence (i.e. The\nTeachings of The Buddha). Through doing this inner work on The Path to\nEnlightenment, one can discover that these Teachings are the solution to the\nchallenges we experience in the world and the solutions of how to heal from\nwhat hurt us so that we never need to hurt again. The mind can completely\nand entirely eliminate 100% of all discontent feelings once it is Enlightened.\nThis cannot be accomplished through belief.\nInstead, a Practitioner needs to be determined, dedicated, and diligent to\ndoing the inner work to develop the mind and progress towards the\nEnlightened mental state by acquiring wisdom.\nAs far as I have discovered, there are no other teachings on the planet that\ncan guide an individual to the complete elimination of discontent feelings\nthrough independently verifying the teachings to acquire wisdom. The\nBuddha did something very unique during his lifetime that no other person or\nTeacher has accomplished.\nHe independently attained Enlightenment, dedicated the rest of his life to\nsharing his independently discovered Teachings guiding countless people to\nEnlightenment, and he left his Teachings in such a condition that countless\nmore people have attained Enlightenment after his death. He meets all the\ncriteria of a true Buddha. Gotama Buddha was a true Buddha.\nMy work during this life has been to rediscover these Teachings, in such a\nway, that they can now be shared worldwide in the international language of\nEnglish so that countless people all throughout the world can attain\nEnlightenment during this lifetime and after my death.\nThe only way to accomplish this goal is to share Teachings that are not\nbased in belief but instead, are based in independently verifiable truth so that\na Practitioner can acquire wisdom.\nThese Teachings are clear, concise, and precise. They invite investigation\nand examination. Through doing this work, one can gradually train the mind\nto gradually practice these Teachings and gradually progress to\nEnlightenment. As discontentedness is gradually diminished and then\neliminated from the mind, one can see the truth for themselves that these\nTeachings work to guide one to Enlightenment.\n197", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "56a586c4-9df5-4e8b-a4e1-ca445916b203", "parent_id": "book-vol8:ch41:commentary:14", "content_type": "commentary", "text": "These Teachings lead exactly where Gotama Buddha said they do, to\nEnlightenment, and through each individual choosing to attain\nEnlightenment, humanity will evolve the human species and at the same time\ncreate “heaven on earth”.\n198\n\nWhy Have I Decided to Reside and Teach in\nThailand in Order to Restore The Teachings of The\nBuddha Back into Humanity and Create “Heaven\non Earth”?\n1.) Largest Population of Theravada Buddhist Practitioners Anywhere in\nthe World: Thailand is the largest population of Theravada Buddhist\nPractitioners and Teachers anywhere in the world. Theravada Buddhism\nconsiders The Pāli Canon to be the original source Teachings of The Buddha\nin The Words of The Buddha. Theravada Buddhism teaches the importance\nof not changing The Teachings of The Buddha and practicing The Path to\nEnlightenment as a Buddha has taught, without any modifications.\nThe Pāli Canon is an important text that should not be believed to be the true\nTeachings of The Buddha but instead, one can learn, reflect, and practice to\nindependently verify The Teachings to acquire wisdom observing the truth in\nThe Teachings as the mind awakens and discontent feelings are gradually\ndiminished and ultimately eliminated.\nOnce I dedicate the remaining time of this life sharing these Teachings to\nrestore them back into the world, the Thai people and all other diligent\nStudents who choose to learn with me will not ever allow these Teachings to\nbe changed, modified, degraded, or lost over time. The Thai people and\ndiligent Students are well aware that since the lifetime of Gotama Buddha,\nthat is what has occurred and, through having these Teachings restored\nduring the remaining time of this life, the Thai people and diligent Students\nwill not allow this to occur again.\nThe Thai people will support these Teachings and ensure they continue to be\noffered in the world for the benefit of “all beings” while being hosted in\nThailand and supported by dedicated Students from many international\nlocations.\nThese Teachings have existed in Thailand for 800-1200 years and they have\nreceived significant support from countless people over many generations.\nThe Thai people understand just how impactful The Teachings of The\nBuddha are to their society and for all of humanity. The Thai people can\nobserve my dedication and commitment to sharing these Teachings, and\nwhere possible, they will support me in sharing these Teachings throughout\nThailand and throughout the world.\n199", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "32ec6af0-3ae9-415d-a6c4-92d93043a59d", "parent_id": "book-vol8:ch41:commentary:15", "content_type": "commentary", "text": "Due to these Teachings existing in Thailand for approximately 800-1200\nyears, there is a significant amount of infrastructure already created through\nover 30,000-40,000 Temples where local Thai people and visitors to Thailand\ncan actively learn, reflect, and practice these Teachings to acquire wisdom\nand then integrate them into their lives. The Temple and Ordained\nPractitioner infrastructure is not isolated to only Thailand but extends\nthroughout the world and is readily accessible to the benefit of “all beings”.\nThe Thai people have laid the groundwork for these Teachings to now be\nshared worldwide through the Temple and Ordained Practitioner foundation\nand infrastructure that has been created over multiple generations.\nThailand is a favorite destination for international travelers with many people\nvisiting Thailand to gain exposure and understanding of these Teachings\nallowing them to be learned and then practiced “worldwide”. There is an\ninternational audience that regularly visits Thailand who can learn these\nTeachings to then return back to their home country where these Teachings\nwill be able to take root within all international societies. As these Teachings\nflourish around the world, Thailand has the knowledge and resources to\nsupport all of humanity to develop a Temple and Ordained Practitioner\ninfrastructure that can be created within each individual country based on\nthe interest of each country to more deeply integrate these Teachings into\ntheir local communities.\n2.) Students Have the Ability to Learn and Practice Among Millions of\nPractitioners: One aspect of learning and practicing The Teachings of The\nBuddha that will aid one’s development and progress towards the attainment\nof Enlightenment is, to be part of a Community of Practitioners and Teachers\nthat can provide guidance for gradual training and gradual practice to\nexperience gradual progress on The Path to Enlightenment.\nThrough me residing and teaching in Thailand, Students have the\nopportunity to live in a Community of Practitioners and Teachers who are\ndeeply committed to these Teachings and can serve as a role model for\nStudents to gain deeper understanding of how to practice these Teachings in\neveryday life - even if on a semi-temporary basis during short visits to learn.\nThrough Students traveling to Thailand to learn while being surrounded by\nmillions of Practitioners, they can more readily absorb how one might\nchoose to integrate these Teachings into their daily life through observing\nhow the people of Thailand live with countless nationalities residing\npeacefully and harmoniously with each other throughout the Kingdom of\nThailand. Students will not only be able to learn these Teachings in a\nclassroom setting at a Temple but, they will also experience day-to-day\ninteractions with people who are choosing to deeply practice these\nTeachings creating “real life lessons” in a “classroom without walls”.\n200", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2e079ec9-efb3-44cd-9089-f3e5f4217da0", "parent_id": "book-vol8:ch41:commentary:16", "content_type": "commentary", "text": "The entire Kingdom of Thailand can serve as a real life classroom\nenvironment where these Teachings are readily practiced and observable by\nthose who choose to visit this Kingdom. I often refer to Thailand as “heaven\non earth”.\n3.) Can Live With Minimal Expenses: To be able to offer these Teachings at\n“no cost” I needed to find a location where I could reside with minimal\nexpenses. This allows me to live based on donations rather than charging\nStudents a price for the time, effort, energy, and resources that I expend to\nshare these Teachings worldwide. This allows me to serve the widest\naudience possible without a need to require payment for my services and\nThe Teachings that are shared.\nThe basic necessities to live life are readily available and are offered at a\nminimal cost in Thailand. This provides me the ability to live a basic lifestyle\nfrom donations shared by Students. I am able to purchase food, water,\nclothing, shelter, and medical care at a relatively nominal cost. And, services\nthat I might need to support the development of learning resources are also\nreadily available at a nominal cost.\nWhether it be an audio studio to record an audiobook, printing services,\ntechnology, classroom supplies, or a full range of other needs to support the\ncontinued sharing of these Teachings, Thailand offers these at a nominal\nprice so that there is the best utilization of any and all donations received.\nAs a result, I am able to help any and all beings regardless of their financial\nsituation through creating a lifestyle where I only need basic necessities to\nsurvive and those are provided at a nominal cost while being supported by\ndonations that are fully utilized by purchasing goods and services that are\nmade available at a reasonable price.\n4.) Healthy Environment to Live Life and Work: A wise choice for a place\nto live and teach would need to include a healthy food supply, weather,\nenvironment, and lifestyle. All of these are readily available in Thailand which\nis able to support me in leading as healthy of a lifestyle as possible.\nThe food in Thailand is healthy and readily available. There are many fresh\nfruits, vegetables, herbs, nuts, seeds, and other foods that are a regular part\nof the Thai food offerings and readily accessible among countless fresh food\nmarkets. This allows me to ingest quality food that is supportive to a long\nand healthy life, thus, being able to support the learning of many Students\nfor as long as possible due to an elongated duration of life.\n201", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d2179db1-1787-4c51-9daa-06f5db4f1549", "parent_id": "book-vol8:ch41:commentary:17", "content_type": "commentary", "text": "Thailand’s weather and environment provides the least impact to the\nphysical body without significant weather changes or weather events that\ncan be taxing to one’s physical health.\nThe Thai economy is conducive to living a balanced lifestyle that supports a\nsignificant amount of time with family and friends. A work-life balance is\nhighly understood, appreciated, supported, and straight forward to create\nwhile living in Thailand. I am able to remain dedicated and determined in my\nwork life while also being dedicated to quality time within our immediate\nfamily. This creates the very best environment to ensure consistent health\nand longevity of life while enjoying a fulfilling life.\n5.) Can Share Teachings Within Thailand Throughout the Day and Can\nShare Teachings with the Rest of The World in the Mornings and\nEvenings: Through living and sharing these Teachings from Thailand and\nneeding minimal sleep, I am able to help countless people throughout the\nday based on the Thai timezone, while helping countless people in other\ntimezones during the early morning hours and evenings. This allows me to\nbe effective at sharing these Teachings around the clock and throughout the\nworld without any limitations based on restrictive timezones.\nThe timezone in Thailand is favorable to allowing me to share these\nTeachings worldwide without limitations based on the time of day. I can be\nhelpful from morning, afternoon, and evening where there are Students who\nare readily interested to learn - whether in-person or online.\n6.) Students Have Easy Access to Visas to Gain Access to Classes,\nCourses, and Retreats: To be successful at sharing these Teachings\nworldwide, in-person learning is ideal. While there is much that can be\nlearned online and that is one way to be able to share these Teachings, there\nis no better way to develop your life practice than to learn through in-person\naccess to a Teacher.\nThrough residing and teaching in Thailand, Students from all over the world\nhave easy access to classes, courses, and retreats from within Thailand due\nto easy access to visas and as a result, me as their Teacher. Thailand does\nnot have restrictive visa requirements that would bar people from certain\ncountries which would inhibit “all beings” from gaining access to these\nTeachings.\nInstead, Thailand is open and accessible to a wide majority of the world and\nwhere needed, I am able to travel.\n202", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f03cbfcc-e9cf-4692-aa12-93863665c67f", "parent_id": "book-vol8:ch41:commentary:18", "content_type": "commentary", "text": "I live in Chiang Mai, Thailand which is an international destination for\ncountless people around the world. I live within a 4000 km distance to fifty\npercent (50%) of the world’s population. This means that half of the world’s\npopulation is a short drive or plane ride away. This creates the ability for a\nlarge majority of humanity to more easily gain access to these Teachings.\nAnd, where needed, I am able to easily travel to all other parts of the world\nand teach online.\nPeople often travel to Thailand for the sole purpose of learning The\nTeachings of The Buddha on The Path to Enlightenment. So, by sharing\nthese Teachings from within Thailand, there are countless people who are\ncoming here specifically to learn and practice in the exact location where I\nreside and teach.\nIn conclusion, through residing and teaching in Thailand as a “home-base”, I\nam able to readily share these Teachings worldwide and work towards the\nrestoration of The Teachings of The Buddha back into humanity so that\ncountless people can attain Enlightenment during this lifetime and after my\ndeath.\nThailand is the perfect location for these Teachings to be shared and to serve\nas a “home-base” or “headquarters” for the international community to be\ninvited and welcomed with “open arms”. There is no other location on earth\nthat could provide for a better location to share these important Teachings\nand to then be preserved for future generations.\nThe Kingdom is here in Thailand and ready to support you in the\ndevelopment of your life practice towards the attainment of Enlightenment so\nthat we can all create “heaven on earth”.\nThe Teachings are hosted in the east and visible in the west.\nThey are readily available to you and there will be a period of 1,000 years\nthat they will “shine in the world” for all those who choose to learn, reflect,\nand practice to experience the peace and joy of the Enlightened mind. Then,\nwith all of us doing the work towards developing our own individual practice\nof these Teachings, they will never again diminish, be degraded, or lost.\nOnce restored, these Teachings can continue to support humanity for the\nrest of time.\nMay you discover the peace and joy of the Enlightened mind in this lifetime.\nMay you be peaceful, may you be safe, may you be well, and may you be\nfree of all discontentedness and the suffering it causes.\n203", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "60c88a14-7e96-48ef-b07f-ea6285aaebe9", "parent_id": "book-vol8:ch41:commentary:19", "content_type": "commentary", "text": "Invitation to Learn\nI would like to invite you to a kind, compassionate and loving community of\nPractitioners to learn and grow with these Teachings.\nI would like to invite you to join this online group.\nYou will find it to be an online learning center for these Teachings and there\nis a Teacher there to help provide guidance as you have questions.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\n204\n\nCreated by:\nDaily Wisdom - Walking The Path with The Buddha\nBuddhaDailyWisdom.com\nFacebook:\nhttps://bit.ly/DailyWisdom-Facebook\nYouTube:\nhttps://bit.ly/DailyWisdom-Youtube\nPodcast:\nhttps://bit.ly/DailyWisdom-Podcast\nI would like to express my appreciation and gratitude for the community of\nOrdained and Household Practitioners benefiting from the leadership of\nVenerable Bhikkhu Kukrit Sotthibalo at Wat Na Pah Pong in Krung Thep,\nThailand for their dedication and diligence in sharing The Teachings of\nGotama Buddha. Their work was the inspiration for\n“The Words of The Buddha” book series.\nWat Na Pah Pong\nhttp://watnapp.com\n205", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "95cc0d16-a2fb-42f2-b74a-3e7909fe67b0", "parent_id": "book-vol8:ch41:commentary:20", "content_type": "commentary", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n206", "source_file": "data/books/Vol8-The-Foremost-Householder.pdf", "volume_number": 8, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 181, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "672a94ae-30c6-449d-9276-40672f564045", "parent_id": "book-vol9:front", "content_type": "book_front_matter", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nThe Six Sense Bases\nVolume 9\n1\n\nNote from Author 9\nPreface 15\nThe Six Sense Bases 15\nChapter 1 20\nThe Six Sense Bases 20\nChapter 2 23\nThe Simile of The Great Log 23\nChapter 3 28\nFive Cords of Sensual Pleasure 28\nChapter 4 33\nOne Who Guards The Doors of The Six Sense Bases 33\nChapter 5 35\nOne To Reach Growth, Increase, and Maturity in This Training Discipline 35\nChapter 6 39\nThe Three Underlying Tendencies 39\nChapter 7 44\nWho Seeks Excitement in Discontentedness is Not Freed From Discontentedness 44\nChapter 8 46\nWho Seeks Excitement in The Six Sense Bases Seeks Excitement in Discontentedness 46\nChapter 9 48\nOne Dwelling with Craving As A Partner 48\nChapter 10 51\nIncapable of Growth, Increase, and Maturity in The Teachings and Discipline 51\nChapter 11 56\nWith Destruction of Excitement The Mind is Liberated 56\nChapter 12 58\nCraving/Desire is the Root of Discontentedness 58\nChapter 13 59\nWhat One Intends One Has a Tendency Towards 59\nChapter 14 60\nDo Not Favor Existence Not Even For The Lasting of A Finger-Snap 60\nChapter 15 62\nCraving is the Fuel of Rebirth 62\n2\n\nChapter 16 67\nWith Gratification Craving Increases 67\nChapter 17 69\nCraving is The Basis for Coming and Going Which is The Cause of Discontentedness 69\nChapter 18 71\nThe End of Coming and Going 71\nChapter 19 72\nExcitement is Clinging One with Clinging is Not Liberated 72\nChapter 20 75\nThe Noble Eight Fold Path The Way of Practice Leading to the Elimination of\nDiscontentedness 75\nChapter 21 83\nOne Must Put Forth Extra Intention, Effort, and Energy 83\nChapter 22 86\nExcitement to be Abandoned in All Acts 86\nChapter 23 88\nThe Four Efforts (First Discourse) 88\nChapter 24 92\nThe Four Efforts (Second Discourse) 92\nChapter 25 98\nThe Ending of The Round 98\nChapter 26 100\nMindfulness Directed to the Body “A Strong Post for Mind” 100\nChapter 27 104\nThe Simile of The Tortoise 104\nChapter 28 107\nSense-Control Leads To Liberating Wisdom and Insight 107\nChapter 29 109\nWithout Restraint One Dwells Negligently With Restraint One Resides Diligently 109\nChapter 30 111\nDiligence is Declared to be The Chief 111\nChapter 31 114\nOnly With Sense Control That One Can Fulfill The Four Foundations of Mindfulness 114\n3\n\nChapter 32 116\nTaints To Be Abandoned By Restraining 116\nChapter 33 118\nTaints To Be Abandoned By Removing 118\nChapter 34 119\nBenefit When Taints Are Abandoned 119\nChapter 35 122\nDispelling the Contact 122\nChapter 36 125\nBy Way of Right Intention 125\nChapter 37 129\nOne Who Dismantles Not Builds Up Abandons and Not Clings To The Five Aggregates 129\nChapter 38 135\nSee As It Really Is 135\nChapter 39 138\nOne Who Develops Mindfulness of Death Diligently for The Destruction of the Taints 138\nChapter 40 141\nThe Supreme Development of The Sense Bases 141\nChapter 41 143\nOne Who is Engaged is Unliberated One Who is Disengaged is Liberated 143\nChapter 42 146\nWithout Excitement The Three Underlying Tendencies Are Abandoned 146\nChapter 43 150\nFreed From Discontentedness 150\nChapter 44 152\nTranscending Physical Pain by Avoiding Mental Pain 152\nChapter 45 157\nFour Persons Found Existing in the World 157\nChapter 46 161\nDedication Causes The Arising of Wholesome States 161\nChapter 47 163\nTeachings and Discipline Will Be Your Teacher 163\nAuthor 178\n4\n\nRestoration of The Buddha’s Teachings 179\nThe Path to Enlightenment 179\nThe Goal 181\nAn Entire Species of Enlightened Beings 181\nWhy Have I Decided to Teach The Path to Enlightenment as Taught by Gotama Buddha?\n184\nWhy Have I Decided to Reside and Teach in Thailand in Order to Restore The Teachings\nof The Buddha Back into Humanity and Create “Heaven on Earth”? 187\n5\n\nThe author is donating 100% of all his proceeds from\nthis book to charitable work to share The Teachings\nof Gotama Buddha.\nYou are welcome to freely distribute this book.\nPlease consider providing a donation to support the\ncontinued sharing of these Teachings.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\n6\n\nTHE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n7\n\nThe Six Sense Bases (Volume 9)\nJourney through The Words of The Buddha from the beginning of his first\nTeaching until his “last words” prior to death.\nThe book, “The Sense Bases” is select Teachings from The Buddha\norganized from the largest and most complete collection of The Buddha’s\nTeachings on The Path to Enlightenment - The Pāli Canon.\nThe Pāli Canon, or The Pāli Text, comprises forty-five (45) large volumes of\nbooks where Students from the lifetime of The Buddha captured his\nTeachings. The discourses of The Buddha in The Pāli Canon represent the\nlargest and most complete collection we have of The Buddha’s Teachings in\nhis own words. The Buddha’s Teachings are scattered over multiple volumes\nof books in The Pāli Canon making it challenging for the average Practitioner\nto glean the benefit of his Teachings.\nThe Words of The Buddha book series, has consolidated and organized his\nTeachings into a series of books, based on specific topics, with explanations\nof The Teachings from a dedicated Practitioner and Teacher.\nYou will find books such as Breathing Mindfulness Meditation (Volume 7) that\nare the consolidated Teachings in The Words of The Buddha related to\nmeditation. The Natural Law of Kamma (Volume 6) provides Teachings\ndirectly from The Buddha related to the important topic of Kamma. The\nForemost Householders (Volume 8) shares Teachings specifically for\nHousehold Practitioners who are pursuing The Path to Enlightenment where\nthe mind is peaceful, calm, serene, and content with joy - permanently.\nThe Words of The Buddha book series will provide a beginning, middle, and\nend with detailed Teachings to develop your life practice and the ability to\nseek guidance with the author of the book series. Learn, reflect, and practice\nThe Teachings of The Buddha, in his own words, with guidance from a\nTeacher - offered openly and freely to “all beings”.\nBuddhaDailyWisdom.com\n8\n\nNote from Author\nThis book shares Teachings from Gotama Buddha to guide Practitioners on\nThe Path to Enlightenment.\nIn various settings, Gotama Buddha is sharing Teachings with either a male\nor a female - a husband or a wife.\nAs you learn, reflect, and practice these Teachings from Gotama Buddha,\nyou should consider The Teachings shared as multi-gendered. So while\nGotama Buddha may be using a specific gender of he/she, male/female, or a\nspecific title of husband/wife, son/daughter you can apply these same\nTeachings to all genders and roles of the opposite of which he was\naddressing his Teachings to in the setting in which The Teachings were\noriginally shared, or use a gender-neutral pronoun.\nIf Gotama Buddha is sharing Teachings with a man of how to be a\nwholesome husband, you can relate this same Teaching for a female of how\nto be a wholesome wife. If he is sharing a Teaching with a male of how to be\na wholesome son, you can relate this same Teaching for a female of how to\nbe a wholesome daughter. You have the freedom to apply these Teachings\nusing all genders and titles in use today.\nAdditionally, Gotama Buddha never used rebirth in the heavenly realm nor\nrebirth in the lower realms of hell, animal, or afflicted spirits as a way to guilt,\nshame, fear, or otherwise motivate people to learn and practice his\nTeachings.\nWhen you come to understand Teachings shared by Gotama Buddha related\nto these potential future destinations upon rebirth, he is sharing the truth of\nwhat will or will not occur based on specific Teachings based on The Natural\nLaws of Existence. The truth he discovered, observed, and experienced as\nThe Perfectly Enlightened One.\nOne should in no way consider these Teachings he shared as a way to guilt,\nshame, or fear one into learning and practicing his Teachings but instead,\nconsider that he is sharing the truth of what will or will not occur ensuring\nthat Practitioners understand the truth related to The Natural Laws of\nExistence. Gotama Buddha’s Teachings on The Path to Enlightenment\ninvolve, among other things, the elimination of guilt, shame, and fear. He\nwould not use guilt, shame, or fear to motivate someone to learn and\npractice his Teachings because his most core and central Teaching of The\nFour Noble Truths, and everything else he taught, makes it clear that the\nobjective is to eliminate discontent feelings such as guilt, shame, and fear.\n9\n\nGotama Buddha shared The Teachings as guidance for anyone who chooses\nto learn and practice without forceful influence. Through learning, reflecting,\nand practicing his Teachings, one comes to understand the truth as the\ncondition of the mind and the condition of one’s life gradually improve.\nIt is not possible to forcefully influence one to attain Enlightenment and that\napproach was never employed by The Perfectly Enlightened One, and\nshould never be employed by anyone else. Learning and practicing these\nTeachings is through personal free will choice.\nA Buddha only points the way, everyone else must strive.\nWhile this book series contains “The Words of The Buddha” as the\nfoundation and focus of study, the author has provided you content in which\nto understand and reflect on his thoughts related to The Teachings shared by\nThe Buddha.\nA reader and, thus, Practitioner should not rely solely on the author’s content\nin their reflection on The Teachings from Gotama Buddha. The author’s\ncontent is to provide you guidance towards understanding but it is you, the\nPractitioner, who needs to deeply investigate “The Words of The Buddha” to\ndetermine the truth for yourself. You should not be limited to only what the\nauthor has provided by way of meaning and understanding of “The Words of\nThe Buddha”. Instead, learn, reflect, practice, and seek guidance from a\nTeacher to support you in gaining wisdom. The mind is liberated through\nwisdom.\nTo gain the most benefit from “The Words of The Buddha” book series,\nit is suggested that you start with (Volume 1), “Developing a Life\nPractice: The Path That Leads to Enlightenment”. That book will provide\na framework to understand all of Gotama Buddha’s Teachings in the\nentire book series. Without reading that book first, a Practitioner will\nfind it very challenging to start with learning from “The Words of The\nBuddha”.\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n10\n\nThe Problem - The Wisdom of Enlightenment Has Been Lost\nGotama Buddha lived over 2,500 years ago sharing The Teachings that lead\nto Enlightenment.\nDuring his lifetime, it was well known to people who were learning, reflecting,\nand practicing with him as their Teacher, exactly what Enlightenment is and\nhow to attain it.\nThis wisdom remained for 500 years after the death of The Buddha. But\nthereafter, this wisdom has gradually declined and diminished to the point\nwhere we are today, 2,500 years later. Gotama Buddha predicted this would\noccur.\nThe vast majority of the world does not understand what Enlightenment is\nand how to attain it. The Path to Enlightenment, while once was strong and\nvibrant during the lifetime of The Buddha, has now practically disappeared.\nThere are very few beings in existence today who understand what\nEnlightenment is and how to attain it.\nThe Universal Truth of Impermanence has drastically affected humanity’s\nunderstanding of The Path to Enlightenment.\nThis occurred through the lack of focus and diligence to maintain The\nTeachings of The Buddha as vibrantly as existed during his lifetime. People\ngradually and slowly mixed and blended various traditions and thoughts into\nThe Buddha’s Teachings which, while perhaps well intended, have only\nserved to dilute humanity’s understanding of The Path to Enlightenment and,\nthus, have made it extremely difficult for countless beings to experience\nEnlightenment.\nEnlightenment is a peaceful, calm, serene, and content mind with joy that is\npermanent. The Enlightened mind no longer experiences any discontent\nfeelings. All discontentedness such as sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,\nresentment, stress, anxiety, etc., has been completely eliminated from the\nEnlightened mind.\nGotama Buddha’s objective is for his Teachings to be shared worldwide so\nthat all beings can experience the Enlightened mental state. However, during\nhis lifetime, it was impossible to share his Teachings worldwide. It has now\ncome to us to be able to actively learn, reflect, and practice his Teachings, in\nsuch a way, that they are restored and shining in the world so that countless\n11\n\nindividuals can attain Enlightenment today and in multiple generations to\ncome.\nBut, in order to accomplish this goal, we will need to stay determined,\ndedicated, and diligent to learning, reflecting, and practicing The Teachings\nof The Buddha that he shared over 2,500 years ago. We will need to be\ndiligent to ensure that we are not diluting his Teachings through mixing\nvarious traditions and practices that are not part of The Path to\nEnlightenment.\nEvery Practitioner will need to decide, are they interested in being part of the\nproblem or part of the solution.\nThe solution takes time, effort, energy, and resources to be committed\nenough to restoring The Buddha’s Teachings back into humanity, in such a\nway, that is highly beneficial to countless individuals today and long into the\nfuture.\nRemaining part of the problem requires no time, effort, energy, or resources.\nIt just requires continued complacency and lack of attention to the active\nlearning, reflecting, and practicing of “The Words of The Buddha”. I suggest\nit would be unwise to remain part of the problem as one will continue to\nexperience discontentedness and the suffering it causes.\nThe Solution - Restoring The Buddha’s Teachings Back into Humanity\nIf you would like to be part of the solution, I would like to encourage you to\nactively learn, reflect, and practice The Teachings of The Buddha, in such a\nway, that does not include the diluting or mixing of his Teachings with other\ntraditions. It is The Teachings of The Buddha that lead to Enlightenment, not\nthose that are blended and mixed that only serve to dilute The Path to\nEnlightenment for all those who aspire to experience Enlightenment.\nThe primary obstacle or obstruction that hinders Practitioners from the\nattainment of Enlightenment is ignorance (unknowing of true reality). This is a\ntaint/pollution of mind where the Practitioner lacks wisdom to understand the\ntrue Path to Enlightenment. This unknowing of true reality creates an\nobstacle or obstruction that keeps the mind trapped in the unEnlightened\nstate continuing to experience continued discontentedness and the suffering\nit causes. The only way to remove this hindrance is to seek guidance with a\nTeacher in the true Teachings of The Buddha using The Words of The\nBuddha. It is The Teachings of The Buddha that will awaken the mind to\nEnlightenment through independent verification of his Teachings to acquire\nwisdom, thus, removing this obstruction to Enlightenment.\n12\n\nThrough dedication to restoring The Teachings of The Buddha within your\nown life practice by acquiring wisdom using The Words of The Buddha, you\nare doing your part to contribute to restoring his Teachings back into\nhumanity for the benefit of countless beings that exist now and long into the\nfuture. All of humanity can evolve so that everyone can attain Enlightenment\ncreating the most peaceful world we have ever imagined. It will be like\n“heaven on earth”.\nYou are invited to join this Community to only learn and practice “The Words\nof The Buddha”, in such a way, that leads to your Enlightenment and the\nrestoration of The Buddha’s Teachings so that you and countless beings can\nexperience the peacefulness, liberation of mind, and complete elimination of\ndiscontentedness and the suffering it causes, known as Enlightenment.\nThe Words of The Buddha Book Series\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n“Thank you” for choosing to learn and\npractice Gotama Buddha’s Teachings.\nYou are making the world a better place\nthrough developing your life practice based\non “The Words of The Buddha”.\n13\n\nContinue to read and understand “The Words of The Buddha - The Path to\nEnlightenment - Revealing The Hidden” book series that has been laid out\nfor all of us to achieve a better way of life.\nYou can connect to a group of people in a supportive environment for\ndiscussion, sharing, and learning through the Facebook group.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAll members are accepted without judgment. It is a healthy place to talk,\ndiscuss, learn, and grow. There are resources to help you further on this\nPath to Enlightenment accessible online through a Group Learning\nProgram.\nGroup Learning Program: LIVE Interactive Online Classes, Books,\nAudiobooks, Videos, Podcast and Personal Guidance are available for you.\n14\n\nPreface\nThe Six Sense Bases\nThis book is dedicated to “you” and the complete elimination, destruction,\nand cessation of suffering or “discontentedness” of the mind. Thus, this\nbook is dedicated to the elimination of discontentedness and the suffering\nthat it causes in the entire world.\nThe Teachings in this book series, with some effort on your part, will lead you\nto everlasting peace - a peaceful mind and a peaceful life. It’s your personal\nchoices, with these Teachings serving as a guide, that will bring you these\nresults.\nWe are all walking towards the darkness or towards the light. Which\ndirection you walk is completely your choice.\nThis book and Teachings are meant to guide you in learning, reflecting, and\npracticing The Teachings of The Perfectly Enlightened Buddha who lived\nover 2,500 years ago.\nThe Teachings of The Buddha are timeless, meaning they are just as\napplicable today as they were 2,500 years ago.\nGotama Buddha’s Teachings are not a religion but instead, a “better way of\nlife”. Through learning, reflecting, and practicing these Teachings to\nindependently verify the truth, the mind will acquire wisdom awakening to\nEnlightenment.\nIt is suggested that you first read “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1) of this same book series while seeking\nguidance from a Teacher. It is that book that provides a Practitioner with a\nsolid foundation in developing a life practice that will lead to the Enlightened\nmind.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a\nTeacher to receive guidance. One would not be able to only read a book and\nattain the results of an Enlightened mind.\nNothing in Gotama Buddha’s Teachings is based on belief. A Buddha has\nalready done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the\nmind and your life.\n15\n\nAll his Teachings can be learned and practiced to independently observe the\ntruth as the mind “gradually” acquires wisdom through independent\nverification of his Teachings and through practice of his Teachings.\nThis new found wisdom “gradually” improves the way the mind functions in\nthe world through eliminating discontentedness of mind. The mind can\ncompletely eliminate all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc. on The Path to\nEnlightenment.\nThrough learning and practicing Gotama Buddha’s Teachings with guidance,\nthe mind becomes Enlightened in that you can observe the improvement in\nthe condition of the mind as you eliminate all discontent feelings where the\nmind can reside peaceful, calm, serene, and content with joy - permanently.\nYou are not believing The Teachings wishing for a positive outcome at some\npoint in the future or after death. Instead, you are observing the\nimprovements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without\nTeachers. These are some of the criteria that make a Buddha a Buddha is\nthat they discover The Teachings on their own attaining Enlightenment\nwithout help from a Teacher, shares their independently discovered\nTeachings to guide countless others to Enlightenment during the remaining\ntime of their life, and they leave their Teachings in a condition that they guide\ncountless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\nThat means you and everyone else will need Teachers on this Path to\nEnlightenment.\nYour journey to learn, reflect, and practice these Teachings is significantly\nimproved through making the choice to learn directly with “The Words of The\nBuddha”.\nToday, there are many resources for Teachings described as Buddhist or\noriginating with The Buddha. But, it is only when a Practitioner chooses to\ninvestigate “The Words of The Buddha” being sourced directly from the\noriginal source, The Pāli Canon, that a Practitioner will come to understand\nthe truth of what The Buddha actually taught and be able to implement these\nTeachings into your daily life to experience the results of Enlightenment.\n16\n\nThrough learning and practicing Gotama Buddha’s Teachings, in his own\nwords, The Perfectly Enlightened One’s wisdom can penetrate the mind and\nyou can experience the breakthrough to realizing the Enlightened mind.\nI have significant gratitude, appreciation, admiration, and respect for Master\nTeacher Gotama Buddha as his Teachings lead exactly where he said they\nwould. To a steady, calm, stable, and unshakable mind, known as\nEnlightenment.\nThere are countless unknown and unnamed individuals who are responsible\nfor these Teachings reaching you in this book series. These Teachings have\nbeen preserved throughout history over the last 2,500 years through the\ntireless efforts of Ordained and Household Practitioners. These Teachings\nhave been preserved and shared from one generation to the next because\nthey work.\nIt is now up to us to learn, reflect, and practice these Teachings to\nexperience the Enlightened mind, so that we may benefit from an improved\nexistence while also preserving these Teachings for future generations in our\nhearts and minds.\nWhile books are an outstanding tool to capture The Teachings and share\nthem worldwide, there is nothing more significant than having massive\nnumbers of Enlightened beings in the world who can directly share these\nTeachings with those who choose to seek guidance in developing their life\npractice on The Path to Enlightenment. Each of us individually and\ncollectively, are just one link in a long chain of Practitioners and Teachers\nspanning over 2,500 years.\nWhat we choose to do in this time and place will determine how vibrant and\nsustaining these Teachings are for future generations. It is our work and\neffort to seek our own Enlightenment that we will experience results for our\nown mind and lay the groundwork for countless more beings after us to\nexperience the same freedom of mind that you are now choosing to pursue.\nMany people are interested in improving the world, but do not know how. It\nis only when we are dedicated to improving our own wisdom, moral conduct,\nand mental discipline that we will improve the world. Through improving our\nown life practice through learning “The Words of The Buddha” then, we will\nhave collectively improved the world.\nThe problem that the unEnlightened mind is experiencing is not the outside\nworld, but the inner world. Training the mind, the inner world, is what\nproduces a peaceful existence. You can’t control other people and what they\n17\n\ndo. You can only decide to train your own mind to be unaffected by what\nothers do.\nIt is a real struggle to exist in a world that the mind does not understand. It is\n“The Words of The Buddha” that explains The Natural Laws of Existence\nguiding the mind to acquire deep wisdom to make better free will decisions\nthrough a purified mind.\nMaster Teacher Gotama Buddha\n(The Tathāgata)\n18\n\nMeaning And Description\nof Sense Control\n19", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": null, "chapter_title": null, "sutta_refs": [], "page": null, "page_start": 1, "page_end": 19, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e5fd2a3f-3fa6-48df-82ed-5040fc0fcec7", "parent_id": "book-vol9:ch1:scripture", "content_type": "scripture", "text": "Chapter 1\nThe Six Sense Bases\nMonks, there are these six sense bases.\nWhat six?\nThe eye, the ear, the nose, the tongue, the body, the mind.\nWhen, Monks, a Noble Disciple understands as they really are the\ngratification, the danger, and the escape in the case of these six sense\nbases;\nThen he is called a Noble Disciple who is a Stream-Enterer, no longer bound\nto the nether world, fixed in destination, with Nibbāna (Enlightenment) as his\ndestination.\n(Reference: SN 23.7)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "The Six Sense Bases", "sutta_refs": ["SN"], "page": null, "page_start": 20, "page_end": 22, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9cc00d50-5adc-4732-becd-2f2733040e26", "parent_id": "book-vol9:ch1:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Six Sense Bases.\nThe Six Sense Bases are the eye, ear, nose, tongue, body, and mind. These are more\nspecifically referred to as The Six Internal Sense Bases. These are the internal organs\nthat, through contact, bring experiences to the awareness of the mind.\nThe Six Internal Sense Bases experience forms, sounds, odors, flavors, physical objects,\nand mental objects. These are more specifically referred to as The Six External Sense\nBases.\nThe eyes see a form. The ears hear a sound. The nose smells an odor. The tongue tastes\na flavor. The body touches a physical object. The mind recognizes a mental object.\nAll discontentedness is experienced through The Six Internal Sense Bases coming\ninto contact with The Six External Sense Bases. The unEnlightened mind considers\nthe object either agreeable or disagreeable then experiencing either pleasant\nfeelings, painful feelings, or feelings that are neither painful-nor-pleasant.\nDiscontentedness is experienced through The Six Sense Bases. The eyes, ears, nose,\ntongue, body, and the mind. These are the six internal sense bases or the six internal\nsense faculties. You will see different people using different language to describe Gotama\nBuddha’s Teachings because even how people describe these Teachings is impermanent.\nIt is not steady, fixed, or constant as different people choose to use different language.\nThe six internal sense bases experience the six external sense bases of forms, sounds,\nodors, flavors, physical objects, and mental objects.\n20", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "The Six Sense Bases", "sutta_refs": ["SN"], "page": null, "page_start": 20, "page_end": 22, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7306667c-e800-445f-b839-d36cef405354", "parent_id": "book-vol9:ch1:commentary:1", "content_type": "commentary", "text": "The mind longing for pleasant feelings through the six internal sense bases for the six\nexternal sense bases is one of the significant problems of the unEnlightened mind\ndescribed in The Ten Fetters as “sensual desire”. The mind is chasing after pleasant\nfeelings through The Six Sense Bases looking to fulfill the objects of its desires through\nimpermanent conditions.\nThe mind experiences discontentedness through longing for sensual pleasure through\nthese six (6) sense bases.\nThe Six Sense Bases\nInternal Sense Base External Sense Base\nEyes Forms\nEars Sounds\nNose Odors\nTongue Flavors\nBody Physical Objects\nMind Mental Objects\nWhen seeing an agreeable form through the eyes, one experiences pleasant feelings.\nWhen seeing a disagreeable form through the eyes, one experiences a painful feeling. The\nmind is discontent.\nWhen hearing an agreeable sound through the ears, one experiences pleasant feelings.\nWhen hearing a disagreeable sound through the ears, one experiences a painful feeling.\nThe mind is discontent.\nWhen smelling an agreeable odor through the nose, one experiences pleasant feelings.\nWhen smelling a disagreeable odor through the nose, one experiences a painful feeling.\nThe mind is discontent.\nWhen tasting an agreeable flavor through the tongue, one experiences pleasant feelings.\nWhen tasting a disagreeable flavor through the tongue, one experiences a painful feeling.\nThe mind is discontent.\nWhen touching an agreeable physical object through the body, one experiences pleasant\nfeelings. When touching a disagreeable physical object through the body, one\nexperiences a painful feeling. The mind is discontent.\nWhen recognizing an agreeable mental object through the mind, one experiences\npleasant feelings. When recognizing a disagreeable mental object through the mind, one\nexperiences a painful feeling. The mind is discontent.\nMental objects are mental states. A mental state is a mental quality in which the qualities\nof the mind are constant even though the state itself may be dynamic (i.e. changing).\n21", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "The Six Sense Bases", "sutta_refs": ["SN"], "page": null, "page_start": 20, "page_end": 22, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e82c56f9-319e-4569-b210-a9faf71c72aa", "parent_id": "book-vol9:ch1:commentary:2", "content_type": "commentary", "text": "Through all six (6) sense bases or The Six Doorways to Discontentedness, the mind\nexperiences pleasant feelings, painful feelings, and feelings that are neither painful-nor-\npleasant. When pleasant feelings, painful feelings, and feelings that are neither painful-\nnor-pleasant are experienced, the mind is discontent.\nAs the mind chases pleasant feelings, due to the impermanent nature of these feelings,\nthe mind is then inviting in painful feelings and/or feelings that are neither painful-nor-\npleasant as the mind still has a longing with a strong eagerness for impermanent\nconditions to create pleasant feelings. If the mind is basing its inner pleasant feelings on\nimpermanent conditions, it is also going to experience painful feelings and feelings that\nare neither painful-nor-pleasant based on impermanent conditions. Instead, the mind can\nbe trained to be inwardly peaceful and calm no longer yearning for pleasant feelings\nthrough conditions which are all impermanent.\nTo attain Enlightenment, you will need to learn how to “guard” the doorways to\ndiscontentedness and “protect your own contentedness” through developing a life\npractice of non-craving, non-desire, non-attachment, or non-clinging. We are each\nresponsible to “protect or maintain our own contentedness of mind”, no one else\ncan do that for us.\n22", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "The Six Sense Bases", "sutta_refs": ["SN"], "page": null, "page_start": 20, "page_end": 22, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2a0bd5d7-702b-4628-a7dc-2156c4591c12", "parent_id": "book-vol9:ch2:scripture:0", "content_type": "scripture", "text": "Chapter 2\nThe Simile of The Great Log\nDo you see, Monks, that great log being carried along by the current of the\nriver Ganges?\n‘Yes, Venerable Sir.’\nIf, Monks, that log does not veer towards the near shore, does not veer\ntowards the far shore, does not sink in mid-stream, does not get cast up on\nhigh ground, does not get caught by human beings, does not get caught by\nnon-human beings, does not get caught in a whirlpool, and does not\nbecome inwardly rotten, it will slant, slope, and incline towards the ocean.\nFor what reason?\nBecause the current of the river Ganges slants, slopes, and inclines towards\nthe ocean.\nSo too, Monks, if you do not veer towards the near shore, do not veer\ntowards the far shore, do not sink in mid-stream, do not get cast up on high\nground, do not get caught by human beings, do not get caught by non-\nhuman beings, do not get caught in a whirlpool and do not become inwardly\nrotten, you will slant, slope, and incline towards Nibbāna (Enlightenment).\nFor what reason?\nBecause Right View slants, slopes, and inclines towards Nibbāna\n(Enlightenment).\nWhen this was said, a certain Monk asked The Perfectly Enlightened One:\n‘What, Venerable Sir, is the near shore? What is the far shore? What is sinking\nin mid-stream? What is getting cast up on high ground? What is getting\ncaught by human beings, what is getting caught by non-human beings, what\nis getting caught in a whirlpool? What is inward rottenness?’\n‘The near shore’, Monk: this is a designation for the six internal sense bases.\n‘The far shore’: this is a designation for the six external sense bases. ‘Sinking\nin mid-stream’: this is a designation for excitement and desire. ‘Getting cast\nup on high ground’: this is a designation for the conceit ‘I am’.\n23", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "The Simile of The Great Log", "sutta_refs": ["SN"], "page": null, "page_start": 23, "page_end": 27, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "388e67c7-2dd4-4840-a388-5ef51dfb08ee", "parent_id": "book-vol9:ch2:scripture:1", "content_type": "scripture", "text": "And what, Monk, is getting caught by human beings?\nHere, someone lives in association with Household Practitioners; he rejoices\nwith them and sorrows with them, he is happy when they are happy and sad\nwhen they are sad, and he involves himself in their affairs and duties. This is\ncalled getting caught by human beings.\nAnd what, Monk, is getting caught by non-human beings?\nHere, someone lives the holy life with the desire [to be reborn] into a certain\norder of heavenly beings, thinking: By this virtue or vow or austerity or holy\nlife I will become a heavenly being or one among the heavenly beings. This is\ncalled getting caught by non-human beings.\n‘Getting caught in a whirlpool’: this, Monk, is a designation for the five cords\nof sensual pleasure.\nAnd what, Monk, is inward rottenness?\nHere someone is immoral, one of unwholesome character, of impure and\nsuspect behavior, secretive in his acts, no Ascetic though claiming to be one,\nnot a celibate though claiming to be one, inwardly rotten, corrupt, wicked.\nThis is called inward rottenness.\n(Reference: SN 35.241)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "The Simile of The Great Log", "sutta_refs": ["SN"], "page": null, "page_start": 23, "page_end": 27, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e67491df-9caa-477e-8809-afda970bd46b", "parent_id": "book-vol9:ch2:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings on various aspects of life that\ncan hinder someone from the attainment of Enlightenment using the “Simile of The Great\nLog”.\nThe Buddha uses “the stream” to describe The Path to Enlightenment. “The stream”\nleads to “the ocean” (i.e. to Enlightenment). This is why the first Stage of Enlightenment is\nreferred to as a “Stream-Enterer”. One who has put together The Teachings into a life\npractice so well that at the first Stage of Enlightenment (i.e. Stream-Enterer), one has\nentered the stream and there is no going backwards. At the first Stage of Enlightenment,\nthe mind will not regress and the being will attain Enlightenment at some point in the next\nseven (7) lives - at a maximum.\nThe log represents the individual and Gotama Buddha is explaining the various aspects of\nlife that can get one caught up and inhibit the log from making it to the ocean. These are\nTeachings describing the things for you to “look out” for so that you do not get inhibited\nfrom making it to Enlightenment.\nIf one avoids getting “caught up” with these, the mind will slant, slope, and incline\ntowards Enlightenment because “Right View” will slant, slope, and incline towards\nEnlightenment. Right View is to learn, reflect, and practice The Four Noble Truths.\n24", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "The Simile of The Great Log", "sutta_refs": ["SN"], "page": null, "page_start": 23, "page_end": 27, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "856e272a-de91-4d0f-958b-42c6d85af7f0", "parent_id": "book-vol9:ch2:commentary:1", "content_type": "commentary", "text": "1.) Near shore: this is a designation for the six internal sense bases related to the fetter/\ntaint of “sensual desire”. This is how the mind has craving/desire/attachment through The\nSix Sense Bases of the eyes, ears, nose, tongue, body, and mind.\n2.) Far shore: this is a designation for the six external sense bases related to the fetter/\ntaint of “sensual desire”. This is how the mind has craving/desire/attachment through The\nSix Sense Bases for the objects of its affection as forms, sounds, odors, flavors, physical\nobjects, and mental objects.\nThe six internal sense bases are experiencing the six external sense bases.\nIt is only when one guards the doorways to The Six Sense Bases, or the six doorways to\ndiscontentedness, that one is able to eliminate craving/desire/attachment through the six\ninternal sense bases for the six external sense bases eliminating the fetter/taint of\n“sensual desire” that the mind can progress towards Enlightenment.\nThe mind needs to establish a well refined practice of The Eight Fold Path as a starting\npoint for eventually getting to the point where it can eliminate the fetters/taints/pollution of\nthe mind. One would not be able to just immediately eliminate the fetters but instead,\nwould need to first lay the foundation of their life practice with a well developed practice\nof The Eight Fold Path to prepare the mind to be willing and able to eliminate The Ten\nFetters.\n3.) Sink in mid-stream: this is a designation for one who allows excitement and desire to\npersist. To attain Enlightenment the mind needs to eliminate pleasant feelings, painful\nfeelings, and feelings that are neither painful-nor-pleasant.\nIf the Practitioner allows the mind to experience pleasant feelings, then they are inviting\ninto the mind painful feelings and feelings that are neither painful-nor-pleasant. The mind\nneeds to eliminate happiness, excitement, and elation based on impermanent conditions\ngaining inner tranquility of mind - peacefulness, calmness, serenity, and contentedness\nwith joy that is permanent because it is not based on impermanent conditions.\nThrough “cutting off or letting go” of happiness, excitement, and elation, the mind can\nthen eliminate craving/desire/attachment. Sinking mid-stream is to allow the happiness,\nexcitement, elation (pleasant feelings) to persist, thus, craving/desire/attachment is not\neliminated. Craving/desire/attachment is the cause of the discontent mind. If the mind has\ncraving/desire/attachment it will experience discontentedness, thus, will not experience\nEnlightenment.\n4.) Cast up on high ground: this is a designation for the conceit ‘I am’. A person that is\n“cast up on high ground” is one who allows arrogance, pride, judging, measuring or\ncomparing as superior or inferior to others (i.e. the ego) to persist.\nIf the mind has the fetter/taint/pollution of “conceit” it is “cast up on high ground”,\ntherefore, the mind will not experience Enlightenment. A Practitioner needs to eliminate\nthe ego comprised of the fetters/taints of “Personal Existence View” and “Conceit”.\n5.) Gets caught by human beings: is someone who lives in association with Household\nPractitioners; he rejoices with them and sorrows with them, he is happy when they are\nhappy and sad when they are sad, and he involves himself in their affairs and duties.\n25", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "The Simile of The Great Log", "sutta_refs": ["SN"], "page": null, "page_start": 23, "page_end": 27, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "77ed952f-cd43-414d-aaf8-44e4994453bb", "parent_id": "book-vol9:ch2:commentary:2", "content_type": "commentary", "text": "Remember that Ordained Practitioners are going to live separate from Household\nPractitioners as a way of creating conditions that are more conducive to Enlightenment\nbut do not guarantee Enlightenment. So, an Ordained Practitioner, in this Teaching, is\nbeing advised not to “get caught by human beings”.\nFor Household Practitioners, you can apply this Teaching to your life in that as your\nfriends, family, and other associates are experiencing the ebbs and flows in the daily\nstruggles of life, that you should ensure the mind does not get “caught up” by their\nchallenges of life.\nIt is typically viewed as empathy if one sorrows with their associates as they are\nstruggling in life. It is typically viewed as friendly if one rejoices and becomes elated when\nothers around them become elated. Here, The Buddha is sharing that this would get the\nmind “caught by human beings” if the mind lacked the wisdom, moral conduct, and\nmental discipline to not allow this to happen.\nIt is possible to be understanding and helpful in our personal and professional\nrelationships with others without feeling their same sorrow or elation when those close to\nus experience daily struggles. You can actually be even more helpful in your relationship if\nwhen those around you are sorrowful or elated to remain calm and provide guidance,\nwhen asked, of how to improve their situation and move the mind out of\ndiscontentedness and towards peacefulness.\nIf you allow the mind to feel the same sorrow and elation of others and view this as part of\nyour relationship with them, then the mind will “get caught by human beings” because\nyou are allowing your attachment to human beings to cause discontentedness in the\nmind. Through the elimination of your attachments to human beings through practicing\n“True Love”, as described in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1), a Practitioner can remain unaffected by the daily struggles of\nothers while with loving-kindness and compassion potentially help others as they seek\nyour assistance.\n6.) Get caught by non-human beings: is someone living the holy life with the desire [to\nbe reborn] into a certain order of heavenly beings, thinking: By this virtue or vow or\nausterity or holy life, I will become a heavenly being or one among the heavenly beings.\nThere are some who aspire to be reborn in the heavenly realm. This is not the goal of\nthese Teachings and would not produce an Enlightened mind.\nIf the mind has craving/desire/attachment to exist in heaven as a heavenly being, then the\nmind is still holding on and has not yet fully extinguished 100% of all craving/desire/\nattachment and, thus, will experience discontentedness because it is not yet Enlightened.\nOne will need to extinguish any desire to be reborn in the heavenly realm to experience\ncomplete liberation of the mind.\n26", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "The Simile of The Great Log", "sutta_refs": ["SN"], "page": null, "page_start": 23, "page_end": 27, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "140aa737-1a3a-4113-b34c-e5b94f2e3ee2", "parent_id": "book-vol9:ch2:commentary:3", "content_type": "commentary", "text": "7.) Get caught in a whirlpool: is a designation for the five cords of sensual pleasure.\nThe Five Cords of Sensual Pleasure is the craving/desire/attachment the mind has for the\nsensual pleasures associated with wanting agreeable and pleasant forms, sounds, odors,\nflavors, and physical objects through five of the sense bases to produce pleasant\nfeelings.\nWhere the six internal and external sense bases are the actual sense bases, The Five\nCords of Sensual Pleasure are how the mind has longing and strong eagerness (craving/\ndesire/attachment) for the objects of its affection through five of The Six Sense Bases and\nbecomes practically obsessed with acquiring the objects of its affection as “sensual\npleasures”.\n“The cord” is the actual craving/desire/attachment for the sensual pleasure.\n8.) Inwardly rotten: someone is immoral, one of unwholesome character, of impure and\nsuspect behavior, secretive in his acts, no Ascetic though claiming to be one, not a\ncelibate though claiming to be one, inwardly rotten, corrupt, wicked.\nWhile Gotama Buddha is describing characteristics associated with the Ascetic life, one\ncan apply this Teaching to all lifestyles whether an Ordained or a Household Practitioners.\nIf one is immoral, unwholesome, impure, secretive, rotten, corrupt, and wicked then this\nwill inhibit one from experiencing Enlightenment. The Path to Enlightenment is about\neliminating unwholesome qualities of mind and cultivating wholesome qualities of mind.\nThrough making wholesome decisions, one will experience only wholesome results due to\nThe Natural Law of Kamma. It is The Teachings of The Buddha that will help you\nunderstand what is unwholesome and what is wholesome. Through learning, reflecting,\nand practicing these Teachings, the mind is gradually trained to acquire wisdom and\ngradually practices wholesome moral conduct through a mind that has been trained to\nhave mental discipline.\n27", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "The Simile of The Great Log", "sutta_refs": ["SN"], "page": null, "page_start": 23, "page_end": 27, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "80002adb-8593-441d-a361-a1e6c3cd9cdc", "parent_id": "book-vol9:ch3:scripture:0", "content_type": "scripture", "text": "Chapter 3\nFive Cords of Sensual Pleasure\nMonks, there are these five cords of sensual pleasure.\nWhat are the five?\n(1) Forms recognizable by the eye that are wished for, desired, agreeable\nand likeable, connected with sensual desire, and provocative of craving.\n(2) Sounds recognizable by the ear that are wished for, desired, agreeable\nand likeable, connected with sensual desire, and provocative of craving.\n(3) Odors recognizable by the nose that are wished for, desired, agreeable\nand likeable, connected with sensual desire, and provocative of craving.\n(4) Flavors recognizable by the tongue that are wished for, desired,\nagreeable and likeable, connected with sensual desire, and provocative\nof craving.\n(5) Physical objects recognizable by the body that are wished for, desired,\nagreeable and likeable, connected with sensual desire, and provocative\nof craving.\nThese are the five cords of sensual pleasure.\nAs to those Ascetics and Brāhmins who are tied to these five cords of\nsensual pleasure, obsessed with them and completely committed to them,\nand who use them without seeing the danger in them or understanding the\nescape from them, it may be understood of them: They have met with\ncalamity, met with disaster, the Evil One may do with them as he likes.\nSuppose a forest deer who was bound lay down on a heap of traps; it might\nbe understood of him: He has met with calamity, met with disaster, the\nhunter can do with him as he likes, and when the hunter comes he cannot go\nwhere he wants.\nAs to those Ascetics and Brāhmins who are not tied to these five cords of\nsensual pleasure, who are not obsessed with them or completely committed\nto them, and who use them seeing the danger in them and understanding\nthe escape from them, it may be understood of them: They have not met\nwith calamity, not met with disaster, the Evil One cannot do with them as he\nlikes.\n28", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Five Cords of Sensual Pleasure", "sutta_refs": ["MN"], "page": null, "page_start": 28, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "50bf553a-2342-4a95-aa9a-560692b37e62", "parent_id": "book-vol9:ch3:scripture:1", "content_type": "scripture", "text": "Suppose a forest deer who was unbound lay down on a heap of traps; it\nmight be understood of him: He has not met with calamity, not met with\ndisaster, the hunter cannot do with him as he likes, and when the hunter\ncomes he can go where he wants.\nSuppose a forest deer is wandering in the forest wilds: he walks without fear,\nstands without fear, sits without fear, lies down without fear. Why is that?\nBecause he is out of the hunter’s range.\nSo too, quite distant from sense-desires, distant from unwholesome mental\nstates, he enters and resides in the first Jhāna, which is with thinking and\npondering, based in seclusion, filled with excitement and joy. This Monk is\nsaid to have blindfolded Māra, to have become invisible to the Evil One by\ndepriving Māra’s eye of its opportunity.\n(This follows with the second Jhāna, the third Jhāna, the fourth Jhāna, the\nspace is infinite, the consciousness is infinite, the base of nothingness, the\nbase of neither-perception-nor-non-perception, the discourses are identical\nexcept for the reference to each.)\nAgain, by completely surmounting the base of neither perception-nor-non\nperception, a Monk enters upon and resides in the elimination of perception\nand feeling. And his taints are destroyed by his seeing with wisdom.\nThis Monk is said to have blindfolded Māra, to have become invisible to the\nEvil One by depriving Māra’s eye of its opportunity, and to have crossed\nbeyond attachment to the world. He walks without fear, stands without fear,\nsits without fear, lies down without fear.\nWhy is that? Because he is out of the Evil One’s range.\n(Reference: MN 26)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Five Cords of Sensual Pleasure", "sutta_refs": ["MN"], "page": null, "page_start": 28, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6c2a447f-bbd9-456e-9458-36126846544a", "parent_id": "book-vol9:ch3:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Five Cords of Sensual Pleasure that\nthe mind experiences related to five (5) of The Six Sense Bases.\nDiscontentedness is experienced through The Six Sense Bases. The eyes, ears, nose,\ntongue, body, and the mind. These are the six internal sense bases or the six internal\nsense faculties. You will see different people using different language to describe Gotama\nBuddha’s Teachings because even how people describe these Teachings is impermanent.\nIt is not steady, fixed, or constant as different people choose to use different language.\nThe six internal sense bases experience the six external sense bases of forms, sounds,\nodors, flavors, physical objects, and mental objects.\n29", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Five Cords of Sensual Pleasure", "sutta_refs": ["MN"], "page": null, "page_start": 28, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "517bab86-dd81-4bd0-a8b4-845cb9ab450d", "parent_id": "book-vol9:ch3:commentary:1", "content_type": "commentary", "text": "The mind longing for pleasant feelings through the six internal sense bases for the six\nexternal sense bases is one of the significant problems of the unEnlightened mind\ndescribed in The Ten Fetters as “sensual desire”. The mind is chasing after pleasant\nfeelings through The Six Sense Bases looking to fulfill the objects of its desires through\nimpermanent conditions.\nThe mind experiences discontentedness through longing for sensual pleasure through\nthese six (6) sense bases.\nThe Six Sense Bases\nInternal Sense Base External Sense Base\nEyes Forms\nEars Sounds\nNose Odors\nTongue Flavors\nBody Physical Objects\nMind Mental Objects\nWhen seeing an agreeable form through the eyes, one experiences pleasant feelings.\nWhen seeing a disagreeable form through the eyes, one experiences a painful feeling. The\nmind is discontent.\nWhen hearing an agreeable sound through the ears, one experiences pleasant feelings.\nWhen hearing a disagreeable sound through the ears, one experiences a painful feeling.\nThe mind is discontent.\nWhen smelling an agreeable odor through the nose, one experiences pleasant feelings.\nWhen smelling a disagreeable odor through the nose, one experiences a painful feeling.\nThe mind is discontent.\nWhen tasting an agreeable flavor through the tongue, one experiences pleasant feelings.\nWhen tasting a disagreeable flavor through the tongue, one experiences a painful feeling.\nThe mind is discontent.\nWhen touching an agreeable physical object through the body, one experiences pleasant\nfeelings. When touching a disagreeable physical object through the body, one\nexperiences a painful feeling. The mind is discontent.\nWhen recognizing an agreeable mental object through the mind, one experiences\npleasant feelings. When recognizing a disagreeable mental object through the mind, one\nexperiences a painful feeling. The mind is discontent.\nMental objects are objects such as thoughts, ideas, emotions, mental states, etc.\nThrough all six (6) sense bases or The Six Doorways to Discontentedness, the mind\nexperiences pleasant feelings, painful feelings, and feelings that are neither painful-nor-\n30", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Five Cords of Sensual Pleasure", "sutta_refs": ["MN"], "page": null, "page_start": 28, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b8f187e5-1a13-46ae-bf39-1e07940cb231", "parent_id": "book-vol9:ch3:commentary:2", "content_type": "commentary", "text": "pleasant. When pleasant feelings, painful feelings, and feelings that are neither painful-\nnor-pleasant are experienced, the mind is discontent.\nAs the mind chases pleasant feelings, due to the impermanent nature of these feelings,\nthe mind is then inviting in painful feelings and/or feelings that are neither painful-nor-\npleasant as the mind still has a longing with a strong eagerness for impermanent\nconditions to create pleasant feelings. If the mind is basing its inner pleasant feelings on\nimpermanent conditions, it is also going to experience painful feelings and feelings that\nare neither painful-nor-pleasant based on impermanent conditions. Instead, the mind can\nbe trained to be inwardly peaceful and calm no longer yearning for pleasant feelings\nthrough conditions which are all impermanent.\nTo attain Enlightenment, you will need to learn how to “guard” the doorways to\ndiscontentedness and “protect your own contentedness” through developing a life\npractice of non-craving, non-desire, non-attachment, or non-clinging. We are each\nresponsible to “protect or maintain our own contentedness of mind” no one else\ncan do that for us.\nThe mind will have craving/desire/attachment (mental longing with a strong eagerness) for\npleasant feelings (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)\nassociated with contact with forms, sounds, odors, flavors, and physical objects through\nthe eyes, ears, nose, tongue, and body.\nThe craving/desire/attachment is the “cord” of sensual pleasure, not the actual object\nitself. The unEnlightened mind will chase after the objects of its affections seeking\npleasant feelings. Gotama Buddha explains this as objects “wished for, desired,\nagreeable and likeable, connected with sensual desire, and provocative of craving”.\nIt is the longing with a strong eagerness, craving/desire/attachment, that exists in the\nunEnlightened mind that causes it to be discontent. The discontentedness is experienced\nthrough pleasant feelings, painful feelings, and feelings that are neither painful-nor-\npleasant. This is explained in The Teachings of The Three Universal Truths and The Four\nNoble Truths.\nDetailed explanation of The Three Universal Truths and The Four Noble Truths is available\nin this same book series found in Chapter 4 of the book “Developing a Life Practice: The\nPath That Leads to Enlightenment” (Volume 1).\nAs a Practitioner develops their intellectual understanding of how the unEnlightened mind\nfunctions and the remedies, they are then able to better apply the solutions shared by\nGotama Buddha. Doing so, a Practitioner will understand “the escape” from The Five\nCords of Sensual Pleasure. Eventually, as a Practitioner has a well developed practice of\nThe Eight Fold Path, the mind will move into the Jhānas. These are preliminary phases the\nmind moves through prior to the first Stage of Enlightenment.\nWhen a Practitioner’s mind enters into the Jhānas, it is then protected from “Māra the Evil\nOne”.\n31", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Five Cords of Sensual Pleasure", "sutta_refs": ["MN"], "page": null, "page_start": 28, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "80b9333c-5b4f-4343-9772-fab96a2d2e6d", "parent_id": "book-vol9:ch3:commentary:3", "content_type": "commentary", "text": "Māra the Evil One is an unwholesome being who roams the world influencing unskillful,\nunbeneficial, and negative conduct. Māra, and beings acting on its behalf, look for ways\nto entice and lure an individual into conduct that would result in unwholesome results.\nOther traditions may refer to this entity as Satan, The Devil, or other names associated\nwith a devilish being who is associated with the Realm of Hell looking to cause calamity\nfor all beings here on earth attempting to influence human beings to create “hell on\nearth”.\nThrough training the mind in these Teachings, a Practitioner eventually gets to the Jhānas\nwhere the mind is protected and no longer influenced by Māra the Evil One. A mind that\nhas entered the Jhānas “is said to have blindfolded Māra”. Māra is no longer able to\ninfluence a Practitioner as their mind has become more stable and steady through well\ndeveloped wisdom, moral conduct, and mental discipline, yet, the mind is still not\nEnlightened. There is more work to do in order to fully protect the mind from\ndiscontentedness.\nHowever, the mind can “walk without fear, stand without fear, sit without fear, lie down\nwithout fear. Why is that? Because he is out of the hunter's range”.\n“Distant from sense-desires, distant from unwholesome mental states” through putting\ntogether a well developed life practice of The Eight Fold Path the mind “enters and\nresides in the first Jhāna” “out of the hunter’s range” and no longer susceptible to “Māra\nthe Evil One”.\nWith a Practitioner having distanced the mind from sensual desires and unwholesome\nmental states they are no longer “laying down on a heap of traps”. The sensual desires\nare the “traps”. The mind will continue to long with a strong eagerness through The Six\nSense Bases wanting pleasant feelings. But, those feelings are all temporary (i.e.\nimpermanent) because they are based on impermanent conditions. It is not until the mind\nis willing to let go of temporary happiness that it will experience permanent joy.\nTraining the mind to distant itself then eliminate sensual desires through eliminating the\ncraving/desire/attachment (i.e. The Five Cords of Sensual Pleasures) the Practitioner’s\nmind is no longer “laying on traps” and has escaped from a significant amount of\ndiscontentedness.\nAs a Practitioner chooses to develop their life practice more deeply practicing The Eight\nFold Path, the mind will move through the Jhānas, and then eliminate clinging to\nperceptions. The mind will be able to see clearly having eliminated the taints (i.e. The Ten\nFetters) and “seeing with wisdom” the mind will move closer to Enlightenment.\nDetailed explanation of the space is infinite, the consciousness is infinite, the base of\nnothingness, and the base of neither-perception-nor-non-perception is available in this\nsame book series found in Chapter 13 of the book “Breathing Mindfulness Meditation”\n(Volume 7).\n32", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Five Cords of Sensual Pleasure", "sutta_refs": ["MN"], "page": null, "page_start": 28, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "075f45f5-6ca8-41dc-b170-9363529ffd6b", "parent_id": "book-vol9:ch4:scripture", "content_type": "scripture", "text": "Chapter 4\nOne Who Guards The Doors of\nThe Six Sense Bases\nAnd how is a Monk guarded as to the doors of the six sense bases?\nHere, a Monk, seeing a form with the eye… he hears a sound with the ear…\nwith the nose smells an odor… with the tongue tastes a flavor… with the\nbody touches a physical object… with the mind he recognizes a mental\nobject, does not grasp at the general features or at the details of them.\nSince craving and aversion, evil, unwholesome states might flow in upon one\nwho dwells with the sense base of the eye uncontrolled… the sense base of\nthe ear uncontrolled… the sense base of the nose uncontrolled… the sense\nbase of the tongue uncontrolled... the sense base of the body uncontrolled...\nthe sense base of the mind uncontrolled, he applies himself to such control,\nhe sets a guard over the sense base of the eye… the sense base of the ear…\nthe sense base of the nose… the sense base of the tongue… the sense base\nof the body... the sense base of the mind, attains control of them.\nThat is how a Monk has the doors of the six sense bases guarded.\n(Reference: SN 35.239)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "One Who Guards The Doors of", "sutta_refs": ["SN"], "page": null, "page_start": 33, "page_end": 34, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "521a3095-a3ba-4b81-aeed-93d93b528ad4", "parent_id": "book-vol9:ch4:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that one should guard the doors of The\nSix Sense Bases. This is also referred to as “guarding the doorways to\ndiscontentedness”. The practice of Right Mindfulness, to include, The Four Foundations\nof Mindfulness is how a Practitioner would “guard the doorways to discontentedness”.\nAll discontentedness experienced in the mind will be experienced through one of these\ndoorways - the eyes, ears, nose, tongue, body, or mind. Through being observant of the\nmind by practicing Right Mindfulness, a Practitioner is able to guard the mind cutting off\nand letting go of any arising discontentedness as a bodily sensation ensuring that it does\nnot reach the mind to become discontent feelings.\nA Practitioner who trains the mind to be able to control The Six Sense Bases is able to\nguard those doorways ensuring the mind does not experience discontentedness related\nto experiences of agreeable or disagreeable forms, sounds, odors, flavors, physical\nobjects, or mental objects entering one of these doorways and affecting the mind.\nIn practice, this can be employed in multiple ways.\n33", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "One Who Guards The Doors of", "sutta_refs": ["SN"], "page": null, "page_start": 33, "page_end": 34, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fddb42e4-c974-45da-9eed-a163419ee97d", "parent_id": "book-vol9:ch4:commentary:1", "content_type": "commentary", "text": "For example, if a Practitioner finds themselves in a conversation where the discussion has\nbecome heated, they might decide to walk away removing the mind, and thus the\ndoorways (i.e. The Six Sense Bases) from the conversation. Then, the ear will not hear the\nargumentative speech to affect the mind. Instead, the Practitioner is guarding the\ndoorway by practicing Right Mindfulness to be aware of the arising of discontentedness\nand then applies Right Effort to, cut it off and let it go, which might include, leaving the\nconversation to protect the mind.\nA second example might include, that if you know you are about to speak with someone\nwho tends to be argumentative, that you prepare the mind ahead of time that the person\nwho you are about to have a conversation with, may become argumentative at any time\nduring the conversation. And, if that happens, you plan to remain quiet, ignore the\nargumentative speech, change the subject, or otherwise defuse the situation, perhaps\neven leaving the conversation entirely.\nA third example might include, that if you know you have a craving/desire/attachment to\nhaving the place where you reside to look a certain way and the mind craves for things to\nbe in a certain place, prior to entering a residence that you share with others, you prepare\nthe mind that the residence is not going to look the way you want it to look and that the\nmind needs to be peaceful and calm remaining unaffected when you observe things are\nnot the way the mind wants or expects them to be. The problem is not that things aren’t\nin the right place, instead, the problem is that the mind is uncomfortable with\nimpermanence and that items in the home cannot be permanently in the same spot. A\nPractitioner needs to train the mind to have restraint and control that it is disciplined to\nrecognize the true problem it’s facing is that the mind wants and expects things to be a\ncertain way permanently and that is not possible. Guarding the doorways would be to\npractice Right Mindfulness (i.e. awareness of mind) then, exercise restraint and control\nover the mind so that it does not become discontent due to its own cravings/desires/\nattachments related to anything that may enter The Six Sense Bases.\nIf the mind becomes aware of an agreeable or disagreeable form, sound, odor, flavor,\nphysical object, or mental object through the eyes, ears, nose, tongue, body, or mind, it\nwill need to exercise restraint, control, and discipline so that its craving/desire/attachment\ndoes not produce discontentedness in the mind. Any arising pleasant feelings, painful\nfeelings, or feelings that are neither painful-nor-pleasant is discontentedness and will\nneed to be cut off and let go.\nBut, if the Practitioner can reside guarding the doorways not allowing the mind to be\ntriggered, then discontentedness does not arise as bodily sensations, feelings, affect the\ncondition of the mind, or form mental objects.\nGuarding the doorways to discontentedness would include being watchful over the mind,\npracticing Right Mindfulness to include The Four Foundations of Mindfulness, not\nallowing it to be triggered through The Six Sense Bases.\n34", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "One Who Guards The Doors of", "sutta_refs": ["SN"], "page": null, "page_start": 33, "page_end": 34, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "492641c5-9fb2-4a5b-b1e3-811ab17bd3be", "parent_id": "book-vol9:ch5:scripture:0", "content_type": "scripture", "text": "Chapter 5\nOne To Reach Growth, Increase, and Maturity\nin This Training Discipline\nMonks, when a cattle worker possesses eleven factors, he is capable of\nkeeping and caring for a herd of cattle.\nWhat eleven?\nHere a cattle worker has wisdom of form, he is skilled in characteristics, he\nremoves flies’ eggs, he dresses wounds, he smokes out the sheds, he\nknows the watering place, he knows what it is to have drunk, he knows the\nroad, he is skilled in pastures, he does not milk dry, and he shows extra\nveneration to those bulls who are fathers and leaders of the herd.\nWhen a cattle worker possesses these eleven factors, he is capable of\nkeeping and caring for a herd of cattle.\nSo too, Monks, when a Monk possesses these eleven qualities, he is\ncapable of growth, increase, and maturity in The Teachings and Discipline.\nWhat eleven?\nHere a Monk has wisdom of form, he is skilled in characteristics, he removes\nflies’ eggs, he dresses wounds, he smokes out the sheds, he knows the\nwatering place, he knows what it is to have drunk, he knows the road, he is\nskilled in pastures, he does not milk dry, and he shows extra veneration to\nthose elder Monks of long-standing who have long gone forth, the fathers\nand leaders of The Community.\nHow does a Monk remove flies’ eggs?\nHere, when a thought of sensual desire has arisen, a Monk does not tolerate\nit; he abandons it, removes it, does away with it, and obliterates it. When a\nthought of ill will has arisen...When a thought of harming has arisen...When\nevil unwholesome states have arisen, a Monk does not tolerate them; he\nabandons them, removes them, does away with them, and obliterates them.\nThat is how a Monk removes flies’ eggs.\n35", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "One To Reach Growth, Increase, and Maturity", "sutta_refs": ["AN"], "page": null, "page_start": 35, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c2dd0807-00df-4e61-9c0a-7a223373600b", "parent_id": "book-vol9:ch5:scripture:1", "content_type": "scripture", "text": "How does a Monk dress wounds?\nHere, on seeing a form with the eye, a Monk does not grasp at its signs and\nfeatures. Since if he left the eye sense base unguarded, evil unwholesome\nstates of craving and aversion might invade him, he practices the way of its\nrestraint, he guards the eye sense base, he undertakes the restraint of the\neye sense base. On hearing a sound with the ear...On smelling an odor with\nthe nose...On tasting a flavor with the tongue...On touching a physical object\nwith the body...On recognizing a mental object with the mind, a Monk does\nnot grasp at its signs and features. Since, if he left the mind sense base\nunguarded, evil unwholesome states of craving and aversion might invade\nhim, he practices the way of its restraint, he guards the mind sense base, he\nundertakes the restraint of the mind sense base.\nThat is how a Monk dresses wounds.\n(Here only two of the eleven factors are shared as these two apply to ‘sensual\ndesire and The Six Sense Bases’. See the included reference for the entire\nTeaching.)\n(Reference: AN 11.17)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "One To Reach Growth, Increase, and Maturity", "sutta_refs": ["AN"], "page": null, "page_start": 35, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d68aaf4b-61e0-46d0-96f8-10bf88cc9755", "parent_id": "book-vol9:ch5:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how one would experience growth,\nincrease and maturity on The Path to Enlightenment. He provides eleven (11) factors that\ncontribute to a Practitioners growth on The Path to Enlightenment.\nTwo (2) of these factors are shared here as they directly relate to The Six Sense Bases.\nThe others can be explored through using the provided reference to see the original\nsource.\nHow does a Monk remove flies’ eggs?: The Buddha shares how a Practitioner “does\nnot tolerate” an arisen “thought of sensual desire”.\nTo eliminate discontentedness of the mind, a Practitioner will need to deeply understand\nthe cause of discontentedness and how to eliminate all discontent feelings to attain\nEnlightenment. This is explained in The Four Noble Truths, and the entire Path to\nEnlightenment is shared to eliminate all discontentedness.\nA comprehensive life practice that includes learning, reflecting, and practicing The Eight\nFold Path. That includes meditation and applying all that is part of The Path to\nEnlightenment in daily life.\n36", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "One To Reach Growth, Increase, and Maturity", "sutta_refs": ["AN"], "page": null, "page_start": 35, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d32062b6-961e-4e17-8961-73c5b401ebf0", "parent_id": "book-vol9:ch5:commentary:1", "content_type": "commentary", "text": "A Practitioner should develop Right Mindfulness to be aware of any arising thought of\nsensual desire then apply Right Effort to “cut it off and let it go”. With a well developed\npractice of Breathing Mindfulness Meditation and generosity, a Practitioner should have\nthe mindfulness to be aware of arising sensual desire and have the ability to “cut it off and\nlet it go”. Through training the mind in meditation, then they will have the ability to\naccomplish this goal outside of meditation during daily life.\nAs a Practitioner becomes more and more skilled at applying the training of Breathing\nMindfulness Meditation into daily life, over time, sensual desire will arise less frequently.\nBut, this takes time and dedication through a well developed life practice.\nThe Buddha explains that not only will a Practitioner not tolerate arising “sensual desire”\nand “abandons it, removes it, does away with it, and obliterates it” but also the same for\nany arising “ill will” or “thought of harming”. This relates back to Right Intention of The\nEight Fold Path.\nWhen a Practitioner does not tolerate arising sensual desire, ill will, or thoughts of\nharming, they can then actively and consistently practice Right Intention leading to\nwholesome outcomes through practicing all the other steps of The Eight Fold Path.\nHow does a Monk dress wounds?: The Buddha shares how a Practitioner “does not\ngrasp” at forms, sounds, odors, flavors, physical objects, or mental objects. Allowing the\nmind to long, yearn, grasp, want, expect agreeable objects would only continue to\nsupport the mind’s interest to base its inner feelings on impermanent conditions creating\npleasant feelings. And, allowing the mind to push away or reject disagreeable objects\nwould only continue to support the mind’s interest to base its inner feelings on\nimpermanent conditions creating painful feelings.\nInstead, Gotama Buddha is guiding Practitioners to guard all of The Six Sense Bases\nretraining the mind not allowing it to having longing or rejection of agreeable or\ndisagreeable forms, sounds, odors, flavors, physical objects, and mental objects.\nInitially, this takes a lot of work and effort using all aspects of these Teachings to train the\nmind to be restrained. It is The Eight Fold Path and all the supporting Teachings that will\nguide a Practitioner in understanding exactly how to train the mind to accomplish this\ngoal. Guidance from a Teacher who has eliminated the fetter/taint/pollution of mind\ndescribed as “sensual desire” is highly important as they will be able to guide you in\nexactly how to eliminate sensual desire because they have already accomplished that\ngoal. This can only be accomplished through determination, dedication, and diligence to\ndeveloping your life practice.\nOnce one is well underway with having developed their life practice to start eliminating\nsensual desire, then a Practitioner can actively apply The Teachings of The Buddha to\nmove the mind away from sensual desire so that it no longer has craving or aversion\ntowards any forms, sounds, odors, flavors, physical objects, or mental objects through\nthe eyes, ears, nose, tongue, body, or mind.\nIn this way, a Practitioner has “dressed the wound”. Just as the wound is protected by\nthe bandage, the mind is protected through its training of restraint and a dedicated\nPractitioner who watches over the mind.\n37", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "One To Reach Growth, Increase, and Maturity", "sutta_refs": ["AN"], "page": null, "page_start": 35, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8401e286-4c37-40ad-a7ac-2550f021f55e", "parent_id": "book-vol9:ch5:commentary:2", "content_type": "commentary", "text": "The Mind Dwells In\nExcitement\n38", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "One To Reach Growth, Increase, and Maturity", "sutta_refs": ["AN"], "page": null, "page_start": 35, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b6f07de3-4e83-465a-b956-e4b742b779fd", "parent_id": "book-vol9:ch6:scripture", "content_type": "scripture", "text": "Chapter 6\nThe Three Underlying Tendencies\nMonks, dependent on the eye and forms, eye-consciousness arises; the\nmeeting of the three is contact; with contact as condition there arises [a\nfeeling] felt as pleasant or painful or neither painful-nor-pleasant.\nDependent on the ear and sounds, ear-consciousness arises; the meeting of\nthe three is contact; with contact as condition there arises [a feeling] felt as\npleasant or painful or neither painful-nor-pleasant.\nDependent on the nose and odors, nose-consciousness arises; the meeting\nof the three is contact; with contact as condition there arises [a feeling] felt\nas pleasant or painful or neither painful-nor-pleasant.\nDependent on the tongue and flavors, tongue-consciousness arises; the\nmeeting of the three is contact; with contact as condition there arises [a\nfeeling] felt as pleasant or painful or neither painful-nor-pleasant.\nDependent on the body and physical objects, body-consciousness arises;\nthe meeting of the three is contact; with contact as condition there arises [a\nfeeling] felt as pleasant or painful or neither painful-nor-pleasant.\nDependent on the mind and mental objects, mind-consciousness arises; the\nmeeting of the three is contact; with contact as condition, there arises [a\nfeeling] felt as pleasant or painful or neither painful-nor-pleasant.\nWhen one is touched by a pleasant feeling, if one excites in it, welcomes it,\nand remains holding to it, then the underlying tendency to crave lies within\none.\nWhen one is touched by a painful feeling, if one sorrows, grieves and has\ndispleasure, weeps beating one’s breast and becomes distraught, then the\nunderlying tendency to aversion lies within one.\nWhen one is touched by a neither painful-nor-pleasant feeling, if one does\nnot understand as it actually is, the cause, the disappearance, the\ngratification, the danger, and the escape in regard to that feeling, then the\nunderlying tendency to ignorance (unknowing of true reality) lies within one.\n39\n\nMonks, that one shall here and now make an end of discontentedness\nwithout abandoning the underlying tendency to crave for pleasant feelings,\nwithout abolishing the underlying tendency to aversion towards painful\nfeelings, without eliminating the underlying tendency to ignorance\n(unknowing of true reality) in regard to neither painful-nor-pleasant feelings,\nwithout abandoning ignorance and arousing true wisdom - this is impossible.\n(Reference: MN 148)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "The Three Underlying Tendencies", "sutta_refs": ["MN"], "page": null, "page_start": 39, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5cf7dae4-2484-4009-a0d6-1cc09ad1b7b1", "parent_id": "book-vol9:ch6:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Practitioner needs to eliminate\ncraving, anger, and ignorance (unknowing of true reality) in order to eliminate\ndiscontentedness.\nThe Buddha shares how The Six Internal Sense Bases and The Six External Sense Bases\nwith contact as condition arises the consciousness of the object (i.e. awareness of the\nobject).\nWhen a Practitioner experiences pleasant feelings arise due to eye-consciousness, ear-\nconsciousness, nose-consciousness, tongue-consciousness, body-consciousness, or\nmind-consciousness, “if one excites in it, welcomes it, and remains holding to it, then the\nunderlying tendency to crave lies within one”. This means that if the Practitioner\nexperiences excitement, welcomes the contact, remaining holding on to it, then there is\ncraving/desire/attachment in the mind. Observing this, a wise Practitioner would apply\nRight Effort to eliminate the craving/desire/attachment so that they can eliminate the\narising pleasant feelings that are arising due to this impermanent condition. Training the\nmind to not long or yearn (i.e. chase after the objects of its affection) for pleasant feelings\nthrough The Six Sense Bases will train the mind to eliminate the fetter/taint/pollution of\nmind described as “sensual desire”. If a Practitioner welcomes in the impermanent\npleasant feelings, then they are inviting in the painful feelings. If the mind is allowed to\nbase its inner feelings on impermanent conditions arising pleasant feelings, then the mind\nwill experience painful feelings and/or feelings that are neither painful-nor-pleasant at\nsome point. Eliminating the cravings/desires/attachments that are causing the pleasant\nfeelings will then eliminate the mind experiencing painful feelings and feelings that are\nneither painful-nor-pleasant. The mind can be liberated from all discontentedness.\nWhen a Practitioner experiences painful feelings arise due to eye-consciousness, ear-\nconsciousness, nose-consciousness, tongue-consciousness, body-consciousness, or\nmind-consciousness, “if one sorrows, grieves and has displeasure, weeps beating one’s\nbreast and becomes distraught then the underlying tendency to aversion lies within one”.\nThis means that if the Practitioner experiences sorrow, grief, displeasure, anger, sadness,\nfrustration, irritation, annoyance, etc., then there is craving/desire/attachment in the mind.\nObserving this, a wise Practitioner would apply Right Effort to eliminate the craving/\ndesire/attachment so that they can eliminate the arising painful feelings that are arising\ndue to this impermanent condition. Training the mind to not be averse (i.e. push away the\ndisagreeable experience) to painful feelings through The Six Sense Bases will train the\nmind to eliminate the fetter/taint/pollution of mind described as “sensual desire”. If a\nPractitioner is averse to the impermanent painful feelings, then the mind is still craving/\ndesiring pleasant feelings. If the mind is allowed to base its inner feelings on impermanent\nconditions arising painful feelings, then the mind will experience difficulties being\n40", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "The Three Underlying Tendencies", "sutta_refs": ["MN"], "page": null, "page_start": 39, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5a4d3edc-46ef-4d1f-a5f0-a21b212a5cef", "parent_id": "book-vol9:ch6:commentary:1", "content_type": "commentary", "text": "uncomfortable and unwilling to face the challenges that it disagrees with through\nmaintaining its craving/desire/attachment to pleasant feelings. Eliminating the cravings/\ndesires/attachments that are causing the painful feelings will then eliminate the mind\nexperiencing painful feelings and feelings that are neither painful-nor-pleasant. The mind\ncan be liberated from all discontentedness.\nWhen a Practitioner experiences neither painful-nor-pleasant feelings arise due to eye-\nconsciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-\nconsciousness, or mind-consciousness, “if one does not understand as it actually is the\ncause, the disappearance, the gratification, the danger, and the escape in regard to that\nfeeling, then the underlying tendency to ignorance (unknowing of true reality) lies within\none”. This means that if the Practitioner experiences boredom, loneliness, shyness,\ndispleasure, discomfort, dissatisfaction, etc., then there is craving/desire/attachment in\nthe mind. Observing this, a wise Practitioner would apply Right Effort to eliminate the\ncraving/desire/attachment so that they can eliminate the arising neither painful-nor-\npleasant feelings that are arising due to this impermanent condition. Training the mind to\nnot be ignorant (i.e. unknowing of true reality) to neither painful-nor-pleasant feelings\nthrough The Six Sense Bases will train the mind to eliminate the fetter/taint/pollution of\nmind described as “sensual desire”. If a Practitioner is unaware of the impermanent\nneither painful-nor-pleasant feelings, then the mind is still unknowing of true reality. If the\nmind is allowed to base its inner feelings on impermanent conditions arising neither\npainful-nor-pleasant feelings, then the mind will not understand “as it actually is the\ncause, the disappearance, the gratification, the danger, and the escape in regard to that\nfeeling”.\nCause: craving/desire/attachment\nDisappearance: The Universal Truth of Impermanence\nGratification: The unEnlightened mind’s fetter/taint/pollution of “sensual desire”\nDanger: The Universal Truth of Discontentedness\nEscape: The Eight Fold Path\nEliminating the cravings/desires/attachments that are causing the pleasant feelings,\npainful feelings, and feelings that are neither painful-nor-pleasant through learning,\nreflecting, and practicing The Eight Fold Path will then eliminate discontentedness from\nbeing experienced by the mind. The mind can be liberated from all discontentedness.\n1.) Eyes come in contact with a form, arising awareness of the form is eye-\nconsciousness.\n2.) Ears come in contact with a sound, arising awareness of the sound is ear-\nconsciousness.\n3.) Nose comes in contact with an odor, arising awareness of the odor is nose-\nconsciousness.\n4.) Tongue comes in contact with a flavor, arising awareness of the flavor is tongue-\nconsciousness.\n5.) Body comes in contact with a physical object, arising awareness of the physical object\nis body-consciousness.\n41", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "The Three Underlying Tendencies", "sutta_refs": ["MN"], "page": null, "page_start": 39, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7ead395d-934d-40d9-a76c-3ba7ef770ab8", "parent_id": "book-vol9:ch6:commentary:2", "content_type": "commentary", "text": "6.) Mind comes in contact with a mental object, arising awareness of the mental object is\nmind-consciousness.\nIt is through the mind developing the deep understanding of how consciousness (i.e.\nawareness) of objects experienced through contact arises pleasant feelings, painful\nfeelings, and feelings that are neither painful-nor-pleasant that the mind can then apply\nRight Effort “cut off and let go” of the arising discontentedness. This is how a Practitioner\ncan then eliminate 100% of all discontentedness.\nLearning, reflecting, and practicing The Four Foundations of Mindfulness will allow a\nPractitioner to develop their awareness of the arising discontentedness sooner and\nsooner so that the mind is not affected by the arising discontentedness.\nWithout the understanding of The Six Sense Bases and how the unEnlightened mind\nlongs, yearns, and chases after pleasant feelings through The Six Sense Bases, a\nPractitioner would be unable to attain Enlightenment. Without the understanding and\npractice of The Four Foundations of Mindfulness, a Practitioner would be unable to attain\nEnlightenment.\nDetailed explanation of The Four Foundations of Mindfulness is available in this same\nbook series found in Chapter 5 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\nThe Buddha finishes this Teaching ensuring Students understand that without the\nelimination of craving, anger (aversion), and ignorance (unknowing of true reality), it would\nbe impossible to eliminate discontentedness. He shares that in the following paragraph.\n“Monks, that one shall here and now make an end of discontentedness without\nabandoning the underlying tendency to crave for pleasant feelings, without abolishing the\nunderlying tendency to aversion towards painful feelings, without eliminating the\nunderlying tendency to ignorance (unknowing of true reality) in regard to neither painful-\nnor-pleasant feelings, without abandoning ignorance and arousing true wisdom - this is\nimpossible”.\nTransforming The Three Poisons: Craving, Anger, and Ignorance\nGotama Buddha’s Teachings to eliminate craving, anger, and ignorance are known, for\ngood reason, as The Three Poisons, The Three Unwholesome Roots, and The Three Fires.\nAlso known as (greed, hatred, and delusion) or (desire, ill will, and confusion).\nThese are The Three Poisons that exist and are present in the mind as part of rebirth into\nthe human realm. It is our goal, through these Teachings, to eliminate these three poisons\nthrough practice of non-craving or generosity, non-anger or loving-kindness, and non-\nignorance or wisdom. To attain Enlightenment, one would need to completely eliminate\nThe Three Poisons.\nThese metaphors suggest how dangerous afflictive thoughts and emotions can be if they\nare not understood and transformed. Craving (Greed/Desire) refers to our selfishness,\ndesire, attachment, and grasping for contentedness and satisfaction outside of ourselves.\nAnger (Hatred/Ill Will) refers to our hostility and aggression, our aversion and repulsion\ntoward unpleasant people, circumstances, and even toward our own uncomfortable\nfeelings. Ignorance (Delusion/Confusion) refers to our dullness, confusion, and\n42", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "The Three Underlying Tendencies", "sutta_refs": ["MN"], "page": null, "page_start": 39, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b0d00fce-951d-411a-924b-9561034b82e7", "parent_id": "book-vol9:ch6:commentary:3", "content_type": "commentary", "text": "misperception; our unknowing or wrong views of reality misunderstanding the world\naround us as described as part of The Natural Laws of Existence in Gotama Buddha’s\nTeachings.\nThe poisons of craving, anger, and ignorance (unknowing of true reality) — mask our true\nnature, the awakened mind of wisdom and compassion. These poisonous states of mind\nthen motivate non-virtuous and unskillful intentions, speech, and actions, which produces\nunwholesome Kamma so they need to be transformed, remedied and an antidote applied\nto experience the brightness of the Enlightened mind.\nCraving, anger, and ignorance (unknowing of true reality) are deeply embedded in the\nconditioning of our personalities. Our behavior is habitually influenced and tainted by\nthese three poisons, these unwholesome roots buried deep into the mind. Burning within\nus as craving (greed/desire), anger (hatred/ill will), and ignorance (delusion/confusion),\nthese poisons lay to waste hearts, lives, hopes, and civilizations, driving us blind and\nthirsty through the seemingly endless round of birth and death - The Cycle of Rebirth.\nGotama Buddha describes these defilements as bonds, hindrances, and knots; the actual\nroot cause of unwholesome Kamma and the entire spectrum of human discontentedness.\nIt is The Three Poisons, The Three Unwholesome Roots, or The Three Fires that keeps the\nmind in the unEnlightened state. It is only when a Practitioner deeply understands these\nand uproots them from the mind, that one can reside permanently peaceful, calm, serene,\nand content with joy.\nAlthough this Teaching may appear negative or unpleasant, indeed, a wise understanding\nof The Three Poisons of craving, anger, and ignorance (unknowing of true reality) is\nultimately positive and empowering. With this superb understanding, we can clearly see\nand feel the factors that are causing discontentedness and suffering in our lives. And with\nthis clarity and insight, we can make the choice to eliminate those factors.\nThe Teaching of The Four Noble Truths clearly explains that when we embrace and\nunderstand the exact causes of our discontentedness, suffering and dissatisfaction, we\ncan then take the necessary steps to extinguish those causes and liberate the mind. This\nis certainly positive and empowering.\nIn addition, it is important for us to realize that Gotama Buddha’s Teachings regarding\ndefilement and purification are not just rigid, restrictive, or authoritarian theories regarding\nmorality, but are real and solid truths essential to our correct understanding of reality and\neventual awakening. Through learning these Teachings and the practice of these\nTeachings, we awaken to true reality, acquiring wisdom, eliminating the poison of\nignorance/delusion or “unknowing” we have of true reality that keeps The Three Poisons\nwell rooted into the mind causing us untold amounts of discontentedness and suffering.\nThrough learning, reflecting, and practicing these Teachings while seeking guidance with\na Teacher, a Practitioner will independently observe the truth acquiring wisdom to liberate\nthe mind removing these poisons to experience Enlightenment.\nDetailed explanation of The Three Poisons and how to eliminate them is available in this\nsame book series found in Chapter 8 of the book “Developing a Life Practice: The Path\nThat Leads to Enlightenment” (Volume 1).\n43", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "The Three Underlying Tendencies", "sutta_refs": ["MN"], "page": null, "page_start": 39, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b6538219-c29c-4c0d-afea-b10a0f8b5e84", "parent_id": "book-vol9:ch7:scripture", "content_type": "scripture", "text": "Chapter 7\nWho Seeks Excitement in Discontentedness is\nNot Freed From Discontentedness\nMonks, one who seeks excitement in form\nseeks excitement in discontentedness...\nOne who seeks excitement in feeling\nseeks excitement in discontentedness…\nOne who seeks excitement in perception\nseeks excitement in discontentedness...\nOne who seeks excitement in volitional formations (choices/decisions)\nseeks excitement in discontentedness…\nOne who seeks excitement in consciousness\nseeks excitement in discontentedness…\nOne who seeks excitement in discontentedness,\nI say, is not freed from discontentedness.\n(Reference: SN 22.29)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Who Seeks Excitement in Discontentedness is", "sutta_refs": ["SN"], "page": null, "page_start": 44, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2d0d6246-098f-41cc-a4a1-399a5f14e427", "parent_id": "book-vol9:ch7:commentary", "content_type": "commentary", "text": "44\n\nIn this Teaching from Gotama Buddha, he shares how a Practitioner who seeks pleasant\nfeelings (i.e. excitement) in The Five Aggregates or discontentedness is not Enlightened.\nThe Five Aggregates are what makes “a being, a being”. A living being will have all five\naggregates, also known as “elements” or “collections”.\nThe Five Aggregates\nForm: the physical body.\nFeelings: results of experiences in the mind through The Six Sense Bases.\nPerceptions: a belief or opinion based on how things seem.\nVolitional Formations: choices or decisions that are made.\nConsciousness: the mind.\nIt is when the mind “clings” or “holds on” to The Five Aggregates that the mind\nexperiences continued discontentedness. Observing the impermanent nature of The Five\nAggregates, a human being can “let go” no longer experiencing discontentedness due to\n“holding on” to The Five Aggregates experiencing constant rebirth in The Cycle of\nRebirth.\nDue to clinging to The Five Aggregates and a being coming into existence, the mind will\nexperience discontentedness.\nAll unEnlightened beings will experience discontentedness.\nDiscontentedness: Gotama Buddha describes three feelings as discontent. The goal of\nthese Teachings is to eliminate discontentedness of mind providing the mind a permanent\nplace to reside in Enlightenment.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,\nstress, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,\nuncomfortable, unsatisfied, etc.)\nAs long as the mind continues to “hold on” to The Five Aggregates, it will not be able to\nexperience Enlightenment. Eliminating any arising pleasant feelings associated with\nclinging to The Five Aggregates will bring the mind closer to Enlightenment.\n45", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Who Seeks Excitement in Discontentedness is", "sutta_refs": ["SN"], "page": null, "page_start": 44, "page_end": 45, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a8dc76b5-19b4-40b0-8774-1082e7d8ee26", "parent_id": "book-vol9:ch8:scripture", "content_type": "scripture", "text": "Chapter 8\nWho Seeks Excitement in The Six Sense Bases\nSeeks Excitement in Discontentedness\nMonks,\none who seeks excitement in the eye\nseeks excitement in discontentedness…\nOne who seeks excitement in the ear\nseeks excitement in discontentedness…\nOne who seeks excitement in the nose\nseeks excitement in discontentedness...\nOne who seeks excitement in the tongue\nseeks excitement in discontentedness…\nOne who seeks excitement in the body\nseeks excitement in discontentedness…\nOne who seeks excitement in the mind\nseeks excitement in discontentedness.\nOne who seeks excitement in discontentedness,\nI say, is not freed from discontentedness.\n(Reference: SN 35.19)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Who Seeks Excitement in The Six Sense Bases", "sutta_refs": ["SN"], "page": null, "page_start": 46, "page_end": 47, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "47c6d23c-6f21-4bfc-8ac1-270d7280f0de", "parent_id": "book-vol9:ch8:commentary", "content_type": "commentary", "text": "46\n\nIn this Teaching from Gotama Buddha, he shares how a Practitioner who seeks pleasant\nfeelings (i.e. excitement) in The Six Sense Bases or discontentedness is not Enlightened.\nAs long as the mind continues to have craving/desire/attachment through The Six Sense\nBases, it will not be able to experience Enlightenment. A Practitioner needs to take active\nsteps to learn, reflect, and practice these Teachings to eliminate all of The Ten Fetters\nincluding “sensual desire”.\nThrough eliminating the fetter/taint/pollution of mind described as “sensual desire”, the\nmind can be liberated from its constant searching for satisfaction in impermanent\nconditions through The Six Sense Bases. This is a significant aspect of liberating the mind\nand will require focus, attention, and diligence to actively work towards the elimination of\nsensual desire. Otherwise, the mind will continue to experience pleasant feelings, painful\nfeelings, and feelings that are neither painful-nor-pleasant (i.e. discontentedness) based\non its cravings/desires/attachments and thus, the mind will not be freed from\ndiscontentedness.\n47", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Who Seeks Excitement in The Six Sense Bases", "sutta_refs": ["SN"], "page": null, "page_start": 46, "page_end": 47, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e625c378-9222-4fae-80e5-b12ea66ca069", "parent_id": "book-vol9:ch9:scripture:0", "content_type": "scripture", "text": "Chapter 9\nOne Dwelling with Craving As A Partner\n‘Venerable Sir, in what way is one dwelling with a partner?’\nThere are, Migajala, forms recognizable by the eye that are desirable, lovely,\nagreeable, pleasing, sensually enticing, tempting.\nIf a Monk seeks excitement in them, welcomes them, and remains holding to\nthem, excitement arises.\nWhen there is excitement, there is obsession of mind.\nWhen there is obsession of mind, there is bondage.\nBound by the fetter of sensual desire, Migajala, a Monk is called one\ndwelling with a partner.\nThere are, Migajala, sounds recognizable by the ear…odors recognizable by\nthe nose...flavors recognizable by the tongue...physical objects recognizable\nby the body...mental objects recognizable by the mind that are desirable,\nlovely, agreeable, pleasing, sensually enticing, tempting. If a Monk seeks\nexcitement in them…he is called one dwelling with a partner.\nMigajala, even though a Monk who dwells thus resorts to forests and groves,\nto remote lodgings where there are few sounds and little noise, unoccupied,\nhidden from people, appropriate for seclusion, he is still called one dwelling\nwith a partner.\nFor what reason?\nBecause craving is his partner, and he has not abandoned it; therefore he is\ncalled one dwelling with a partner.\n‘Venerable Sir, in what way is one a lone dweller?’\nThere are, Migajala, forms recognizable by the eye that are desirable, lovely,\nagreeable, pleasing, sensually enticing, tempting.\nIf a Monk does not seek excitement in them, does not welcome them, and\ndoes not remain holding to them, excitement is eliminated.\n48", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "One Dwelling with Craving As A Partner", "sutta_refs": ["SN"], "page": null, "page_start": 48, "page_end": 50, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c135b1e7-128a-4ff4-a3c0-e20e7b4cdd35", "parent_id": "book-vol9:ch9:scripture:1", "content_type": "scripture", "text": "When there is no excitement, there is no obsession of mind.\nWhen there is no obsession of mind, there is no bondage.\nReleased from the fetter of sensual desire, Migajala, a Monk is called a lone\ndweller.\nThere are, Migajala, sounds recognizable by the ear…odors recognizable by\nthe nose...flavors recognizable by the tongue...physical objects recognizable\nby the body...mental objects recognizable by the mind that are desirable,\nlovely, agreeable, pleasing, sensually enticing, tempting. If a Monk does not\nseek excitement in them...he is called a lone dweller.\nMigajala, even though a Monk who dwells thus lives in the vicinity of a\nvillage, associating with male and female Ordained Practitioners with male\nand female Household Practitioners, with Kings and Royal Ministers, with\nSectarian Teachers and their disciples, he is still called a lone dweller.\nFor what reason?\nBecause craving is his partner, and he has abandoned it; therefore he is\ncalled a lone dweller.\n(Reference: SN 35.63)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "One Dwelling with Craving As A Partner", "sutta_refs": ["SN"], "page": null, "page_start": 48, "page_end": 50, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fa220dec-760c-4012-b463-9a6e1d3c2abd", "parent_id": "book-vol9:ch9:commentary:0", "content_type": "commentary", "text": "49", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "One Dwelling with Craving As A Partner", "sutta_refs": ["SN"], "page": null, "page_start": 48, "page_end": 50, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e2f8b1a4-0630-480b-9bcb-77650241ff7e", "parent_id": "book-vol9:ch9:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he highlights his central Teaching of how craving/\ndesire/attachment leads to discontentedness of the mind describing craving as a\n“partner”. One who has eliminated craving/desire/attachment is described as a “lone\ndweller”.\nWith craving/desire/attachment in the mind, a Practitioner’s mind will be unliberated\nexperiencing continuous discontentedness. The mind will continue to chase after the\nobjects of its affection in an attempt to please the craving. Never experiencing lasting\nsatisfaction, the mind continues to long with a strong eagerness through The Six Internal\nSense Bases of the eyes, ears, nose, tongue, body, and mind for The Six External Sense\nBases of forms, sounds, odors, flavors, physical objects, and mental objects.\nThe mind is “bound by the fetter of sensual desire”. The mind is inhibited, trapped, and\nbound to getting pleasure through The Six Sense Bases attempting to satisfy its “sensual\ndesire” but never experiences lasting satisfaction due to the mind basing its inner feelings\non impermanent conditions through The Six Sense Bases.\nThe unEnlightened mind wants “desirable, lovely, agreeable, pleasing, sensually enticing,\ntempting” forms, sounds, odors, flavors, physical objects, and mental objects at all times\npermanently. The unEnlightened mind is chasing pleasant feelings “seeks excitement in\nthem, welcomes them, and remains holding to them, excitement arises”.\n“When there is excitement, there is obsession of mind” as the mind will be unable to be\ncalm and peaceful while excitement arises and obsesses the mind.\nEven though one may be alone, with craving/desire/attachment, a Practitioner “is called\none dwelling with a partner”.\nThe Buddha then provides the opposite to reinforce the elimination of craving/desire/\nattachment as the goal of these Teachings and what leads to Enlightenment.\nIf a Practitioner “does not seek excitement in them, does not welcome them, and does not\nremain holding to them, excitement is eliminated”. “When there is no excitement, there is\nno obsession of mind”. “When there is no obsession of mind, there is no bondage” as the\nmind is liberated from craving/desire/attachment.\nA Practitioner who has trained the mind to eliminate craving/desire/attachment is\n“released from the fetter of sensual desire” and “is called a lone dweller”.\nSensual desire is just one of The Ten Fetters that needs to be eliminated to experience\nEnlightenment. Liberating the mind from all of The Ten Fetters a Practitioner will\nexperience peace, calmness, serenity, and contentedness with joy - permanently.\n50", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "One Dwelling with Craving As A Partner", "sutta_refs": ["SN"], "page": null, "page_start": 48, "page_end": 50, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f9d6a93a-f07c-42d1-acbb-ee1cdb5dd96e", "parent_id": "book-vol9:ch10:scripture:0", "content_type": "scripture", "text": "Chapter 10\nIncapable of Growth, Increase, and Maturity in\nThe Teachings and Discipline\nMonks, when a cattle worker possesses eleven factors, he is incapable of\nkeeping and caring for a herd of cattle.\nWhat eleven?\nHere a cattle worker has no wisdom of form, he is unskilled in\ncharacteristics, he fails to remove flies’ eggs, he fails to dress wounds, he\nfails to smoke out the sheds, he does not know the watering place, he does\nnot know what it is to have drunk, he does not know the road, he is unskilled\nin pastures, he milks dry, and he shows no extra veneration to those bulls\nwho are fathers and leaders of the herd.\nWhen a cattle worker possesses these eleven factors, he is incapable of\nkeeping and caring for a herd of cattle.\nSo too, Monks, when a Monk possesses eleven qualities, he is incapable of\ngrowth, increase, and maturity in these Teachings and Discipline.\nWhat eleven?\nHere a Monk has no wisdom of form, he is unskilled in characteristics, he\nfails to remove flies’ eggs, he fails to dress wounds, he fails to smoke out the\nsheds, he does not know the watering place, he does not know what it is to\nhave drunk, he does not know the road, he is unskilled in pastures, he milks\ndry, and he shows no extra veneration to those elder Monks of long-standing\nwho have long gone forth, the fathers and leaders of The Community.\nHow does a Monk fail to remove flies’ eggs?\nHere, when a thought of sensual desire has arisen, a Monk tolerates it; he\ndoes not abandon it, remove it, do away with it, and obliterate it. When a\nthought of ill will has arisen…When a thought of harming has arisen…When\nevil unwholesome states have arisen, a Monk tolerates it; he does not\nabandon it, remove it, do away with it, and obliterate it.\nThat is how a Monk fails to remove flies’ eggs.\n51", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Incapable of Growth, Increase, and Maturity in", "sutta_refs": ["AN"], "page": null, "page_start": 51, "page_end": 55, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8d631aff-98e6-445e-8db6-a64acdef23f6", "parent_id": "book-vol9:ch10:scripture:1", "content_type": "scripture", "text": "How does a Monk fail to dress wounds?\nHere, on seeing a form with the eye, a Monk grasps at its signs and features.\nEven though, when he leaves the eye sense base unguarded, evil\nunwholesome states of craving and aversion might invade him, he does not\npractice the way of its restraint, he does not guard the eye sense base, he\ndoes not undertake the restraint of the eye facility. On hearing a sound with\nthe ear… On smelling an odor with the nose… On tasting a flavor with the\ntongue... On touching a physical object with the body... On recognizing a\nmental object with the mind, he grasps at its signs and features. Even\nthough, when he leaves the mind sense base unguarded, evil unwholesome\nstates of craving and aversion might invade him, he does not practice the\nway of its restraint, he does not guard the mind sense base, he does not\nundertake the restraint of the mind sense base.\nThat is how a Monk fails to dress wounds.\n(Here only two of the eleven factors are shared as these two apply to ‘sensual\ndesire and The Six Sense Bases’. See the included reference for the entire\nTeaching.)\n(Reference: AN 11.17)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Incapable of Growth, Increase, and Maturity in", "sutta_refs": ["AN"], "page": null, "page_start": 51, "page_end": 55, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3f8b4719-7b23-4266-8009-bc02e6aabe82", "parent_id": "book-vol9:ch10:commentary:0", "content_type": "commentary", "text": "52", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Incapable of Growth, Increase, and Maturity in", "sutta_refs": ["AN"], "page": null, "page_start": 51, "page_end": 55, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9d279597-2cdc-494e-a273-a756cfb9d4e3", "parent_id": "book-vol9:ch10:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how one would be incapable of\nexperiencing growth, increase and maturity on The Path to Enlightenment. He provides\neleven (11) factors that contribute to a Practitioners growth on The Path to Enlightenment.\nTwo (2) of these factors are shared here as they directly relate to The Six Sense Bases.\nThe others can be explored through using the provided reference to see the original\nsource.\nHow does a Monk fail to remove flies' eggs?: The Buddha shares how a Practitioner\n“tolerates” an arisen “thought of sensual desire”.\nTo eliminate discontentedness of the mind, a Practitioner will need to deeply understand\nthe cause of discontentedness and how to eliminate all discontent feelings to attain\nEnlightenment. This is explained in The Four Noble Truths and the entire Path to\nEnlightenment is shared to eliminate all discontentedness.\nA comprehensive life practice that includes learning, reflecting, and practicing The Eight\nFold Path. That includes meditation and applying all that is part of The Path to\nEnlightenment in daily life.\nA Practitioner should develop Right Mindfulness to be aware of any arising thought of\nsensual desire then apply Right Effort to “cut it off and let it go”. With a well developed\npractice of Breathing Mindfulness Meditation and generosity, a Practitioner should have\nthe mindfulness to be aware of arising sensual desire and have the ability to “cut it off and\nlet it go”. Through training the mind in meditation, then they will have the ability to\naccomplish this goal outside of meditation during daily life.\nAs a Practitioner becomes more and more skilled at applying the training of Breathing\nMindfulness Meditation into daily life, over time, sensual desire will arise less frequently.\nBut, this takes time and dedication through a well developed life practice.\nThe Buddha explains that not only will a Practitioner not tolerate arising “sensual desire”\nand “abandons it, removes it, does away with it, and obliterates it” but also the same for\nany arising “ill will” or “thought of harming”. This relates back to Right Intention of The\nEight Fold Path.\nWhen a Practitioner tolerates arising sensual desire, ill will, or thoughts of harming, they\ncannot then actively and consistently practice Right Intention leading to wholesome\noutcomes through practicing all the other steps of The Eight Fold Path.\nHow does a Monk fail to dress wounds?: The Buddha shares how a Practitioner\n“grasps” at forms, sounds, odors, flavors, physical objects, or mental objects. Allowing\nthe mind to long, yearn, grasp, want, expect agreeable objects would only continue to\nsupport the minds interest to base its inner feelings on impermanent conditions creating\npleasant feelings. And, allowing the mind to push away or reject disagreeable objects\nwould only continue to support the minds interest to base its inner feelings on\nimpermanent conditions creating painful feelings.\nInstead, Gotama Buddha is guiding Practitioners to guard all of The Six Sense Bases\nretraining the mind not allowing it to having longing or rejection of agreeable or\ndisagreeable forms, sounds, odors, flavors, physical objects, and mental objects.\n53", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Incapable of Growth, Increase, and Maturity in", "sutta_refs": ["AN"], "page": null, "page_start": 51, "page_end": 55, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "863ae812-4605-44eb-ac68-3b93e2160133", "parent_id": "book-vol9:ch10:commentary:2", "content_type": "commentary", "text": "Not To Let The Mind\nDwell in Excitement\n55", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Incapable of Growth, Increase, and Maturity in", "sutta_refs": ["AN"], "page": null, "page_start": 51, "page_end": 55, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ea06aec6-e0fc-438b-9f59-c739cc0756c0", "parent_id": "book-vol9:ch11:scripture", "content_type": "scripture", "text": "Chapter 11\nWith Destruction of Excitement\nThe Mind is Liberated\nSeeing rightly, he experiences the fading away of strong feelings.\nWith the destruction of excitement, comes destruction of craving;\nWith the destruction of craving, comes destruction of excitement.\nWith the destruction of excitement and craving, the mind is said to be well\nliberated.\n(Reference: SN 22.51)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "With Destruction of Excitement", "sutta_refs": ["SN"], "page": null, "page_start": 56, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1e772c0c-3da1-4a0a-9019-021bd0b12ad6", "parent_id": "book-vol9:ch11:commentary:0", "content_type": "commentary", "text": "56", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "With Destruction of Excitement", "sutta_refs": ["SN"], "page": null, "page_start": 56, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ec05a896-f0ea-464f-9669-c6ff35ea70df", "parent_id": "book-vol9:ch11:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Practitioner who is “seeing\nrightly” “experiences the fading away of strong feelings”.\nSeeing rightly, he experiences the fading away of strong feelings: “Seeing rightly” is\nto have acquired wisdom through learning, reflecting, and practicing these Teachings to\neradicate ignorance (unknowing of true reality). It is through eliminating ignorance\n(unknowing of true reality) that a Practitioner can see the true cause of all\ndiscontentedness as craving/desire/attachment and through practice of these Teachings,\none can “experience the fading away of strong feelings” associated with the\nunEnlightened mind.\nWith the destruction of excitement, comes destruction of craving: Through\neliminating pleasant feelings (i.e. excitement) from the mind, a Practitioner can eliminate\nthe cravings/desires/attachments that are causing all discontentedness in the mind.\nEliminating the primary problem of the unEnlightened mind chasing after pleasant feelings\nwill thus, eliminate painful feelings and feelings that are neither painful-nor-pleasant. It is\nthrough the “destruction of craving” that the mind is liberated to experience\nEnlightenment.\nWith the destruction of craving, comes destruction of excitement: Through\neliminating craving/desire/attachment from the mind, a Practitioner will eliminate pleasant\nfeelings based on impermanent conditions, thus, experiencing liberation of mind.\nWith the destruction of excitement and craving, the mind is said to be well liberated:\nWhen a Practitioner has eliminated the condition of craving/desire/attachment which\ncauses discontentedness in the mind (i.e. pleasant feelings, painful feelings, and feelings\nthat are neither painful-nor-pleasant), then the mind will no longer experience\ndiscontentedness and the mind is well liberated.\nAll of The Ten Fetters need to be completely eliminated to experience Enlightenment and\neliminating the fetter/taint/pollution of mind described as “sensual desire” is a significant\nfetter that is a hindrance to Enlightenment. Eliminating sensual desire will drastically\nreduce discontentedness but it is only when all ten (10) of the fetters are eliminated that\nthe mind will experience complete liberation from discontentedness. The mind will be\nfreed from the constant cycle of repeated and continuous discontentedness arising in the\nmind.\nDetailed explanation of The Ten Fetters is available in this same book series found in\nChapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n57", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "With Destruction of Excitement", "sutta_refs": ["SN"], "page": null, "page_start": 56, "page_end": 57, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "baf2ff12-41cd-44c2-b6aa-24b90403ee86", "parent_id": "book-vol9:ch12:scripture", "content_type": "scripture", "text": "Chapter 12\nCraving/Desire is the Root of Discontentedness\nWhatever discontentedness arose in the past, all that arose rooted in\ncraving/desire, with craving/desire as its source: for craving/desire is the root\nof discontentedness.\nWhatever discontentedness will arise in the future, all that will arise rooted in\ncraving/desire, with craving/desire as its source, for craving/desire is the root\nof discontentedness.\nWhatever discontentedness arises, all that is rooted in craving/desire, has\ncraving/desire as its source; for craving/desire is the root of\ndiscontentedness.\n(Reference: SN 42.11)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Craving/Desire is the Root of Discontentedness", "sutta_refs": ["SN"], "page": null, "page_start": 58, "page_end": 58, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7f8d2e17-a735-4dab-ac32-47544975956d", "parent_id": "book-vol9:ch12:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the cause of all discontentedness is\ncraving/desire/attachment.\nCraving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental\nlonging for something with a strong eagerness. The mind pulling in a direction for objects\nof its affection.\nWhether it be discontentedness that arose with beings in the past, present, or future it is\nall caused by craving/desire/attachment.\nThe cause, elimination, and the solution leading to the complete elimination of all\ndiscontentedness is described in The Four Noble Truths. The Four Noble Truths is a\nfoundation in these Teachings that is required in order to understand all the other\nTeachings on The Path to Enlightenment shared by Gotama Buddha.\nA Practitioner will need to deeply understand and practice The Four Noble Truths in order\nto eliminate discontentedness of the mind.\nDetailed explanation of The Four Noble Truths is available in this same book series found\nin Chapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n58", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Craving/Desire is the Root of Discontentedness", "sutta_refs": ["SN"], "page": null, "page_start": 58, "page_end": 58, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a15b4f04-c0d4-4151-bb16-610eb1415217", "parent_id": "book-vol9:ch13:scripture", "content_type": "scripture", "text": "Chapter 13\nWhat One Intends One Has a Tendency Towards\nMonks, what one intends, and what one desires, and whatever one has an\nobsession towards: this becomes a basis for the maintenance of\nconsciousness.\nWhen there is a basis, there is a support for the establishing of\nconsciousness.\nWhen consciousness is established and has come to growth, there is the\nproduction of future renewed existence.\nWhen there is the production of future renewed existence, future birth, aging-\nand-death, sorrow, grief, pain, displeasure, and despair come to be.\nSuch is the cause of this whole mass of discontentedness.\n(Reference: SN 12.38)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "What One Intends One Has a Tendency Towards", "sutta_refs": ["SN"], "page": null, "page_start": 59, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9851f019-c315-4204-8bd6-b30ef4ba3785", "parent_id": "book-vol9:ch13:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the cause of discontentedness and\ncontinuous rebirth in The Cycle of Rebirth is craving/desire/attachment.\nIf one has an obsession towards certain objects of its affection, the mind has craving/\ndesire/attachment. Craving/desire/attachment is what produces continued consciousness\nin future rebirths. “Maintenance of consciousness” is continued, supported, and\nmaintained by craving/desire/attachment.\nWith consciousness established because of continuous craving/desire/attachment, “there\nis the production of future renewed existence”. Future renewed existence leads to “future\nbirth, aging-and-death, sorrow, grief, pain, displeasure, and despair”.\nThis is what causes the entire massive amount of discontentedness in the mind. It is\ncraving/desire/attachment that leads to the maintenance, support, and establishment of\nconsciousness resulting in birth, aging-and-death, sorrow, grief, pain, displeasure, and\ndespair.\nIt is only through eliminating craving/desire/attachment through The Six Sense Bases and\nelimination of The Ten Fetters that the mind is completely liberated from\ndiscontentedness and the entire Cycle of Rebirth. Once the mind is experiencing\nEnlightenment, it will no longer experience any discontentedness or future rebirths in The\nCycle of Rebirth.\n59", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "What One Intends One Has a Tendency Towards", "sutta_refs": ["SN"], "page": null, "page_start": 59, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "99d0e53a-a3bf-44ac-8b2d-73be3c0620ef", "parent_id": "book-vol9:ch14:commentary:0", "content_type": "commentary", "text": "Chapter 14\nDo Not Favor Existence\nNot Even For The Lasting of A Finger-Snap\nMonks, just as even a small amount of dung has a foul smell.\nSo likewise I do not favor existence even for an insignificant amount of time,\nnot even for the lasting of a finger-snap.\n(Reference: AN 1.316-332)\n60", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Do Not Favor Existence", "sutta_refs": ["AN"], "page": null, "page_start": 60, "page_end": 61, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a77f5ab0-1c72-4e9d-88ce-fed633d446c3", "parent_id": "book-vol9:ch14:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how he is not interested in continued\nexistence through The Cycle of Rebirth.\nIn some places that you learn teachings labeled as Buddhism, it is taught that the goal is\nto not attain Enlightenment in this life and accept rebirth so that you can help others\nattain Enlightenment. This is not what The Buddha taught and is not part of The Path to\nEnlightenment.\nFirst, how could a being help others attain Enlightenment if they themselves have not yet\nattained Enlightenment? This would be equivalent to learning how to drive a car from\nsomeone who has never driven a car. Are you interested in having a Teacher help you\nlearn to drive a car who has never driven a car or would you prefer to have someone with\ndeep experience in driving a car help you learn how to drive a car?\nSecond, all The Buddha’s Teachings point to the elimination of discontentedness and the\nelimination of existence or rebirth in The Cycle of Rebirth. The Buddha never taught that\none should avoid The Path to Enlightenment to help others on The Path to Enlightenment.\nInstead, he taught to progress towards Enlightenment so that you deeply understand The\nPath to Enlightenment and can attain Enlightenment yourself. In doing so, a Practitioner\nwould be highly skilled and knowledgeable of The Path to Enlightenment and should they\nchoose to then help others to attain Enlightenment, they are fully capable of providing\nthat support.\nThird, this is just one of many Teachings where The Buddha explains he is not fond of\nexistence and he does not “favor existence”. The Four Observations of sickness, aging,\ndeath, and an Ascetic seeking to understand the world are what motivated the young\nSiddhartha Gotama to pursue The Path to Enlightenment. He was interested in helping\nbeings escape the constant and continuous discontentedness associated with sickness,\naging, and death. He discovered The Path to Enlightenment that ends discontentedness\nand, thus, ends The Cycle of Rebirth where beings experience continued existence. He\nwas not interested in helping beings continue to exist but instead, he was interested in\nhelping beings eliminate discontentedness so that they would never need to experience\nsorrow, grief, pain, displeasure, and despair ever again.\nIt is The Path to Enlightenment and attaining Enlightenment where a being will completely\neliminate 100% of all discontentedness, and eliminate the conditions that create\ncontinued rebirth (i.e. craving/desire/attachment).\nThrough eliminating craving/desire/attachment in the mind, all discontentedness is\neliminated. Through eliminating craving/desire/attachment in the mind, there is no further\nmaintenance or support for continued rebirth in The Cycle of Rebirth.\n61", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Do Not Favor Existence", "sutta_refs": ["AN"], "page": null, "page_start": 60, "page_end": 61, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a4b01336-d6c1-4900-a8c7-6705be7f26a3", "parent_id": "book-vol9:ch15:scripture", "content_type": "scripture", "text": "Chapter 15\nCraving is the Fuel of Rebirth\nI declare, Vaccha, rebirth for one with fuel, not for one without fuel.\nJust as a fire burns with fuel, but not without fuel,\nSo, Vaccha, I declare rebirth for one with fuel, not for one without fuel.\n‘Master Gotama, when a flame is flung by the wind and goes some distance,\nwhat does Master Gotama declare to be its fuel on that occasion?'\nWhen Vaccha, a flame is flung by the wind and goes some distance, I\ndeclare that it is fueled by the wind.\nFor on that occasion the wind is its fuel.\n‘And, Master Gotama, when a being has laid down this body but has not yet\nbeen reborn in another body, what does Master Gotama declare to be its fuel\non that occasion?’\nWhen, Vaccha, a being has laid down this body but has not yet been reborn\nin another body, I declare that it is fueled by craving.\nFor on that occasion craving is its fuel.\n(Reference: SN 44.9)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Craving is the Fuel of Rebirth", "sutta_refs": ["SN"], "page": null, "page_start": 62, "page_end": 66, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4d47dece-c10c-4c2c-bcf3-4c7c13bc4d9e", "parent_id": "book-vol9:ch15:commentary:0", "content_type": "commentary", "text": "62", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Craving is the Fuel of Rebirth", "sutta_refs": ["SN"], "page": null, "page_start": 62, "page_end": 66, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "58b22a47-7d77-4bc8-b7a5-ceca3a685696", "parent_id": "book-vol9:ch15:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how craving/desire/attachment is the\nfuel that causes rebirth into a new existence.\nNot only is craving/desire/attachment the cause of all discontentedness in the mind but, it\nis also the fuel that causes rebirth in The Cycle of Rebirth.\nThrough attaining Enlightenment, a being is solving the problem of discontentedness in\nthe mind and at the same time, solving all future problems where they will no longer\nexperience rebirth into a next existence in The Cycle of Rebirth.\nWhile in this life the unEnlightened mind experiences significant challenges through\ndiscontentedness of mind, the true challenge all beings are experiencing is that they\ncontinue to exist in The Cycle of Rebirth.\nWith ignorance (unknowing of true reality) as condition, continued existence is\nexperienced. The constant and continuous cycle of beings roaming and wandering with a\nmind polluted by craving creates the conditions for continuous rebirth.\nEliminating craving eliminates discontentedness and eliminates rebirth. A being who\nattains Enlightenment will no longer experience any sorrow, grief, pain, displeasure, and\ndespair or existence in a new life. Therefore, Enlightenment is permanent. An Enlightened\nbeing will no longer experience any discontentedness or rebirth. All sickness, aging, and\ndeath has been eliminated. The Buddha referred to this as “the deathless”.\nNever again will an Enlightened being experience death because they will never again\nexperience birth. Through the elimination of birth, comes the permanent elimination of all\ndiscontentedness, sickness, aging, and death.\nHow do I verify that by eliminating cravings/desires/attachments, this will eliminate\nrebirth in The Cycle of Rebirth? How do I verify that cravings/desires/attachments\nare the fuel that causes rebirth in The Cycle of Rebirth?\nJust like with all The Teachings of The Buddha, a Student needs to learn, reflect, and\npractice to independently verify all The Teachings to acquire wisdom which will result in\nexperiencing the Enlightened mind.\nThere is never a time when a Student should “believe” these Teachings or a Teacher.\nInstead, through determined, dedicated, and diligent learning, reflecting, and practicing, a\nPractitioner will come to understand The Teachings that lead to the complete liberation of\nmind - Enlightenment.\nThe Enlightened mind will be peaceful, calm, serene, and content with joy, no longer\nexperiencing any discontent feelings such as sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy, resentment,\nstress, anxiety, etc.\nThe following provides details of how a Student would verify that “craving is the fuel that\ncauses rebirth in The Cycle of Rebirth”.\n63", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Craving is the Fuel of Rebirth", "sutta_refs": ["SN"], "page": null, "page_start": 62, "page_end": 66, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cb28a755-62c0-40e2-9430-c8a1464a0dc0", "parent_id": "book-vol9:ch15:commentary:2", "content_type": "commentary", "text": "Keep in mind, a Teacher’s role is not to prove or convince their Students that this is the\ntruth but instead, a Student will need to do the work to learn, reflect, and practice to verify\nthe truth for themselves with the guidance of a Teacher by a Student choosing to seek\nguidance with a Teacher.\nA Student needs to do the work to independently acquire the wisdom that craving/desire/\nattachment is the fuel that causes rebirth with guidance from a Teacher and through\neliminating craving/desire/attachment, this will eliminate the causes and conditions that\nleads to rebirth in The Cycle of Rebirth. It is through The Teachings of The Buddha that\nwill guide you to understand The Teachings that are needed to acquire this wisdom but\nthen, through one’s own reflections and direct experience, a Student will then gain the\nwisdom needed to see the truth for themselves.\n1.) Dependent Origination: The first Teaching to understand and independently verify is\n“Dependent Origination”. You will find this in the book titled “The First Stage of\nEnlightenment” (Volume 5 - Chapter 14) in The Words of The Buddha book series.\nhttps://www.buddhadailywisdom.com/freebuddhabooks\nLearn this important Teaching and independently verify that it is true based on your own\ndirect experience while seeking guidance from a Teacher. Even to progress to the first\nStage of Enlightenment, a Student would need to learn and understand this important\nTeaching. Without understanding this important Teaching, a Practitioner would be unable\nto attain the first Stage of Enlightenment or Enlightenment.\nDependent Origination is the “highest law of nature” and the most important Teaching of\nThe Buddha on The Path to Enlightenment. A beginning Practitioner will not typically\nreadily understand this Teaching but instead, will need to first learn the foundational\nTeachings shared by The Buddha to build up to understanding Dependent Origination.\nTo pursue Enlightenment, you must learn and implement The Teachings of:\nA.) The Three Universal Truths\nB.) The Four Noble Truths\nC.) The Eight Fold Path\nD.) The Five Precepts\nE.) The Brahmā-vihāras\nF.) The Ten Fetters\nG.) The Seven Factors of Enlightenment\nH.) Extensive Meditation Training\nAll of these Teachings are provided in the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1) in The Words of The Buddha book series and there\nwill need to be consistent and ongoing learning, reflecting, and practicing to develop\none’s life practice to deeply understand and practice these Teachings.\nThis Teaching is in the book “The First Stage of Enlightenment” (Volume 5) for a reason, it\nis something that a Student would need to build up to in order to deeply understand and\nbe able to see the truth in this Teaching. As you need help, you are welcome to reach out\nfor guidance.\n64", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Craving is the Fuel of Rebirth", "sutta_refs": ["SN"], "page": null, "page_start": 62, "page_end": 66, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "806cc642-b1c8-45c6-a939-8575fec658e8", "parent_id": "book-vol9:ch15:commentary:3", "content_type": "commentary", "text": "2.) The Cycle of Discontentedness: You can observe the constant cycle of\ndiscontentedness within your own unEnlightened mind.\nThe mind will chase pleasant feelings through craving/desire/attachment and if it gets the\nobjects of its affection, it will experience pleasant feelings. If not, it will experience painful\nfeelings.\nYou can see how this cycle just continues and continues as the mind is stuck in this\nconstant and continuous “cycle” - The Cycle of Rebirth, as it has craving/desire/\nattachment.\nCraving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental\nlonging for something with a strong eagerness. The mind pulling in a direction for objects\nof its affection.\n3.) Have you ever observed any beings that come into existence without craving/\ndesire/attachment?: Observing new born babies, have you ever seen a being come into\nexistence that did not have craving/desire/attachment?\nThus, you can understand and conclude that “all beings that are born are experiencing\nrebirth due to craving/desire/attachment”. You will never find a being that is reborn that\ndoes not have craving/desire/attachment.\nAll beings that are born will have craving/desire/attachment, this is part of The Natural\nLaws of Existence and will always be true.\nWith this observation and all the other aspects of confirming the truth shared here, that\n“craving is the fuel that causes rebirth”, one can conclude that “craving is the fuel that\ncauses rebirth” because there are no beings that are born that do not have craving/\ndesire/attachment. Thus, all beings are reborn due to craving/desire/attachment. The\ncause of rebirth is craving/desire/attachment and that is observable through all newborns\nhaving craving/desire/attachment.\nThere is no being that is born without craving/desire/attachment because it is the fuel that\ncauses rebirth in The Cycle of Rebirth.\n4.) Have you observed the diminishing of discontentedness? If so, what led to that?\nAbandoning of craving, anger, and ignorance?: If you have been learning, reflecting,\nand practicing The Teachings of The Buddha on The Path to Enlightenment and have\nobserved improvements to the condition of the mind resulting in diminishing of\ndiscontentedness, what led to this reduction in discontentedness?\nIt is the elimination of craving, anger, and ignorance (unknowing of true reality) through the\ncultivation of generosity, loving-kindness, and wisdom.\nYou can see that with the elimination of craving/desire/attachment there is the elimination\nof the constant cycle of discontentedness. The mind is being “unstuck” in the constant\nand ongoing “cycle of discontentedness” (i.e. The Cycle of Rebirth).\nIf you understand that craving/desire/attachment is the cause of discontentedness and\nthat through the elimination of craving/desire/attachment discontentedness is diminishing\n65", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Craving is the Fuel of Rebirth", "sutta_refs": ["SN"], "page": null, "page_start": 62, "page_end": 66, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7c5a78f2-9123-47b7-aef6-e67215b7255c", "parent_id": "book-vol9:ch15:commentary:4", "content_type": "commentary", "text": "and ultimately eliminated, then you can see that this constant Cycle of Discontentedness\nis coming to a close due to the elimination of craving/desire/attachment. And, the ending\nof The Cycle of Rebirth is also eliminated through the elimination of craving/desire/\nattachment.\n5.) With the elimination of fuel, there can be no spark to create the next fire: When\nthere is a fire burning and it is sending off sparks into the air, that spark can light a new\nfire. As long as the original fire has fuel, it can send off sparks and create a new fire.\nCraving, Anger, and Ignorance (unknowing of true reality) functions exactly the same way\nin the mind.\nCraving, Anger, and Ignorance (unknowing of true reality) are referred to as The Three\nPoisons, The Three Unwholesome Roots, or The Three Fires.\nThese three fires are burning in the mind and as long as they are burning, there will be a\nnew spark that leads to the next life (i.e. rebirth in The Cycle of Rebirth).\nIt is only when all the fuel is extinguished that the fire is eliminated and there can no\nlonger be a spark to create a new fire.\nThe same is true about The Three Fires burning in the mind.\nAs long as there is fuel, there will be a new life in The Cycle of Rebirth. Craving/desire/\nattachment is the fuel.\nThe craving/desire/attachment in the mind is like a burning fire. You can experience this\nas you observe the mind longing, yearning, and pulling in the direction of the objects of its\naffection. If it is raging strong enough, it might even feel uncontrolled, much like a raging\nfire or inferno in the mind.\nAs long as craving/desire/attachment exists in the mind, there will be discontentedness\nand rebirth. As a Practitioner is eliminating craving/desire/attachment they will observe\nthe diminishing of discontentedness as the fire is being extinguished. When there is no\nlonger any fuel of craving/desire/attachment, the fire is no longer burning and there\ncannot be rebirth into a new life.\nExtinguish all of the craving/desire/attachment and there will be no discontentedness, no\nburning desires that is fueling the mind’s unquenchable thirst. An individual can\nexperience complete and total peace of mind in this very life while understanding that due\nto the work you employed, there will no longer be any rebirth in a future life.\nAs long as there is work to be done in this world to eliminate craving/desire/attachment,\nthe work is not complete. The mind is still holding on to this world therefore, it will\ncontinue to be reborn into this world repeatedly until it has done the work it needs to “let\ngo”.\nOnce the mind gains the wisdom it needs to eliminate craving/desire/attachment, then\nand only then, can it be eliminated from this world and existence in The Cycle of Rebirth.\n66", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Craving is the Fuel of Rebirth", "sutta_refs": ["SN"], "page": null, "page_start": 62, "page_end": 66, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "64950984-a127-465b-a2af-1da3d66c83e5", "parent_id": "book-vol9:ch16:scripture", "content_type": "scripture", "text": "Chapter 16\nWith Gratification Craving Increases\nSuppose, Monks, a great bonfire was burning, consuming ten, twenty, thirty,\nor forty loads of wood, and a man would cast dry grass, dry cow dung, and\ndry wood into it from time to time.\nThus, sustained by that material, fueled by it, that great bonfire would burn\nfor a very long time.\nSo too, when one lives dwelling in gratification of things that can be clung to,\ncraving increases…\nWith craving as condition, clinging [comes to be];\nWith clinging as condition, existence;\nWith existence as condition, birth;\nWith birth as condition, aging-and-death, sorrow, grief, pain, displeasure,\nand despair come to be.\nSuch is the cause of this whole mass of discontentedness.\n(Reference: SN 12.52)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "With Gratification Craving Increases", "sutta_refs": ["SN"], "page": null, "page_start": 67, "page_end": 68, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b112e03f-beaf-4e75-aae0-88ebc8750c51", "parent_id": "book-vol9:ch16:commentary:0", "content_type": "commentary", "text": "67", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "With Gratification Craving Increases", "sutta_refs": ["SN"], "page": null, "page_start": 67, "page_end": 68, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2706a46a-ce28-4d1b-ac75-ee1491aab490", "parent_id": "book-vol9:ch16:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how looking back to indulge in\nremembering enjoyable moments of past experiences allows craving to increase.\nReminiscing about the past when the mind was craving/desiring/attached to certain\nsituations, relationships, material possessions, etc., can all arise pleasant feelings in the\npresent moment. The mind may cling to these being unwilling to cut them off and let them\ngo.\nAllowing the mind to indulge in daydreaming, reminiscing, or looking back to indulge in\nremembering enjoyable moments of the past where craving/desire/attachment caused\narising pleasant feelings will only result in increased craving, thus, increased\ndiscontentedness and potential for rebirth into a new existence.\nInstead, a determined, dedicated, and diligent Practitioner who observes the mind\n“dwelling in gratification of things that can be clung to” would decide to cut that off and\nlet it go. Otherwise, you can predict that craving will increase just as a fire would increase\nif one placed “dry grass, dry cow dung, and dry wood into it from time to time”.\nInstead, if one is interested in eliminating the fire of craving/desire/attachment which is\nthe cause of all discontentedness, they would extinguish the fire through not allowing the\nmind to dwell in the past where pleasant feelings arose. Train the mind to reside in the\npresent moment disassociating with craving/desire/attachment that arises pleasant\nfeelings basing its inner feelings on impermanent conditions.\nDiscussing past experiences and how to improve those can be a beneficial result of\nreflecting to improve one’s life practice. Even discussing past experiences where things\nwent well can all be an aspect of life that helps a Practitioner continue to grow and\nimprove their life practice.\nThe Buddha is not sharing that one cannot enjoy life or remember enjoyable experiences\nwe have all had. Instead, he is guiding Practitioners to not allow the mind to long or dwell\nfor the past clinging to those experiences wanting to repeat those pleasant experiences,\nthus, allowing the mind to potentially experience painful feelings when it realizes those\nconditions of the past no longer exist.\nA Practitioner who is watchful over the mind can observe that it is not just remembering\npast experiences and discussing those openly, but instead, the mind is longing and\nyearning with a strong eagerness wanting those same conditions to produce pleasant\nfeelings in the present moment. When this is observed, a Practitioner can train the mind\nto cut off and let go of the longing and yearning with a strong eagerness for the past\nrooting the mind in the present moment appreciating what currently exists.\n68", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "With Gratification Craving Increases", "sutta_refs": ["SN"], "page": null, "page_start": 67, "page_end": 68, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9d52dfa4-689c-4b93-82a0-d24fa1c46b8f", "parent_id": "book-vol9:ch17:scripture", "content_type": "scripture", "text": "Chapter 17\nCraving is The Basis for Coming and Going\nWhich is The Cause of Discontentedness\nMonks, what one intends, and what one desires, and whatever one has an\nobsession towards:\nThis becomes a basis for the maintenance of consciousness.\nWhen there is a basis, there is a support for the establishing of\nconsciousness.\nWhen consciousness is established and has come to growth, there is\nimpulse.\nWhen there is impulse, there is coming and going.\nWhen there is coming and going, there is passing away and being reborn.\nWhen there is passing away and being reborn, future birth, aging-and-death,\nsorrow, grief, pain, displeasure, and despair come to be.\nSuch is the cause of this whole mass of discontentedness.\nIf, Monks, one does not intend, and one does not desire, but one still has a\nobsession towards something, this becomes a basis for the maintenance\nof consciousness. When there is a basis, there is a support for the\nestablishing of consciousness. When consciousness is established and has\ncome to growth, there is impulse. When there is impulse, there is\ncoming and going.\nWhen there is coming and going, there is passing away and being reborn.\nWhen there is passing away and being reborn, future birth, aging-and-death,\nsorrow, grief, pain, displeasure, and despair come to be.\nSuch is the cause of this whole mass of discontentedness.\n(Reference: SN 12.38)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Craving is The Basis for Coming and Going", "sutta_refs": ["SN"], "page": null, "page_start": 69, "page_end": 70, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5fa62070-e279-4af5-9beb-c2a08814b84b", "parent_id": "book-vol9:ch17:commentary", "content_type": "commentary", "text": "69\n\nIn this Teaching from Gotama Buddha, he shares how craving/desire/attachment leads to\nacting impulsively leading the mind to “coming and going”.\n“Coming and going” is how the mind is never satisfied or content with being at ease in\none spot but instead, is seeking, longing, or yearning with a strong eagerness chasing\nafter the objects of its affection. The unEnlightened mind falsely and mistakenly believes\nthat the objects of its affection, waiting just around the corner, is what will ultimately\ncreate lasting satisfaction. But then when the mind acquires the objects of its affection\nand experiences the pleasant feelings, those pleasant feelings are impermanent and fade\naway. Then, the mind looks for the next object to pursue and chases after that thinking it\nwill be this next object that will bring what it seeks, lasting satisfaction.\nThis constant cycle continues one day to the next and one life to the next as the\nconsciousness is unaware that the mind’s craving/desire/attachment has it on a never\nending pursuit. It is only when the mind discovers and realizes the wisdom of these\nTeachings that it can then actively apply effort to learning, reflecting, and practicing these\nTeachings to fully eliminate craving/desire/attachment which will train the mind to\nexperience lasting satisfaction inwardly.\nThe mind can then eliminate craving/desire/attachment discovering inner fulfillment and\nlasting satisfaction as the mind progresses towards the attainment of Enlightenment.\nHaving done so, the mind can be at ease no longer chasing the objects of its affection in\nthis life or future rebirths.\n70", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Craving is The Basis for Coming and Going", "sutta_refs": ["SN"], "page": null, "page_start": 69, "page_end": 70, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7668ac7a-d819-4333-9e7f-96f5724a09a9", "parent_id": "book-vol9:ch18:scripture", "content_type": "scripture", "text": "Chapter 18\nThe End of Coming and Going\nFor him who clings there is wavering: for him who does not cling there is no\nwavering.\nHaving eliminated wavering, there is calm; calm being present, there is no\nbending.\nHaving eliminated bending, there is no coming and going (to birth);\nHaving eliminated coming and going, there is no death and rebirth.\nHaving eliminated death and rebirth, there is no ‘here’ or ‘there’ nor anything\nbetween-the-two.\nThis indeed is the end of discontentedness.\n(Reference: UD 8.4)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "The End of Coming and Going", "sutta_refs": [], "page": null, "page_start": 71, "page_end": 71, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "96d7d31f-df7c-4ec1-8ed7-b32cfcddf39a", "parent_id": "book-vol9:ch18:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how when there is clinging the mind will\nwaver. If a Practitioner has trained the mind to eliminate clinging (i.e. holding on), the mind\nwill not experience wavering.\nThe mind can be steady, stable, and calm with no more bending.\nBending is how the mind diverts off The Path to Enlightenment no longer walking towards\nthe goal of Enlightenment in a straight line. Instead, the Practitioner may make choices\nthat sabotage their progress towards the ultimate goal.\nHaving eliminated bending and walking the straight way towards Enlightenment, one will\neliminate the constant craving/desire of coming and going. The mind can be at ease and\npeaceful no longer seeking and pursuing the objects of its affection and will eliminate\nrebirth.\nWhen there is no further birth, death and rebirth are eliminating and there is no further\nexistence in The Cycle of Rebirth.\nThe mind can bring to an end, all discontentedness.\n71", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "The End of Coming and Going", "sutta_refs": [], "page": null, "page_start": 71, "page_end": 71, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a210ffb0-70ee-4d87-b28c-a5f4f7bd2ea2", "parent_id": "book-vol9:ch19:scripture", "content_type": "scripture", "text": "Chapter 19\nExcitement is Clinging\nOne with Clinging is Not Liberated\nHere, Monks,..\nOne seeks excitement in form, welcomes it, and remains holding to it.\nAs a consequence of this, excitement arises.\nExcitement in form is clinging.\nOne seeks excitement in feeling, welcomes it, and remains holding to it.\nAs a consequence of this, excitement arises.\nExcitement in feeling is clinging.\nOne seeks excitement in perception, welcomes it, and remains holding to it.\nAs a consequence of this, excitement arises.\nExcitement in perception is clinging.\nOne seeks excitement in volitional formations (choices/decisions), welcomes\nit, and remains holding to it.\nAs a consequence of this, excitement arises.\nExcitement in volitional formations is clinging.\nOne seeks excitement in consciousness, welcomes it, and remains holding\nto it.\nAs a consequence of this, excitement arises.\nExcitement in consciousness is clinging.\nWith one’s clinging as condition,\nexistence [comes to be];\nWith existence as condition, birth;\nWith birth as condition,\naging-and-death, sorrow, grief, pain, displeasure, and despair come to be.\nSuch is the cause of this whole mass of discontentedness.\n(Reference: SN 22.5)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Excitement is Clinging", "sutta_refs": ["SN"], "page": null, "page_start": 72, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6bdc6659-8d58-4db5-af41-9ac9bf0c0d5a", "parent_id": "book-vol9:ch19:commentary:0", "content_type": "commentary", "text": "72", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Excitement is Clinging", "sutta_refs": ["SN"], "page": null, "page_start": 72, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3770488a-624b-4d4c-b366-1a3c9be79c48", "parent_id": "book-vol9:ch19:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how clinging to The Five Aggregates\narises excitement (i.e. pleasant feelings). If the mind welcomes and remains holding on to\nThe Five Aggregates, it is not liberated. The mind is still craving existence and will\ncontinue to exist in The Cycle of Rebirth.\nThe Five Aggregates are what makes “a being, a being”. A living being will have all five\naggregates, also known as “elements” or “collections”.\nThe Five Aggregates\nForm: the physical body.\nFeelings: results of experiences in the mind through The Six Sense Bases.\nPerceptions: a belief or opinion based on how things seem.\nVolitional Formations: choices or decisions that are made.\nConsciousness: the mind.\nIt is when the mind “clings” or “holds on” to The Five Aggregates that the mind\nexperiences continued discontentedness. Observing the impermanent nature of The Five\nAggregates, a human being can “let go” no longer experiencing discontentedness due to\n“holding on” to The Five Aggregates experiencing constant rebirth in The Cycle of\nRebirth.\nDue to clinging to The Five Aggregates and a being coming into existence, the mind will\nexperience discontentedness.\nAll unEnlightened beings will experience discontentedness.\nDiscontentedness: Gotama Buddha describes three feelings as discontent. The goal of\nthese Teachings is to eliminate discontentedness of mind providing the mind a permanent\nplace to reside in Enlightenment.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,\nstress, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,\nuncomfortable, unsatisfied, etc.)\nIt is craving/desire/attachment that causes the mind to experience discontentedness.\nCraving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental\nlonging for something with a strong eagerness. The mind pulling in a direction for objects\nof its affection.\nNot only does craving cause discontentedness but craving is the fuel that leads to rebirth.\nIf there is craving/desire/attachment in the mind, a being will experience rebirth.\nThe unEnlightened mind will seek pleasant feelings chasing after the objects of its\naffection. The unEnlightened mind will pull in the direction of the objects of its affection\nand if it gets what it “wants”, the mind experiences temporary pleasant feelings. If the\nmind does not get what it “wants”, it will experience painful feelings. Many times the mind\ndoes not know what it “wants” and will experience feelings that are neither painful-nor-\npleasant.\n73", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Excitement is Clinging", "sutta_refs": ["SN"], "page": null, "page_start": 72, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "53c9edac-c108-42ed-8699-c7367d8bfa6e", "parent_id": "book-vol9:ch19:commentary:2", "content_type": "commentary", "text": "Craving/desire/attachment keeps the mind in a continuous cycle of discontentedness\nnever being able to find peace or be at ease because it is constantly chasing after\nsomething experiencing pleasant feelings, painful feelings, and feelings that are neither\npainful-nor-pleasant.\nWith the mind holding on to existence, a being will continue to experience\ndiscontentedness and discontentedness in future existences within The Cycle of Rebirth\ndue to the craving/desire/attachment in the mind for continued existence. If there is birth,\nthere is going to be discontentedness.\nThe mind also can have “craving for extermination” or death. This would be a being who\nis interested in death through suicide or other destructive conduct. If the mind has\ncraving/desire to eliminate life, the mind is not in the middle and will experience\ndiscontentedness and rebirth due to this craving.\nAll craving/desire/attachment will produce discontentedness in the mind. There is no such\nthing as a wholesome craving/desire/attachment.\nLetting go of The Five Aggregates, the mind can be liberated from its constant\ndiscontentedness in The Cycle of Rebirth.\n74", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Excitement is Clinging", "sutta_refs": ["SN"], "page": null, "page_start": 72, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "79e9e120-8cff-427f-b45b-51e9b5db1255", "parent_id": "book-vol9:ch20:scripture:0", "content_type": "scripture", "text": "Chapter 20\nThe Noble Eight Fold Path\nThe Way of Practice Leading to the\nElimination of Discontentedness\nAnd what, Monks, is The Noble Truth of the Way of Practice Leading to the\nElimination of Discontentedness?\nIt is just this Noble Eight Fold Path, namely: Right View; Right Intention; Right\nSpeech; Right Action; Right Livelihood; Right Effort; Right Mindfulness; Right\nConcentration.\nAnd what, Monks, is Right View?\nIt is, Monks, the wisdom of discontentedness, the wisdom of the cause of\ndiscontentedness, the wisdom of the elimination of discontentedness, and\nthe wisdom of the way of practice leading to the elimination of\ndiscontentedness. This is called Right View.\nAnd what, Monks, is Right Intention?\nThe intention of renunciation, the intention of non-ill-will, the intention of\nharmlessness. This, Monks, is called Right Intention.\nAnd what, Monks, is Right Speech?\nRefraining from lying, refraining from slander, refraining from harsh speech,\nrefraining from frivolous speech. This is called Right Speech.\nAnd what, Monks, is Right Action?\nRefraining from taking life, refraining from taking what is not given, refraining\nfrom sexual misconduct. This is called Right Action.\nAnd what, Monks, is Right Livelihood?\nHere, Monks, the Noble Disciple, having given up wrong livelihood, keeps\nhimself by Right Livelihood.\n75", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 75, "page_end": 81, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "529d39db-2422-4d08-b790-27f64e93af53", "parent_id": "book-vol9:ch20:scripture:1", "content_type": "scripture", "text": "And what, Monks, is Right Effort?\nHere, Monks, a Monk rouses his will, makes an effort, stirs up energy, exerts\nhis mind and strives to prevent the arising of unarisen evil unwholesome\nmental states. He rouses his will, makes an effort, stirs up energy, exerts his\nmind and strives to overcome evil unwholesome mental states that have\narisen. He rouses his will, makes an effort, stirs up energy, exerts his mind\nand strives to produce unarisen wholesome mental states. He rouses his will,\nmakes an effort, stirs up energy, exerts his mind and strives to maintain\nwholesome mental states that have arisen, not to let them fade away, to\nbring them to greater growth, to the full perfection of development. This is\ncalled Right Effort.\nAnd what, Monks, is Right Mindfulness?\nHere, Monks, a Monk resides reflecting on body as body, dedicated, clearly\naware and mindful, having put aside craving and worry for the world; he\nresides reflecting on feelings as feelings, dedicated, clearly aware and\nmindful, having put aside craving and worry for the world; he resides\nreflecting on mind as mind, dedicated, clearly aware and mindful, having put\naside craving and worry for the world; he resides reflecting on mental objects\nas mental objects, dedicated, clearly aware and mindful, having put aside\ncraving and worry for the world. This is called Right Mindfulness.\nAnd what, Monks, is Right Concentration?\nHere, a Monk, distant from sense-desires, distant from unwholesome mental\nstates, enters and resides in the first Jhāna, which is with thinking and\npondering, based in seclusion, filled with excitement and joy. And with the\nsubsiding of thinking and pondering, by gaining inner tranquility and oneness\nof mind, he enters and resides in the second Jhāna, which is without thinking\nand pondering, based in concentration, filled with excitement and joy. And\nwith the fading away of excitement, remaining imperturbable (unable to be\nupset or excited; calm; serene), mindful and clearly aware, he experiences in\nhimself the joy of which the Noble Ones say:\n'Peaceful is he who resides with equanimity and mindfulness', he enters the\nthird Jhāna. And, having given up pleasure and pain, and with the fading\naway of former gladness and sadness, he enters and resides in the fourth\nJhāna, which is beyond pleasure and pain, and purified by equanimity and\nmindfulness. This is called Right Concentration.\nAnd that, Monks, is called the way of practice leading to the elimination of\ndiscontentedness.\n76", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 75, "page_end": 81, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4b5481ff-9ea0-4d66-8213-f74d17310ba7", "parent_id": "book-vol9:ch20:scripture:2", "content_type": "scripture", "text": "(Reference: DN 22)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 75, "page_end": 81, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "890525a1-163c-4b36-81a4-8866a0cb06e7", "parent_id": "book-vol9:ch20:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Eight Fold Path.\nThe Eight Fold Path is the complete solution to solving the problem of the unEnlightened\nmind and The Cycle of Rebirth. The Eight Fold Path is “the way of practice leading to the\nelimination of discontentedness.”\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nWhat are the Jhānas and how can I experience them?\nThe Jhānas are preliminary phases the mind experiences as it is making its way to\nEnlightenment, and prior to the first Stage of Enlightenment.\nWhen the mind is in the Jhānas, there are heightened qualities that are experienced,\nwhich are needed in order to fully develop the mind and experience Enlightenment. These\nare referred to as “the Jhānas”.\nWithout experiencing the Jhānas, a Practitioner would have no ability to attain\nEnlightenment, or even the first Stage of Enlightenment.\nThe Jhānas are oftentimes misunderstood, especially outside of Asia.\nOftentimes people think that the Jhānas are only experienced through the practice of\nmeditation and, that the Jhānas are turned \"on or off” while in meditation or in daily life.\nThis misunderstanding leads to the inability to experience these heightened qualities of\nmind, the first Stage of Enlightenment, or Enlightenment itself. Thus, an individual\ncontinues to stay trapped in the unEnlightened state experiencing sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc. over and over and over again. The mind is stuck\nin this continuous cycle of discontent feelings due to its lack of wisdom of The Path to\nEnlightenment.\nI will demystify the Jhānas and help you to understand what they are and how to\nexperience them so that you can escape the constant struggles and difficulties of the\nunEnlightened mind.\n(Please read further if you are interested in learning this important Teaching so that the\nmind can become free of these strong feelings and others.)\n—————\nAs mentioned, the Jhānas are heightened qualities that are experienced as one is\nprogressing on The Path to Enlightenment. These are heightened qualities of awareness\n(i.e. mindfulness), tranquility, concentration, and equanimity, along with other beneficial\nqualities of mind that are needed to experience progress on The Path to Enlightenment\nand Enlightenment itself.\nA Practitioner would be unable to experience Enlightenment without these heightened\nqualities developed and acquired in the Jhānas.\n77", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 75, "page_end": 81, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c60c6d9b-a895-42a0-9f75-fda0a2924039", "parent_id": "book-vol9:ch20:commentary:1", "content_type": "commentary", "text": "The Jhānas are experienced through learning, reflecting on (i.e. independently\nverifying), and practicing The Eight Fold Path.\nThe Eight Fold Path is the core and central Teaching of The Buddha, it is “THE” Path to\nEnlightenment. If you are interested in experiencing Enlightenment through The Teachings\nof The Buddha, you would need to know The Eight Fold Path, inside and out, backwards\nand forwards, up and down, left and right. And, you would need to learn The Eight Fold\nPath through the original Words of The Buddha with guidance from a Teacher while you\nretain the responsibility for your own learning and growth.\nIt is putting together all the individual factors of The Eight Fold Path that the mind will\nmove into, and reside in, the Jhānas.\nYes, one will need to meditate to experience the Jhānas but, it is not only meditation that\none needs to learn and practice to experience the Jhānas. There are many other aspects\nof The Path to Enlightenment than only meditation, which are described in The Eight Fold\nPath, and all of these factors are needed to make progress towards Enlightenment to\ninclude, experiencing the Jhānas.\nMeditation is one aspect of one factor in The Eight Fold Path. If you did the math, that\nmeans that meditation is about 6% of The Path to Enlightenment. There is much more to\nexperiencing Enlightenment than only meditation. There is much more to experiencing the\nJhānas than only meditation.\nUnfortunately, many people are misunderstanding, thinking that The Buddha sat under a\ntree, meditated, and instantly got to Enlightenment. This is just untrue and a significant\nmisunderstanding. You can know this is true through The Words of The Buddha and his\nimportant Teachings.\n“Monks, I do not say that final knowledge (wisdom) is achieved all at once. On the\ncontrary, final knowledge is achieved by gradual training, by gradual practice, by\ngradual progress.” (Reference: MN 70.22)\nAn Enlightened being would have attained “final knowledge” through acquiring wisdom,\nby learning, reflecting (i.e. independently verifying), and practicing The Teachings of The\nBuddha to awaken to The Natural Laws of Existence, the mind is then Enlightened.\nFinal Knowledge = Enlightenment\nEnlightenment is not achieved “all at once”.\nYou can independently verify that Enlightenment is not experienced “all at once” or\ninstantly because, everything you have ever accomplished in life has been through\ngradual training, gradual practice, and gradual progress, just like The Buddha is sharing in\nthis important Teaching. It took The Buddha six (6) years to attain Enlightenment.\nThink about learning to read, write, and speak English, did it happen all at once? Think\nabout the job or occupation that you perform, was your wisdom and skills acquired “all at\nonce”?\n78", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 75, "page_end": 81, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e18c9ac4-9711-4c7d-8630-db7badc3a555", "parent_id": "book-vol9:ch20:commentary:2", "content_type": "commentary", "text": "No, of course not.\nTherefore, you can understand how acquiring wisdom to attain Enlightenment does not\noccur “all at once”. The Words of The Buddha are sharing this important Teaching and,\nyou can independently verify it for yourself. All of The Teachings of The Buddha are\nindependently verifiable and is how a Practitioner would need to progress on The Path to\nEnlightenment to actually experience Enlightenment. It is through gradual training and\ngradual practice that leads to gradual progress of acquiring wisdom and awakening to the\nEnlightened mental state.\nSo, Enlightenment, and the Jhānas, are not experienced “all at once” and they are not\nexperienced only in meditation.\nThese are The Words of The Buddha on the Jhānas.\n“And what, Monks, is Right Concentration? Here, a Monk, distant from sense-desires,\ndistant from unwholesome mental states, enters and resides in the first Jhāna, which is\nwith thinking and pondering, based in seclusion, filled with excitement and joy. And with\nthe subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind,\nhe enters and resides in the second Jhāna, which is without thinking and pondering,\nbased in concentration, filled with excitement and joy. And with the fading away of\nexcitement, remaining imperturbable (unable to be upset or excited; calm; serene),\nmindful and clearly aware, he experiences in himself the joy of which the Noble Ones say:\n‘Peaceful is he who resides with equanimity and mindfulness’, he enters the third Jhāna.\nAnd, having given up pleasure and pain, and with the fading away of former gladness and\nsadness, he enters and resides in the fourth Jhāna, which is beyond pleasure and pain,\nand purified by equanimity and mindfulness. This is called Right Concentration.”\n(Reference: DN 22)\nThe Buddha describes the four (4) Jhānas in multiple places within his Teachings. There\nare only four (4) Jhānas, even though you will see different numbers being taught by other\npeople who have misunderstanding but, The Buddha only taught four (4) Jhānas, as you\ncan see in his original words.\nThe Buddha describes the four (4) Jhānas in the same way in each Teaching. However,\nthis is a reference to the eighth factor of The Eight Fold Path, Right Concentration. This is\nwhere he describes the Jhānas, in detail, and this is where the misunderstandings in the\nworld are originating as people are not understanding what was taught by The Buddha.\nRight Concentration is accomplished through a well developed meditation practice and\npracticing “singleness of mind” in daily life. The Buddha describes how to practice Right\nConcentration as part of The Path to Enlightenment in many of his other Teachings, which\nall integrate into The Eight Fold Path.\nSo, because Right Concentration is to practice meditation and developing singleness of\nmind, some people are misunderstanding the Jhānas as only being experienced in\nmeditation and is something that is turned “on and off”.\nThis is confusing many people and leading to the inability to experience the Jhānas and\nEnlightenment.\n79", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 75, "page_end": 81, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d3516e3a-9273-4b6b-a54a-81919ef7aaff", "parent_id": "book-vol9:ch20:commentary:3", "content_type": "commentary", "text": "As you can see in the original Words of The Buddha, he is describing enhanced qualities\nof mind that the mind “enters and resides” in as part of his description of the Jhānas.\nThe mind “resides” in the Jhānas.\nHe is describing the Jhānas as part of The Eight Fold Path because this is the byproduct\nor benefit, of practicing the entire core and central Teaching of The Buddha, The Eight\nFold Path, which will guide you in training the mind to experience the Jhānas and attain\nEnlightenment.\nOne enhanced quality of mind that is experienced in the second Jhāna includes “oneness\nof mind” or “unification of the mind”.\nIn the unEnlightened state, there is a conscious mind and a subconscious mind, both of\nthese are polluted and need to be purified to experience Enlightenment. However, the\nsubconscious mind is much more heavily polluted than the conscious mind. A\nPractitioner in the unEnlightened state will have some awareness of the conscious mind\nbut, they will lack awareness of the subconscious mind until, they are experiencing the\nsecond Jhāna.\nOneness of mind, or unification of the mind, is when the conscious mind and\nsubconscious mind have merged. They have become “one”. The Practitioner will have\n“full awareness” of the entire mind, the mind becomes highly introspective being able to\neasily look inward. This is sometimes referred to as “the opening of the third eye, divine\neye, or inward looking eye”.\nWhen “oneness of mind” or “unification of mind” is experienced, there will no longer be a\nconscious and subconscious mind but instead, there will be just one mind - “oneness of\nmind” or “unification of the mind”. And, this enhanced quality is needed in order to purify\nthe mind. You would be unable to purify the entire mind to attain Enlightenment if there\nwas no awareness of the entire mind throughout your entire day.\nSo, to even get to the first Stage of Enlightenment, and Enlightenment itself, a Practitioner\nneeds to experience “oneness of mind” or “unification of the mind” in the second Jhāna.\nAnd, this is an enhanced quality of mind that is experienced at all times during one’s day.\nThis is not a quality of mind that is only experienced during meditation and it is not an\naspect of the mind that is turned “on or off”. Instead, the mind is “residing” in this mental\nquality. This is true for all the enhanced qualities of the Jhānas. They are experienced at\nall times and, are not turned “on or off”. As shared by The Buddha, the mind “enters” and\n“resides” in the Jhānas.\nFor anyone who has experienced the Jhānas, they know this to be true.\nThe translation of the word “Jhāna” is “mental absorption” and “meditative absorption”\nbecause, to experience the Jhānas, a Practitioner will have mentally absorbed a certain\namount of The Teachings of The Buddha and be practicing those Teachings. And, the\nPractitioner will have conducted and benefited from a certain amount of meditation. The\nmind has mentally “absorbed” The Teachings of The Buddha, and is practicing The\nTeachings of The Buddha, to include but not limited to, meditation.\n80", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 75, "page_end": 81, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2a7293d6-b8f2-45e3-968c-5bdfa9d09a98", "parent_id": "book-vol9:ch20:commentary:4", "content_type": "commentary", "text": "When a mind has absorbed something and is experiencing improved qualities of mind,\nthose qualities are not being turned “on or off” nor only experienced during meditation.\nThese mental qualities are always present, the mind is “residing” in these enhanced\nqualities.\nThe Jhānas are temporary, as the mind can regress out of the Jhānas if the mind\nbecomes complacent. However, if one continues to remain determined, dedicated, and\ndiligent, the qualities of the Jhānas will continue to persist in the mind, all the way through\nto Enlightenment and while the mind is experiencing Enlightenment.\nThe Jhānas are not something to boast about nor take pride in. If the mind is becoming\narrogant or prideful due to experiencing the Jhānas, a Practitioner would be wise to “cut\nthat off and let it go”. Otherwise, the mind is complacent and will ultimately regress out of\nthe Jhānas and, this will hinder any further progress on The Path to Enlightenment.\nSo in short, you will need to experience the Jhānas to make progress on The Path to\nEnlightenment and to attain Enlightenment itself, and this is accomplished through\nlearning, reflecting on (i.e. independently verifying), and practicing The Eight Fold Path,\nthe core and central Teaching of The Buddha that you need to know inside and out to\nexperience the Jhānas and Enlightenment.\nExperiencing the Jhānas is like the “lightbulb is flickering”, providing an indication to you\nthat the mind has put together The Eight Fold Path well enough to experience these\nheightened qualities of mind.\nThe Practitioner will know they are experiencing the Jhānas because they will\nnotice the improved qualities of mind as described by The Buddha in Right\nConcentration of The Eight Fold Path.\nWhen experiencing the Jhānas it is a significant indication that a Practitioner is\nmaking tangible progress on The Path to Enlightenment.\nIt would be unwise to become arrogant, prideful, or boastful about anything at all, to\ninclude experiencing the Jhānas. If so, those unwholesome aspects of the mind would\nonly create a lack of further progress on The Path to Enlightenment.\nOnce a Practitioner is experiencing the Jhānas, it is time for the real work to begin. The\nmind is now prepared to fully eradicate all of the pollutions of mind. The needed\nenhanced qualities have been acquired and it is time to start focusing on the elimination\nof The Ten Fetters starting with, the first three.\nEliminating the first three fetters/taints/pollutions of mind, a Practitioner will then\nexperience the first Stage of Enlightenment. From the first Stage of Enlightenment, the\nmind will no longer regress. In the first Stage of Enlightenment, one has progressed past\nthe preliminary phases of the Jhānas, where the mind can regress, and is now firmly in\nthe first Stage of Enlightenment, where the mind will not regress.\nBut, this is not a time to become complacent but instead, learn, reflect on (i.e.\nindependently verify), and practice the elimination of The Ten Fetters. Your practice will\nneed to pivot towards actively learning, reflecting on (i.e. independently verifying), and\npracticing to eliminate The Ten Fetters.\n81", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 75, "page_end": 81, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "26fc65b9-ae32-4430-808e-869ae74d9539", "parent_id": "book-vol9:ch21:commentary:0", "content_type": "commentary", "text": "Chapter 21\nOne Must Put Forth Extra\nIntention, Effort, and Energy\nMonks, though a Monk be not skilled in the habit of others’ thoughts, at least\nhe can resolve: I will be skilled in the habit of my own thought. Thus, Monks,\nshould you train yourselves.\nAnd how is a Monk skilled in the habit of his own thought?\nJust as if, Monks, a woman or man or a young child fond of self-adornment,\nexamining the reflection of his own face in a bright clean mirror or bowl of\nclear water, should see there is a stain or speck and strive for the removal of\nthat stain or speck; and when he no longer sees it there is pleased and\nsatisfied because of that, thinking: ‘A gain it is to me that I am clean’;\nSo a Monk’s pondering is most fruitful in good conditions, thus:\nDo I or do I not generally live with sensual desire (craving)?\nDo I or do I not generally live with ill will in the mind?\nDo I or do I not generally live possessed by complacency?\nDo I or do l not generally live with restlessness and worry in mind?\nDo I generally live in doubt, or have I crossed beyond it?\nDo I generally live with anger or not?\nDo I generally live with soiled thoughts or clean thoughts?\nDo I generally live with body aroused or not?\nDo I generally live sluggish or full of energy?\nDo I generally live uncontrolled or well-controlled?\nMonks, if on examination a Monk finds thus: I generally live with sensual\ndesire (craving), ill will in mind, possessed by complacency, restlessness and\nworry in mind, doubtful, angry, with soiled thoughts, with body aroused,\nsluggish and uncontrolled - then that Monk must put forth extra intention,\ninclination, aim, effort, energy, mindfulness and concentration for the\nabandoning of those evil, unwholesome states.\nJust as, Monks, when one’s turban or head is ablaze, for the extinguishing\nthereof one must put forth extra intention, inclination, aim, effort, energy,\ndetermined mindfulness and concentration, even so for the abandoning\nof those evil, unwholesome states…one must do the same.\n83\n\nBut if on examination a Monk finds thus: I do not generally live with sensual\ndesire (craving), ill will in mind, possessed by complacency, restlessness and\nworry in mind, doubtful, angry, with soiled thoughts, with body aroused,\nsluggish and uncontrolled, then that Monk should make an effort to establish\njust those wholesome states and further to destroy the fetters (taints or\npollution).\n(Reference: AN 10.51)\n84", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "One Must Put Forth Extra", "sutta_refs": ["AN"], "page": null, "page_start": 83, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d3d378d4-8505-4ccc-85d9-fd9a9098f90d", "parent_id": "book-vol9:ch21:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that a Practitioner can reflect on their\nown life practice to determine the state of their mind. Upon observing that the mind has\nsensual desire (craving), ill will, complacency, restlessness and worry, doubt, anger, soiled\nthoughts, body aroused, sluggish, or uncontrolled, then the Practitioner will need to “put\nforth extra intention, inclination, aim, effort, energy, determined mindfulness and\nconcentration, even so for the abandoning of those evil, unwholesome states”.\nIf the Practitioner observes that the mind does not “generally live with sensual desire\n(craving), ill will, complacency, restlessness and worry, doubt, anger, soiled thoughts,\nbody aroused, sluggish, or uncontrolled” then that Practitioner “should make an effort to\nestablish just those wholesome states and further to destroy the fetters (taints or\npollution)” by focusing on the elimination of The Ten Fetters.\nThe wholesome states The Buddha is referring to in this Teaching are the opposites of\nthose that he is describing that are detrimental to the mind.\nA Practitioner will need to eliminate the following unwholesome qualities of mind and\ncultivate the following wholesome qualities of mind to attain Enlightenment.\nUnwholesome Quality of Mind Wholesome Quality of Mind\nSensual desire Renunciation\n(i.e. craving) (i.e. letting go; relinquishment)\nIll will Loving-kindness\nComplacency Energy\n(i.e. effort, determination, ambition,\ninitiative, motivation, vigor, and\nenthusiasm; willingness to do something.)\nRestlessness and Worry Tranquility, Concentration, and Equanimity\nDoubt Confidence in The Buddha, The Teachings,\nThe Community, Your Teacher, and Your\nOwn Development\nAnger Loving-kindness\nSoiled Thoughts Clean Thoughts\nBody Aroused Body Content\nSluggish Energy\n(i.e. effort, determination, ambition,\ninitiative, motivation, vigor, and\nenthusiasm; willingness to do something.)\nUncontrolled Controlled\n(i.e. mental discipline)\nThis is not a complete list of unwholesome qualities of mind and wholesome qualities of\nmind but instead, those unwholesome and wholesome qualities referenced in this\nTeaching.\n85", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "One Must Put Forth Extra", "sutta_refs": ["AN"], "page": null, "page_start": 83, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "17e3cd51-bb28-4ff3-8881-2e658fd45fe5", "parent_id": "book-vol9:ch22:scripture", "content_type": "scripture", "text": "Chapter 22\nExcitement to be Abandoned in All Acts\nMonks, if, while he walks such (sensual or harmful or cruel) thoughts arise;\nand he does not welcome them, but rejects, expels, makes an end of them,\ndrives them out of renewed existence, a Monk who while walking becomes\none who is called dedicated, diligent, always and forever strong in energy\nand determined.\nIf, while he stands such (sensual or harmful or cruel) thoughts arise; and he\ndoes not welcome them, but rejects, expels, makes an end of them, drives\nthem out of renewed existence, a Monk who while standing becomes one is\ncalled dedicated, diligent, always and forever strong in energy and\ndetermined.\nIf, while he sits such (sensual or harmful or cruel) thoughts arise; and he does\nnot welcome them, but rejects, expels, makes an end of them, drives them\nout of renewed existence, a Monk who while sitting becomes one is called\ndedicated, diligent, always and forever strong in energy and determined.\nIf, while he lies awake such (sensual or harmful or cruel) thoughts arise; and\nhe does not welcome them, but rejects, expels, makes an end of them,\ndrives them out of renewed existence, a Monk who while lying awake\nbecomes one is called dedicated, diligent, always and forever strong in\nenergy and determined.\n(Reference: AN 4.11)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Excitement to be Abandoned in All Acts", "sutta_refs": ["AN"], "page": null, "page_start": 86, "page_end": 87, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a976f95c-8ac3-4969-a2a2-91e9cc9544e2", "parent_id": "book-vol9:ch22:commentary", "content_type": "commentary", "text": "86\n\nIn this Teaching from Gotama Buddha, he shares that a Practitioner will need to not\nwelcome sensual desire, harmful, or cruel thoughts but instead, “reject, expel, make an\nend of them, drive them out of renewed existence” while walking, standing, sitting, and\nlying.\nDriving them out of renewed existence involves eliminating them from the root, the mind,\nso that they will no longer arise in the future.\nA Practitioner will need to be watchful over the mind cutting off and letting go of any\narising thoughts of sensual desire, harming, or cruelty.\nWith Right Mindfulness of The Four Foundations of Mindfulness well established, a\nPractitioner can observe these unwholesome qualities of mind arising as just bodily\nsensations then cut them off and let them go so that they do not pollute the mind through\nfeelings nor arise at any time in the future.\nKeep in mind that this is accomplished through gradual training and gradual practice to\nexperience gradual progress. There is no way to force the mind to eliminate these in an\ninstance but instead, through consistent dedication and diligence, the mind can be\ntransformed to eliminate these unwholesome qualities of mind.\nA Practitioner who does not tolerate the arising of unwholesome qualities eliminating\nthem upon observation can be considered to be “dedicated, diligent, always and forever\nstrong in energy and determined”. A Practitioner who has developed these aspects of\ntheir life practice can be predicted to attain Enlightenment in this life.\nDetailed explanation of The Four Foundations of Mindfulness is available in this same\nbook series found in Chapter 5 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n87", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Excitement to be Abandoned in All Acts", "sutta_refs": ["AN"], "page": null, "page_start": 86, "page_end": 87, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4b74547f-7775-4354-a1ab-8aceb58fa09f", "parent_id": "book-vol9:ch23:scripture", "content_type": "scripture", "text": "Chapter 23\nThe Four Efforts\n(First Discourse)\nMonks, there are these four efforts.\nWhat four?\nThe effort to restrain, that to abandon, that to make arise, and the effort\nto preserve.\nAnd of what sort, Monks, is the effort to restrain?\nHere, a Monk generates intention for the non-arising of evil, unwholesome\nstates that have not yet arisen; he makes an effort, applies his energy, he\nlays hold of and exerts his mind (to this end).\nThis, Monks, is called the effort to restrain.\nAnd of what sort, Monks, is the effort to abandon?\nHere, a Monk generates intention for the abandoning of evil, unwholesome\nstates that have arisen; he makes an effort, applies his energy, he lays hold\nof and exerts his mind (to this end).\nThis is called the effort to abandon.\nAnd of what sort, Monks, is the effort to make-arise?\nHere he generates intention for the arising of wholesome states not yet\narisen; he makes an effort, applies his energy, he lays hold of and exerts his\nmind (to this end).\nThis is called the effort to make-arise.\nAnd of what sort, Monks, is the effort to preserve?\nHere, a Monk generates intention for the establishing, for the non-confusion,\nfor the more-existence, for the increase, cultivation and fulfillment of\nwholesome states that have arisen; he makes an effort, applies his energy,\nhe lays hold of and exerts his mind (to this end).\n88\n\nThis is called the effort to preserve.\nSo these, Monks, are the four efforts.\n(Reference: AN 4.69)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Four Efforts", "sutta_refs": ["AN"], "page": null, "page_start": 88, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "29311e1f-853e-49b0-8aee-a2b2f4ca21a8", "parent_id": "book-vol9:ch23:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares details on the four aspects of Right\nEffort from The Eight Fold Path. This Teaching connects directly to Right Effort as part of\nThe Eight Fold Path.\nRestraint, abandon, make-arise, and preserve are another way to think of the four types\nof Right Effort.\nRight Effort: Right Effort has four (4) aspects to it that need to be understood and\npracticed.\nTo apply Right Effort, you will need to:\nA.) Prevent unwholesome mental states that have not arisen from\narising in the mind. (Restraint)\nB.) Abandon unwholesome mental states that have arisen in the mind. (Abandon)\nC.) Produce un-arisen wholesome mental states to arise in the mind. (Make-Arise)\nD.) Maintain wholesome mental states that have arisen, not allowing them to fade\naway and work to increase their growth in the mind. (Preserve)\nPrevent unwholesome mental states that have not arisen from arising in the mind\nA good example of this aspect of Right Effort would be that you most likely have no\ninterest in killing another human being currently in the mind. The unwholesome mental\nstate of killing another human being is un-arisen in the mind.\nApplying this aspect of Right Effort would be to prevent this unwholesome mental state\nand all other unwholesome mental states that have not arisen in the mind from arising.\nAbandon unwholesome mental states that have arisen in the mind\nA good example of this aspect of Right Effort would be that if you are currently in a\nrelationship yet have a craving and desire to have sexual contact with another. you should\napply Right Effort to abandon this unwholesome mental state that has arisen in the mind.\nEliminate the unwholesome mental state of craving sexual contact as you already have a\npartner and having sexual contact with another would cause harm.\nAnother example of this would be when you feel the rise of anger inside of the mind along\nwith the physical sensations of a burning and irate feeling arising. Do you let it come\nthrough in your speech and actions or do you make the “Right Effort” to abandon this\nunwholesome mental state?\n89", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Four Efforts", "sutta_refs": ["AN"], "page": null, "page_start": 88, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f9d3a389-5310-48b7-859a-6da6b5819750", "parent_id": "book-vol9:ch23:commentary:1", "content_type": "commentary", "text": "By applying “Right Effort” we can abandon the unwholesome mental state prior to\nreacting through our speech and actions, thus, eliminating any potential unwholesome\nKamma production through our speech and actions.\nProduce un-arisen wholesome mental states to arise in the mind.\nA good example of this aspect of Right Effort would be if you know the mind is not\ngenerous or compassionate, then you apply Right Effort to produce these un-arisen\nwholesome mental states to arise in the mind. Practice generosity and compassion\nthrough your actions and all other wholesome mental states that need to be arisen to\nattain Enlightenment.\nMaintain wholesome mental states that have arisen, not allowing them to fade away\nand work to increase their growth in the mind.\nA good example of this aspect of Right Effort would be if the mind currently has loving-\nkindness and sympathetic joy. Then you apply Right Effort to maintain these wholesome\nmental states that have arisen, not allowing them to fade away and work to increase their\ngrowth in the mind.\nRight Effort Summary\nIn applying Right Effort, you actively work to prevent and then abandon unwholesome\nmental states such as craving, anger, and ignorance (unknowing of true reality) or ego\nfrom arising along with other unwholesome mental states that would be in conflict with\nThe Five Precepts or other Teachings. It is important to cultivate wholesome mental states\nsuch as generosity, loving-kindness, wisdom, and humbleness (the opposites of craving,\nanger, ignorance, and ego).\nYou can apply Right Effort to cultivate the wholesome mental states of compassion,\nsympathetic joy, equanimity, along with the wholesome mental states shared as guidance\nin The Five Precepts and all other Teachings shared by Gotama Buddha.\nYou will also need to apply Right Effort to develop a meditation practice on a consistent\nand ongoing basis. A Practitioner will need to apply Right Effort to abandon the\nunwholesome mental state of complacency and arise the wholesome quality of\ndeveloping and practicing meditation daily.\nAfter implementing this important practice in applying “Right Effort”, over time you will\nnotice it becomes easier and easier to abandon the unwholesome mental states and arise\nwholesome mental states.\nOver time and as you better train the mind, when events happen in your life where you\nonce experienced anger or other unwholesome mental states, you won’t even have a rise\nof the unwholesome mental state - at all. You will not experience any anger, frustration,\nirritation or other unwelcome feelings. You will notice that you can completely and entirely\neliminate 100% of all unwholesome mental states through actively cutting off the arising\nof unwholesome mental states and through cultivating wholesome mental states.\nBreathing Mindfulness Meditation and generosity is training the mind to easily “let go”.\nThen, in daily life as unwelcome feelings and unwholesome mental states arise, a\n90", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Four Efforts", "sutta_refs": ["AN"], "page": null, "page_start": 88, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "687318f2-a2be-4e17-bf85-259c15d18601", "parent_id": "book-vol9:ch23:commentary:2", "content_type": "commentary", "text": "Practitioner can more easily apply Right Effort to “cut off” and eliminate the\nunwholesome, arising the wholesome. Through determination, dedication, and diligence\nto apply Right Effort in daily life, over time, the mind will gradually eliminate any arising of\ndiscontentedness. This requires a committed and consistent meditation practice along\nwith learning and implementing all the other Teachings including Right Effort.\nRight Effort will help you to attain a peaceful, calm, and stable mind no matter what\nevents happen in your life. You will not be attached to the speech nor actions of others\nnor events that happen around you. You will ultimately attain an unshakeable content\nmind. The mind will need gradual training to accomplish this result.\nTraining the mind in this way, you can work towards liberating the mind through wisdom.\nIt is a permanent place for the mind to reside, content and peaceful.\nThe same applies to unwholesome mental states like sexual desire that would break The\nFive Precepts, or other unwholesome mental states. Do you allow this unwholesome\nmental state to continue to arise and then apply speech and action to fulfill your desire or\ndo you make efforts to abandon this unwholesome mental state?\nWe must apply “Right Effort” to abandon unwholesome mental states and produce or\nmaintain wholesome mental states.\nWith “Right Effort” you prevent unwholesome mental states that have not arisen from\narising, abandon unwholesome mental states that have arisen, produce un-arisen\nwholesome mental states, and maintain wholesome mental states that have arisen, not\nallowing them to fade away and work to increase their growth in the mind.\n91", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Four Efforts", "sutta_refs": ["AN"], "page": null, "page_start": 88, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "310b34d4-9b6c-4459-b8b8-7367638c5629", "parent_id": "book-vol9:ch24:scripture:0", "content_type": "scripture", "text": "Chapter 24\nThe Four Efforts\n(Second Discourse)\nMonks, there are these four efforts.\nWhat four?\nThe effort to restrain, the effort to abandon, the effort to make arise, and\nthe effort to watch over.\nAnd of what sort, Monks, is the effort to restrain?\nHere, having seen a form with the eye, a Monk is not entranced and does not\ngrasp its general features or its details. Since, if he left the eye faculty\nunrestrained, evil unwholesome states of craving and aversion might invade\nhim, he practices restraint over it, he guards the eye sense base, he\nundertakes the restraint of the eye sense base.\nHaving heard a sound with the ear …\nHaving smelled an odor with the nose …\nHaving tasted a flavor with the tongue …\nHaving touched a physical object with the body …\nHaving recognized a mental object with the mind, a Monk is not entranced\nand does not grasp its general features or its details.\nSince, if he left the eye sense base unrestrained, evil unwholesome states of\ncraving and aversion might invade him, he practices restraint over it, he\nguards the eye sense base, he undertakes the restraint of the eye sense\nbase, wins the restraint thereof.\n(Similar discourses are spoken in the case of the ear sense base, the nose\nsense base, the tongue sense base, the body sense base, the mind sense\nbase.)\nThis, Monks, is called the effort to restrain.\n92", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Four Efforts", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 92, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2fd50750-9b69-485b-a7f1-09ebdaf76316", "parent_id": "book-vol9:ch24:scripture:1", "content_type": "scripture", "text": "And of what sort, Monks, is the effort to abandon?\nHere, a Monk does not welcome sensual thought that has arisen.\nSo also with regard to harmful and cruel thought that have arisen.\nHe does not welcome evil, unwholesome states that arise from time to time,\nbut abandons it, expels it, makes an end of it, he drives them out of renewed\nexistence.\nThis, Monks, is called the effort to abandon.\nAnd of what sort, Monks, is the effort to make arise?\nHere, a Monk makes to arise the limb of wisdom that is mindfulness...the\nlimb of wisdom that is investigation of The Teachings... the limb of wisdom\nthat is energy… the limb of wisdom that is joy… the limb of wisdom that is\ntranquility… the limb of wisdom that is concentration… the limb of wisdom\nthat is equanimity, that is based on seclusion, on freedom from strong\nfeelings, on elimination, that ends in surrender of the mind.\nThis, Monks, is called the effort to make arise.\nAnd of what sort, Monks, is the effort to watch over?\nHere, a Monk watches over the favorable concentration-mark, the idea of the\nskeleton, the idea of the worm-eaten corpse, of the discolored corpse, the\ncracked open corpse, the idea of the initiated corpse.\nThis is called the effort to watch over.\nThese then, Monks, are the four efforts.\n(Reference: AN 4.14)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Four Efforts", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 92, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "880fe0e3-f376-4bf6-8cd7-c6d56ec7081f", "parent_id": "book-vol9:ch24:commentary:0", "content_type": "commentary", "text": "93", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Four Efforts", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 92, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bcce13d0-797b-4d22-a9de-9fb01264e11b", "parent_id": "book-vol9:ch24:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how to apply Right Effort to eliminate\nthe fetter/taint/pollution of mind described in The Ten Fetters as sensual desire.\nIt is the mind having craving/desire/attachment through The Six Sense Bases that the\nfetter/taint/pollution of mind described as sensual desire remains continuing to cause\ndiscontentedness. Through the elimination of sensual desire, the mind can reside more\npeaceful, calm, serene, and content with joy.\nWhile Right Effort applies to multiple aspects of one’s life practice as described in The\nEight Fold Path, this specific Teaching details how to apply Right Effort to eliminate the\nfetter/taint/pollution of mind described as sensual desire.\nRestrain: Is to apply Right Effort to restrain the mind from longing and yearning with a\nstrong eagerness for the objects of its affection through the eyes, ears, nose, tongue,\nbody, and mind. With the understanding that the mind having craving/desire/attachment\nthrough The Six Sense Bases for pleasant feelings and that evil unwholesome states will\narise invading the mind, a Practitioner can then apply the effort to restrain the mind.\nRather than allowing the mind to grasp at forms, sounds, odors, flavors, physical objects,\nand mental objects, a Practitioner can restrain the mind training it to be inwardly content,\nthus, eliminating arising of pleasant feelings, painful feelings, and feelings that are neither\npainful-nor-pleasant.\nThe unEnlightened mind that has ignorance (unknowing of true reality) will have craving\ntowards pleasant feelings and aversion towards painful feelings. The mind will long for\npleasant feelings and push away painful feelings rather than skillfully eliminate the causes\nand conditions that are creating these feelings to arise so they can be eliminated from\nfuture arising. With wisdom, a Practitioner can then apply determination, dedication, and\ndiligence to actively train the mind on The Path to Enlightenment to eliminate the\nconditions that pollute the mind causing discontentedness such as craving, anger, and\nignorance (unknowing of true reality).\nAbandon: Is to apply Right Effort to abandon any arisen sensual desire not welcoming\nsensual thoughts while eliminating any harmful or cruel thoughts that have risen. A\nPractitioner does not welcome evil unwholesome qualities of mind to arise applies effort\nto eliminate any arisen unwholesome qualities of mind so that they will no longer arise in\nthe future. Abandoning arisen unwholesome qualities of mind, the mind can be\ntransformed, developed, and cultivated to reside peaceful, calm, serene, and content with\njoy in the Enlightened mental state.\nArise: Is to apply Right Effort to arise those qualities of mind that produce wisdom taught\nby The Buddha as The Seven Factors of Enlightenment. Mindfulness, Investigation,\nEnergy, Joy, Tranquility, concentration, and equanimity are The Seven Factors of\nEnlightenment and directly contribute to training the mind to reside in the middle.\nA Practitioner will need to actively apply effort to arise The Seven Factors of\nEnlightenment to eliminate sensual desire. A Practitioner will need to practice Breathing\nMindfulness Meditation and generosity, in addition to The Seven Factors of\nEnlightenment, to eliminate craving/desire/attachment that pollutes the mind through\nsensual desire.\n94", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Four Efforts", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 92, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f9a827b0-a33d-4244-9adb-6769e46abffd", "parent_id": "book-vol9:ch24:commentary:2", "content_type": "commentary", "text": "What are The Seven Factors of Enlightenment?\nThe Seven Factors of Enlightenment are not to determine if someone is or is not\nEnlightened but instead, they are used to fine tune the mind bringing it to a balanced\nstate - “in the middle”. If a Practitioner is noticing that the mind is not “in the middle”, as\ndescribed in the Chapter titled “The Middle Way: Walking The Middle Way” (Chapter 6) of\nthe book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1),\nuse the associated factors of Enlightenment to move the mind to practicing the middle\nway.\nWhen the mind becomes complacent, sluggish, lethargic, dull, or lazy, this is the time to\npractice the Enlightenment factors of Investigation, Energy, and Joy.\nWhen the mind is excited, elated, ecstatic, euphoric, or over stimulated, this is the time to\npractice the Enlightenment factors of Tranquility, Concentration, and Equanimity.\nThe Enlightenment factor of Mindfulness is always useful and should be practiced in each\nand every moment. Mindfulness will need to be developed as part of training the mind\nthrough The Eight Fold Path using Breathing Mindfulness Meditation on a consistent and\nongoing basis.\n1.) Mindfulness: (Awareness of mind as described in The Eight Fold Path as “Right\nMindfulness”.)\n2.) Investigation: (Dedicated examination, exploration, research, study, and questioning\nto learn The Teachings.)\n3.) Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\n4.) Joy: (Pleased and delighted not associated with any specific object; unconditioned\ngladness; the Practitioner is not attaining it by craving/desire/attachment)\n5.) Tranquility: (Relaxed, steadiness, stability, peacefulness, and stillness of mind.)\n6.) Concentration: (Mental alertness, attentiveness, the ability to give your attention or\nthought to a single object or activity. “Singleness of mind” as described in The Eight Fold\nPath as “Right Concentration”.)\n7.) Equanimity: (Mental calmness, composure, and evenness of temper, especially in a\ndifficult situation; treating everyone impartially.)\nIt is, Monks, when The Seven Factors of Enlightenment are developed and cultivated in\nthis way that they fulfill true wisdom and liberation.\n(Gotama Buddha)\n(Reference: SN 46.6)\nWatch Over: Is to apply Right Effort to develop unattractiveness of the body supporting\nthe elimination of sensual desire. This can be accomplished through training the mind\nusing Meditation to Eliminate Sexual Cravings.\n95", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Four Efforts", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 92, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eda0c67b-297e-488d-a275-f2378b6c99e0", "parent_id": "book-vol9:ch24:commentary:3", "content_type": "commentary", "text": "Detailed explanation of Meditation to Eliminate Sexual Cravings is available in this same\nbook series found in Chapter 11 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n96\n\nMind That Dwells in\nExcitement Can Be\nAbandoned By\nSense Control\n97", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Four Efforts", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 92, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "48468015-c1be-4291-a649-9501c80f6bae", "parent_id": "book-vol9:ch25:scripture", "content_type": "scripture", "text": "Chapter 25\nThe Ending of The Round\nOn seeing a form with the eye,\nhe does not crave after it if it is pleasing;\nhe is not averse to it if it is unpleasing....\nOn hearing a sound with the ear,\nhe does not crave after it if it is pleasing;\nhe is not averse to it if it is unpleasing....\nOn smelling an odor with the nose,\nhe does not crave after it if it is pleasing;\nhe is not averse to it if it is unpleasing....\nOn tasting a flavor with the tongue,\nhe does not crave after it if it is pleasing;\nhe is not averse to it if it is unpleasing....\nOn touching a physical object with the body,\nhe does not crave after it if it is pleasing:\nhe is not averse to it if it is unpleasing....\nOn recognizing a mental object with the mind,\nhe does not crave after it if it is pleasing;\nhe is not averse to it if it is unpleasing....\nHe resides with mindfulness of the body established, with an immeasurable\nmind, and he understands as it actually is the liberation of mind and\nliberation by wisdom wherein those evil unwholesome states are eliminated\nwithout remainder.\nHaving thus abandoned favoring and opposing whatever feeling he feels,\nwhether pleasant or painful or neither painful-nor-pleasant, he does not seek\nexcitement in that feeling, welcome it, or remain holding to it. As he does not\ndo so, excitement in feelings is eliminated in him.\nWith the elimination of his excitement comes elimination of clinging;\nwith the elimination of clinging, elimination of existence;\nwith the elimination of existence, elimination of birth:\nwith the elimination of birth, aging-and-death, sorrow, grief, pain,\ndispleasure, and despair are eliminated.\n98\n\nSuch is the elimination of this whole mass of discontentedness.\n(Reference: MN 38)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "The Ending of The Round", "sutta_refs": ["MN"], "page": null, "page_start": 98, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a3037955-a35e-45c9-ae89-3dfc91885606", "parent_id": "book-vol9:ch25:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the elimination and destruction of\ncraving/desire/attachment through The Six Sense Bases. To accomplish the elimination of\ndiscontentedness, a Practitioner will need to eliminate craving and aversion through the\neyes, ears, nose, tongue, body, and mind (i.e. The Six Internal Sense Bases) for forms,\nsounds, odors, flavors, physical objects, and mental objects (i.e. The Six External Sense\nBases). The well trained mind no longer views forms, sounds, odors, flavors, physical\nobjects, or mental objects as pleasing or unpleasing, agreeable or disagreeable but\ninstead, just impermanence experiences.\nThe well trained mind is not craving the pleasing and agreeable nor averse to unpleasing\nor disagreeable because a mind that has eliminate sensual desire is no longer chasing\nafter pleasantness and rejecting unpleasantness.\nInstead, the mind “resides with mindfulness of the body established, with an\nimmeasurable mind, and he understands as it actually is the liberation of mind and\nliberation by wisdom wherein those evil unwholesome states are eliminated without\nremainder”. Residing with mindfulness of the body established is to have developed The\nFour Foundations of Mindfulness so well that a Practitioner can clearly observe arising\npleasant feelings, painful feelings, and feelings that are neither painful-nor-pleasant as\nbodily sensations, and is then able to cut them off and let them go.\nHaving done this in multiple situations through a long term and consistent approach, a\nPractitioner will have “abandoned favoring and opposing whatever feeling he feels,\nwhether pleasant or painful or neither painful-nor-pleasant, he does not seek excitement\nin that feeling, welcome it, or remain holding to it. As he does not do so, excitement in\nfeelings is eliminated in him”. The mind will have eliminated craving pleasing and\nagreeable contact through The Six Sense Bases, and will have eliminated aversion to\nunpleasing and disagreeable contact through The Six Sense Bases.\nThe mind will no longer see this distinction between pleasing/agreeable and unpleasing/\ndisagreeable because it will have “abandoned favoring and opposing”.\nThe mind will see clearly that welcoming or to remain holding on to excitement (i.e.\npleasant feelings) only invites in painful feelings and feelings that are neither painful-nor-\npleasant. Being disinterested in discontentedness, the Practitioner can then actively apply\nenergy and effort to eliminate discontentedness through eliminating craving/desire/\nattachment/clinging, etc.\nThrough the elimination of chasing after pleasant feelings such as excitement through The\nSix Sense Bases, the mind can eliminate clinging. The elimination of clinging brings about\nthe elimination of existence, birth, aging-and-death, sorrow, grief, pain, displeasure, and\ndespair. The entire massive amount of discontentedness can be completely eliminated\nfrom the mind, and a being will no longer experience rebirth in The Cycle of Rebirth.\nDetailed explanation of The Cycle of Rebirth is available in this same book series found in\nthe book “Realms of Existence” (Volume 11).\n99", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "The Ending of The Round", "sutta_refs": ["MN"], "page": null, "page_start": 98, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3d2dd2e4-3956-48b8-9058-768adf4b0da3", "parent_id": "book-vol9:ch26:scripture:0", "content_type": "scripture", "text": "Chapter 26\nMindfulness Directed to the Body\n“A Strong Post for Mind”\nOne Dwells Without Having Set Up Mindfulness of the Body\nSuppose, Monks, a man would catch six animals--with different domains\nand different feeding grounds - and tie them by a strong rope. He would\ncatch a snake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie\neach by a strong rope. Having done so, he would tie the ropes together\nwith a knot in the middle and release them.\nThen, those six animals with different domains and different feeding grounds\nwould each pull in the direction of its own feeding ground and domain. The\nsnake would pull one way, thinking, ‘Let me enter an anthill’. The crocodile\nwould pull another way, thinking, ‘Let me enter the water’. The bird would\npull another way, thinking, ‘Let me fly up into the sky’. The dog would pull\nanother way, thinking, ‘Let me enter a village’. The jackal would pull another\nway, thinking, ‘Let me enter a charnel ground’. The monkey would pull\nanother way, thinking, ‘Let me enter a forest’.\nNow when these six animals become worn out and fatigued, they would be\ndominated by the one among them that was strongest; they would submit to\nit and come under its control.\nSo too, Monks, when a Monk has not developed and cultivated mindfulness\ndirected to the body, the eye pulls in the direction of agreeable forms and\ndisagreeable forms are repulsive; the ear pulls in the direction of agreeable\nsounds and disagreeable sounds are repulsive; the nose pulls in the direction\nof agreeable odors and disagreeable odors are repulsive; the tongue pulls in\nthe direction of agreeable flavors and disagreeable flavors are repulsive; the\nbody pulls in the direction of agreeable physical objects and disagreeable\nphysical objects are repulsive; the mind pulls in the direction of agreeable\nmental objects and disagreeable mental objects are repulsive.\nIt is in such a way that there is non-restraint.\n100", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Mindfulness Directed to the Body", "sutta_refs": ["SN"], "page": null, "page_start": 100, "page_end": 103, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4fb701c6-a575-4f1d-b266-66b26044833e", "parent_id": "book-vol9:ch26:scripture:1", "content_type": "scripture", "text": "One Resides Having Set Up Mindfulness of the Body\nSuppose, Monks, a man would catch six animals with different domains and\ndifferent feeding grounds - and tie them by a strong rope. He would catch a\nsnake, a crocodile, a bird, a dog, a jackal, and a monkey, and tie each by a\nstrong rope. Having done so, he would bind them to a strong post or\npillar.\nThen, those six animals with different domains and different feeding grounds\nwould each pull in the direction of its own feeding ground and domain. The\nsnake would pull one way, thinking, ‘Let me enter an anthill’. The crocodile\nwould pull another way, thinking, ‘Let me enter the water’. The bird would\npull another way, thinking, ‘Let me fly up into the sky’. The dog would pull\nanother way, thinking, ‘Let me enter a village’. The jackal would pull another\nway, thinking, ‘Let me enter a charnel ground’. The monkey would pull\nanother way, thinking, ‘Let me enter a forest’.\nNow, when these six animals become worn out and fatigued, they would\nstand close to that post or pillar, they would sit down there, they would lie\ndown there.\nSo too, Monks, when a Monk has developed and cultivated mindfulness\ndirected to the body, the eye does not pull in the direction of agreeable forms\nnor are disagreeable forms repulsive; the ear does not pull in the direction of\nagreeable sounds nor are disagreeable sounds repulsive; the nose does not\npull in the direction of agreeable odors nor are disagreeable odors repulsive;\nthe tongue does not pull in the direction of agreeable flavors nor are\ndisagreeable flavors repulsive; the body does not pull in the direction of\nagreeable physical objects nor are disagreeable physical objects repulsive;\nthe mind does not pull in the direction of agreeable mental objects nor are\ndisagreeable mental objects repulsive.\nIt is in such a way that there is restraint.\nA strong post or pillar: this, Monks, is a designation for mindfulness directed\nto the body.\nTherefore, Monks, you should train yourselves thus: We will develop and\ncultivate mindfulness directed to the body, make it our vehicle, make it our\nbasis, stabilize it, exercise ourselves in it, and fully perfect it.\nThus should you train yourselves.\n(Reference: SN 35.247)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Mindfulness Directed to the Body", "sutta_refs": ["SN"], "page": null, "page_start": 100, "page_end": 103, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2907b845-12ae-4636-8382-134bef1d3b73", "parent_id": "book-vol9:ch26:commentary:0", "content_type": "commentary", "text": "101", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Mindfulness Directed to the Body", "sutta_refs": ["SN"], "page": null, "page_start": 100, "page_end": 103, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c6611000-ad02-4c91-8ed4-5e782b91e491", "parent_id": "book-vol9:ch26:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Breathing Mindfulness Meditation\n(i.e. “cultivate mindfulness directed to the body”) is used as a strong “post or pillar” to\nrestrain The Six Sense Bases of the eye, ear, nose, tongue, body, and mind.\nHe uses the six animals pulling in different directions to represent the six internal sense\nbases of the eyes, ears, nose, tongue, body, and mind pulling towards the six external\nsense bases of forms, sounds, odors, flavors, physical objects, and mental objects. If the\nmind is unrestrained allowing the mind to pull towards the objects of its affection, the\nmind will continue to experience discontentedness.\nThrough training the mind to be restrained by focusing on the arising bodily sensations as\nthe “post or pillar” then as discontentedness arises, the Practitioner can observe those\nbodily sensations and cut off and let go of the discontentedness, thus, working to\neliminate the cravings/desires/attachments that caused the discontentedness. By no\nlonger allowing the mind to pull towards the objects of its affection, it is restrained and the\nmind will eliminate discontentedness.\nA Practitioner who trains the mind in Breathing Mindfulness Meditation will be able to\ntrain the mind to cut off thoughts and let them go gaining more and more mental\ndiscipline of the mind being aware of the bodily sensations that precede the arising of\ndiscontentedness. In this way, one gains the ability to cut off and let go of cravings/\ndesires/attachments of the mind that are pulling towards forms, sounds, odors, flavors,\nphysical objects, and mental objects to eliminate discontentedness.\nIt is the mind’s mental longing with a strong eagerness towards the six external sense\nbases through the six internal sense bases that is the cause of the discontent mind. The\nmind craves pleasant feelings and when it gets the object of its affection, it experiences\nhappiness, excitement, and elation but the mind is discontent. If the mind does not\nacquire the objects of its affection, it experiences sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, etc. - painful feelings. Or, the mind might experience\nfeelings that are neither painful-nor-pleasant such as boredom, loneliness, shyness,\ndispleased, uncomfortable, unsatisfied. All of these feelings and others are indications of\na discontent mind.\nIt is only when one deeply learns, reflects, and practices these Teachings while training\nthe mind using techniques such as Breathing Mindfulness Meditation that the mind will be\nliberated through wisdom from the discontent feelings experienced in the unEnlightened\nmind. Then in the moment as the mind experiences the arising of bodily sensations\nindicating arising discontentedness, cut that off and let it go.\nAs the mind is being trained in meditation to cut off thoughts and let them go, the mind\ndevelops the ability to become deeply aware of unwholesome thoughts, feelings, ideas,\nperceptions, etc., arising and to then cut them off or let them go. This trains the mind over\nrepeated meditation training sessions to “let go”. Every time the mind wants to pull in any\ndirection towards the past, the future, thoughts, feelings, ideas, perceptions, etc., a\nPractitioner should not judge the thoughts, label them, or even attempt to figure out\nwhere they are coming from. You can just cut them off and let them go bringing the mind\nback to the breath. The breath is the present moment and is the strong “post or pillar”.\n102", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Mindfulness Directed to the Body", "sutta_refs": ["SN"], "page": null, "page_start": 100, "page_end": 103, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "afe6149c-abd5-47e0-b292-f39cb30e35ca", "parent_id": "book-vol9:ch26:commentary:2", "content_type": "commentary", "text": "This training will develop into the mind having deep awareness (Right Mindfulness) and\nthe ability to cut off and let go of thoughts, feelings, ideas, perceptions, etc. (Right Effort)\nThen, with this consistent and ongoing training during daily meditation sessions of 2-3\ntimes per day for 30-minutes or more per session, in daily life as unwholesome thoughts,\nfeelings, ideas, perceptions, etc., arise or the mind goes to the past or future, cut it off\nand let it go.\nOver time, this trains the mind to be well disciplined with Breathing Mindfulness\nMeditation being the strong “post or pillar”. Just as Gotama Buddha shares that “when\nthese six animals become worn out and fatigued, they would stand close to that post or\npillar, they would sit down there, they would lie down there” the mind will eventually get\ntired of pulling in the direction of the six external sense bases through the six internal\nsense bases and it will just “sit down there” and “lie down there” being perfectly tuned to\n“the middle way”.\nThe mind can then apply this in daily life, that as the mind is pulling in the direction of the\nobjects of its affection due to craving/desire/attachment, the Practitioner can cut that off\nand let it go. This trains the mind to reside in the middle no longer pulling towards the\nobjects of its affection due to craving/desire/attachment. Craving/desire/attachment can\nbe gradually eliminated from the mind, thus, all discontentedness of mind is gradually\neliminated. The mind becomes Enlightened because the unwholesome root of craving/\ndesire/attachment has been extinguished from the mind and no longer causes arising\ndiscontentedness.\nThe mind will be more and more trained to perform optimally with deep concentration\n(Right Concentration) as the fetters/taints/pollution of the mind are no longer causing\nmuddle mindedness. The mind will become more and more clear as it fully realizes the\nbenefits and results of consistent and ongoing training on The Path to Enlightenment.\nDetailed explanation of Breathing Mindfulness Meditation is available in this same book\nseries found in Chapter 11 of the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\n103", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Mindfulness Directed to the Body", "sutta_refs": ["SN"], "page": null, "page_start": 100, "page_end": 103, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "57b7c271-0fad-4328-89e3-ccc152fdfa02", "parent_id": "book-vol9:ch27:commentary:0", "content_type": "commentary", "text": "Chapter 27\nThe Simile of The Tortoise\nMonks, in the past a tortoise was searching for food along the bank of a river\none evening. On that same evening a jackal was also searching for food\nalong the bank of that same river. When the tortoise saw the jackal in the\ndistance searching for food, it drew its limbs and neck inside its shell and\npassed the time keeping still and silent.\nThe jackal had also seen the tortoise in the distance searching for food, so\nhe approached and waited close by, thinking: When this tortoise extends one\nor another of its limbs or its neck, I will grab it right on the spot, pull it out,\nand eat it. But because the tortoise did not extend any of its limbs or its\nneck, the jackal, failing to gain access to it, lost interest in it and departed.\nSo too, Monks, Māra the Evil One is constantly and continually waiting close\nby you, thinking, ‘Perhaps I will gain access to him through the eye or\nthrough the ear or through the nose or through the tongue or through the\nbody or through the mind.’ Therefore, Monks, reside guarding the doors of\nThe Six Sense Bases. Having seen a form with the eye...Having heard a\nsound with the ear...Having smelt an odor with the nose...Having tasted a\nflavor with the tongue...Having touched a physical object with the body…\nHaving recognized a mental object with the mind, do not grasp its signs and\nfeatures. Since, if you leave the eye sense base unguarded, the ear sense\nbase unguarded, the nose sense base unguarded, the tongue sense base\nunguarded, the body sense base unguarded, the mind sense base\nunguarded, evil unwholesome states of craving and displeasure might invade\nyou, practice the way of its restraint, guard the eye sense base, the ear\nsense base, the nose sense base, the tongue sense base, the body sense\nbase, the mind sense base, undertake the restraint of the eye sense base,\nthe ear sense base, the nose sense base, the tongue sense base, the body\nsense base, and the mind sense base.\nWhen, Monks, you reside guarding the doors of The Six Sense Bases, Māra\nthe Evil One, failing to gain access to you, will lose interest in you and\ndepart, just as the jackal departed from the tortoise.\nDrawing in the mind’s thoughts\nAs a tortoise draws its limbs into its shell,\nIndependent, not harassing others, fully extinguished.\nA Monk would not blame anyone.\n104", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "The Simile of The Tortoise", "sutta_refs": ["SN"], "page": null, "page_start": 104, "page_end": 106, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f6d376c1-3660-4297-ba00-8477f451346a", "parent_id": "book-vol9:ch27:commentary:1", "content_type": "commentary", "text": "(Reference: SN 35.240)\nIn this Teaching from Gotama Buddha, he shares Teachings to help Practitioners\nunderstand that developing a “guard” over The Six Sense Bases is crucial for the\ndevelopment of the mind on The Path to Enlightenment.\nA Practitioner needs to deeply understand the problem of the unEnlightened mind which\nis its mental longing and strong eagerness (craving/desire/attachment/wants/\nexpectations/grasping/holding), craving for sensual pleasures through The Six Sense\nBases. Due to the craving/desire/attachment for agreeable and pleasant sensual\npleasures, the mind causes itself to be discontent.\nIt is through training the mind to eliminate the defilement, or unwholesome root, of\ncraving/desire/attachment that one will be able to eliminate discontentedness and, thus,\nliberate the mind.\nSo, when one observes the arising of craving/desire/attachment through The Six Sense\nBases or a form, sound, odor, flavor, physical object, or mental object has come in\ncontact with the eyes, ears, nose, tongue, body, or mind that arises any sort of discontent\nfeelings either pleasant, painful, or neither painful-nor-pleasant - cut it off and let it go.\nThrough constant dedication and effort to eliminate the arising pleasant feelings, painful\nfeelings, and feelings that are neither painful-nor-pleasant, eventually these feelings will\nnot ever arise in the mind.\nBut this comes with determination and diligence to guard the six doorways to\ndiscontentedness ensuring that one can readily cut off and let go of the cravings/desires/\nattachments that cause the mind to be discontent.\n105\n\nThe Significance of\nSense Control\n106", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "The Simile of The Tortoise", "sutta_refs": ["SN"], "page": null, "page_start": 104, "page_end": 106, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "409eed2a-a73d-461d-8ebe-f26bba88058b", "parent_id": "book-vol9:ch28:scripture", "content_type": "scripture", "text": "Chapter 28\nSense-Control Leads To\nLiberating Wisdom and Insight\nMonks, imagine a tree with thriving branches and leaves: its buds, bark,\nsapwood and heart come to maturity;\nEven so, Monks, when sense-control exists, virtue (moral conduct) naturally\nthrives in him, thriving in sense-control; when there is virtue, concentration\nnaturally thrives in him;\nwhen concentration - true wisdom and insight;\nwhen true wisdom and insight - abandoning and freedom from strong\nfeelings;\nwhen abandoning and freedom from strong feelings, liberating wisdom and\ninsight naturally thrive in him.\n(Reference: AN 6.50)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Sense-Control Leads To", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "620c895a-3bea-4719-af30-83fa11dc9e92", "parent_id": "book-vol9:ch28:commentary", "content_type": "commentary", "text": "107\n\nIn this Teaching from Gotama Buddha, he shares how when a Practitioner has the mental\ndiscipline to control the senses, virtue (moral conduct) will thrive which leads to\nconcentration, wisdom, insight, freedom from strong feelings, and liberation of mind.\nJust like a tree thrives when it has branches and leaves that thrive, a Practitioner who is\nable to control the senses will also thrive towards the development of mind to attain\nEnlightenment.\nThrough understanding The Buddha’s Teaching on Dependent Origination, you can come\nto understand that ignorance (unknowing of true reality) is the most significant hindrance\nto a beings Enlightenment. It is due to one’s unknowing of true reality of these Natural\nLaws of Existence that beings continue to roam and wander through The Cycle of Rebirth\ncontinuing to experience discontentedness.\nBy learning, reflecting, and practicing these Teachings to include, gaining control of the\nsenses, a Practitioner is able to cultivate wisdom.\nWisdom is the antidote or remedy to ignorance (unknowing of true reality). By eliminating\nignorance (unknowing of true reality) through the development of wisdom, a Practitioner is\nthen able to make an end to discontentedness and the entire Cycle of Rebirth.\nWith sense-control ultimately leading to wisdom, a Practitioner would highly benefit from\ndeeply understanding and controlling The Six Sense Bases.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n108", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Sense-Control Leads To", "sutta_refs": ["AN"], "page": null, "page_start": 107, "page_end": 108, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4897939a-d38b-43af-8be2-cab8ce2f96e0", "parent_id": "book-vol9:ch29:commentary:0", "content_type": "commentary", "text": "Chapter 29\nWithout Restraint One Dwells Negligently\nWith Restraint One Resides Diligently\nAnd how, Monks, does one dwell negligently?\nIf one dwells without restraint over the eye sense base, the mind is soiled\namong forms recognizable by the eye.\nIf the mind is soiled, there is no gladness.\nWhen there is no gladness, there is no joy.\nWhen there is no joy, there is no tranquility (calm).\nWhen there is no tranquility, one dwells in discontentedness.\nThe mind of one who is discontent does not become concentrated.\nWhen the mind is not concentrated, experiences do not become easily\nrecognizable or clear in the mind.\nBecause experiences do not become easily recognizable or clear in the\nmind, one is considered as ‘one who dwells negligently’.\n(Similar discourses are spoken in the case of the ear sense base, the nose\nsense base, the tongue sense base, the body sense base, and the mind\nsense base.)\nIt is in such a way, Monks, that one dwells negligently.\nAnd how, Monks, does one reside diligently?\nIf one resides with restraint over the eye sense base, the mind is not soiled\namong forms recognizable by the eye.\nIf the mind is not soiled, gladness is born.\nWhen one is gladdened, joy is born.\nWhen the mind is uplifted by joy, the body becomes tranquil (calm).\n109", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "Without Restraint One Dwells Negligently", "sutta_refs": ["SN"], "page": null, "page_start": 109, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fd1035f8-f4a2-4c96-bc22-961b96943cab", "parent_id": "book-vol9:ch29:commentary:1", "content_type": "commentary", "text": "One tranquil in body experiences contentedness.\nThe mind of one who is content becomes concentrated.\nWhen the mind is concentrated, experiences become easily recognizable or\nclear in the mind.\nBecause experiences become easily recognizable or clear in the mind, one is\nconsidered as ‘one who resides diligently’.\n(Similar discourses are spoken in the case of the ear sense base, the nose\nsense base, the tongue sense base, the body sense base, and the mind\nsense base.)\nIt is in such a way, Monks, that one resides diligently.\n(Reference: SN 35.97)\nIn this Teaching from Gotama Buddha, he shares how a Practitioner can dwell negligently\nor reside diligently based on whether they have restraint of The Six Sense Bases.\nIf a Practitioner dwells without restraint over The Six Sense Bases, the mind is considered\nto be soiled or unclean. When the mind is soiled, there is no gladness, joy, tranquility (i.e.\ncalm), and one dwells in discontentedness. When the mind is discontent, there is no\nconcentration or clarity of mind. Thus, a Practitioner who dwells in discontentedness with\nan unconcentrated mind is being negligent in their approach to actively training the mind\ntowards the attainment of Enlightenment.\nConversely, if a Practitioner resides with restraint over The Six Sense Bases, the mind is\nconsidered to not be soiled or unclean. When the mind is not soiled, there is gladness,\njoy, tranquility (i.e. calm), and one resides in contentedness. When the mind is content,\nthere is concentration or clarity of mind. Thus, a Practitioner who resides in\ncontentedness with a concentrated mind is being diligent in their approach to actively\ntraining the mind towards the attainment of Enlightenment.\nIf you are interested in the attainment of Enlightenment, you will need to actively train the\nmind to be able to restrain The Six Sense Bases.\n110", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "Without Restraint One Dwells Negligently", "sutta_refs": ["SN"], "page": null, "page_start": 109, "page_end": 110, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "797602db-ad9c-4f3b-9528-97e6db536bae", "parent_id": "book-vol9:ch30:scripture", "content_type": "scripture", "text": "Chapter 30\nDiligence is Declared to be The Chief\nMonks, whatever beings there are - whether those without feet or those with\ntwo feet or those with four feet or those with many feet, whether consisting\nof form or formless, whether insightful, non-insightful, or neither insightful nor\nnon-insightful - The Tathāgata the Arahant, The Perfectly Enlightened One, is\ndeclared to be the chief among them.\nSo too, whatever wholesome states there are, they are all rooted in diligence,\nmerge upon diligence, and diligence is declared to be the chief among them.\nWhen a Monk is diligent, it is to be predicted that he will develop and\ncultivate The Noble Eight Fold Path.\n(The Tathāgata also made analogies of ‘diligence’ being the chief with the\nfollowing:\n• elephant’s footprint being the chief among footprints of all living beings;\n• roof peak being the chief among all the rafters of a peaked house;\n• black orris being the chief among all fragrant roots;\n• red sandalwood being the chief among all fragrant heartwoods;\n• jasmine being the chief among all fragrant flowers;\n• Wheel-Turning Monarch being the chief among all petty Princes;\n• radiance of the moon being the chief among the radiance of all the stars;\n• the sun in autumn when the sky is clear and cloudless shines and beams\nand radiates;\n• Kasian cloth being the chief among all woven cloths.)\n(Reference: SN 45.139)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "Diligence is Declared to be The Chief", "sutta_refs": ["SN"], "page": null, "page_start": 111, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "573ea3dd-5da1-496c-a183-f7ba9ccbc4a6", "parent_id": "book-vol9:ch30:commentary:0", "content_type": "commentary", "text": "111", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "Diligence is Declared to be The Chief", "sutta_refs": ["SN"], "page": null, "page_start": 111, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "23320aa0-b7e6-434d-9a6b-477d3870db42", "parent_id": "book-vol9:ch30:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how diligence is the most important\nasset or quality of mind for a Practitioner on The Path to Enlightenment.\nWithout diligence to develop one’s life practice, a Practitioner would find it extremely\ndifficult to progress on The Path to Enlightenment.\nThe unEnlightened mind will experience sluggishness, complacency, lack of motivation or\nenthusiasm, doubt, and other unwholesome mental states that will hinder one from\nconsistent progress.\nThrough developing and cultivating diligence to develop one’s life practice, this would\ninclude practicing the Enlightenment factor of Energy.\nEnergy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\nThrough observing the continuous benefits experienced through learning, reflecting, and\npracticing these Teachings, a Practitioner can develop increased amounts of diligence. To\naccomplish this goal, a Practitioner needs to despise discontentedness so much that they\nare highly motivated to eliminate it from the mind. There is no specific meditation or other\naspect of practice that can help a Practitioner develop diligence other than one’s own\nmotivation to rid themselves of all discontentedness and the suffering it causes.\nBeing part of an active Community of Practitioners can be encouraging, supportive, and\nmotivating but ultimately, a Practitioner will need to actively pursue their own learning,\nreflection, and practice of these Teachings. The Path to Enlightenment is an independent\njourney where one seeks guidance from a Teacher but all the work and effort needs to\ncome from the Student. A Teacher, nor anyone else, can give a Student Enlightenment.\nEach Practitioner will need to actively, consistently, and diligently work towards the goal\nof their own Enlightenment.\nSustaining one’s energy and effort over the duration of multiple years is what will produce\nthe results of Enlightenment. Short bursts of energy and effort based on craving/desire/\nattachment to attain Enlightenment will quickly burn out resulting in a Practitioner\npotentially giving up on their progress. The unEnlightened mind is like a wild animal that,\nat times, does not want to be trained or tamed.\nIt is only diligence that will sustain a Practitioner’s continued growth.\nDiligence: careful and persistent work or effort.\nThere will be many challenges along The Path to Enlightenment. There will be times when\nthe mind struggles and fights itself not being interested to give up its old ways. But,\nthrough remaining careful and persistent to work and apply effort, a Practitioner can\nexperience the joy of liberating the mind from discontentedness.\nNo one ever said life would be “easy” but it’s also not supposed to be “tough”.\nLearning Gotama Buddha's Teachings is not “easy” but learning and practicing The\nTeachings of The Buddha will ensure “life is not tough”.\n112", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "Diligence is Declared to be The Chief", "sutta_refs": ["SN"], "page": null, "page_start": 111, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0fec49a9-d6bd-4e00-8437-87085535cc08", "parent_id": "book-vol9:ch31:scripture", "content_type": "scripture", "text": "Chapter 31\nOnly With Sense Control That One Can Fulfill\nThe Four Foundations of Mindfulness\nMonks, save one (and not) give up six things, he cannot become one who\nresides in reflecting on the body as body.\nWhat six?\n(1) Excitement in activity,\n(2) (Excitement in) gossip,\n(3) (Excitement in) sleep,\n(4) (Excitement in) company,\n(5) Being without a guard on the sense-doors, and\n(6) Immoderate in eating.\nSurely, Monks, save one (and not) give up these six, he cannot become one\nwho resides in reflecting on the body as body. But one surely can if one\ngives up these six.\n(Reference: AN 6.117)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Only With Sense Control That One Can Fulfill", "sutta_refs": ["AN"], "page": null, "page_start": 114, "page_end": 115, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6f64e18a-00ec-4e25-9fdf-10bb7135609d", "parent_id": "book-vol9:ch31:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares six things that need to be eliminated\nfrom one’s life practice to be able to develop The Four Foundations of Mindfulness.\n(1) Excitement in activity: If there is craving/desire/attachment for certain activities, the\nmind will experience the arising of pleasant feelings such as excitement. This is due to\nlack of sense control through The Six Sense Bases. Through training the mind to have\nrestraint, a Practitioner can then participate in activities and enjoy activities but is able to\ndo so without craving/desire/attachment.\n(2) (Excitement in) gossip: If there is craving/desire/attachment to gossip, the mind will\nexperience the arising of pleasant feelings such as excitement. This is due to lack of\nsense control through The Six Sense Bases. Through training the mind to have restraint, a\nPractitioner can eliminate the craving/desire/attachment to gossiping.\n(3) (Excitement in) sleep: If there is craving/desire/attachment to sleep, the mind will\nexperience the arising of pleasant feelings such as excitement. This is due to lack of\nsense control through The Six Sense Bases. Through training the mind to have restraint, a\nPractitioner can eliminate the craving/desire/attachment to sleep while still being able to\nrelax and rest as needed to eliminate tiredness.\n114", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Only With Sense Control That One Can Fulfill", "sutta_refs": ["AN"], "page": null, "page_start": 114, "page_end": 115, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7a759cda-9ee3-462b-b211-1889b4de5c5f", "parent_id": "book-vol9:ch31:commentary:1", "content_type": "commentary", "text": "(4) (Excitement in) company: If there is craving/desire/attachment for friends or family to\nvisit you, the mind will experience the arising of pleasant feelings such as excitement.\nThis is due to lack of sense control through The Six Sense Bases. Through training the\nmind to have restraint, a Practitioner can then enjoy visits by friends and family but is able\nto do so without craving/desire/attachment.\n(5) Being without a guard on the sense-doors: A Practitioner will need to develop the\nability to guard the doorways to discontentedness through restraint of the mind through\nThe Six Sense Bases. Mindfulness or awareness of mind is what guards the mind. A\nPractitioner will need to be watchful of the mind during all waking hours.\n(6) Immoderate in eating: A Practitioner will need to develop the ability to eat in\nmoderation rather than eat based on emotions. The Buddha guided Students to eat\nenough to eliminate hunger pain but not to indulge in overeating. Overeating is based in\ncraving/desire/attachment with a lack of control of The Six Sense Bases. Through training\nthe mind to eat in moderation, a Practitioner can gain control of The Six Sense Bases\nresulting in improved mental discipline.\nA Practitioner will need to eliminate the cravings/desires/attachments to excitement in\nactivities, gossip, sleep, company, and guard the sense-doors while training the mind to\neat in moderation. Through accomplishing this goal, a being can develop and cultivate\nThe Four Foundations of Mindfulness leading to Enlightenment.\nDetailed explanation of The Four Foundations of Mindfulness is available in this same\nbook series found in Chapter 5 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n115", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Only With Sense Control That One Can Fulfill", "sutta_refs": ["AN"], "page": null, "page_start": 114, "page_end": 115, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "37e23093-ec0b-496d-acf8-8d9d88b5641e", "parent_id": "book-vol9:ch32:scripture", "content_type": "scripture", "text": "Chapter 32\nTaints To Be Abandoned By Restraining\nWhat taints, Monks, should be abandoned by restraining?\nHere a Monk, reflecting wisely, resides with the eye sense base restrained…\nthe ear sense base restrained…the nose sense base restrained...the tongue\nsense base restrained…the body sense base restrained...the mind sense\nbase restrained.\nWhile taints, frustration, and unrest (anxiety) might arise in one who resides\nwith the eye sense base unrestrained…the ear sense base unrestrained...the\nnose sense base unrestrained…the tongue sense base unrestrained...the\nbody sense base unrestrained…the mind sense base unrestrained, there are\nno taints, frustration, or unrest (anxiety) in one who resides with the sense\nbases restrained.\nThese are called the taints that should be abandoned by restraining.\n(Reference: MN 2)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Taints To Be Abandoned By Restraining", "sutta_refs": ["MN"], "page": null, "page_start": 116, "page_end": 117, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "61f63348-fcec-4077-a461-8d356ccdb4b0", "parent_id": "book-vol9:ch32:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how the fetter/taint/pollution of mind\ndescribed as sensual desire should be abandoned by restraining the mind. Sensual desire\nis part of The Ten Fetters.\nHe explains a Practitioner who has unrestrained sense bases that they will experience\nfrustration and unrest (i.e. anxiety). A Practitioner who has eliminated all the taints (i.e. The\nTen Fetters) with sense bases restrained that there will be no frustration or unrest (i.e.\nanxiety).\nThe Ten Fetters\nThe Ten Fetters are the ten (10) individual aspects of the mind that need to be eliminated\nto attain Enlightenment. The word “fetter” is defined as: “a chain or shackle used to\nrestrain a prisoner, typically placed around the ankles”. The Ten Fetters are essentially\nkeeping a being trapped in The Cycle of Rebirth bound to the endless cycle of continuous\nrebirth experiencing discontentedness over countless lives.\nIt is not until one eliminates The Ten Fetters that a being's mind is liberated from\ndiscontentedness and The Cycle of Rebirth. A fetter can also be referred to as a taint or\npollution of the mind. A taint is an impure quality of the mind and is why these need to be\neliminated to attain Enlightenment. The Ten Fetters pollute the mind not allowing us to\nexperience the brightness and radiance of the Enlightened mind.\n116", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Taints To Be Abandoned By Restraining", "sutta_refs": ["MN"], "page": null, "page_start": 116, "page_end": 117, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dda0b317-1d69-4c32-b2a0-156c05c63d58", "parent_id": "book-vol9:ch32:commentary:1", "content_type": "commentary", "text": "These are “The Ten Fetters”. These are the chains that bind us into The Cycle of Rebirth\nand to multiple lifetimes of experiencing continuous discontentedness. You must\neliminate these and practice The Seven Factors of Enlightenment to attain Enlightenment\n- along with many other Teachings as part of The Eight Fold Path.\nLower Fetters\n1.) Personal existence view (Eliminating the concept of a permanent self from the mind.\nRealization of The Universal Truth of Non-self.)\n2.) Doubt (Elimination of doubts about The Teachings and the ability of them to attain\nEnlightenment. Confidence in The Buddha, The Teachings, The Community, your Teacher,\nand your own ability to attain Enlightenment.)\n3.) Wrong behavior and observances (Elimination of the mind’s belief that rites, rituals,\nceremonies, and worship will help a Practitioner to attain Enlightenment. Well developed\npractice of The Eight Fold Path.)\n4.) Sensual desire (Elimination of the desire for pleasures from The Six Sense Bases:\neyes, ears, nose, tongue, body, and the mind.)\n5.) Ill will (Elimination of hostility, hatred, anger, aggression, resentment, frustration,\nirritation, annoyance, etc.)\nHigher Fetters\n6.) Desire for form (Elimination of desire for existence in the form realms; Animal or\nHuman. Elimination of the fear of death.)\n7.) Desire for the formless (Elimination of desire for existence in the formless realms;\nHell, Afflicted Spirits, or Heaven.)\n8.) Conceit (Elimination of arrogance, pride, judging, measuring or comparing as superior\nor inferior to others. Ego is completely dissolved.)\n9.) Restlessness (Elimination of confused, distracted, worried, anxious, restless state of\nmind the opposite of “singleness of mind”.)\n10.) Ignorance (Elimination of delusion or unknowing of true reality through acquiring\nwisdom. Learn, reflect, and practice of The Teachings of The Buddha, such as, The Three\nUniversal Truths, The Four Noble Truths, The Eight Fold Path, The Five Precepts, The\nThree Wholesome/Unwholesome Roots, The Natural Law of Kamma, The Cycle of\nRebirth, etc. all detailed later in this book and book series.)\n117", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Taints To Be Abandoned By Restraining", "sutta_refs": ["MN"], "page": null, "page_start": 116, "page_end": 117, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "63f5cb6a-ac5b-4a53-8573-e7c0546edd3a", "parent_id": "book-vol9:ch33:scripture", "content_type": "scripture", "text": "Chapter 33\nTaints To Be Abandoned By Removing\nWhat taints, Monks, should be abandoned by removing?\nHere a Monk, reflecting wisely, does not tolerate an arisen thought of sensual\ndesire; he abandons it, removes it, does away with it, and obliterates it.\nHe does not tolerate an arisen thought of ill will… thought of cruelty... evil\nunwholesome states: he abandons them, removes them, does away with\nthem, and obliterates them.\nWhile taints, frustration, and unrest (anxiety) might arise in one who does not\nremove these thoughts, there are no taints, frustration, and unrest (anxiety) in\none who removes them.\nThese are called the taints that should be abandoned by removing.\n(Reference: MN 2)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Taints To Be Abandoned By Removing", "sutta_refs": ["MN"], "page": null, "page_start": 118, "page_end": 118, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b115777b-3416-4e80-b471-c9a09e78d431", "parent_id": "book-vol9:ch33:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Practitioner should apply effort\nand energy to actively eliminate thoughts of sensual desire, ill will, and cruelty in order to\ntrain the mind to remove the taints (i.e. The Ten Fetters).\nThrough not allowing arisen unwholesome thoughts to exist or persist, the Practitioner\ncan be described as being diligent to actively apply effort and energy towards the\nelimination of unwholesome qualities of mind on The Path to Enlightenment.\nThe longer a Practitioner allows unwholesome qualities of mind to exist in the mind, the\nmore effect they will have on the condition of the mind and forming mental objects.\nThrough actively working to eliminate the unwholesome thoughts that arise in the mind, a\nPractitioner is saving themselves from a significant amount of discontentedness and\nfuture effects of discontent feelings arising in the mind.\nBy not tolerating unwholesomeness in the mind, the Practitioner can remain watchful over\nthe mind with determination, dedication, and diligence moving the mind closer to\nEnlightenment.\nAs a Practitioner removes The Ten Fetters from the mind, they will experience increased\nbenefits such as focus, concentration, memory, and clarity of mind.\n118", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Taints To Be Abandoned By Removing", "sutta_refs": ["MN"], "page": null, "page_start": 118, "page_end": 118, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "638fd061-dea6-4dec-b8b6-aa107540251f", "parent_id": "book-vol9:ch34:scripture", "content_type": "scripture", "text": "Chapter 34\nBenefit When Taints Are Abandoned\nMonks, when for a Monk the taints that should be abandoned by restraining\nhave been abandoned by restraining…when the taints that should be\nabandoned by removing have been abandoned by removing…\nThen he is called a Monk who resides restrained with the restraint of all the\ntaints. He has severed craving, flung off the fetters, and with the complete\nelimination of conceit he has made an end of discontentedness.\n(Reference: MN 2)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Benefit When Taints Are Abandoned", "sutta_refs": ["MN"], "page": null, "page_start": 119, "page_end": 121, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d4ae2a62-d6ad-4f92-84bf-7995b007c6ae", "parent_id": "book-vol9:ch34:commentary", "content_type": "commentary", "text": "119\n\nIn this Teaching from Gotama Buddha, he shares how a Practitioner who has eliminated\nThe Ten Fetters will have attained Enlightenment no longer experiencing any\ndiscontentedness.\n“Severed craving” is to have eliminated all craving/desire/attachment from the mind.\nThere will be no more longing with a strong eagerness for the objects of your affection.\n“Flung off the fetters” is describing the elimination of all of The Ten Fetters.\n“Elimination of conceit” is to eliminate the fetter/taint/pollution of mind described as\nconceit.\n“Made an end of discontentedness” is the result of attaining Enlightenment. The mind will\nno longer experience any discontentedness.\nTo accomplish these goals, a Practitioner will need to train the mind to have restrain of\nThe Six Sense Bases and remove The Ten Fetters from the mind.\nWhat are the advantages of attaining Enlightenment?\nThere are significant benefits that one will experience through the pursuit and attainment\nof Enlightenment such as:\n- Increased and high degree of focus\n- Increased and high degree of concentration\n- Improved and high degree of memory\n- Clarity of thought and mind\nAn Enlightened being will no longer experience any discontent feelings such as sadness,\nanger, frustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc.\nAn Enlightened being will have deep wisdom in which to conduct daily life. They do not\nargue, fight, or have any hostility.\nThey are polite, kind, friendly, respectful, calm, caring, etc. They deeply understand what\ncauses harm in the world and, thus, do not cause any harm through their intentions,\nspeech, actions, or livelihood so no harm comes to them.\nAn Enlightened being can create healthy personal and professional relationships with\nease.\nBecause of these benefits and others, their mind and their life are peaceful, calm, serene,\nand content with joy for the remaining time of their life, their last life.\nEnlightenment is a permanent mental state.\n120\n\nDestruction of\nExcitement in Various\nWays\n121", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Benefit When Taints Are Abandoned", "sutta_refs": ["MN"], "page": null, "page_start": 119, "page_end": 121, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b2a4bd5a-1f38-43a9-a6d0-c152571b6bb5", "parent_id": "book-vol9:ch35:commentary:0", "content_type": "commentary", "text": "Chapter 35\nDispelling the Contact\nMonks, consciousness comes to be based on two things.\nAnd how, Monks, does consciousness come to be based on two things?\nConsciousness is based on the eye and forms, there arises eye-\nconsciousness. The eye is impermanent, changing, becoming otherwise;\nforms are impermanent, changing, becoming otherwise. Thus these two\nthings are moving and fluctuating, impermanent, changing, becoming\notherwise.\nEye-consciousness is impermanent, changing, becoming otherwise. The\ncause and condition for the arising of eye-consciousness is also\nimpermanent, changing, becoming otherwise. When, Monks, eye-\nconsciousness has arisen based on a condition that is impermanent, how\ncould it be permanent?\nThe meeting, the encounter, the combining of these three things is called\neye-contact. Eye-contact too is impermanent, changing, becoming\notherwise. The cause and condition for the arising of eye-contact is also\nimpermanent, changing, becoming otherwise. When, Monks, eye-contact\nhas arisen based on a condition that is impermanent, how could it be\npermanent?\nContacted, Monks, one feels, contacted one craves, contacted one\nperceives. Thus these things, too are moving and fluctuating, impermanent,\nchanging, becoming otherwise.\n(Similar discourses were recited in the case of ear-consciousness, nose-\nconsciousness, tongue-consciousness, body-consciousness, and mind-\nconsciousness.)\nIn dependence on the ear and sounds, there arises ear-consciousness…\nIn dependence on the nose and odors, there arises nose-consciousness…\nIn dependence on the tongue and flavors, there arises tongue-\nconsciousness…\n122", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Dispelling the Contact", "sutta_refs": ["SN"], "page": null, "page_start": 122, "page_end": 124, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "556b305b-aaee-44ff-a536-6c137d1cdd2c", "parent_id": "book-vol9:ch35:commentary:1", "content_type": "commentary", "text": "In dependence on the body and physical objects, there arises body-\nconsciousness…\nIn dependence on the mind and mental objects, there arises mind-\nconsciousness…\nThe ear, nose, tongue, body, and mind are impermanent, changing,\nbecoming otherwise; mental objects are impermanent, changing, becoming\notherwise.\nThus two things are moving and fluctuating, impermanent, changing,\nbecoming otherwise.\nMind-consciousness is impermanent, changing, becoming otherwise. The\ncause and condition for the arising of mind-consciousness is also\nimpermanent, changing, becoming otherwise. When, Monks, mind-\nconsciousness has arisen based on a condition that is impermanent, how\ncould it be permanent?\nThe meeting, the encounter, the combining of these three things is\ncalled mind-contact.\nMind-contact too is impermanent, changing, becoming otherwise. The cause\nand condition for the arising of mind-contact is also impermanent, changing,\nbecoming otherwise. When, Monks, mind-contact has arisen based on a\ncondition that is impermanent, how could it be permanent?\nContacted, Monks, one feels, contacted one craves, contacted one\nperceives. Thus these things too are moving and fluctuating, impermanent,\nchanging, becoming otherwise.\nIt is in such a way, Monks, that consciousness comes to be based on\ntwo things.\n(Reference: SN 35.93)\n123\n\nIn this Teaching from Gotama Buddha, he shares and walks Students through his\nTeachings helping them to clearly see The Universal Truth of Impermanence.\nHe explains how consciousness or awareness is based on The Six Internal Sense Bases\nand The Six External Sense Bases. This is called consciousness or awareness and is\nimpermanent.\nWith The Six Internal Sense Bases, The Six External Sense Bases, and awareness then\nthere is contact.\nEye + Form + Consciousness (i.e. Awareness) = Contact through the eyes\nEar + Sound + Consciousness (i.e. Awareness) = Contact through the ears\nNose + Odor + Consciousness (i.e. Awareness) = Contact through the nose\nTongue + Flavor + Consciousness (i.e. Awareness) = Contact through the tongue\nBody + Physical Object + Consciousness (i.e. Awareness) = Contact through the body\nMind + Mental Object + Consciousness (i.e. Awareness) = Contact through the mind\nContact is impermanent but once one experiences contact through The Six Sense Bases,\nthe mind then experiences craving/desire/attachment.\n124", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Dispelling the Contact", "sutta_refs": ["SN"], "page": null, "page_start": 122, "page_end": 124, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "50b84f80-f2dd-4b51-9a26-f7824e333d46", "parent_id": "book-vol9:ch36:scripture:0", "content_type": "scripture", "text": "Chapter 36\nBy Way of Right Intention\nMonks, whatever a Monk frequently thinks and reflects upon, that will\nbecome the disposition of his mind.\nIf he frequently thinks and reflects upon thoughts of sensual desire, he has\nabandoned the thought of renunciation (letting go) to cultivate the thought of\nsensual desire, and then his mind leans to thoughts of sensual desire.\nIf he frequently thinks and reflects upon thoughts of ill will, he has\nabandoned the thought of non-ill will to cultivate the thought of ill will, and\nthen his mind leans to thoughts of ill will.\nIf he frequently thinks and reflects upon thoughts of cruelty, he has\nabandoned the thought of harmlessness to cultivate the thought of cruelty,\nand then his mind leans to thoughts of cruelty.\nJust as in the last month of the rainy season, in the autumn, when the crops\nthicken, a cattle worker would guard his cows by constantly tapping and\npoking them on this side and that with a stick to check and curb them.\nWhy is that?\nBecause he sees that he could be beaten, imprisoned, fined, or blamed if he\nlet them stray into [the crops].\nSo too, I saw in unwholesome states danger, dishonor, and defilement, and\nin wholesome states the benefit of renunciation (letting go), the aspect of\ncleansing.\nAs I resided thus, diligent, dedicated, and determined, a thought of\nrenunciation (letting go) arose in me... a thought of non-ill will arose in me... a\nthought of harmlessness arose in me. I understood thus: This thought of\nrenunciation (letting go) has arisen in me. This does not lead to my own\nharm, or to others’ harm, or to the harm of both: it aids wisdom, does not\ncause difficulties, and leads to Nibbāna (Enlightenment).\nIf I think and reflect upon this thought even for a night, even for a day, even\nfor a night and day, I see night and day, I see nothing to fear from it.\n125", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "By Way of Right Intention", "sutta_refs": ["MN"], "page": null, "page_start": 125, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "839ff96f-8214-4798-9bc3-6cf1742de8b9", "parent_id": "book-vol9:ch36:scripture:1", "content_type": "scripture", "text": "But with excessive thinking and reflection I might tire the body, and when the\nbody is tired, the mind becomes disturbed, and when the mind is disturbed,\nit is far from concentration. So I steadied the mind internally, quieted it,\nbrought it to singleness, and concentrated it.\nWhy is that?\nSo that the mind should not be disturbed.\nMonks, whatever a Monk frequently thinks and reflects upon, that will\nbecome the disposition of his mind.\nIf he frequently thinks and reflects upon thoughts of renunciation (letting go),\nhe has abandoned the thought of sensual desire to cultivate the thought of\nrenunciation (letting go), and then his mind leans to thoughts of renunciation\n(letting go).\nIf he frequently thinks and reflects upon thoughts of non-ill will, he has\nabandoned the thought of ill will to cultivate the thought of non-ill will, and\nthen his mind leans to thoughts of non-ill will.\nIf he frequently thinks and reflects upon thoughts of harmlessness, he has\nabandoned the thought of cruelty to cultivate the thought of harmlessness,\nand then his mind leans to thoughts of harmlessness.\nJust as in the last month of the hot season, when all the crops have been\nbrought inside the villages, a cattle worker would guard his cows while\nstaying at the root of a tree or out in the open, since he needs only to be\nmindful that the cows are there; so too, there was a need for me only to be\nmindful that those states were there.\n(Reference: MN 19)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "By Way of Right Intention", "sutta_refs": ["MN"], "page": null, "page_start": 125, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "40bca9e3-0d20-4351-b89e-91d58267e6f8", "parent_id": "book-vol9:ch36:commentary:0", "content_type": "commentary", "text": "126", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "By Way of Right Intention", "sutta_refs": ["MN"], "page": null, "page_start": 125, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cf3b3349-1b59-4f59-9b42-abc94201cdf3", "parent_id": "book-vol9:ch36:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares details on Right Intention from The Eight\nFold Path and how it benefits the mind.\nThe Buddha is describing the development and cultivation of Right Intention comparing it\nto guarding cattle.\nIf a Practitioner is not watchful over the mind with Right Mindfulness constantly allowing\nthe mind to dwell in sensual desire, ill will, and cruelty, then that is what one’s mind will\nlean towards. The mind will have a predisposition towards sensual desire, ill will, and\ncruelty.\nBut, if one is watchful over the mind practicing Right Mindfulness observant of any arising\nsensual desire, ill will, or cruelty, then the Practitioner can apply Right Effort to eliminate\nthe unwholesome qualities of mind and arise the wholesome qualities to transform\nsensual desire, ill will, and cruelty.\nA Practitioner can practice the intention of renunciation, non-ill will (i.e. good will or\nloving-kindness), and harmlessness.\nIt is through practicing Right Intention that the mind can be “primed” to learn, reflect, and\npractice all the other steps on The Eight Fold Path.\nRight Intention: The Right Intention, “right thought”, or “right thinking”, is formed by the\ninterest in relinquishment (letting go) along with the absence of ill will or harm in the mind.\nYou need to practice the intention to let go of unwholesomeness while developing a\npractice of non-ill-will and harmlessness.\nGoodwill, harmlessness, and wholesome intentions towards all beings is important.\nIntentions based in ill will, harm, craving, anger, ignorance (unknowing of true reality), ego,\nor other unwholesome mental states will produce poor speech and actions thus produce\nunwholesome results (i.e. unwholesome Kamma).\nYou must always have the “right” or “proper” intention, thoughts, or thinking that is\npositive and beneficial to other beings to produce the best outcomes for your own well-\nbeing.\nThere are three aspects to Right Intention.\nRenunciation: The mind needs to practice “renunciation” or “relinquishment”, the interest\nand willingness to “let go” and “give up” unwholesomeness and the mind’s false beliefs\nand false perceptions of reality. The cause of discontentedness is that the mind has\ncraving/desire/attachment (mental longing with a strong eagerness) which is the source of\nall discontent feelings.\nAs long as the mind is “holding on”, then it will continue to experience discontentedness.\nUntil it trains to “let go” to reside “in the middle”, the mind will continually experience\ndiscontentedness. With the intention of letting go, or relinquishment, the mind is prepared\nto abandon its harmful habits and develop wholesome moral conduct and mental\ndiscipline through all the other steps on The Eight Fold Path while eliminating its false\nbeliefs and perceptions of reality.\n127", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "By Way of Right Intention", "sutta_refs": ["MN"], "page": null, "page_start": 125, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2f0f736c-ea1c-4ea5-bc28-43a816f2532e", "parent_id": "book-vol9:ch36:commentary:2", "content_type": "commentary", "text": "Non-Ill-Will: The mind needs to develop the intention and practice of loving-kindness,\nwhich is the opposite of ill will or “non-ill-will”. Loving-kindness is active goodwill towards\nall beings without judgment. A genuine interest in seeing all beings be well. Through\ndeveloping the intention for all beings to be well, including yourself, the mind is filled with\nloving-kindness and has eliminated ill will. The mind is then uninterested to cause harm to\nother beings and finds its way developing the remaining portions of The Eight Fold Path\nas a well developed life practice.\nHarmlessness: The mind needs to have the “right” or “proper” thought, thinking, or\nintention to not be interested in producing harm to other beings. Any harm that we cause\nto a being, is only going to be returned to us and be a source to cause our own harm.\nCausing harm to other beings is like kicking up sand and having it blow back into your\neyes.\nKnowing that any harm you cause is only going to be returned back to you, why would\nthe mind continue to choose to cause harm to others? A practice or intention of\nharmlessness will ensure the mind is uninterested and unmotivated to cause harm to\nother beings and will find it more seamless to make all the other decisions to cultivate The\nEight Fold Path and practice The Teachings in daily life.\nRight Intention helps to form a foundation of wisdom in the mind to let go, having a\ngenuine interest in seeing all beings be well, and a practice of harmlessness which the\nremaining factors of The Path to Enlightenment are then developed and practiced through\nThe Eight Fold Path.\n128", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "By Way of Right Intention", "sutta_refs": ["MN"], "page": null, "page_start": 125, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cc0b4a32-9e78-467d-840a-d4b9e4b7cbdf", "parent_id": "book-vol9:ch37:commentary:0", "content_type": "commentary", "text": "Chapter 37\nOne Who Dismantles Not Builds Up\nAbandons and Not Clings To The Five Aggregates\nMonks, those Ascetics and Brāhmins who recollect (recall/remember) their\ncountless past lives all recollect The Five Aggregates subject to clinging or a\ncertain one among them.\nWhat five?\nWhen recollecting thus, Monks: I had such form in the past; it is just form\nthat one recollects.\nWhen recollecting: I had such a feeling in the past; it is just feeling that one\nrecollects.\nWhen recollecting: I had such a perception in the in the past; it is just\nperception that one recollects.\nWhen recollecting: I had such volitional formations (choices/decisions) in the\npast; it is just volitional formations that one recollects.\nWhen recollecting: I had such consciousness in the past; it is just\nconsciousness that one recollects.\nAnd why, Monks, do you call it form?\nIt is deformed, Monks, therefore it is called form.\nDeformed by what?\nDeformed by cold, deformed by heat, deformed by hunger, deformed by\nthirst, deformed by contact with flies, mosquitoes, wind, sun, and serpents.\nIt is deformed, Monks, therefore it is called form.\n129\n\nAnd why, Monks, do you call it feeling?\nIt feels, Monks, therefore it is called feeling.\nAnd what does it feel?\nIt feels pleasure, it feels pain, it feels neither pain-nor-pleasure.\nIt feels, Monks, therefore it is called feeling.\nAnd why, Monks, do you call it perception?\nIt perceives, Monks, therefore it is called perception.\nAnd what does it perceive?\nIt perceives blue, it perceives yellow, it perceives red, it perceives white.\nIt perceives, Monks, therefore it is called perception.\nAnd why, Monks, do you call them volitional formations?\nThey construct the conditioned, Monks, therefore they are called volitional\nformations (choices/decisions).\nAnd what is the conditioned that they construct?\nThey construct conditioned form as form; they construct conditioned feeling\nas feeling; they construct conditioned perception as perception; they\nconstruct conditioned volitional formations as volitional formations; they\nconstruct conditioned consciousness as consciousness.\nThey construct the conditioned, Monks, therefore they are called volitional\nformations (choices/decisions).\n130", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Dismantles Not Builds Up", "sutta_refs": ["SN"], "page": null, "page_start": 129, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "81b1fc71-cb38-47dd-a3aa-3dae7b07b4b8", "parent_id": "book-vol9:ch37:commentary:1", "content_type": "commentary", "text": "And why, Monks, do you call it consciousness?\nIt recognizes, Monks, therefore it is called consciousness.\nAnd what does it recognize?\nIt recognizes sour, it recognizes bitter, it recognizes pungent, it recognizes\nsweet, it recognizes sharp, it recognizes mild, it recognizes salty, it\nrecognizes bland.\nIt recognizes, Monks, therefore it is called consciousness.\nTherein, Monks, the instructed Noble Disciple reflects thus: I am now being\nconsumed by form. In the past too I was consumed by present form. If I\nwere to seek excitement in future form, then in the future too I shall be\nconsumed by form in the very same way that I am now being consumed by\npresent form.\nHaving reflected thus, he becomes indifferent towards past form, he does\nnot seek excitement in future form, and he is practicing for distancing\ntowards present form, for its fading away and elimination.\n(Similar discourses were also spoken in the case of feeling, perception,\nvolitional formations, and consciousness. The discourses then continued as\nfollowing.)\nWhat do you think, Monks, is form permanent or impermanent?\n‘Impermanent, Venerable Sir.’\nIs what is impermanent discontentedness or contentedness?\n‘Discontentedness, Venerable Sir.’\nIs what is impermanent, discontentedness, and subject to change fit to be\nregarded thus: This is mine, this I am, this is my self?\n‘No, Venerable Sir.’\n(Similar discourses were also spoken in the case of feeling, perception,\nvolitional formations, and consciousness. The discourses then continued as\nfollowing.)\n131", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Dismantles Not Builds Up", "sutta_refs": ["SN"], "page": null, "page_start": 129, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7e7312e4-38e7-402a-bd1c-b1ead8289550", "parent_id": "book-vol9:ch37:commentary:2", "content_type": "commentary", "text": "Therefore, Monks, any kind of form whatsoever, whether past, future, or\npresent, internal or external, gross or subtle, inferior or superior, far or near,\nall consciousness should be seen as it really is with correct wisdom thus:\nThis is not mine, this I am not, this is not myself.\n(Similar discourses were also spoken in the case of feeling, perception,\nvolitional formations, and consciousness. The discourses then continued\nas following.)\nThis is called, Monks, a Noble Disciple who dismantles and does not build\nup; who abandons and does not cling: who scatters and does not amass;\nwho extinguishes and does not inflame.\nAnd what is it that he dismantles and does not build up? He dismantles form\nand does not build it up. He dismantles feeling... perception... volitional\nformations (choices/decisions)… consciousness and does not build it up.\nAnd what is it that he abandons and does not cling to? He abandons form\nand does not cling to it. He abandons feeling... perception... volitional\nformations (choices/decisions)… consciousness and does not cling to it.\nAnd what is it that he scatters and does not amass? He scatters form and\ndoes not amass it. He scatters feeling...perception... volitional formations\n(choices/decisions)… consciousness and does not amass it.\nAnd what is it that he extinguishes and does not inflame? He extinguishes\nform and does not inflame it. He extinguishes feeling... perception... volitional\nformations (choices/decisions)... consciousness and does not inflame it.\nSeeing thus, Monks, the instructed Noble Disciple experiences fading away\nof strong feelings towards form, fading away of strong feelings towards\nfeeling, fading away of strong feelings towards perception, fading away of\nstrong feelings towards volitional formations (choices/decisions), fading\naway of strong feelings towards consciousness. Experiencing fading away of\nstrong feelings, he becomes free of strong feelings. Through freedom from\nstrong feelings (his mind) is liberated. When it is liberated there comes the\nknowledge: It’s liberated.\nHe understands: Destroyed is birth, the holy life has been lived, what had to\nbe done has been done, there is no more for this state of being.\n132", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Dismantles Not Builds Up", "sutta_refs": ["SN"], "page": null, "page_start": 129, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b5a36883-70fc-45ad-a55f-9c6e1a4928f1", "parent_id": "book-vol9:ch37:commentary:3", "content_type": "commentary", "text": "This is called, Monks, a Noble Disciple who neither builds up nor dismantles,\nbut who resides having dismantled; who neither abandons nor clings, but\nwho resides having abandoned; who neither scatters nor amasses, but who\nresides having scattered; who neither extinguishes nor inflames, but who\nresides having extinguished it.\nAnd what is it, Monks, that he neither builds up nor dismantles, but resides\nhaving dismantled?\nHe neither builds up nor dismantles form, but resides having dismantled it.\nHe neither builds up nor dismantles feeling… perception... volitional\nformations (choices/decisions)… consciousness, but resides having\ndismantled it.\nAnd what is it that he neither abandons nor clings to, but resides having\nabandoned?\nHe neither abandons nor clings to form, but resides having abandoned it. He\nneither abandons nor clings to feeling... perception... volitional formations\n(choices/decisions)… consciousness, but resides having abandoned it.\nAnd what is it that he neither scatters nor amasses, but resides having\nscattered?\nHe neither scatters nor amasses form, but resides having scattered it. He\nneither scatters nor amasses feeling... perception… volitional formations\n(choices/decisions)… consciousness, but resides having scattered it.\nAnd what is it that he neither extinguishes nor inflames, but resides having\nextinguished?\nHe neither extinguishes nor inflames form, but resides having extinguished it.\nHe neither extinguishes nor inflames feeling... perception... volitional\nformations (choices/decisions)… consciousness, but resides having\nextinguished it.\nWhen, Monks, a Monk is thus liberated in mind, the heavenly beings\ntogether with Indra, Brahma (God), and Pajapati pay homage (respect) to him\nfrom far away.\nHomage (respect) to you, O thoroughbred man!\nHomage (respect) to you, O highest among men!\nWe ourselves do not directly know\nDependent upon what you meditate.\n133", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Dismantles Not Builds Up", "sutta_refs": ["SN"], "page": null, "page_start": 129, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "40ead68a-6f59-411f-8e65-37a1c906cd49", "parent_id": "book-vol9:ch37:commentary:4", "content_type": "commentary", "text": "(Reference: SN 22.79)\nIn this Teaching from Gotama Buddha, he shares details guiding Students to not hold on\nto The Five Aggregates of form, feelings, perceptions, volitional formations (choices/\ndecisions), or consciousness. The Five Aggregates are shared in Chapter 7 of this book.\nThe Buddha describes the cause of discontentedness and continued rebirth as craving/\ndesire/attachment, etc. If the mind is unwise to this truth and continues to hold on to The\nFive Aggregates, the Practitioner will continue to experience discontentedness and rebirth\nin The Cycle of Rebirth.\nNone of The Five Aggregates are permanent, so why hold on to them?\nAttempting to hold on to impermanent objects will only cause the mind discontentedness.\nNone of these Five Aggregates are “the self”.\nLetting go of The Five Aggregates the mind can experience freedom from strong feelings,\nliberation, and Enlightenment.\n134", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Dismantles Not Builds Up", "sutta_refs": ["SN"], "page": null, "page_start": 129, "page_end": 134, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b856450d-ddbd-4f78-9c17-aa0801cfc26b", "parent_id": "book-vol9:ch38:scripture", "content_type": "scripture", "text": "Chapter 38\nSee As It Really Is\nThis world, become ablaze, by touch of sense afflicted\nUtters its own grief. Whatever conceit one has,\nTherein is instability. Existence in another,\nBound to existence, yet in existence it rejoices.\nExcitement therein is fear and what it fears is harm.\nFor abandoning existence this Brahma’s life is lived.\nWhatsoever Ascetics or Brāhmins have said that by existence is release from\nexistence, all of them are unreleased from existence, I declare.\nBut whatsoever Ascetics or Brāhmins have said that by the stopping of\nexistence there is a refuge from existence, all such are not free from\nexistence, I declare.\nIt is due to the foundation that this harm is produced.\nBy the ending of all grasping there is no production of harm.\nBehold this many worlds, by ignorance afflicted.\nCome into existence and thus with what has become excited,\nYet from existence not released. Yet, all existences\nWherever and in whatever state they be,\nAll are impermanent and harm and doomed to change.\nIn one who sees as it really is by perfect wisdom\nThe craving to exist is left; he joys not in its slaying\nBut craving’s complete ending, complete stopping, is Nibbāna\n(Enlightenment).\nThus become cool, that Monk, no more reborn, no more existences.\nBeaten is Māra. He’s won the fight: escaped all future existences.\n(Reference: UD 3.10)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "See As It Really Is", "sutta_refs": [], "page": null, "page_start": 135, "page_end": 137, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "af928271-2f3f-46c8-8b0c-8d9b1680823e", "parent_id": "book-vol9:ch38:commentary:0", "content_type": "commentary", "text": "135", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "See As It Really Is", "sutta_refs": [], "page": null, "page_start": 135, "page_end": 137, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5f5e3bfe-cc22-49ac-b17f-717ce34bceda", "parent_id": "book-vol9:ch38:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares further Teachings of how to bring an end\nto all discontentedness and rebirth in The Cycle of Rebirth.\nThis world, become ablaze, by touch of sense afflicted Utters its own grief: The\nworld is engrossed and troubled by sensual desire.\nWhatever conceit one has, Therein is instability: Conceit (arrogance, pride, judging,\nmeasuring or comparing as superior or inferior to others) leads to instability in the mind.\nExistence in another, Bound to existence, yet in existence it rejoices: Beings that are\nexcited in existence and are bound to continuous existence because of continued\nexcitement in existence.\nExcitement therein is fear and what it fears is harm: That which one excites in will also\nhave fear to lose. What a being fears is harm coming to it through losing that which it\nexcites in.\nFor abandoning existence this Brahma’s life is lived: This life is to train the mind to\nescape The Cycle of Rebirth through abandoning existence and abandoning craving to\nhave a future existence.\nWhatsoever Ascetics or Brāhmins have said that by existence is release from\nexistence, all of them are unreleased from existence, I declare: If one feels that\nthrough existing in this life or future lives one is released from existence, then they are not\nyet released from existence. They have not yet escaped The Cycle of Rebirth because\nthere is still craving/desire for existence.\nBut whatsoever Ascetics or Brāhmins have said that by the stopping of existence\nthere is a refuge from existence, all such are not free from existence, I declare: If one\nfeels stopping existence there is protection (i.e. refuge) from existence (i.e. continued\nrebirth), they are not yet free from existence as they have not yet escaped The Cycle of\nRebirth.\nIt is due to the foundation that this harm is produced: It is due to these false beliefs\nand misperceptions that one continues to experience harm and discontentedness in The\nCycle of Rebirth through existence.\nBy the ending of all grasping there is no production of harm: Through the elimination\nof craving/desire/attachment (i.e. grasping) there are no decisions made by an individual\nthat will produce harm.\nBehold this many worlds, by ignorance afflicted: The Five Realms of Existence (i.e.\nmany worlds) are all harmed and affected by ignorance (unknowing of true reality).\nCome into existence and thus with what has become excited, Yet from existence\nnot released: Due to continuous excitement in existence, a being has not yet escaped\nThe Cycle of Rebirth. They are not yet released from existence due to their excitement in\nexistence.\n136", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "See As It Really Is", "sutta_refs": [], "page": null, "page_start": 135, "page_end": 137, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "75d88163-97ee-4624-ad29-7f39bd9feb49", "parent_id": "book-vol9:ch38:commentary:2", "content_type": "commentary", "text": "Yet, all existences Wherever and in whatever state they be, All are impermanent and\nharm and doomed to change: All existences in all The Five Realms are impermanent (i.e.\ntemporary). One will experience harm as the mind is uncomfortable with change.\nIn one who sees as it really is by perfect wisdom\nThe craving to exist is left; he joys not in its slaying\nBut craving’s complete ending, complete stopping, is Nibbāna (Enlightenment):\nThrough learning, reflecting, and practicing these Teachings a Practitioner can observe\nthat craving/desire/attachment is the cause of all discontentedness and the fuel that\ncauses rebirth. A being will then eliminate craving/desire/attachment to exist (i.e. “craving\nto exist is left”) but does not take joy in eliminating craving/desire/attachment. Instead,\nthey focus on the elimination and complete ending of craving/desire/attachment to attain\nEnlightenment.\nThus become cool, that Monk, no more reborn, no more existences: Having\neliminated craving/desire/attachment no longer experiencing discontentedness (i.e.\nbooming cool), a Practitioner is no longer reborn into any future existences.\nBeaten is Māra. He’s won the fight: escaped all future existences: An Enlightened\nbeing has beaten Māra. They have won the internal struggle of the mind and have\nescaped The Cycle of Rebirth where there will be no future rebirths.\n137", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "See As It Really Is", "sutta_refs": [], "page": null, "page_start": 135, "page_end": 137, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a01edf72-711a-464e-a40f-5f8acc5477c5", "parent_id": "book-vol9:ch39:scripture", "content_type": "scripture", "text": "Chapter 39\nOne Who Develops Mindfulness of Death\nDiligently for The Destruction of the Taints\nMonks, mindfulness of death, when developed and cultivated, is of great fruit\nand benefit, culminating in the deathless (Enlightenment), having the\ndeathless as its conclusion. But do you, Monks, develop mindfulness of\ndeath?\nWhen this was said, one Monk said to The Perfectly Enlightened One:\n‘Venerable Sir, I develop mindfulness of death.’\nMonks, the Monk who develops mindfulness of death thus: ‘May I live just a\nnight and a day so that I may attend to The Perfectly Enlightened One’s\nTeaching. I could then accomplish much!’; ... ‘May I live just a day so that I\nmay attend to The Perfectly Enlightened One’s Teaching. I could then\naccomplish much!’; ... ‘May I live just half a day so that I may attend to The\nPerfectly Enlightened One’s Teaching. I could then accomplish much!’; ...\n‘May I live just the length of time it takes to eat a single almsfood meal so\nthat I may attend to The Perfectly Enlightened One’s Teaching. I could then\naccomplish much!’; ... ‘May I live just the length of time it takes to eat half an\nalmsfood meal so that I may attend to The Perfectly Enlightened One’s\nTeaching. I could then accomplish much!’; ... ‘May I live just the length of\ntime it takes to chew and swallow four or five mouthfuls of food so that I may\nattend to The Perfectly Enlightened One’s Teaching. I could then accomplish\nmuch!’: these are called Monks who dwell carelessly. They develop\nmindfulness of death sluggishly for the destruction of the taints.\nBut the Monk who develops mindfulness of death thus: ‘May I live just the\nlength of time it takes to chew and swallow a single mouthful of food so that\nI may attend to The Perfectly Enlightened One’s Teaching. I could then\naccomplish much!’; ... ‘May I live just the length of time it takes to breathe\nout after breathing in, or to breathe in after breathing out, so that I may\nattend to The Perfectly Enlightened One’s Teaching. I could then accomplish\nmuch!’: these are called Monks who reside determined. They develop\nmindfulness of death diligently for the destruction of the taints.\nTherefore, Monks, you should train yourselves thus: We will reside\ndetermined. We will develop mindfulness of death diligently for the\ndestruction of the taints. Thus should you train yourselves.\n138\n\n(Reference: AN 8.73)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "One Who Develops Mindfulness of Death", "sutta_refs": ["AN"], "page": null, "page_start": 138, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8a0795ea-e4c0-4405-becd-d9f29873b2e9", "parent_id": "book-vol9:ch39:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that it is important to cultivate\n“mindfulness of death” or “awareness of death” as this is of “great fruit and benefit”.\nIn order to attain Enlightenment, a Practitioner would need to eliminate all fears including\nthe fear of death. If the mind has fear, this is discontentedness being caused by craving/\ndesire/attachment. An Enlightened mind would not experience discontentedness as all\ndiscontent feelings have been eradicated from the mind. An Enlightened being will not\nfear death. If there is craving/desire/attachment to this material world, the physical body,\nthe people in this world, etc., the mind will experience fear of death.\nA mind that fears death will not experience a permanent peaceful, calm, serene, and\ncontent mind with joy because it is still “holding on” and, thus, fear is produced in the\nmind.\nThe Buddha then describes two different perspectives of Students. Those students who\ndevelop mindfulness of death “sluggishly” and those who develop mindfulness of death\n“diligently”.\nUsing an elongated timeframe, he describes Students focusing on his Teachings\nsluggishly and with complacency developing the mind towards the elimination of fear of\ndeath. Using a shortened timeframe, he describes Students focusing on his Teachings\ndiligently and with energy developing the mind towards the elimination of fear of death.\nHere, Gotama Buddha is encouraging Students to eliminate the fear of death and to do\nso with motivation, determination, diligence, and without delay. One of The Five\nHindrances to Enlightenment is complacency and this will need to be eliminated from the\nmind to attain Enlightenment.\nA sluggish approach to learning, reflecting, and practicing these Teachings would not\nproduce the results of an Enlightened mind. But also, approaching and pursuing The Path\nto Enlightenment with craving/desire/attachment expecting or wanting immediate results\nwould cause the mind to be discontent.\nSo, the solution is to train the mind towards Enlightenment by practicing “the middle way”\nwhere there is no sluggish complacency and no longing with a strong eagerness but\ninstead motivation, determination, diligence, and enthusiasm with Enlightenment as a\ngoal, interest, or objective. Progressing in this way will produce results.\n139\n\nThe Fruit of Destruction\nof Excitement\n140", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "One Who Develops Mindfulness of Death", "sutta_refs": ["AN"], "page": null, "page_start": 138, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ba5da47a-38c9-4b2a-98c2-0873509f766b", "parent_id": "book-vol9:ch40:commentary", "content_type": "commentary", "text": "Chapter 40\nThe Supreme Development of The Sense Bases\nNow, Ānanda, how is there the supreme development of the sense bases in\nthe Noble One’s Discipline?\nHere, Ānanda, when a Monk sees a form with the eye, there arises in him\nwhat is agreeable, there arises what is disagreeable, there arises what is\nboth agreeable and disagreeable.\nHe understands thus:\nThere has arisen in me what is agreeable, there has arisen what is\ndisagreeable, there has arisen what is both agreeable and disagreeable. But\nthat is conditioned, clear, dependently arisen; this is peaceful, this is superb,\nthat is, equanimity.\nThe agreeable that arose, the disagreeable that arose, and the both\nagreeable and disagreeable that arose are eliminated in him and equanimity\nis established.\nJust as a man with good sight, having opened his eyes might shut them or\nhaving shut his eyes might open them, so too concerning anything at all, the\nagreeable that arose, the disagreeable that arose, and the both agreeable\nand disagreeable that arose are eliminated just as quickly, just as rapidly, just\nas easily, and equanimity is established.\nThis is called in the Noble One’s Discipline the supreme development of the\nsense bases regarding forms recognizable by the eye.\n(Similar discourses were spoken in the case of hearing a sound with the\near, smelling an odor with the nose, tasting a flavor with the tongue,\ntouching a physical object with the body, and recognizing a mental object\nwith the mind, though with different analogy as the following:\nSound: Just as a strong man might easily snap his fingers;\nOdor: Just as raindrops on a slightly sloping lotus leaf roll off;\nFlavor: Just as a strong man might easily spit out a ball of spit collected\non the tip of his tongue;\n141", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "The Supreme Development of The Sense Bases", "sutta_refs": [], "page": null, "page_start": 141, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0c15dbfc-325e-42de-9077-5745c3dcd02b", "parent_id": "book-vol9:ch41:scripture", "content_type": "scripture", "text": "Chapter 41\nOne Who is Engaged is Unliberated\nOne Who is Disengaged is Liberated\nMonks, one who is engaged is unliberated, one who is disengaged is\nliberated. Consciousness, Monks, while standing, might stand engaged with\nform; based upon form, established upon form, with a sprinkling of\nexcitement, it might come to growth, increase, and expansion.\nOr consciousness, while standing, might stand engaged with feeling; based\nupon feeling, established upon feeling, with a sprinkling of excitement, it\nmight come to growth, increase, and expansion.\nOr consciousness, while standing, might stand engaged with perception;\nbased upon perception, established upon perception, with a sprinkling of\nexcitement, it might come to growth, increase, and expansion.\nOr consciousness, while standing, might stand engaged with volitional\nformations (choices/decisions); based upon volitional formations, established\nupon volitional formations, with a sprinkling of excitement, it might come to\ngrowth, increase, and expansion.\nMonks, though someone might say: ‘Separated from form, separated from\nfeeling, separated from perception, separated from volitional formations, I\nwill make known the coming and going of consciousness, its passing away\nand rebirth, its growth, increase, and expansion — is impossible.’\nMonks, if a Monk has abandoned desire for the form aggregate, with the\nabandoning of craving the basis is cut off: there is no support for the\nestablishing of consciousness. If he has abandoned desire for the feeling\naggregate, for the perception aggregate, for the volitional formations\n(choices/decisions) aggregate, for the consciousness aggregate, with the\nabandoning of craving the basis is cut off, there is no support for the\nestablishing of consciousness.\nWhen that consciousness is unestablished, not coming to growth, non-\ngenerative, the mind is liberated.\n143\n\nBy being liberated, the mind is steady;\nby being steady, the mind is content;\nby being content, one is not agitated;\nBeing unagitated, one personally attains Nibbāna (Enlightenment).\nOne understands: Destroyed is birth,\nthe holy life has been lived,\nwhat had to be done has been done,\nthere is no more for this state of existence.\n(Reference: SN 22.53)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "One Who is Engaged is Unliberated", "sutta_refs": ["SN"], "page": null, "page_start": 143, "page_end": 145, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c84b4ba7-b125-475a-9a82-244f23429a0c", "parent_id": "book-vol9:ch41:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how one who is engaged is unliberated\nand one who is unengaged is liberated.\nTo be liberated is to have attained Enlightenment. The mind is liberated, or experiencing\nfreedom, from strong feelings. The mind is liberated, or experiencing freedom, from\ndiscontentedness.\nHere, The Buddha interchanges the word craving/desire/attachment with “engaged”. So,\nwhen he shares that “one who is engaged is unliberated, one who is disengaged is\nliberated” another way to say this is “one who has craving/desire/attachment is\nunliberated; one who has eliminated craving/desire/attachment is liberated”.\nWhere you see the word engaged, substitute the word craving/desire/attachment.\nWhere you see the word disengaged, substitute the word non-craving, non-desire, or\nnon-attachment.\nThe Buddha then goes further to mention that a being who is “engaged” with The Five\nAggregates of form, feelings, perceptions, volitional formations (choices/decisions), and\nconsciousness will have “a sprinkling of excitement” or pleasant feelings.\nPleasant feelings are part of a discontent mind.\nSo, if one has craving/desire/attachment to The Five Aggregates, they will experience\npleasant feelings and thus, will also experience painful feelings and feelings that are\nneither painful-nor-pleasant. The mind is unliberated or unEnlightened.\nIf the mind is craving/desiring/attached to form, feelings, perceptions, volitional\nformations (choices/decisions), or consciousness, the mind is unliberated and will\ncontinue to experience discontentedness along with rebirth in The Cycle of Rebirth.\nThe Buddha then shares “Monks, though someone might say: ‘Separated from form,\nseparated from feeling, separated from perception, separated from volitional formations, I\nwill make known the coming and going of consciousness, its passing away and rebirth, its\ngrowth, increase, and expansion — is impossible”. It is not just merely separating the\nmind from a certain object that it will experience liberation. Thus, The Buddha explains\n144", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "One Who is Engaged is Unliberated", "sutta_refs": ["SN"], "page": null, "page_start": 143, "page_end": 145, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "48d3e977-3a0b-4868-9146-597b82326612", "parent_id": "book-vol9:ch41:commentary:1", "content_type": "commentary", "text": "that separation from form, feelings, perceptions, volitional formations, and consciousness\nwill not lead to liberation as this “is impossible”.\nInstead, he shares that abandoning desire (i.e. craving) for form, feelings, perceptions,\nvolitional formations (choices/decisions), and consciousness is what leads to liberation of\nthe mind.\nCraving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental\nlonging for something with a strong eagerness. The mind pulling in a direction for objects\nof its affection.\nA craving/desire/attachment is not the object itself but instead, the mental longing,\nyearning, and pulling in the direction of the object. A Practitioner needs to eliminate the\nmental longing, not the object itself necessarily.\nSeparating the mind from the actual object of its affection can be helpful in eliminating\ncravings/desires/attachments but through the separation of the being from the object\ndoes not necessarily eliminate the craving/desire/attachment.\nIt is only when the mind is trained to “cut off” craving/desire/attachment that the mind is\nliberated from that craving/desire/attachment no longer experiencing discontentedness\nrelated to that specific craving/desire/attachment.\nOnce all craving/desire/attachment is eliminated from the mind, it will be liberated. In\nother words, once the mind is disengaged it is then liberated.\nOnce craving/desire/attachment has been eliminated, or cut off, there is no more basis or\nsupport for renewed consciousness. The mind is liberated from discontentedness in this\nlife and is liberated from The Cycle of Rebirth. The “consciousness is unestablished, not\ncoming to growth, non-generative, the mind is liberated”.\nWhen the mind has eliminated craving then it is “liberated, the mind is steady”, “the mind\nis content”, “not agitated”, and “one personally attains Nibbāna (Enlightenment)”.\nHaving attained Enlightenment, a Practitioner understands “destroyed is birth”, “the holy\nlife has been lived”, “what had to be done has been done”, “there is no more for this state\nof existence” and there will no longer be any more rebirth in The Cycle of Rebirth.\nWith an Enlightened mind experiencing such peace, calmness, serenity, and\ncontentedness with joy, a Practitioner knows and can observe this for themselves. They\nwill know that this path has led exactly where Gotama Buddha said it would, to complete\nliberation and freedom from discontentedness. You will also know that there is no more\nrebirth to be experienced because the mind has attained Enlightenment.\nAs has been shared in the other Teachings within this book series, a Practitioner should\nnever convince themselves that the mind is Enlightened as that can be dangerous to the\nmind. But instead, with humbleness a Practitioner will know the mind is liberated when it\nhas not experienced any discontentedness for a few years.\nAs the discontentedness in the mind gradually decreases, life only gets better and better\nas the brilliance and brightness of the Enlightened mind shines through.\n145", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "One Who is Engaged is Unliberated", "sutta_refs": ["SN"], "page": null, "page_start": 143, "page_end": 145, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "81bd61f8-b2ff-4e70-9b37-11d317c4c686", "parent_id": "book-vol9:ch42:scripture", "content_type": "scripture", "text": "Chapter 42\nWithout Excitement\nThe Three Underlying Tendencies Are Abandoned\nMonks, dependent on the eye and forms, eye-consciousness arises; the\nmeeting of the three is contact; with contact as condition there arises [a\nfeeling] felt as pleasant or painful or neither painful-nor-pleasant.\nDependent on the ear and sounds, ear-consciousness arises, the meeting of\nthe three is contact; with contact as condition there arises [a feeling] felt as\npleasant or painful or neither painful-nor-pleasant.\nDependent on the nose and odors, nose-consciousness arises; the meeting\nof the three is contact; with contact as condition there arises [a feeling] felt\nas pleasant or painful or neither painful-nor-pleasant.\nDependent on the tongue and flavors, tongue-consciousness arises; the\nmeeting of the three is contact; with contact as condition there arises [a\nfeeling] felt as pleasant or painful or neither painful-nor-pleasant.\nDependent on the body and physical objects, body-consciousness arises;\nthe meeting of the three is contact; with contact as condition there arises [a\nfeeling] felt as pleasant or painful or neither painful-nor-pleasant.\nDependent on the mind and mental objects, mind-consciousness arises, the\nmeeting of the three is contact; with contact as condition there arises [a\nfeeling] felt as pleasant or painful or neither painful-nor-pleasant.\nWhen one is touched by a pleasant feeling, if one does not excite in it,\nwelcome it, and remain holding to it, then the underlying tendency to crave\ndoes not lie within one.\nWhen one is touched by a painful feeling, if one does not sorrow, grieve and\nhave displeasure, does not weep beating one’s breast and become\ndistraught, then the underlying tendency to aversion does not lie within one.\nWhen one is touched by a neither painful-nor-pleasant feeling, if one\nunderstands as it actually is, the cause, the disappearance, the gratification,\nthe danger, and the escape in regard to that feeling, then the underlying\ntendency to ignorance (unknowing of true reality) does not lie within one.\n146\n\nMonks, that one shall here and now make an end of discontentedness by\nabandoning the underlying tendency to crave for pleasant feelings, by\nabolishing the underlying tendency to aversion towards painful feelings, by\ndestroying the underlying tendency to ignorance in regard to neither painful-\nnor-pleasant feelings; by abandoning ignorance and arousing true wisdom -\nthis is possible.\n(Reference: SN 12.43)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Without Excitement", "sutta_refs": ["SN"], "page": null, "page_start": 146, "page_end": 149, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "03765c53-1320-4a30-a69c-29edb2633ff1", "parent_id": "book-vol9:ch42:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Practitioner needs to eliminate\ncraving, anger, and ignorance (unknowing of true reality) in order to eliminate\ndiscontentedness.\nThe Buddha shares how The Six Internal Sense Bases and The Six External Sense Bases\nwith contact as condition arises the consciousness of the object (i.e. awareness of the\nobject).\nWhen a Practitioner experiences pleasant feelings arise due to eye-consciousness, ear-\nconsciousness, nose-consciousness, tongue-consciousness, body-consciousness, or\nmind-consciousness, “if one does not excite in it, welcome it, and remain holding to it,\nthen the underlying tendency to crave does not lie within one”. This means that if the\nPractitioner does not experience excitement, welcome the contact, remaining holding on\nto it, then there is not craving/desire/attachment in the mind.\nWhen a Practitioner experiences painful feelings arise due to eye-consciousness, ear-\nconsciousness, nose-consciousness, tongue-consciousness, body-consciousness, or\nmind-consciousness, “if one does not sorrow, grieve and have displeasure, does not\nweep beating one's breast and become distraught, then the underlying tendency to\naversion does not lie within one”. This means that if the Practitioner does not experience\nsorrow, grief, displeasure, anger, sadness, frustration, irritation, annoyance, etc., then\nthere is no craving/desire/attachment in the mind.\nWhen a Practitioner experiences neither painful-nor-pleasant feelings arise due to eye-\nconsciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-\nconsciousness, or mind-consciousness, “if one understands as it actually is the cause,\nthe disappearance, the gratification, the danger, and the escape in regard to that feeling,\nthen the underlying tendency to ignorance (unknowing of true reality) does not lie within\none”. This means that if the Practitioner does not experience boredom, loneliness,\nshyness, displeasure, discomfort, dissatisfaction, etc., then there is no craving/desire/\nattachment in the mind.\nCause: craving/desire/attachment\nDisappearance: The Universal Truth of Impermanence\nGratification: The unEnlightened mind’s fetter/taint/pollution of “sensual desire”\nDanger: The Universal Truth of Discontentedness\nEscape: The Eight Fold Path\n147", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Without Excitement", "sutta_refs": ["SN"], "page": null, "page_start": 146, "page_end": 149, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "351c2bcf-a943-445f-b8a4-91fbd240edb6", "parent_id": "book-vol9:ch42:commentary:1", "content_type": "commentary", "text": "Eliminating the cravings/desires/attachments that are causing the pleasant feelings,\npainful feelings, and feelings that are neither painful-nor-pleasant through learning,\nreflecting, and practicing The Eight Fold Path will then eliminate the mind experiencing\ndiscontentedness. The mind can be liberated from all discontentedness.\n1.) Eyes come in contact with a form, arising awareness of the form is eye-\nconsciousness.\n2.) Ears come in contact with a sound, arising awareness of the sound is ear-\nconsciousness.\n3.) Nose comes in contact with an odor, arising awareness of the odor is nose-\nconsciousness.\n4.) Tongue comes in contact with a flavor, arising awareness of the flavor is tongue-\nconsciousness.\n5.) Body comes in contact with a physical object, arising awareness of the physical object\nis body-consciousness.\n6.) Mind comes in contact with a mental object, arising awareness of the mental object is\nmind-consciousness.\nIt is through the mind developing the deep understanding of how consciousness (i.e.\nawareness) of objects experienced through contact arises pleasant feelings, painful\nfeelings, and feelings that are neither painful-nor-pleasant that the mind can then apply\nRight Effort “cut off and let go” of the arising discontentedness. This is how a Practitioner\ncan then eliminate 100% of all discontentedness.\nLearning, reflecting, and practicing The Four Foundations of Mindfulness will allow a\nPractitioner to develop their awareness of the arising discontentedness sooner and\nsooner so that the mind is not affected by the arising discontentedness.\nWithout the understanding of The Six Sense Bases and how the unEnlightened mind\nlongs, yearns, and chases after pleasant feelings through The Six Sense Bases, a\nPractitioner would be unable to attain Enlightenment. Without the understanding and\npractice of The Four Foundations of Mindfulness, a Practitioner would be unable to attain\nEnlightenment.\nDetailed explanation of The Four Foundations of Mindfulness is available in this same\nbook series found in Chapter 5 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\nThe Buddha finishes this Teaching ensuring Students understand that with the elimination\nof craving, anger (aversion), and ignorance (unknowing of true reality), it would be\npossible to eliminate discontentedness. That by abandoning craving, anger (aversion),\nand ignorance (unknowing of true reality) a Practitioner will have eliminated\ndiscontentedness and attains Enlightenment. He shares that in the following paragraph.\n148", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Without Excitement", "sutta_refs": ["SN"], "page": null, "page_start": 146, "page_end": 149, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7f9d1ac5-36ce-4005-a34a-edc344c7cc68", "parent_id": "book-vol9:ch42:commentary:2", "content_type": "commentary", "text": "“Monks, that one shall here and now make an end of discontentedness by abandoning\nthe underlying tendency to crave for pleasant feelings, by abolishing the underlying\ntendency to aversion towards painful feelings, by destroying the underlying tendency to\nignorance in regard to neither painful-nor-pleasant feelings by abandoning ignorance and\narousing true wisdom - this is possible”.\nDetailed explanation of a complementary Teaching is available in this same book found in\nChapter 6.\n149", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Without Excitement", "sutta_refs": ["SN"], "page": null, "page_start": 146, "page_end": 149, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bb550691-d333-437b-a324-e451e388868e", "parent_id": "book-vol9:ch43:commentary:0", "content_type": "commentary", "text": "Chapter 43\nFreed From Discontentedness\nMonks, one who does not seek excitement in form, does not seek\nexcitement in discontentedness;\nOne who does not seek excitement in feeling, does not seek excitement in\ndiscontentedness;\nOne who does not seek excitement in perception, does not seek excitement\nin discontentedness;\nOne who does not seek excitement in volitional formations (choices/\ndecisions), does not seek excitement in discontentedness;\nOne who does not seek excitement in consciousness, does not seek\nexcitement in discontentedness.\nOne who does not seek excitement in discontentedness, I say, is freed from\ndiscontentedness.\n(There are discourses spoken in the case of ‘One who seeks excitement…’ in\ncontrast of ‘One who does not seek excitement…’)\nMonks, one who does not seek excitement in the eye, does not seek\nexcitement in discontentedness;\nOne who does not seek excitement in the ear, does not seek excitement in\ndiscontentedness;\nOne who does not seek excitement in the nose, does not seek excitement in\ndiscontentedness;\nOne who does not seek excitement in the tongue, does not seek excitement\nin discontentedness;\nOne who does not seek excitement in the body, does not seek excitement in\ndiscontentedness;\nOne who does not seek excitement in the mind, does not seek excitement in\ndiscontentedness;\n150", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "Freed From Discontentedness", "sutta_refs": ["SN"], "page": null, "page_start": 150, "page_end": 151, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "83f9c42a-c8b4-4857-811c-20b2b0a49a27", "parent_id": "book-vol9:ch43:commentary:1", "content_type": "commentary", "text": "One who does not seek excitement in discontentedness, I say, is freed from\ndiscontentedness.\n(There are discourses spoken in the case of ‘One who seeks excitement…’ in\ncontrast of ‘One who does not seek excitement…’)\nOne who does not seek excitement in forms, does not seek excitement in\ndiscontentedness;\nOne who does not seek excitement in sounds, does not seek excitement in\ndiscontentedness;\nOne who does not seek excitement in odors, does not seek excitement in\ndiscontentedness;\nOne who does not seek excitement in flavors, does not seek excitement in\ndiscontentedness;\nOne who does not seek excitement in physical objects, does not seek\nexcitement in discontentedness;\nOne who does not seek excitement in mental objects, does not seek\nexcitement in discontentedness;\nOne who does not seek excitement in discontentedness, I say, is freed from\ndiscontentedness.\n(Reference: SN 35.19)\nIn this Teaching from Gotama Buddha, he shares how to free the mind from\ndiscontentedness by not seeking excitement (i.e. pleasant feelings) in The Five\nAggregates (form, feelings, perceptions, volitional formations, an consciousness), The Six\nInternal Sense Bases (eyes, ears, nose, tongue, body, and mind), or The Six External\nSense Bases (forms, sounds, odors, flavors, physical objects, and mental objects).\nA Practitioner who does not seek excitement (i.e. pleasant feelings) means all craving/\ndesire/attachment has been eliminated and is freed from discontentedness.\n151", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "Freed From Discontentedness", "sutta_refs": ["SN"], "page": null, "page_start": 150, "page_end": 151, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9a45fda0-6291-46b1-b5f4-677689723a3b", "parent_id": "book-vol9:ch44:scripture:0", "content_type": "scripture", "text": "Chapter 44\nTranscending Physical Pain by\nAvoiding Mental Pain\nMonks, the uninstructed worldling feels a pleasant feeling, a painful feeling,\nand a neither painful-nor-pleasant feeling. The instructed Noble Disciple too\nfeels a pleasant feeling, a painful feeling, and a neither painful-nor-pleasant\nfeeling. Therein, Monks, what is the distinction, the disparity, the difference\nbetween the instructed Noble Disciple and the uninstructed worldling\n‘Venerable Sir, our Teachings are rooted in The Perfectly Enlightened One,\nguided by The Perfectly Enlightened One, taken refuge in The Perfectly\nEnlightened One. It would be good if The Perfectly Enlightened One would\nclear up the meaning of this statement. Having heard it from him, the Monks\nwill remember it.’\nThen listen and attend closely, Monks, I will speak.\n‘Yes, Venerable Sir,’ the Monks replied. The Perfectly Enlightened One said\nthis:\nMonks, when the uninstructed worldling is being contacted by a painful\nfeeling, he sorrows, grieves, and has displeasure; he weeps beating his\nbreast and becomes distraught. He feels two feelings — a bodily one and a\nmental one.\nSuppose they were to strike a man with a dart, and then they would strike\nhim immediately afterwards with a second dart, so that the man would feel a\nfeeling caused by two darts. So too, when the uninstructed worldling is\nbeing contacted by a painful feeling … he feels two feelings — a bodily one\nand a mental one.\nBeing contacted by that same painful feeling, he has aversion towards it.\nWhen he has aversion towards painful feelings, the underlying tendency to\naversion towards painful feelings lies behind this. Being contacted by a\npainful feeling, he seeks excitement in sensual pleasure.\nFor what reason?\nBecause the uninstructed worldling does not know of any escape from\npainful feelings other than sensual pleasure. When he seeks excitement in\nsensual pleasure, the underlying tendency to crave for pleasant feelings lies\n152", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Transcending Physical Pain by", "sutta_refs": ["SN"], "page": null, "page_start": 152, "page_end": 156, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8e3fb00b-9ed7-4758-838f-d939c9f1921f", "parent_id": "book-vol9:ch44:scripture:1", "content_type": "scripture", "text": "behind this. He does not understand as it really is the cause and the\ndisappearance, the gratification, the danger, and the escape in the case of\nthese feelings. When he does not understand these things, the underlying\ntendency to ignorance (unknowing of true reality) in regard to neither painful-\nnor-pleasant feelings lies behind this.\nIf he feels a pleasant feeling, he feels it attached. If he feels a painful feeling,\nhe feels it attached. If he feels a neither painful-nor-pleasant feeling, he feels\nit attached.\nThis, Monks, is called an uninstructed worldling who is attached to birth,\naging, and death; who is attached to sorrow, grief, pain, displeasure, and\ndespair; who is attached to discontentedness, I say.\nMonks, when the instructed Noble Disciple is contacted by a painful\nfeeling, he does not sorrow, grieve, or have displeasure; he does not weep\nbeating his breast and become distraught. He feels one feeling — a bodily\none, not a mental one.\nSuppose they were to strike a man with a dart, but they would not strike him\nimmediately afterwards with a second dart, so that the man would feel a\nfeeling caused by one dart only. So too, when the instructed Noble Disciple\nis contacted by a painful feeling … he feels one feeling — a bodily one, not a\nmental one.\nBeing contacted by that same painful feeling, he has no aversion towards it.\nSince he has no aversion towards painful feelings, the underlying tendency\nto aversion towards painful feelings does not lie behind this. Being contacted\nby a painful feeling, he does not seek excitement in sensual pleasure.\nFor what reason?\nBecause the instructed Noble Disciple knows of an escape from painful\nfeelings other than sensual pleasure. Since he does not seek excitement in\nsensual pleasure, the underlying tendency to crave for pleasant feelings\ndoes not lie behind this. He understands as it really is the cause and the\ndisappearance, the gratification, the danger, and the escape in the case of\nthese feelings. Since he understands these things, the underlying tendency\nto ignorance (unknowing of true reality) in regard to neither painful-nor-\npleasant feelings does not lie behind this.\nIf he feels a pleasant feeling, he feels it detached. If he feels a painful\nfeeling, he feels it detached. If he feels a neither painful-nor-pleasant feeling,\nhe feels it detached.\n153", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Transcending Physical Pain by", "sutta_refs": ["SN"], "page": null, "page_start": 152, "page_end": 156, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d524783-1bc0-4964-ab01-df443bfb8533", "parent_id": "book-vol9:ch44:scripture:2", "content_type": "scripture", "text": "This, Monks, is called a Noble Disciple who is detached from birth, aging,\nand death; who is detached from sorrow, grief, pain, displeasure, and\ndespair; who is detached from discontentedness, I say.\nThis, Monks, is the distinction, the disparity, the difference between the\ninstructed Noble Disciple and the uninstructed worldling.\nThe wise one, learned, does not feel\nThe pleasant and painful mental feeling.\nThis is the great difference between\nThe wise one and the worldling.\nFor the learned one who has comprehended The Teachings,\nWho clearly sees this world and the next,\nDesirable things do not provoke his mind,\nTowards the undesired he has no aversion.\nFor him attraction and repulsion no longer exist;\nBoth have been extinguished, brought to an end.\nHaving known the dust-free, sorrowless state,\nThe transcender of existence rightly understands.\n(Reference: SN 36.6)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Transcending Physical Pain by", "sutta_refs": ["SN"], "page": null, "page_start": 152, "page_end": 156, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "10cb9e8d-f334-4049-94d2-54d420273e38", "parent_id": "book-vol9:ch44:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how experiencing physical and mental\npain can be transcended (i.e. overcome) by one who has deeply trained the mind - a\nNoble Disciple.\nDuring Gotama Buddha’s lifetime, there was a caste system in place that taught people\nthat as they were born into a low or high family, they were either a low or high person in\nsociety. This rigid caste system made people believe that if they were of low status, they\nwere essentially a low or somewhat of a worthless individual. But, if they were of a high\nstatus, they were a “noble” individual.\nPeople were taught that if they were interested in a spiritual life, they would need to make\nofferings and payments to Brāhmins to be able to have them pray to the Gods on their\nbehalf. People believed in multiple Gods during The Buddha’s lifetime. People of a low\ncaste were convinced that they were unable to pray to the Gods because of their low\nstatus in life and due to that birth, they’d need to give money to the Brāhmin priests to\nhave them pray on their behalf.\nThe Buddha observed that this was not true and only created opportunity for corruption\nand false beliefs. He understood that people of all backgrounds and upbringing are\ncapable of attaining Enlightenment. He described his Teachings as “noble”, thus, The\nNoble Eight Fold Path, and he also referred to Practitioners as “Noble Ones” or a “Noble\nDisciple”.\n154", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Transcending Physical Pain by", "sutta_refs": ["SN"], "page": null, "page_start": 152, "page_end": 156, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "06a0109f-d919-405f-847b-94e1f0307a3c", "parent_id": "book-vol9:ch44:commentary:1", "content_type": "commentary", "text": "The Buddha essentially provided guidance that people should adjust their thinking that\nbeing born into a certain family and the material possessions available to them within\ntheir family is not an indication of what makes them noble or un-noble. Instead, it is one’s\nwisdom, moral conduct, and mental discipline that determines if one is wholesome or\nunwholesome.\nIn this way, all beings are capable of becoming noble through learning, reflecting, and\npracticing these Teachings to improve the condition of their mind. The Buddha accepted\nall individuals as Students no matter what caste they were born into or what moral\nconduct they had participated in prior to deciding to undertake training in these\nTeachings. The Buddha was known to accept a prostitute and a murderer into his\nCommunity of Practitioners who eventually attained Enlightenment during their lifetime.\nHe did not discriminate based on what family one was born into or past conduct. Instead,\nhe focused on helping all people learn and progress in the development of their life\npractice to awaken the mind to Enlightenment.\nAt a time when all of society was discriminating against people of insignificant material\npossessions, occupations, past conduct, and even gender, The Buddha practiced loving-\nkindness and compassion towards all beings. He was willing to support anyone who was\ninterested to investigate his Teachings helping them to progress towards Enlightenment\nthrough being invited and welcomed to do so within The Community of Practitioners.\nA Noble Disciple is a Practitioner who is deeply dedicated and actively progressing to\npractice The Teachings of The Buddha and is experiencing the results of a more\nEnlightened mind. We might even think of a Noble Disciple as one who has attained one\nof The Four Stages of Enlightenment as a Stream-Enterer, Once-Returner, or Non-\nReturner.\nIn this Teaching, The Buddha is explaining that a Practitioner who has deeply understood\nand is practicing his Teachings will not experience physical pain in the same way as an\n“uninstructed worldling”.\nA worldling is an individual who is engrossed in the worries of the world, worldly matters,\nand material things.\nIf an uninstructed worldling experiences physical pain, the mind will oftentimes have\naversion to the pain seeing it as disagreeable while craving pleasant feelings. The mind\nwill not observe the impermanent nature of the physical pain. Being repulsed by the\nphysical pain the mind will then grasp, long, and yearn for physical comfort through\ncraving pleasant feelings. Due to this, the uninstructed worldling will experience deep\nmental pain in connection with the physical pain. Through not understanding the\nimpermanent nature of the physical pain and the mind craving for pleasant feelings\nthrough wanting permanent comfort of the body, the mind experiences a deeper degree\nof pain through the combination of physical and mental pain.\nThe Buddha describes this as being shot with two darts. One dart is the physical pain and\nthe second dart is the mental pain.\nThe Buddha explains how the second dart is optional and can be avoided by one who is\na Noble Disciple (i.e. a Student who deeply understands and is practicing these\nTeachings). Through not having aversion or being repulsed by the physical pain, a\n155", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Transcending Physical Pain by", "sutta_refs": ["SN"], "page": null, "page_start": 152, "page_end": 156, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b17fa1a3-7341-45dd-a44c-331b80a19d22", "parent_id": "book-vol9:ch44:commentary:2", "content_type": "commentary", "text": "Practitioner can avoid the mental pain minimizing the experience of pain through only\nexperiencing the physical pain, not the mental pain.\nA Student who deeply understands and is practicing these Teachings will understand that\nhaving aversion to painful feelings does not solve the problem. Instead, they understand\nthe escape from painful feelings is to not crave pleasant feelings. As long as the mind\ncraves pleasant feelings, the mind is inviting painful feelings to be experienced which only\nintensifies the overall experience of pain. The physical and mental pain combined is much\nmore intense and longer lasting than if one has trained the mind to understand the\nimpermanent nature of the physical pain not needing to experience the mental pain.\nThe uninstructed worldling’s craving for pleasant feelings intensifies the pain through\nexperiencing the physical and mental pain. But an instructed Noble Disciple will not crave\npleasant feelings when experiencing physical pain. The mind will understand that the\nphysical pain is impermanent and choose to not crave pleasant feelings but instead, just\nobserve the physical pain, breathe through it, and not allow the mind to react with\ndiscontentedness. A well developed mind can respond calmly with wise decision making\nthat can be applied to resolve the physical pain. This might include medical intervention,\nmedications, body rubs, baths, heating pads, or just breathing through the physical pain\nso that the mind is not shaken up to only experience an intensified version of the pain due\nto the mental pain and anguish.\nThere is no reason to inflect pain on the physical body or endure physical pain. A\nPractitioner can resolve physical pain through wise decision making.\nToday, we have a whole range of options to reduce or eliminate physical pain. These\ninterventions will be more impactful or perhaps not even needed when an individual is\nonly experiencing the physical pain rather than the associated mental pain due to lacking\na well developed practice of these Teachings.\nThe more developed one’s practice is, the more readily they will be able to apply the\napproach described in this Teaching when the physical body is experiencing pain. They\nwill be able to avoid the negative mental reactions associated with the mental pain and\ninstead, respond wisely to address the physical pain.\nIn this way, one has been shot with a dart - the physical pain. But, they have avoided the\nsecond dart, the mental pain, through a well developed practice of these Teachings so\nthat the mind is not shaken up by the physical pain.\nCause: craving/desire/attachment\nDisappearance: The Universal Truth of Impermanence\nGratification: The unEnlightened mind’s fetter/taint/pollution of “sensual desire”\nDanger: The Universal Truth of Discontentedness\nEscape: The Eight Fold Path\n156", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Transcending Physical Pain by", "sutta_refs": ["SN"], "page": null, "page_start": 152, "page_end": 156, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d921d7fb-9075-4054-83b3-ef081ac350a5", "parent_id": "book-vol9:ch45:scripture", "content_type": "scripture", "text": "Chapter 45\nFour Persons Found Existing in the World\nMonks, these four persons are found existing in the world.\nWhat four?\nThe subdued in body but not in mind; the unsubdued in body but subdued in\nmind; he who is subdued in neither; he who is subdued in both.\nAnd how, Monks, is a person subdued in body but not in mind?\nIn this case a certain person makes his bed and lodging in the lonely glades\nand solitude of a forest but meanwhile thinks sensual thoughts, malicious (ill\nwill) thoughts, and harmful thoughts.\nThus, Monks, a person is subdued in body but not in mind.\nAnd how is a person unsubdued in body but subdued in mind?\nIn this case a certain person does not make his bed and lodging in the lonely\nglades and solitude of a forest, yet meanwhile he thinks unworldly thoughts,\nthoughts not malicious (ill will), not harmful.\nThus, a person is unsubdued in body but subdued in mind.\nAnd how is a person subdued neither in body nor in mind?\nIn this case a certain person does not make his bed and lodging in the lonely\nglades and solitude of a forest, yet meanwhile he thinks sensual, malicious\n(ill will) and harmful thoughts.\nThus, a person is subdued neither in body nor in mind.\nAnd how is a person subdued both in body and in mind?\nIn this case a certain person makes his bed and lodging in the lonely glades\nand solitude of a forest, and at the same time thinks unworldly thoughts,\nthoughts not malicious (ill will), not harmful.\nThus, a person is subdued both in body and in mind.\n157\n\nSo, these four persons are found existing in the World.\n(Reference: AN 4.138)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Four Persons Found Existing in the World", "sutta_refs": ["AN"], "page": null, "page_start": 157, "page_end": 160, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b1f08d8e-2898-425b-91ab-1e72a6a4c78d", "parent_id": "book-vol9:ch45:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares four types of persons found existing in\nthe world.\nHe describes four different types of Ordained Practitioners. (1) Subdued in body but not in\nmind; (2) the unsubdued in body but subdued in mind; (3) he who is subdued in neither;\n(4) he who is subdued in both.\nSubdued in body but not in mind: An Ordained Practitioner who retreats to solitude of\nthe forest being comfortable and content while being alone but while there, has sensual\nthoughts (i.e. sensual desire), malicious (ill will) thoughts, and harmful thoughts.\nUnsubdued in body but subdued in mind: An Ordained Practitioner who does not\nretreat to solitude of the forest being uncomfortable and discontent while being alone but,\ndoes not have sensual thoughts (i.e. sensual desire), malicious (ill will) thoughts, and\nharmful thoughts.\nSubdued in neither: An Ordained Practitioner who does not retreat to solitude of the\nforest being uncomfortable and discontent while being alone and, has sensual thoughts\n(i.e. sensual desire), malicious (ill will) thoughts, and harmful thoughts.\nSubdued in both: An Ordained Practitioner who retreats to solitude of the forest being\ncomfortable and content while being alone and, does not have sensual thoughts (i.e.\nsensual desire), malicious (ill will) thoughts, and harmful thoughts.\nToday, some Ordained Practitioners do continue to train the mind through retreating to\nthe forest for solitude but, for a Household Practitioner, this may or may not be possible.\nWhat is important is that you train the mind to be comfortable and content while being\nalone. This might require multiple experiences where you go eat alone, shop alone, go to\nthe movies alone, go on extended trips alone, etc. In this way, a Practitioner is then able\nto observe the mind more closely.\nIf a Practitioner is always with others, there is oftentimes so much stimulation that it is\nnearly impossible to observe the mind. Training the mind to be comfortable and content\nwith being alone is an important aspect of training the mind to attain Enlightenment.\nWhile being with others at all times is impermanent, being alone is also impermanent. A\nPractitioner who trains the mind to be “satisfied with what is” while alone, can experience\nliberation. But if the mind craves being with others at all times, the mind is unliberated still\nuncomfortable while alone.\nAdditionally, one needs to ensure the mind does not crave solitude and can function\namong other beings while practicing the entire Eight Fold Path.\nDuring times alone, observe the mind to determine what may potentially be arising. Is the\nmind generally peaceful and content or is the mind overactive with sabotaging thoughts?\nAre there sensual desires, thoughts of ill will, or harmful thoughts?\n158", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Four Persons Found Existing in the World", "sutta_refs": ["AN"], "page": null, "page_start": 157, "page_end": 160, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e71d3396-6010-4162-83f9-f316ca03f2b3", "parent_id": "book-vol9:ch45:commentary:1", "content_type": "commentary", "text": "This can be insightful to assist you in further progress on The Path to Enlightenment\nthrough understanding what is and is not in the mind so that you can eliminate\nunwholesome mental states and cultivate wholesome mental states.\nIf you have fear being alone or being with others, these fears will need to be eliminated to\nattain Enlightenment.\nDetailed explanation of how to eliminate fears is available in this same book series found\nin Chapter 17 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n159\n\nReminders from\nThe Tathāgata\n160", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Four Persons Found Existing in the World", "sutta_refs": ["AN"], "page": null, "page_start": 157, "page_end": 160, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "693fe14d-caef-49b4-a02b-1b3dd00d12c5", "parent_id": "book-vol9:ch46:commentary:0", "content_type": "commentary", "text": "Chapter 46\nDedication Causes\nThe Arising of Wholesome States\nMonks, I know not of any other single thing of such power to cause the\narising of wholesome states, if not yet arisen, or to cause the diminishing of\nevil unwholesome states, if already arisen, as dedication.\nIn him who is dedicated wholesome states, if not yet arisen, do arise, and\nevil unwholesome states, if arisen, do diminish.\n(Reference: The Book of Gradual Sayings - Anguttara Nikaya - Volume 1)\n161", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "Dedication Causes", "sutta_refs": [], "page": null, "page_start": 161, "page_end": 162, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ff9a950e-6aa4-45f7-90c6-c3cdb1463f30", "parent_id": "book-vol9:ch46:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that determination is powerful in helping\na Practitioner to arise wholesome mental states that have not yet arisen and is powerful\nto eliminate evil unwholesome mental states.\nAs you have struggles and challenges on The Path to Enlightenment, it is determination,\ndedication, and diligence that will support you in continuing to walk The Path to\nEnlightenment.\nTo give up on your journey to Enlightenment, is to relegate one’s life to continuous\ndiscontentedness with sorrow, grief, pain, displeasure, and despair with future rebirths of\nthe same. Continuing to stay dedicated is to rise above all that hinders the mind from\nexperiencing freedom from strong feelings, liberation, complete freedom, peace, and\nEnlightenment.\nAn Enlightened being will have needed to overcome multiple obstacles to attain\nEnlightenment. They are a problem solver and do not dwell in disappointment or misery.\nInstead, to attain Enlightenment a being will need to walk up the mountain in order to get\nto the other side.\nIf you do not currently see yourself as a problem solver, this is a quality of mind that you\ncan gradually cultivate along this path. If you currently do dwell in disappointment or\nmisery, you can train the mind to no longer conduct itself in this way. If you have not yet\nhad major successes in life that required gradual and consistent growth over a long\nperiod of time, now is the time to start learning and practicing to help the mind\nexperience these aspects of life.\nYour Teacher and Community of Practitioners are individuals who you can reach out to in\norder to provide you support along The Path to Enlightenment, while at the same time,\nalways remembering that this is an independent journey that will require energy, effort,\nmotivation, and a willingness to succeed. These are all qualities of mind you can cultivate\nthrough connecting with members of your Community who are also on The Path to\nEnlightenment and through seeking guidance with a Teacher.\nA Teacher who is sharing these Teachings will have a Community of Practitioners around\nthem, whom you can connect with that are all progressing on The Path to Enlightenment.\nThat which you lack, whether certain qualities of mind or a community for support, can be\nacquired by connecting with a Teacher for guidance.\n162", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "Dedication Causes", "sutta_refs": [], "page": null, "page_start": 161, "page_end": 162, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eabf92f3-53f2-4f61-9e4a-82f96295773c", "parent_id": "book-vol9:ch47:scripture", "content_type": "scripture", "text": "Chapter 47\nTeachings and Discipline Will Be Your Teacher\nĀnanda, it may be that you will think: ‘The Teacher’s instruction has ceased,\nnow we have no Teacher!’ It should not be seen like this, Ānanda, for what I\nhave taught and explained to you as Teachings and discipline will, at my\npassing, be your Teacher.\nNow, Monks, I declare to you: all conditioned things are of a nature to decay\nstrive on untiringly.\n(These were The Tathāgata’s last words.)\n(Reference: DN 16)", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "58a96551-dddd-4480-b8c8-e85c83d33db8", "parent_id": "book-vol9:ch47:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares his last words prior to death.\nThe Buddha was so Enlightened that he was able to provide his Students three (3)\nmonths advance notice of his death and he knew the exact moment of his death\nproviding these last words as a final Teaching. People do not normally know of their\npending death three (3) months in advance and they do not know the exact moment of\ntheir death but The Perfectly Enlightened Buddha did know, due to his deep awareness of\nmind and wisdom having attained Enlightenment.\nAfter teaching for forty-five (45) years, he had shared The Teachings needed for\nPractitioners to attain Enlightenment. As all conditioned things are impermanent, it was\ntime for the death of The Buddha. The Universal Truth of Impermanence applies to all\nconditioned things even a Buddha.\nIn his last spoken sentence, The Buddha shares the very first Teaching on The Path to\nEnlightenment that a Practitioner will need to deeply understand to attain Enlightenment.\n“I declare to you: all conditioned things are of a nature to decay strive on untiringly” is\nexplaining The Universal Truth of Impermanence while also encouraging one to be\ndetermined, dedicated, and diligent in their pursuit towards the attainment of\nEnlightenment. To attain Enlightenment a Practitioner will need to deeply understand The\nUniversal Truth of Impermanence. The Buddha being a true Buddha teaches until his last\nbreath.\nHe encourages his Students to not mourn his death that his guidance has not ceased.\nInstead, that he had shared all that was needed for the attainment of Enlightenment over\nhis forty-five (45) years of teaching and these Teachings should be considered “your\nTeacher”.\nHe encourages his Students to “strive on untiringly” applying consistent energy and effort\ntowards the ultimate goal of Enlightenment.\n163", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "90b17815-7cf4-4fd0-b8b9-0abfba16c1c2", "parent_id": "book-vol9:ch47:commentary:1", "content_type": "commentary", "text": "Final Nibbāna\nFinal Nibbāna, or Final Enlightenment, is when someone attains Enlightenment and dies.\nThis is referred to as Final Enlightenment.\nDuring one’s life, the mind can be trained to attain Enlightenment. The mind will reside\npeaceful, calm, serene, and content with joy - permanently. The mind will no longer\nexperience any mental pain associated with unwelcomed emotions, thoughts, ideas, or\nany sort of discontentedness of mind. All discontentedness such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc., will be completely eliminated from the mind.\nHowever, a being is unable to completely transcend physical pain while in the human\nform. This is impossible. While the mind can be developed to not react with anger,\nsadness, hostility, aggression, or other discontent feelings upon experiencing physical\npain, nonetheless, physical pain will still be experienced by the mind.\nThe mind can eliminate all cravings/desires/attachments while in the human form and\nduring this life to experience Enlightenment. But while still alive, a being cannot eliminate\nthe connection between the body and the mind. The mind is still connected to the\nphysical body during life. Therefore, the mind will still experience physical pain but the\nmind will experience it differently in the Enlightened mental state versus in the\nunEnlightened mental state.\nIn the unEnlightened mental state, when the mind experiences physical pain, one can\nbecome angered, frustrated, irritated, annoyed, hostile, aggressive, resentful, fearful, and\nexperience other discontent feelings. This is due to the mind craving permanent health,\npermanent comfort, and permanent pleasant feelings from the body. It is impossible for\nthe body to experience permanent comfort due to The Universal Truth of Impermanence.\nThe pain associated with the physical body is an important aspect of the mind that needs\nto exist in order for a being to function in the world. If a being did not experience physical\npain, they would be unable to remove the physical body from harm when too close to a\nheat source or if another problematic situation arose. The sensation of physical pain\nexperienced by the mind helps a being understand, potential damage will occur or has\noccurred and therefore, seek a remedy to the physical pain. This is why we choose to\nstep away from a heat source. The mind is alerted that the physical body is experiencing\npain and the being takes action to resolve the situation. This is beneficial and needed\nduring life.\nIn these situations, an unEnlightened mind will oftentimes experience discontentedness\nassociated with the craving for permanent comfort of the physical body. When there is\nphysical pain, the unEnlightened mind becomes discontent.\nAn Enlightened mind has been deeply trained to the point that it understands physical\npain is impermanent, and that allowing the mind to become discontent due to physical\npain, does not help to eliminate the physical pain.\nDiscontentedness at times of physical pain could actually make the situation worse.\nFor example, if one was bitten by a poisonous snake and became agitated, overactive,\nand uncalm, this would increase respirations of the lungs and heart functions creating\n164", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0a07283b-d0ba-44e9-a830-3e70c26590e0", "parent_id": "book-vol9:ch47:commentary:2", "content_type": "commentary", "text": "conditions for the poison to more rapidly move through the body causing more significant\ninjury and damage with an increased risk of potential death. Through training the mind to\nreside unagitated and calm, an individual can decrease the harm to the body and improve\ntheir ability to survive an injury such as a snake bite because the poison will not permeate\nin the body as rapidly when the mind is calm. Through the mind remaining calm during\nphysical injuries, a being increases their ability to resolve the situation with a positive\noutcome.\nWhen an Enlightened mind experiences physical pain, the mind can continue to reside\npeaceful, calm, serene, and content with joy despite the physical injury, damage, or pain.\nThis is an added benefit experienced by an Enlightened mind producing improved\noutcomes in situations where physical pain is experienced.\nNonetheless, there is still physical pain for an Enlightened being but it is just that the mind\nwill not react to the pain and instead, respond to resolve the situation finding a solution.\nThe physical pain associated with existence will continue for the remaining time of\nexistence even for an Enlightened being. But, they will not experience mental anguish or\nany type of discontentedness associated with the physical pain. The Enlightened mind\ndoes not relate to the pain in the same way as the unEnlightened mind which will\noftentimes become discontent due to physical pain.\nIt is not until the physical body dies, described by Gotama Buddha as “the breakup of the\nbody”, that the body and mind completely separate. From that point, not only has one\ntranscended discontentedness their entire life due to the attainment of Enlightenment, but\nthe being will then experience the complete elimination of all pain including physical pain.\nThis is referred to as Final Enlightenment or Final Nibbāna.\nEnlightenment is experienced during life and the mind has transcended all emotional pain\nand suffering. But, the physical pain will remain, because it is needed to make wise\ndecisions concerning the physical body during times of injury. The Enlightened mind will\nhave physical pain but will have acquired an improved way of responding to the physical\npain rather than reacting to it so there is no mental pain.\nOnce a being has attained Enlightenment and dies, there is no longer any physical pain\nbecause the separation of the body and mind has occurred, therefore one has attained\nFinal Enlightenment. All pain both mental and physical has been completely eliminated -\npermanently.\nIt is possible for an unEnlightened being to experience Enlightenment and Final\nEnlightenment at the time of death. The being would have experienced discontentedness\ntheir entire life but at the time of death, they would immediately experience Enlightenment\nand Final Enlightenment no longer experiencing rebirth through The Cycle of Rebirth.\nWhat happens once one attains Enlightenment and dies experiencing Final Enlightenment\nis an undeclared Teaching of Gotama Buddha. He did not teach what is next other than\nan Enlightened being will not experience any further existence in The Cycle of Rebirth.\nThere are other Teachings from Gotama Buddha in this book series related to how to\nensure The Teachings of a Buddha are sustained in the world. Chapters 33 and 34 in the\nbook “Foundation in The Teachings” (Volume 3) provides these Teachings and an\nexplanation of these Teachings.\n165", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9613aa8c-c67c-4ee3-992c-a48dfd8f6c7d", "parent_id": "book-vol9:ch47:commentary:3", "content_type": "commentary", "text": "What Happens at Death?\nAfter we die does the body become soil to the earth or after death what remains?\nIsn’t there spirit or energy which exist inside our body? Isn’t there some sort of\nenergy?\nNo, at the time of death the body and mind separate and then there is \"break up of the\nbody\".\nThe body was described by Gotama Buddha through The Four Elements of Earth, Wind,\nFire, and Water.\nEssentially, the physical body is described and classified into these Four Elements.\nEarth: The solids of the body. (hair, teeth, nails, bones, etc.)\nWind: The movement of bodily functions. (Circulation, movement of bile, etc.)\nFire: The temperature of the body.\nWater: The liquids of the body. (urine, saliva, blood, pus, tears, etc.)\nThe physical body is nothing more than these four elements coming together with a mind\nor consciousness. The joining of the body and the mind creates a person.\nOnce the body and mind separate, the body will deteriorate remaining as these four\nelements but without a mind or consciousness.\nWhat you are looking at when you see the body is a unique collection of these four\nelements that is always in a state of change and upon death, the body will continue that\nchange and configuration but it will still be just these four elements.\nThe body will progressively deteriorate and depending whether there is burial or\ncremation, will determine how quickly the process of change occurs.\nThrough burial, the process is much slower. Cremation accelerates the process of change\nof these four elements.\nWhat happens to the mind upon death?\nIf the mind is not yet Enlightened, (i.e. the mind has not yet attained Enlightenment), then\nthere is rebirth into one of The Five Realms.\nHeavenly Realm\nHuman Realm\nAfflicted Spirits Realm\nAnimal Realm\nHell Realm\nHeavenly, Afflicted Spirits, and Hell realms are formless realms. (i.e. there is no physical\nform).\n166", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "81077c37-e62a-448e-b8d4-307615160861", "parent_id": "book-vol9:ch47:commentary:4", "content_type": "commentary", "text": "Human and Animal realms are form realms, (i.e. there is physical form).\nRebirth is not instantaneous and upon rebirth there is a completely new existence with a\nnew form or formless existence and a new consciousness, (i.e. a new mind).\nThe new mind will have residual memories of past lives and unextinguished craving/\ndesire/attachment from past lives. The residual memories of past lives may potentially be\nrecalled as the mind awakens towards Enlightenment more and more.\nIf someone attains Enlightenment what happens to the mind? Does it disappear?\nIf the mind has experienced Enlightenment during the human or heavenly existence or at\ndeath, (i.e. Enlightenment can be attained during an existence in the human or heavenly\nrealm or at death in those realms but not in the lower realms), the body and mind\nseparate and what happens next is an \"undeclared\" Teaching.\nTo attain Enlightenment, the mind needs to get to the point where there is no craving/\ndesire/attachment (i.e. mental longing with a strong eagerness) to know what is next.\nAn Enlightened mind is experiencing so much peace, calm, serenity, and contentedness\nwith joy that is permanent, the mind is not going to care what is next.\nAn Enlightened mind has already extinguished all fears including the fear of death,\ntherefore, the mind is so peaceful and does not fear death so what happens next, the\nEnlightened mind does not care.\nHaving attained Enlightenment, you will know that you are already experiencing complete\nand utter peacefulness so if there is something next after death for an Enlightened being,\nit is either as good as you are currently experiencing or better.\nAnd, if there is nothing next, then, ok, you are \"done\".\nEither way, the mind needs to \"let go\" of wanting to know what is next and just focus on\nlearning and practicing The Teachings with guidance on The Path to Enlightenment to\nexperience Enlightenment in this life now that you are human.\nIs the mind or soul/spirit the same thing?\nNo they are not.\nThere is no Teaching from The Buddha that there is or is not a soul/spirit. This is not a\nTeaching he shared. He left The Teaching on a soul/spirit as “undeclared\".\n167", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aaeec89c-abfc-4a48-8e1d-f8f316ab3666", "parent_id": "book-vol9:ch47:commentary:5", "content_type": "commentary", "text": "How Did The Buddha Die?\nAuthor: Venerable Dr Mettanando Bhikkhu\nPublished: 15 May 2001 - Bangkok Post\n(This article was partially edited by the author of this book series to improve the formatting\nand readability, however, the primary content of the article was not edited. Dr Mettanando\nBhikkhu was a physician before becoming an Ordained Practitioner. He was based at Wat\nRatchaorasaram Ratchaworawihan, Thailand at the time that this article was published.)\nDuring Vesak Day, we are informed that it is also the day The Buddha attained Final\nEnlightenment. But not many know how The Buddha died. Ancient texts weave two\nstories about The Buddha's death. Was it planned and willed by The Buddha, or was it\nfood poisoning, or something else altogether?\nHere’s an account [to help you better understand how The Buddha died].\nThe Mahaparinibbana Sutta, (Reference: DN 16) from the Long Discourse of The Pāli\nCanon, is without doubt the most reliable source for details on the death of Siddhattha\nGotama (BCE 563-483), The Buddha. It is composed in a narrative style that allows\nreaders to follow the story of the last days of The Buddha, beginning a few months before\nhe died.\nTo understand what really happened to The Buddha is not a simple matter, though. The\nsutta, or discourse, paints two conflicting personalities of The Buddha, one overriding the\nother.\nThe first personality was that of a miracle worker who beamed himself and his entourage\nof Monks across the Ganges River (D II, 89), who had a divine vision of the settlement of\ngods on earth (D II, 87), who could live until the end of the world on condition that\nsomeone invite him to do so (D II, 103), who determined the time of his own death (D II,\n105), and whose death was glorified by the shower of heavenly flowers and sandal\npowder and divine music (D II, 138).\nThe other personality was that of an aged being who was failing in health (D II, 120), who\nalmost lost his life because of a severe pain during his last retreat at Vesali (D II, 100), and\nwho was forced to come to terms with his unexpected illness and death after consuming\na special cuisine offered by his generous host.\nThese two personalities take turns emerging in different parts of the narrative. Moreover,\nthere also appear to be two explanations of The Buddha's cause of death: One is that the\nBuddha died because his attendant, Ānanda, failed to invite him to live on to the age of\nthe world or even longer (D II, 117). The other is that he died by a sudden illness which\nbegan after he ate what is known as \"Sukaramaddava\" (D II, 127-157).\nThe former story was probably a legend, or the result of a political struggle within the\nBuddhist community during a stage of transition, whereas the latter sounds more realistic\nand accurate in describing a real life situation that happened in The Buddha’s last days.\n168", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3c3ee15a-89f0-428c-9475-5a4c44df82c7", "parent_id": "book-vol9:ch47:commentary:6", "content_type": "commentary", "text": "A number of studies have focused on the nature of the special cuisine that The Buddha\nate during his last meal as being the agent of his death. However, there is also another\napproach based on the description of the symptoms and signs given in the sutta, which\nmodern medical knowledge can shed light on.\nIn another mural painting at Wat Ratchasittharam, The Buddha is approaching death, but\nhe still takes time to answer questions put forth by the Ascetic Subhadda, his last convert\nwho, after being admitted to the Buddhist Order, became an Arahant (An Enlightened\nBeing).\nWhat We Know\nIn the Mahaparinibbana Sutta, we are told that The Buddha became ill suddenly after he\nate a special delicacy, Sukaramaddava, literally translated as \"soft pork\", which had been\nprepared by his generous host, Cunda Kammaraputta. The name of the cuisine has\nattracted the attention of many scholars, and it has been the focus of academic research\non the nature of the meal or ingredients used in the cooking of this special dish.\nThe sutta itself provides details concerning the signs and symptoms of his illness in\naddition to some reliable information about his circumstances over the previous four\nmonths, and these details are also medically significant.\nThe sutta begins with King Ajatasattus’ plot to conquer a rival state, Vajji. The Buddha\nhad journeyed to Vajji to enter his last rainy-season retreat. It was during this retreat that\nhe fell ill. The symptoms of the illness were sudden, severe pain.\nHowever, the sutta provides no description of the location and character of his pain. It\nmentions his illness briefly, and says that the pain was intense, and almost killed him.\nSubsequently, The Buddha was visited by Māra, the Evil One, who invited him to pass\naway. The Buddha did not accept the invitation right away. It was only after Ānanda, his\nattendant, failed to recognize his hint for an invitation to remain that he died. This piece of\nthe message, though tied up with myth and supernaturalism, gives us some medically\nsignificant information. When the sutta was composed, its author was under the\nimpression that The Buddha died, not because of the food he ate, but because he already\nhad an underlying illness that was serious and acute-and had the same symptoms of the\ndisease that finally killed him.\nThe Timing\n[The] Theravada Buddhist tradition has adhered to the assumption that the historical\nBuddha passed away during the night of the full moon in the lunar month of Vesak (which\nfalls sometime in May to June). But the timing contradicts information given in the sutta,\nwhich states clearly that the Buddha died soon after the rainy-season retreat, most likely\nduring the autumn or mid-winter, that is, November to January.\nA description of the miracle of the unseasonal blooming of leaves and flowers on the sala\ntrees, when The Buddha was laid down between them, indicates the timeframe given in\nthe sutta.\n169", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1497adce-41e2-4346-a690-4b472f2e335c", "parent_id": "book-vol9:ch47:commentary:7", "content_type": "commentary", "text": "Autumn and winter, however, are seasons that are not favorable for the growth of\nmushrooms, which some scholars believe to be the source of the poison that The Buddha\nate during his last meal.\nDiagnosis\nThe sutta tells us that The Buddha felt ill immediately after eating the Sukaramaddava.\nSince we do not know anything about the nature of this food, it is difficult to name it as\nthe direct cause of The Buddha's illness. But from the descriptions given, the onset of the\nillness was quick.\nWhile eating, he felt there was something wrong with the food and he suggested his host\nhave the food buried. Soon afterward, he suffered severe stomach pain and passed blood\nfrom his rectum.\nWe can reasonably assume that the illness started while he was having his meal, making\nhim think there was something wrong with the unfamiliar delicacy. Out of his compassion\nfor others, he had it buried.\nWas food poisoning the cause of the illness? It seems unlikely. The symptoms described\ndo not indicate food poisoning, which can be very acute, but would hardly cause diarrhea\nwith blood. Usually, food poisoning caused by bacteria does not manifest itself\nimmediately, but takes an incubation period of two to 12 hours to manifest itself, normally\nwith acute diarrhea and vomiting, but not the passage of blood.\nAnother possibility is chemical poisoning, which also has an immediate effect, but it is\nunusual for chemical poisoning to cause severe intestinal bleeding. Food poisoning with\nimmediate intestinal bleeding could only have been caused by corrosive chemicals such\nas strong acids, which can easily lead to immediate illness. But corrosive chemicals\nshould have caused bleeding in the upper intestinal tract, leading to vomiting blood. None\nof these severe signs are mentioned in the text.\n(NOTE from author of this book series: Chemicals were not yet invented during the\nlifetime of The Buddha.)\nPeptic ulcer diseases can be excluded from the list of possible illnesses as well. In spite\nof the fact that their onset is immediate, they are seldom accompanied by bloody stool. A\ngastric ulcer with intestinal bleeding produces black stool when the ulcer penetrates a\nblood vessel. An ulcer higher up in the digestive tract would be more likely to manifest\nitself as bloody vomiting, not a passage of blood through the rectum.\nOther evidence against this possibility is that a patient with a large gastric ulcer usually\ndoes not have an appetite. By accepting the invitation for lunch with the host, we can\nassume that The Buddha felt as healthy as any man in his early 80s would feel. Given his\nage we cannot rule out that The Buddha did not have a chronic disease, such as cancer\nor tuberculosis or a tropical infection such as dysentery or typhoid, which could have\nbeen quite common in The Buddha’s time.\nThese diseases could produce bleeding of the lower intestine, depending on their\nlocation. They also agree with the history of his earlier illness during the retreat. But they\ncan be ruled out, since they are usually accompanied by other symptoms, such as\n170", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "600b3310-f1f9-490c-8db2-22419a5ad7fc", "parent_id": "book-vol9:ch47:commentary:8", "content_type": "commentary", "text": "lethargy, loss of appetite, weight loss, growth or mass in the abdomen. None of these\nsymptoms were mentioned in the sutta.\nA large hemorrhoid can cause severe rectal bleeding, but it is unlikely that a hemorrhoid\ncould cause severe abdominal pain unless it is strangulated. But then it would have\ngreatly disturbed the walking of The Buddha to the house of his host, and rarely is\nhemorrhoid bleeding triggered by a meal.\nMesenteric Infarction\nA disease that matches the described symptoms-accompanied by acute abdominal pain\nand the passage of blood, commonly found among elderly people, and triggered by a\nmeal-is mesenteric infarction, caused by an obstruction of the blood vessels of the\nmesentery. It is lethal. Acute mesenteric ischemia (a reduction in the blood supply to the\nmesentery) is a grave condition with a high rate of mortality.\nThe mesentery is a part of the intestinal wall that binds the whole intestinal tract to the\nabdominal cavity. An infarction of the vessels of the mesentery normally causes the death\nof the tissue in a large section of the intestinal tract, which results in a laceration of the\nintestinal wall.\nThis normally produces severe pain in the abdomen and the passage of blood. The\npatient usually dies of acute blood loss. This condition matches the information given in\nthe sutta. It is also confirmed later when The Buddha asked Ānanda to fetch some water\nfor him to drink, indicating intense thirst.\nAs the story goes, Ānanda refused, as he saw no source for clean water. He argued with\nThe Buddha that the nearby stream had been muddied by a large caravan of carts. But\nThe Buddha insisted he fetch water anyway.\nA question arises at this point: Why did The Buddha not go to the water himself, instead\nof pressing his unwilling attendant to do so? The answer is simple. The Buddha was\nsuffering from shock caused by severe blood loss. He could no longer walk, and from\nthen to his death bed he was most likely carried on a stretcher.\nIf this was indeed the situation, the sutta remains silent about The Buddha’s traveling to\nhis deathbed, possibly because the author felt that it would be an embarrassment for The\nBuddha. Geographically, we know that the distance between the place believed to be the\nhouse of Cunda and the place where The Buddha died was about 15 to 20 kilometers. It\nis not possible for a patient with such a grave illness to walk such a distance.\nMore likely, what happened was that The Buddha was carried on a stretcher by a group of\nMonks to Kusinara (Kushinagara).\nIt remains a point of debate whether The Buddha really determined to pass away at this\ncity, presumably not much larger than a town. From the direction of The Buddha's\njourney, given in the sutta, he was moving north from Rajagaha. It is possible that he did\nnot intend to die there, but in the town where he was born, which would have taken a\nperiod of three months to reach.\nFrom the sutta, it is clear that The Buddha was not anticipating his sudden illness, or else\nhe would not have accepted the invitation of his host.\n171", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0f0ec140-e91e-4ab9-9816-efc6258624a4", "parent_id": "book-vol9:ch47:commentary:9", "content_type": "commentary", "text": "Kusinara was probably the nearest town where he could find a doctor to take care of him.\nIt is not difficult to see a group of Monks hurriedly carrying The Buddha on a stretcher to\nthe nearest town to save his life.\nBefore passing away, The Buddha told Ānanda that Cunda was not to be blamed and that\nhis death was not caused by eating Sukaramaddava. The statement is significant. The\nmeal was not the direct cause of his death. The Buddha knew that the symptom was a\nrepeat of an experience he’d had a few months earlier, the one which had almost killed\nhim.\nSukaramaddava, no matter the ingredients or how it was cooked, was not the direct\ncause of his sudden illness.\nProgression of the Disease\nMesenteric infarction is a disease commonly found among elderly people, caused by the\nobstruction of the main artery that supplies the middle section of the bowel-the small\nintestine-with blood. The most common cause of the obstruction is the degeneration of\nthe wall of the blood vessel, the superior mesenteric artery, causing severe abdominal\npain, also known as abdominal angina.\nNormally, the pain is triggered by a large meal, which requires a higher flow of blood to\nthe digestive tract. As the obstruction persists, the bowel is deprived of its blood supply,\nwhich subsequently leads to an infarction, or gangrene, of a section of the intestinal tract.\nThis in turn results in a laceration of the intestinal wall, profuse bleeding into the intestinal\ntract, and then bloody diarrhea.\nThe disease gets worse as the liquid and content of the intestine oozes out into the\nperitoneal cavity, causing peritonitis or inflammation of the abdominal walls. This is\nalready a lethal condition for the patient, who often dies due to the loss of blood and\nother fluid. If it is not corrected by surgery, the disease often progresses to septic shock\ndue to bacterial toxins infiltrating the blood stream.\nRetrospective Analysis\nFrom the diagnosis given above, we can be rather certain that The Buddha suffered from\nmesenteric infarction caused by an occlusion of the superior mesenteric artery. This was\nthe cause of the pain that almost killed him a few months earlier during his last rainy-\nseason retreat.\nWith the progress of the illness, some of the mucosal lining of his intestine sloughed off,\nand this site became the origin of the bleeding.\nArteriosclerosis, the hardening of the vessel wall caused by aging, was the cause of the\narterial occlusion, a small blockage that did not result in bloody diarrhea, but is a\nsymptom, also known to us as abdominal angina.\nHe had his second attack while he was eating the Sukaramaddava. The pain was\nprobably not intense in the beginning, but made him feel that there was something wrong.\n172", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "786dbb9c-2318-4260-82fd-ba2d23bb4de5", "parent_id": "book-vol9:ch47:commentary:10", "content_type": "commentary", "text": "Suspicious about the nature of the food, he asked his host to have it all buried, so that\nothers might not suffer from it.\nSoon, The Buddha realized that the illness was serious, with the passage of blood and\nmore severe pain in his abdomen. Due to the loss of blood, he went into shock. The\ndegree of dehydration was so severe that he could not maintain himself any longer and he\nhad to take shelter at a tree along the way.\nFeeling very thirsty and exhausted, he got Ānanda to collect water for him to drink, even\nthough he knew that the water was muddied. It was there that he collapsed until his\nentourage carried him to the nearest town, Kusinara, where there would have been a\nchance of finding a doctor or lodging for him to recover in.\nIt was probably true that The Buddha got better after drinking to replace his fluid loss,\nand resting on the stretcher. The experience with the symptoms told him that his sudden\nillness was the second attack of an existing disease. He told Ānanda that the meal was\nnot the cause of his illness, and that Cunda was not to blame.\nA patient with shock, dehydration and profuse blood loss usually feels very cold. This was\nthe reason why he told his attendant to prepare a bed using four sheets of ifsanghati nf.\nAccording to Buddhist monastic discipline, a ifsanghati nfis a cloak, or extra piece of\nrobe, very large, the size of a bed sheet, which The Buddha allowed Ordained\nPractitioners to wear in winter.\nThis information reflects how cold the Buddha felt because of his loss of blood. Clinically,\nit is not possible for a patient who is in a state of shock with severe abdominal pain, most\nlikely peritonitis, pale and shivering, to be ambulatory.\nThe Buddha was most likely put into a lodging, where he was nursed and warmed,\nlocated in the city of Kusinara. This view is also confirmed with the description of Ānanda\nwho, weeping, swoons and holds onto the door of his lodge after learning that The\nBuddha was about to pass away.\nNormally, a patient with mesenteric infarction could live 10 to 20 hours. From the sutta we\nlearn that The Buddha died about 15 to 18 hours after the attack. During that time, his\nattendants would have tried their best to comfort him, for example, by warming the room\nwhere he was resting, or by dripping some water into his mouth to quench his lingering\nthirst, or by giving him some herbal drinks. But it would be highly unlikely that a shivering\npatient would need someone to fan him as is described in the sutta.\nOff and on, he may have recovered from a state of exhaustion, allowing him to continue\nhis dialogues with a few people. Most of his last words could have been true, and they\nwere memorized by generations of Monks until they were transcribed. But finally, late into\nthe night, The Buddha died during a second wave of septic shock. His illness stemmed\nfrom natural causes coupled with his age, just as it would for anyone else.\nConclusion\nThe hypothesis outlined above explains several scenes in the narrative of the sutta,\nnamely, the pressuring of Ānanda to fetch water, The Buddha’s request for a fourfold\ncloak for his bed, the ordering of the meal to be buried, and so on.\n173", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "85770cc6-d7a0-429f-a89f-5c440dced22d", "parent_id": "book-vol9:ch47:commentary:11", "content_type": "commentary", "text": "It also reveals another possibility of the actual means of transportation of The Buddha to\nKusinara and the site of his death bed. Sukaramaddava, whatever its nature, was unlikely\nto have been the direct cause of his illness. The Buddha did not die by food poisoning.\nRather, it was the size of the meal, relatively too large for his already troubled digestive\ntract, that triggered the second attack of mesenteric infarction that brought an end to his\nlife.\nAuthor’s Thoughts\nDue to their importance, The Words of The Buddha book series have the last words of\nThe Buddha in multiple places throughout the book series.\nYou can investigate these chapters, which some of them are the same. There are basically\ntwo different chapters being repeated throughout the book series in all of these books\nand chapters.\nVolume 2 - Chapter 45\nVolume 3 - Chapter 97\nVolume 9 - Chapter 47\nVolume 10 - Chapter 46\nVolume 12 - Chapter 48\nIn all of these locations within the books series, I have inserted the last words of The\nBuddha and shared what one encounters upon death. This will help you to understand\nand gain the wisdom of, what transpires for a being as part of the process of dying and\ndeath itself.\nA Student who reads this article titled “How Did The Buddha Die?” and is unEnlightened\nmay perceive the depiction of how The Buddha died as being an extremely painful death.\nThat it was painful for The Buddha during his last moments of life. But, that is without the\nwisdom of what an Enlightened being experiences as a result of having attained\nEnlightenment and then having issues in the physical body to include death.\nI suspect that the author of the article may not be aware of how an unEnlightened and\nEnlightened being experience pain differently. Therefore, when describing what The\nBuddha experienced, he described it in graphic terms of, his own frame of reference and\nlifetime experiences with physical and mental pain - as being severely painful.\nAn Enlightened being does not experience severe physical pain but instead, it is\nsignificantly diminished or muted. An Enlightened being does not experience any mental\nanguish whatsoever.\nWhen I read this article, I know that The Buddha, while experiencing a medical condition\nthat led to his ultimate death, had a peaceful mind during the entire time leading all the\nway up to and including death. He would not have been in agonizing pain as one might\nthink who has not experienced physical pain while at the same time experiencing the\nEnlightened mental state.\n174", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "123dea0a-232a-406a-b3e4-ca4eec01eeeb", "parent_id": "book-vol9:ch47:commentary:12", "content_type": "commentary", "text": "An Enlightened being will experience physical pain but, it would be very minimal\ncompared to what an unEnlightened being would experience in the same circumstances.\nAn Enlightened being would experience some physical pain but, they will not experience\nthe mental anguish associated with the physical pain. An Enlightened being’s mind will\ncontinue to reside peaceful, calm, serene, and content with joy, despite any and all\nphysical pain. In this way, the physical pain experienced by an Enlightened being is\ninsignificant and a mere fraction of that which would be experienced by an unEnlightened\nbeing given the same exact situation.\nFor further understanding of physical and mental pain in the unEnlightened and\nEnlightened mental state, you might choose to investigate The Teachings in Volume 8 -\nChapter 40 titled “Transcending Physical Pain by Avoiding Mental Pain”. This will help you\nto understand how an unEnlightened being experiences physical pain versus, an\nEnlightened being.\nDetailed explanation of Transcending Physical Pain by Avoiding Mental Pain is available in\nthis same book series found in Chapter 40 of the book “The Foremost Householder”\n(Volume 9).\nYou can also gain an appreciation and the wisdom of this topic through understanding\nThe Teachings of The Buddha when he shares “The Simile of The Saw” in the\nKakacūpamasutta Sutta (Reference: MN 21) available in Volume 3 - Chapter 84 of this\nsame book series.\nThe Buddha shares, “Monks, even if criminals were to sever you savagely limb by limb\nwith a two-handled saw, he who gave rise to a mind of hate towards them would not be\npracticing my Teachings”.\nThe Buddha shares this Teaching because his own mind, experiencing Enlightenment,\nwould not experience mental anguish in this exact scenario or any others. It would be\nimpossible for an Enlightened being to experience hatred towards anyone for any reason,\neven if being sawed “limb by limb”. Therefore, The Buddha was well aware that if a\nStudent’s mind experienced hatred in this situation or any other, the mind would be\nunEnlightened. He emphasizes this in this Teaching.\nThis Teaching directly from The Buddha, and others, can provide you further insight to\nunderstand how an Enlightened being would not experience any “agonizing pain” during\nthe process of dying or at death.\nDetailed explanation of Training a Mind Filled with Loving-Kindness,\nwithout Hostility or Ill Will is available in this same book series found in Chapter 84 of the\nbook “Foundations in The Teachings” (Volume 3).\n175", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "62e08316-8edd-49ce-b4aa-7b6fad662161", "parent_id": "book-vol9:ch47:commentary:13", "content_type": "commentary", "text": "Now that you have completed reading (Volume 9) of this book series and may decide to\nread this book multiple times, I would like to take a moment to personally “thank you” for\nyour determination, dedication, and diligence to learn, reflect, and practice The Teachings\nof The Buddha on The Path to Enlightenment.\nThe time, effort, energy, and resources that you devote to this path are serving to help you\nand countless other beings. As you choose to learn and practice these Teachings, you will\nsignificantly reduce then eliminate any harm that you are putting into the world through\nyour unknowing of true reality. The unEnlightened mind does not understand what it does\nnot understand.\nYou are now applying time, effort, energy, and resources to improving the condition of the\nmind, the condition of your life, and, thus, the condition of the world through investigating\nThe Teachings to acquire wisdom. The world becomes a better place when we each\nindividually choose to improve our own life practice taking responsibility for our own\nintentions, speech, actions, and livelihood while improving our wisdom and mental\ndiscipline.\nI admire individuals who choose to walk towards harmlessness. I admire individuals who\nchoose to realize there is a better way of life and create that better way of life for\nthemselves through seeking guidance. And, I admire individuals who do not shrink back\nfrom the struggle to move the mind towards Enlightenment when the natural tendency\nmight be to remain complacent.\nWhy have I chosen to share these Teachings with you?\n“That it may be for the benefit and peacefulness of the multitude (many people), out of\ncompassion for the world, for the benefit and peacefulness of heavenly beings and\nhumans”. (Gotama Buddha)\n“Because if they understand even a single sentence, that will lead to their welfare and\npeacefulness for a long time”. (Gotama Buddha)\nMay you discover the freedom associated with a mind that is peaceful, calm,\nserene, and content with joy permanently - the Enlightened mind.\nAs you need help to learn, reflect, and practice these Teachings, you are welcome to\nseek guidance which is available openly and freely to “all beings”.\n177", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b347b97f-d012-46a3-941d-f94f4135e861", "parent_id": "book-vol9:ch47:commentary:14", "content_type": "commentary", "text": "Author\nDavid Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s\nTeachings who has been part of the Thai community since 2001. He visited\nThailand for the first time in 2002 and brought the Traditional Thai Healing\nArts back to the United States of America to share with people in the\nWestern World.\nHis Traditional Thai Healing Arts centers, located in the Washington DC area,\nprovided traditional Thai healing arts to clients and educational opportunities\nto Students to explore the Thai healing arts, Thai culture, and The Teachings\nof Gotama Buddha. David is a published author with books on the topics of\nTraditional Thai Healing Arts and The Path That Leads to Enlightenment.\nDavid has taught Gotama Buddha’s Teachings since 2005 in the United\nStates of America. In 2015, he closed his businesses and relocated to\nChiang Mai, Thailand to be closer to the Thai culture and the Thai\nCommunity of Buddhist Practitioners.\nDavid shares Gotama Buddha’s Teachings with Household Practitioners and\nOrdained Practitioners in Chiang Mai, Thailand and around the world through\ncourses, retreats, and special events providing guidance to help people\nattain Enlightenment - a peaceful, calm, serene, and content mind with joy.\nFor more information on participating in courses, retreats, special events or\nto invite these Teachings to your learning venue, use the contact information\nbelow:\nTeacher - David Roylance\nhello@buddhadailywisdom.com\nwww.BuddhaDailyWisdom.com\n178", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ef10f4d9-a643-4845-b0d8-23697e50ed35", "parent_id": "book-vol9:ch47:commentary:15", "content_type": "commentary", "text": "Restoration of The Buddha’s Teachings\nThe Path to Enlightenment\nThe Buddha taught over 2,500 years ago. He taught The Path to\nEnlightenment guiding countless beings to a mental state that is peaceful,\ncalm, serene, and content with joy that is permanent, where the mind has\neliminated 100% of all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc.\nImmediately following the death of The Buddha (i.e. Gotama Buddha), The\nTeachings were shining in the world continuing to guide countless people to\nEnlightenment. But, over the course of many generations, just as Gotama\nBuddha predicted, people’s understanding of his Teachings gradually\ndiminished due to modifications and adjustments made by people after him.\nThe modifications made to his Teachings, handed down through oral\ntransmission, have made it increasingly difficult for human beings to attain\nEnlightenment.\nThe goal of David’s Teachings is to root the learning and practice he\nshares in “The Words of The Buddha” based on The Teachings that\nexisted during the lifetime of Gotama Buddha, so that countless beings\ncan now attain Enlightenment based on the original Path to\nEnlightenment discovered and declared by Gotama Buddha.\nDavid does this through connecting what he teaches to the largest most\ncomplete source of Teachings from Gotama Buddha - The Pāli Canon. The\nPāli Canon is the original source text of The Teachings from Gotama Buddha\nas spoken by him during his lifetime.\nDavid has spent countless hours dedicated to restoring The Words of The\nBuddha by updating a significant portion of the translations of Gotama\nBuddha’s Teachings from The Pāli Canon. He now offers several resources\nfor Students to learn, reflect, and practice The Path to Enlightenment to\nexperience the results of an Enlightened mind.\nDavid offers books, audiobooks, videos, podcasts, online learning programs,\npersonal guidance, and retreats without any requirement for financial\nsupport. All the work that is being done is offered openly and freely for all\nbeings without any requirement to provide any financial support. David\naccepts donations but Students are not required to provide donations for\nany work that he does in supporting them on The Path to Enlightenment.\n179", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7224f62a-6622-4fbd-b864-78e9ea44be71", "parent_id": "book-vol9:ch47:commentary:16", "content_type": "commentary", "text": "David does not request donations and instead, just accepts whatever is\noffered to him, if anything at all.\nHis dedication to sharing these Teachings is not motivated by finances. He\nshares openly and freely with everyone who has a sincere interest in learning\nand practicing The Path to Enlightenment.\nUltimately, David plans to preserve The Teachings of The Buddha in a format\nthat is easily, readily, and openly accessible to anyone in the world while\noffering support to learn, reflect, and practice to experience the results of the\nEnlightened mind.\nHis plan is to guide countless people to Enlightenment during his lifetime\nand leave a Community of Enlightened beings who can continue to share\nThe Teachings long after his death. Through developing a Community of\nEnlightened beings and preserving The Path to Enlightenment in resources\nthat are easily, readily, and openly accessible to anyone in the world, David is\nrevealing the hidden Teachings of Gotama Buddha and doing the best he\ncan to remove any obstacles one might have to learn, reflect, and practice\nthese Teachings, allowing countless people to experience the results of an\nEnlightened mind.\nUpon his death, David predicts that his closest Student, his son and a\ncontinued lineage of Teachers, will share these same Teachings continuing to\nsupport and grow The Community of Enlightened beings long into the future\n- for the next 1,000 years.\nThese efforts will culminate into restoring The Path to Enlightenment back\ninto the world so that all of humanity can experience Enlightenment evolving\nthe human species to one where every being has the opportunity to attain\nEnlightenment creating “heaven on earth”.\n180", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ba66b098-35f9-46e7-b2f9-ab4185525e18", "parent_id": "book-vol9:ch47:commentary:17", "content_type": "commentary", "text": "The Goal\nAn Entire Species of Enlightened Beings\nHaving experienced Enlightenment and knowing the peace, calm, serenity,\nand contentedness with joy that comes with having attained Enlightenment,\na Buddha’s goal is to share his Teachings worldwide so that “all beings” can\nexperience Enlightenment.\nThe Enlightened mind no longer experiences any discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.\nAll discontent feelings have been eliminated 100% from the Enlightened\nmind (i.e. all suffering is eliminated).\nAn Enlightened mind will have loving-kindness, compassion, sympathetic\njoy, equanimity, and generosity among many other wholesome qualities.\nCan you imagine an entire world where all human beings have liberated\ntheir mind to no longer experience these discontent feelings and are\npracticing wholesome qualities of mind at all times?\nWith “The Buddha” (Gotama Buddha) having attained this permanent mental\nstate of Enlightenment on his own as The Perfectly Enlightened Buddha, he\nwould have known that through his dedicated and persistent pursuit to\nEnlightenment, he had acquired the wisdom needed to guide “all beings” to\nthis same mental state.\nHowever, his teaching career of 45 years would not be enough time to share\nhis Teachings worldwide. He knew, that it would require many centuries for\nhis Teachings to reach all parts of the world. During his lifetime, travel of\npeople and information was limited based on several constraints.\nToday, we are in a unique time in history where these same constraints have\nbeen eliminated. A time when people and information are able to travel\naround the world in an instant.\nNot only can information travel quickly but all of humanity is slowly coming\nto the point where there is a common language spoken around the world -\nthe English language.\nCriteria exist today that did not exist during Gotama Buddha’s lifetime that\nmake now the perfect time for all of humanity to gradually attain\nEnlightenment realizing a better existence.\n181", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e0a17ba4-7e5b-4c38-bbd3-e69555c8d62b", "parent_id": "book-vol9:ch47:commentary:18", "content_type": "commentary", "text": "- People can travel worldwide.\n- Information can be shared worldwide in an instant.\n- Commonly spoken language among a large percentage of the worldwide\npopulation and this is only growing.\nThese criteria did not exist during the lifetime of Gotama Buddha and it is\nonly now that the world has come into an age where his original goal is\nrealistically possible.\nBut, during Gotama Buddha’s lifetime it seems they had something that we\nmay not have….\nThe people during Gotama Buddha’s lifetime had perseverance and\ndedication to learning, reflecting, and practicing The Teachings to realize the\nresults of experiencing the Enlightened mind. They were not afraid of hard\nwork.\nWith our modern day conveniences, I am unsure how many people are\nwilling to apply their determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience the Enlightened mind.\nWhen a being decides they are finished with the sadness, anger, frustration,\nirritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,\njealousy, resentment, etc., that is the time when one can turn towards The\nTeachings and goal of experiencing Enlightenment.\nThrough each individual deciding to learn and practice The Teachings of\nGotama Buddha, as a collective world, our species will gradually evolve. We\nevolve to a higher consciousness where we train the mind to not harm others\nthrough our intentions, speech, nor actions.\nThrough each individual deciding to learn, reflect, and practice The\nTeachings of Gotama Buddha, each person benefits and we all benefit as\nthere will be less and less harm in the world.\nThrough individuals deciding to focus on developing a comprehensive\napproach to learning and practicing The Teachings of Gotama Buddha with\nguidance from a Teacher, your life drastically improves and the entire world\nimproves essentially creating “heaven on earth”.\nWe do not need to “fix” the world. That is not the problem. The problem is\nthe unEnlightened mind does not understand The Natural Laws of Existence\nand it is quite a struggle to live in a world that one does not understand.\n182", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "400df3bc-83b3-473c-acf9-d3da4ec48d29", "parent_id": "book-vol9:ch47:commentary:19", "content_type": "commentary", "text": "Through learning and practicing The Teachings of Gotama Buddha, a\nPractitioner comes to deeply understand The Natural Laws of Existence to\nacquire wisdom that will end the struggles and misery one may face on a\nregular basis.\nAre you ready to apply determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience Enlightenment?\nIf one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is\nnothing to do.\nBut, if you are interested to eliminate these unwelcomed feelings from the\nmind, then I suggest you turn towards The Path to Enlightenment and apply\nyour dedication and diligence to learning, reflecting, and practicing The\nTeachings of Gotama Buddha.\nAnd then, as all of humanity gradually experiences Enlightenment we will\nhave accomplished “the goal”.\n“An entire species of Enlightened beings”.\n183", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d5163a0-1052-4ed3-80f8-0adb21a49ea1", "parent_id": "book-vol9:ch47:commentary:20", "content_type": "commentary", "text": "Why Have I Decided to Teach The Path to\nEnlightenment as Taught by Gotama Buddha?\nI have chosen to share these Teachings out of compassion for the world.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nAnd due to this compassion, it is important to share Teachings that are\nbased in wisdom, not belief.\nThere are countless traditions and ways of sharing those traditions\nthroughout the world. All of these, in one form or another, are essentially\nsharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No\nHarm and 3.) Be a Good Moral Person.\nHowever, the way each tradition is shared and the clarity of those teachings\nis unique to each tradition.\nThe Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)\nover 2,500 years ago as documented in The Pāli Canon, is the most clear,\nconcise, and precise Teachings I have ever encountered that leads exactly\nwhere he said they do, to Enlightenment.\nThe Enlightened mind is peaceful, calm, serene, and content with joy -\npermanently. The Enlightened mind will no longer experience any discontent\nfeelings such as sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,\nanxiety, etc.\nThis is accomplished through not believing The Teachings of The Buddha but\ninstead, through learning, reflecting, and practicing to discover the truth. The\nmind can be trained to eliminate all the conditions that are causing it to be\nstuck in the unEnlightened state. Through eliminating the pollution of mind\nby training the mind, one can experience liberation of mind, freedom from\nstrong feelings, peace, Enlightenment.\nThe Buddha’s Teachings are the only Teachings that I have encountered that\ndo not rely on belief. With belief, one does not know what is true or false\nbecause they are just believing. Instead, Gotama Buddha’s Teachings are\nshared in such a way that, a Practitioner can investigate and examine them\nto determine the truth which leads to wisdom and thus, Enlightenment. If one\nwas to only believe The Teachings of The Buddha, they could not acquire\nwisdom nor attain Enlightenment.\n184", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "488fca11-4d4f-4e8f-a794-0281a08c73cb", "parent_id": "book-vol9:ch47:commentary:21", "content_type": "commentary", "text": "These Teachings are perfectly suited for today’s society where there is a\nproliferation of misinformation and untruths. These Teachings, with guidance\nfrom a Teacher, guide a Practitioner to independently discover the truth\nthrough deeply investigating The Natural Laws of Existence (i.e. The\nTeachings of The Buddha). Through doing this inner work on The Path to\nEnlightenment, one can discover that these Teachings are the solution to the\nchallenges we experience in the world and the solutions of how to heal from\nwhat hurt us so that we never need to hurt again. The mind can completely\nand entirely eliminate 100% of all discontent feelings once it is Enlightened.\nThis cannot be accomplished through belief.\nInstead, a Practitioner needs to be determined, dedicated, and diligent to\ndoing the inner work to develop the mind and progress towards the\nEnlightened mental state by acquiring wisdom.\nAs far as I have discovered, there are no other teachings on the planet that\ncan guide an individual to the complete elimination of discontent feelings\nthrough independently verifying the teachings to acquire wisdom. The\nBuddha did something very unique during his lifetime that no other person or\nTeacher has accomplished.\nHe independently attained Enlightenment, dedicated the rest of his life to\nsharing his independently discovered Teachings guiding countless people to\nEnlightenment, and he left his Teachings in such a condition that countless\nmore people have attained Enlightenment after his death. He meets all the\ncriteria of a true Buddha. Gotama Buddha was a true Buddha.\nMy work during this life has been to rediscover these Teachings, in such a\nway, that they can now be shared worldwide in the international language of\nEnglish so that countless people all throughout the world can attain\nEnlightenment during this lifetime and after my death.\nThe only way to accomplish this goal is to share Teachings that are not\nbased in belief but instead, are based in independently verifiable truth so that\na Practitioner can acquire wisdom.\nThese Teachings are clear, concise, and precise. They invite investigation\nand examination. Through doing this work, one can gradually train the mind\nto gradually practice these Teachings and gradually progress to\nEnlightenment. As discontentedness is gradually diminished and then\neliminated from the mind, one can see the truth for themselves that these\nTeachings work to guide one to Enlightenment.\n185", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "007441c9-a2a7-46a4-9a93-30ed079bb136", "parent_id": "book-vol9:ch47:commentary:22", "content_type": "commentary", "text": "These Teachings lead exactly where Gotama Buddha said they do, to\nEnlightenment, and through each individual choosing to attain\nEnlightenment, humanity will evolve the human species and at the same time\ncreate “heaven on earth”.\n186\n\nWhy Have I Decided to Reside and Teach in\nThailand in Order to Restore The Teachings of The\nBuddha Back into Humanity and Create “Heaven\non Earth”?\n1.) Largest Population of Theravada Buddhist Practitioners Anywhere in\nthe World: Thailand is the largest population of Theravada Buddhist\nPractitioners and Teachers anywhere in the world. Theravada Buddhism\nconsiders The Pāli Canon to be the original source Teachings of The Buddha\nin The Words of The Buddha. Theravada Buddhism teaches the importance\nof not changing The Teachings of The Buddha and practicing The Path to\nEnlightenment as a Buddha has taught, without any modifications.\nThe Pāli Canon is an important text that should not be believed to be the true\nTeachings of The Buddha but instead, one can learn, reflect, and practice to\nindependently verify The Teachings to acquire wisdom observing the truth in\nThe Teachings as the mind awakens and discontent feelings are gradually\ndiminished and ultimately eliminated.\nOnce I dedicate the remaining time of this life sharing these Teachings to\nrestore them back into the world, the Thai people and all other diligent\nStudents who choose to learn with me will not ever allow these Teachings to\nbe changed, modified, degraded, or lost over time. The Thai people and\ndiligent Students are well aware that since the lifetime of Gotama Buddha,\nthat is what has occurred and, through having these Teachings restored\nduring the remaining time of this life, the Thai people and diligent Students\nwill not allow this to occur again.\nThe Thai people will support these Teachings and ensure they continue to be\noffered in the world for the benefit of “all beings” while being hosted in\nThailand and supported by dedicated Students from many international\nlocations.\nThese Teachings have existed in Thailand for 800-1200 years and they have\nreceived significant support from countless people over many generations.\nThe Thai people understand just how impactful The Teachings of The\nBuddha are to their society and for all of humanity. The Thai people can\nobserve my dedication and commitment to sharing these Teachings, and\nwhere possible, they will support me in sharing these Teachings throughout\nThailand and throughout the world.\n187", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "89d701b2-8599-40b2-bfd2-d8e203ba1f49", "parent_id": "book-vol9:ch47:commentary:23", "content_type": "commentary", "text": "Due to these Teachings existing in Thailand for approximately 800-1200\nyears, there is a significant amount of infrastructure already created through\nover 30,000-40,000 Temples where local Thai people and visitors to Thailand\ncan actively learn, reflect, and practice these Teachings to acquire wisdom\nand then integrate them into their lives. The Temple and Ordained\nPractitioner infrastructure is not isolated to only Thailand but extends\nthroughout the world and is readily accessible to the benefit of “all beings”.\nThe Thai people have laid the groundwork for these Teachings to now be\nshared worldwide through the Temple and Ordained Practitioner foundation\nand infrastructure that has been created over multiple generations.\nThailand is a favorite destination for international travelers with many people\nvisiting Thailand to gain exposure and understanding of these Teachings\nallowing them to be learned and then practiced “worldwide”. There is an\ninternational audience that regularly visits Thailand who can learn these\nTeachings to then return back to their home country where these Teachings\nwill be able to take root within all international societies. As these Teachings\nflourish around the world, Thailand has the knowledge and resources to\nsupport all of humanity to develop a Temple and Ordained Practitioner\ninfrastructure that can be created within each individual country based on\nthe interest of each country to more deeply integrate these Teachings into\ntheir local communities.\n2.) Students Have the Ability to Learn and Practice Among Millions of\nPractitioners: One aspect of learning and practicing The Teachings of The\nBuddha that will aid one’s development and progress towards the attainment\nof Enlightenment is, to be part of a Community of Practitioners and Teachers\nthat can provide guidance for gradual training and gradual practice to\nexperience gradual progress on The Path to Enlightenment.\nThrough me residing and teaching in Thailand, Students have the\nopportunity to live in a Community of Practitioners and Teachers who are\ndeeply committed to these Teachings and can serve as a role model for\nStudents to gain deeper understanding of how to practice these Teachings in\neveryday life - even if on a semi-temporary basis during short visits to learn.\nThrough Students traveling to Thailand to learn while being surrounded by\nmillions of Practitioners, they can more readily absorb how one might\nchoose to integrate these Teachings into their daily life through observing\nhow the people of Thailand live with countless nationalities residing\npeacefully and harmoniously with each other throughout the Kingdom of\nThailand. Students will not only be able to learn these Teachings in a\nclassroom setting at a Temple but, they will also experience day-to-day\ninteractions with people who are choosing to deeply practice these\nTeachings creating “real life lessons” in a “classroom without walls”.\n188", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a7b45e21-5aef-44cc-8404-dfbf9f0b5fa0", "parent_id": "book-vol9:ch47:commentary:24", "content_type": "commentary", "text": "The entire Kingdom of Thailand can serve as a real life classroom\nenvironment where these Teachings are readily practiced and observable by\nthose who choose to visit this Kingdom. I often refer to Thailand as “heaven\non earth”.\n3.) Can Live With Minimal Expenses: To be able to offer these Teachings at\n“no cost” I needed to find a location where I could reside with minimal\nexpenses. This allows me to live based on donations rather than charging\nStudents a price for the time, effort, energy, and resources that I expend to\nshare these Teachings worldwide. This allows me to serve the widest\naudience possible without a need to require payment for my services and\nThe Teachings that are shared.\nThe basic necessities to live life are readily available and are offered at a\nminimal cost in Thailand. This provides me the ability to live a basic lifestyle\nfrom donations shared by Students. I am able to purchase food, water,\nclothing, shelter, and medical care at a relatively nominal cost. And, services\nthat I might need to support the development of learning resources are also\nreadily available at a nominal cost.\nWhether it be an audio studio to record an audiobook, printing services,\ntechnology, classroom supplies, or a full range of other needs to support the\ncontinued sharing of these Teachings, Thailand offers these at a nominal\nprice so that there is the best utilization of any and all donations received.\nAs a result, I am able to help any and all beings regardless of their financial\nsituation through creating a lifestyle where I only need basic necessities to\nsurvive and those are provided at a nominal cost while being supported by\ndonations that are fully utilized by purchasing goods and services that are\nmade available at a reasonable price.\n4.) Healthy Environment to Live Life and Work: A wise choice for a place\nto live and teach would need to include a healthy food supply, weather,\nenvironment, and lifestyle. All of these are readily available in Thailand which\nis able to support me in leading as healthy of a lifestyle as possible.\nThe food in Thailand is healthy and readily available. There are many fresh\nfruits, vegetables, herbs, nuts, seeds, and other foods that are a regular part\nof the Thai food offerings and readily accessible among countless fresh food\nmarkets. This allows me to ingest quality food that is supportive to a long\nand healthy life, thus, being able to support the learning of many Students\nfor as long as possible due to an elongated duration of life.\n189", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0bbda5a5-ec45-483a-a49d-67bfaa5df5db", "parent_id": "book-vol9:ch47:commentary:25", "content_type": "commentary", "text": "Thailand’s weather and environment provides the least impact to the\nphysical body without significant weather changes or weather events that\ncan be taxing to one’s physical health.\nThe Thai economy is conducive to living a balanced lifestyle that supports a\nsignificant amount of time with family and friends. A work-life balance is\nhighly understood, appreciated, supported, and straight forward to create\nwhile living in Thailand. I am able to remain dedicated and determined in my\nwork life while also being dedicated to quality time within our immediate\nfamily. This creates the very best environment to ensure consistent health\nand longevity of life while enjoying a fulfilling life.\n5.) Can Share Teachings Within Thailand Throughout the Day and Can\nShare Teachings with the Rest of The World in the Mornings and\nEvenings: Through living and sharing these Teachings from Thailand and\nneeding minimal sleep, I am able to help countless people throughout the\nday based on the Thai timezone, while helping countless people in other\ntimezones during the early morning hours and evenings. This allows me to\nbe effective at sharing these Teachings around the clock and throughout the\nworld without any limitations based on restrictive timezones.\nThe timezone in Thailand is favorable to allowing me to share these\nTeachings worldwide without limitations based on the time of day. I can be\nhelpful from morning, afternoon, and evening where there are Students who\nare readily interested to learn - whether in-person or online.\n6.) Students Have Easy Access to Visas to Gain Access to Classes,\nCourses, and Retreats: To be successful at sharing these Teachings\nworldwide, in-person learning is ideal. While there is much that can be\nlearned online and that is one way to be able to share these Teachings, there\nis no better way to develop your life practice than to learn through in-person\naccess to a Teacher.\nThrough residing and teaching in Thailand, Students from all over the world\nhave easy access to classes, courses, and retreats from within Thailand due\nto easy access to visas and as a result, me as their Teacher. Thailand does\nnot have restrictive visa requirements that would bar people from certain\ncountries which would inhibit “all beings” from gaining access to these\nTeachings.\nInstead, Thailand is open and accessible to a wide majority of the world and\nwhere needed, I am able to travel.\n190", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d8fc3482-d872-4976-a5a9-410eb325064a", "parent_id": "book-vol9:ch47:commentary:26", "content_type": "commentary", "text": "I live in Chiang Mai, Thailand which is an international destination for\ncountless people around the world. I live within a 4000 km distance to fifty\npercent (50%) of the world’s population. This means that half of the world’s\npopulation is a short drive or plane ride away. This creates the ability for a\nlarge majority of humanity to more easily gain access to these Teachings.\nAnd, where needed, I am able to easily travel to all other parts of the world\nand teach online.\nPeople often travel to Thailand for the sole purpose of learning The\nTeachings of The Buddha on The Path to Enlightenment. So, by sharing\nthese Teachings from within Thailand, there are countless people who are\ncoming here specifically to learn and practice in the exact location where I\nreside and teach.\nIn conclusion, through residing and teaching in Thailand as a “home-base”, I\nam able to readily share these Teachings worldwide and work towards the\nrestoration of The Teachings of The Buddha back into humanity so that\ncountless people can attain Enlightenment during this lifetime and after my\ndeath.\nThailand is the perfect location for these Teachings to be shared and to serve\nas a “home-base” or “headquarters” for the international community to be\ninvited and welcomed with “open arms”. There is no other location on earth\nthat could provide for a better location to share these important Teachings\nand to then be preserved for future generations.\nThe Kingdom is here in Thailand and ready to support you in the\ndevelopment of your life practice towards the attainment of Enlightenment so\nthat we can all create “heaven on earth”.\nThe Teachings are hosted in the east and visible in the west.\nThey are readily available to you and there will be a period of 1,000 years\nthat they will “shine in the world” for all those who choose to learn, reflect,\nand practice to experience the peace and joy of the Enlightened mind. Then,\nwith all of us doing the work towards developing our own individual practice\nof these Teachings, they will never again diminish, be degraded, or lost.\nOnce restored, these Teachings can continue to support humanity for the\nrest of time.\nMay you discover the peace and joy of the Enlightened mind in this lifetime.\nMay you be peaceful, may you be safe, may you be well, and may you be\nfree of all discontentedness and the suffering it causes.\n191", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "255950a2-eb13-43b3-9efd-3d7ebb8b6484", "parent_id": "book-vol9:ch47:commentary:27", "content_type": "commentary", "text": "Invitation to Learn\nI would like to invite you to a kind, compassionate and loving community of\nPractitioners to learn and grow with these Teachings.\nI would like to invite you to join this online group.\nYou will find it to be an online learning center for these Teachings and there\nis a Teacher there to help provide guidance as you have questions.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\n192\n\nCreated by:\nDaily Wisdom - Walking The Path with The Buddha\nBuddhaDailyWisdom.com\nFacebook:\nhttps://bit.ly/DailyWisdom-Facebook\nYouTube:\nhttps://bit.ly/DailyWisdom-Youtube\nPodcast:\nhttps://bit.ly/DailyWisdom-Podcast\nI would like to express my appreciation and gratitude for the community of\nOrdained and Household Practitioners benefiting from the leadership of\nVenerable Bhikkhu Kukrit Sotthibalo at Wat Na Pah Pong in Krung Thep,\nThailand for their dedication and diligence in sharing The Teachings of\nGotama Buddha. Their work was the inspiration for\n“The Words of The Buddha” book series.\nWat Na Pah Pong\nhttp://watnapp.com\n193", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f5ab69fa-f6a3-4e43-901d-3eaf6a027c4e", "parent_id": "book-vol9:ch47:commentary:28", "content_type": "commentary", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n194", "source_file": "data/books/Vol9-The-Six-Sense-Bases.pdf", "volume_number": 9, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 163, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4362cfae-3e2d-486c-b299-b21d62aba164", "parent_id": "book-vol10:front", "content_type": "book_front_matter", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nThe Buddha’s Way\nVolume 10\n1\n\nNote from Author 9\nPreface 15\nThe Buddha’s Way 15\nChapter 1 19\nRight and Wrong Refuge 19\nChapter 2 21\nBeings Are Few Who Are Reborn Among Human Beings or Heavenly Beings\nBecause They Have Not Seen The Four Noble Truths 21\nChapter 3 24\nNoble Truth is Not Impossible to Know The Noble Ones Are Plenty 24\nChapter 4 27\nWith The Teachings and Yourselves as Your Refuge 27\nChapter 5 31\nLiberation of Mind is the Heartwood 31\nChapter 6 33\nAnyone Can Produce Nibbāna (Enlightenment) 33\nChapter 7 38\nThe Humble 38\nChapter 8 42\nThe Discontentedness of Heavenly Beings and Humans 42\nChapter 9 44\nDiscontentedness Because of The Six Sense Bases 44\nChapter 10 45\nConsideration to Go Forth into Homelessness 45\nChapter 11 48\nFive Future Dangers in the Way for Consideration 48\nChapter 12 52\nDo Not Decline Continue the Struggle 52\nChapter 13 55\nFinal Knowledge is Achieved by Gradual Training 55\nChapter 14 60\nTo Select the Place to Live 60\n2\n\nChapter 15 65\nWith The Elimination of Excitement Comes The Complete Destruction of\nDiscontentedness 65\nChapter 16 67\nThe Cause of Discontentedness 67\nChapter 17 69\nWith the Elimination of Excitement There is the Elimination of Discontentedness 69\nChapter 18 70\nThe Destruction of Excitement 70\nChapter 19 71\nThe Suitable Way for Attaining Nibbāna (Enlightenment) (First Discourse) 71\nChapter 20 73\nThe Suitable Way for Attaining Nibbāna (Enlightenment) (Second Discourse) 73\nChapter 21 76\nThe Suitable Way for Attaining Nibbāna (Enlightenment) (Third Discourse) 76\nChapter 22 78\nThe Suitable Way for Attaining Nibbāna (Enlightenment) (Fourth Discourse) 78\nChapter 23 81\nDisassociation Will Lead to Your Welfare and Peacefulness 81\nChapter 24 84\nThe Arising and Elimination of Feeling 84\nChapter 25 90\nThe Way to Purity 90\nChapter 26 95\nThe Noble Eight Fold Path The Way of Practice Leading to the Elimination of\nDiscontentedness 95\nChapter 27 103\nReflection on Every Step Can Be Liberation to Nibbāna (Enlightenment) 103\nChapter 28 106\nThe Four Noble Truths 106\nChapter 29 112\nThe Four Noble Truths and Dependent Origination 112\n3\n\nChapter 30 115\nA Stream-Enterer is Worth More Than Being a Wheel-Turning Monarch 115\nChapter 31 118\nTo Proclaim Stream-Entry to Yourself 118\nChapter 32 122\nThree Kinds of Wonders 122\nChapter 33 127\nOne Who is Near to Nibbāna (Enlightenment) 127\nChapter 34 130\nThe Supreme Development of The Sense Bases 130\nChapter 35 132\nNeed Not to Know How Much Fetters Were Worn Away 132\nChapter 36 134\nThe Tathāgata Is The One Who Shows the Way 134\nChapter 37 137\nCause and Reason Why Some Beings Do Not Attain Nibbāna in This Very Life 137\nChapter 38 138\nNo Desire for the Nutriment One Attains Enlightenment 138\nChapter 39 140\nDependent Origination 140\nChapter 40 141\nDependent Origination as The Law of Nature 141\nChapter 41 150\nWisdom, Mindfulness, and Name-and-Form Stopped by the Stopping of\nConsciousness 150\nChapter 42 151\nWithout Clinging One Attains Nibbāna (Enlightenment) 151\nChapter 43 153\nBy Not Clinging, They Are Freed 153\nChapter 44 154\nCalm and Reflection Have Part in True Wisdom 154\nChapter 45 157\n4\n\nThe Motivation 157\nChapter 46 160\nThe Tathāgata’s Final Passing 160\nAuthor 177\nRestoration of The Buddha’s Teachings 178\nThe Path to Enlightenment 178\nThe Goal 180\nAn Entire Species of Enlightened Beings 180\nWhy Have I Decided to Teach The Path to Enlightenment as Taught by Gotama\nBuddha? 183\nWhy Have I Decided to Reside and Teach in Thailand in Order to Restore The\nTeachings of The Buddha Back into Humanity and Create “Heaven on Earth”? 186\n5\n\nThe author is donating 100% of all his proceeds from\nthis book to charitable work to share The Teachings\nof Gotama Buddha.\nYou are welcome to freely distribute this book.\nPlease consider providing a donation to support the\ncontinued sharing of these Teachings.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\n6\n\nTHE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n7\n\nThe Buddha’s Way (Volume 10)\nJourney through The Words of The Buddha from the beginning of his first\nTeaching until his “last words” prior to death.\nThe book, “The Buddha’s Way” is select Teachings from The Buddha\norganized from the largest and most complete collection of The Buddha’s\nTeachings on The Path to Enlightenment - The Pāli Canon.\nThe Pāli Canon, or The Pāli Text, comprises forty-five (45) large volumes of\nbooks where Students from the lifetime of The Buddha captured his\nTeachings. The discourses of The Buddha in The Pāli Canon represent the\nlargest and most complete collection we have of The Buddha’s Teachings in\nhis own words. The Buddha’s Teachings are scattered over multiple volumes\nof books in The Pāli Canon making it challenging for the average Practitioner\nto glean the benefit of his Teachings.\nThe Words of The Buddha book series, has consolidated and organized his\nTeachings into a series of books, based on specific topics, with explanations\nof The Teachings from a dedicated Practitioner and Teacher.\nYou will find books such as Breathing Mindfulness Meditation (Volume 7) that\nare the consolidated Teachings in The Words of The Buddha related to\nmeditation. The Natural Law of Kamma (Volume 6) provides Teachings\ndirectly from The Buddha related to the important topic of Kamma. The\nForemost Householders (Volume 8) shares Teachings specifically for\nHousehold Practitioners who are pursuing The Path to Enlightenment where\nthe mind is peaceful, calm, serene, and content with joy - permanently.\nThe Words of The Buddha book series will provide a beginning, middle, and\nend with detailed Teachings to develop your life practice and the ability to\nseek guidance with the author of the book series. Learn, reflect, and practice\nThe Teachings of The Buddha, in his own words, with guidance from a\nTeacher - offered openly and freely to “all beings”.\nBuddhaDailyWisdom.com\n8\n\nNote from Author\nThis book shares Teachings from Gotama Buddha to guide Practitioners on\nThe Path to Enlightenment.\nIn various settings, Gotama Buddha is sharing Teachings with either a male\nor a female - a husband or a wife.\nAs you learn, reflect, and practice these Teachings from Gotama Buddha,\nyou should consider The Teachings shared as multi-gendered. So while\nGotama Buddha may be using a specific gender of he/she, male/female, or a\nspecific title of husband/wife, son/daughter you can apply these same\nTeachings to all genders and roles of the opposite of which he was\naddressing his Teachings to in the setting in which The Teachings were\noriginally shared, or use a gender-neutral pronoun.\nIf Gotama Buddha is sharing Teachings with a man of how to be a\nwholesome husband, you can relate this same Teaching for a female of how\nto be a wholesome wife. If he is sharing a Teaching with a male of how to be\na wholesome son, you can relate this same Teaching for a female of how to\nbe a wholesome daughter. You have the freedom to apply these Teachings\nusing all genders and titles in use today.\nAdditionally, Gotama Buddha never used rebirth in the heavenly realm nor\nrebirth in the lower realms of hell, animal, or afflicted spirits as a way to guilt,\nshame, fear, or otherwise motivate people to learn and practice his\nTeachings.\nWhen you come to understand Teachings shared by Gotama Buddha related\nto these potential future destinations upon rebirth, he is sharing the truth of\nwhat will or will not occur based on specific Teachings based on The Natural\nLaws of Existence. The truth he discovered, observed, and experienced as\nThe Perfectly Enlightened One.\nOne should in no way consider these Teachings he shared as a way to guilt,\nshame, or fear one into learning and practicing his Teachings but instead,\nconsider that he is sharing the truth of what will or will not occur ensuring\nthat Practitioners understand the truth related to The Natural Laws of\nExistence. Gotama Buddha’s Teachings on The Path to Enlightenment\ninvolve, among other things, the elimination of guilt, shame, and fear. He\nwould not use guilt, shame, or fear to motivate someone to learn and\npractice his Teachings because his most core and central Teaching of The\nFour Noble Truths, and everything else he taught, makes it clear that the\nobjective is to eliminate discontent feelings such as guilt, shame, and fear.\n9\n\nGotama Buddha shared The Teachings as guidance for anyone who chooses\nto learn and practice without forceful influence. Through learning, reflecting,\nand practicing his Teachings, one comes to understand the truth as the\ncondition of the mind and the condition of one’s life gradually improve.\nIt is not possible to forcefully influence one to attain Enlightenment and that\napproach was never employed by The Perfectly Enlightened One, and\nshould never be employed by anyone else. Learning and practicing these\nTeachings is through personal free will choice.\nA Buddha only points the way, everyone else must strive.\nWhile this book series contains “The Words of The Buddha” as the\nfoundation and focus of study, the author has provided you content in which\nto understand and reflect on his thoughts related to The Teachings shared by\nThe Buddha.\nA reader and, thus, Practitioner should not rely solely on the author’s content\nin their reflection on The Teachings from Gotama Buddha. The author’s\ncontent is to provide you guidance towards understanding but it is you, the\nPractitioner, who needs to deeply investigate “The Words of The Buddha” to\ndetermine the truth for yourself. You should not be limited to only what the\nauthor has provided by way of meaning and understanding of “The Words of\nThe Buddha”. Instead, learn, reflect, practice, and seek guidance from a\nTeacher to support you in gaining wisdom. The mind is liberated through\nwisdom.\nTo gain the most benefit from “The Words of The Buddha” book series,\nit is suggested that you start with (Volume 1), “Developing a Life\nPractice: The Path That Leads to Enlightenment”. That book will provide\na framework to understand all of Gotama Buddha’s Teachings in the\nentire book series. Without reading that book first, a Practitioner will\nfind it very challenging to start with learning from “The Words of The\nBuddha”.\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n10\n\nThe Problem - The Wisdom of Enlightenment Has Been Lost\nGotama Buddha lived over 2,500 years ago sharing The Teachings that lead\nto Enlightenment.\nDuring his lifetime, it was well known to people who were learning, reflecting,\nand practicing with him as their Teacher, exactly what Enlightenment is and\nhow to attain it.\nThis wisdom remained for 500 years after the death of The Buddha. But\nthereafter, this wisdom has gradually declined and diminished to the point\nwhere we are today, 2,500 years later. Gotama Buddha predicted this would\noccur.\nThe vast majority of the world does not understand what Enlightenment is\nand how to attain it. The Path to Enlightenment, while once was strong and\nvibrant during the lifetime of The Buddha, has now practically disappeared.\nThere are very few beings in existence today who understand what\nEnlightenment is and how to attain it.\nThe Universal Truth of Impermanence has drastically affected humanity’s\nunderstanding of The Path to Enlightenment.\nThis occurred through the lack of focus and diligence to maintain The\nTeachings of The Buddha as vibrantly as existed during his lifetime. People\ngradually and slowly mixed and blended various traditions and thoughts into\nThe Buddha’s Teachings which, while perhaps well intended, have only\nserved to dilute humanity’s understanding of The Path to Enlightenment and,\nthus, have made it extremely difficult for countless beings to experience\nEnlightenment.\nEnlightenment is a peaceful, calm, serene, and content mind with joy that is\npermanent. The Enlightened mind no longer experiences any discontent\nfeelings. All discontentedness such as sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,\nresentment, stress, anxiety, etc., has been completely eliminated from the\nEnlightened mind.\nGotama Buddha’s objective is for his Teachings to be shared worldwide so\nthat all beings can experience the Enlightened mental state. However, during\nhis lifetime, it was impossible to share his Teachings worldwide. It has now\ncome to us to be able to actively learn, reflect, and practice his Teachings, in\nsuch a way, that they are restored and shining in the world so that countless\n11\n\nindividuals can attain Enlightenment today and in multiple generations to\ncome.\nBut, in order to accomplish this goal, we will need to stay determined,\ndedicated, and diligent to learning, reflecting, and practicing The Teachings\nof The Buddha that he shared over 2,500 years ago. We will need to be\ndiligent to ensure that we are not diluting his Teachings through mixing\nvarious traditions and practices that are not part of The Path to\nEnlightenment.\nEvery Practitioner will need to decide, are they interested in being part of the\nproblem or part of the solution.\nThe solution takes time, effort, energy, and resources to be committed\nenough to restoring The Buddha’s Teachings back into humanity, in such a\nway, that is highly beneficial to countless individuals today and long into the\nfuture.\nRemaining part of the problem requires no time, effort, energy, or resources.\nIt just requires continued complacency and lack of attention to the active\nlearning, reflecting, and practicing of “The Words of The Buddha”. I suggest\nit would be unwise to remain part of the problem as one will continue to\nexperience discontentedness and the suffering it causes.\nThe Solution - Restoring The Buddha’s Teachings Back into Humanity\nIf you would like to be part of the solution, I would like to encourage you to\nactively learn, reflect, and practice The Teachings of The Buddha, in such a\nway, that does not include the diluting or mixing of his Teachings with other\ntraditions. It is The Teachings of The Buddha that lead to Enlightenment, not\nthose that are blended and mixed that only serve to dilute The Path to\nEnlightenment for all those who aspire to experience Enlightenment.\nThe primary obstacle or obstruction that hinders Practitioners from the\nattainment of Enlightenment is ignorance (unknowing of true reality). This is a\ntaint/pollution of mind where the Practitioner lacks wisdom to understand the\ntrue Path to Enlightenment. This unknowing of true reality creates an\nobstacle or obstruction that keeps the mind trapped in the unEnlightened\nstate continuing to experience continued discontentedness and the suffering\nit causes. The only way to remove this hindrance is to seek guidance with a\nTeacher in the true Teachings of The Buddha using The Words of The\nBuddha. It is The Teachings of The Buddha that will awaken the mind to\nEnlightenment through independent verification of his Teachings to acquire\nwisdom, thus, removing this obstruction to Enlightenment.\n12\n\nThrough dedication to restoring The Teachings of The Buddha within your\nown life practice by acquiring wisdom using The Words of The Buddha, you\nare doing your part to contribute to restoring his Teachings back into\nhumanity for the benefit of countless beings that exist now and long into the\nfuture. All of humanity can evolve so that everyone can attain Enlightenment\ncreating the most peaceful world we have ever imagined. It will be like\n“heaven on earth”.\nYou are invited to join this Community to only learn and practice “The Words\nof The Buddha”, in such a way, that leads to your Enlightenment and the\nrestoration of The Buddha’s Teachings so that you and countless beings can\nexperience the peacefulness, liberation of mind, and complete elimination of\ndiscontentedness and the suffering it causes, known as Enlightenment.\nThe Words of The Buddha Book Series\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n“Thank you” for choosing to learn and\npractice Gotama Buddha’s Teachings.\nYou are making the world a better place\nthrough developing your life practice based\non “The Words of The Buddha”.\n13\n\nContinue to read and understand “The Words of The Buddha - The Path to\nEnlightenment - Revealing The Hidden” book series that has been laid out\nfor all of us to achieve a better way of life.\nYou can connect to a group of people in a supportive environment for\ndiscussion, sharing, and learning through the Facebook group.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAll members are accepted without judgment. It is a healthy place to talk,\ndiscuss, learn, and grow. There are resources to help you further on this\nPath to Enlightenment accessible online through a Group Learning\nProgram.\nGroup Learning Program: LIVE Interactive Online Classes, Books,\nAudiobooks, Videos, Podcast and Personal Guidance are available for you.\n14\n\nPreface\nThe Buddha’s Way\nThis book is dedicated to “you” and the complete elimination, destruction,\nand cessation of suffering or “discontentedness” of the mind. Thus, this\nbook is dedicated to the elimination of discontentedness and the suffering\nthat it causes in the entire world.\nThe Teachings in this book series, with some effort on your part, will lead you\nto everlasting peace - a peaceful mind and a peaceful life. It’s your personal\nchoices, with these Teachings serving as a guide, that will bring you these\nresults.\nWe are all walking towards the darkness or towards the light. Which\ndirection you walk is completely your choice.\nThis book and Teachings are meant to guide you in learning, reflecting, and\npracticing The Teachings of The Perfectly Enlightened Buddha who lived\nover 2,500 years ago.\nThe Teachings of The Buddha are timeless, meaning they are just as\napplicable today as they were 2,500 years ago.\nGotama Buddha’s Teachings are not a religion but instead, a “better way of\nlife”. Through learning, reflecting, and practicing these Teachings to\nindependently verify the truth, the mind will acquire wisdom awakening to\nEnlightenment.\nIt is suggested that you first read “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1) of this same book series while seeking\nguidance from a Teacher. It is that book that provides a Practitioner with a\nsolid foundation in developing a life practice that will lead to the Enlightened\nmind.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a\nTeacher to receive guidance. One would not be able to only read a book and\nattain the results of an Enlightened mind.\nNothing in Gotama Buddha’s Teachings is based on belief. A Buddha has\nalready done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the\nmind and your life.\n15\n\nAll his Teachings can be learned and practiced to independently observe the\ntruth as the mind “gradually” acquires wisdom through independent\nverification of his Teachings and through practice of his Teachings.\nThis new found wisdom “gradually” improves the way the mind functions in\nthe world through eliminating discontentedness of mind. The mind can\ncompletely eliminate all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc. on The Path to\nEnlightenment.\nThrough learning and practicing Gotama Buddha’s Teachings with guidance,\nthe mind becomes Enlightened in that you can observe the improvement in\nthe condition of the mind as you eliminate all discontent feelings where the\nmind can reside peaceful, calm, serene, and content with joy - permanently.\nYou are not believing The Teachings wishing for a positive outcome at some\npoint in the future or after death. Instead, you are observing the\nimprovements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without\nTeachers. These are some of the criteria that make a Buddha a Buddha is\nthat they discover The Teachings on their own attaining Enlightenment\nwithout help from a Teacher, shares their independently discovered\nTeachings to guide countless others to Enlightenment during the remaining\ntime of their life, and they leave their Teachings in a condition that they guide\ncountless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\nThat means you and everyone else will need Teachers on this Path to\nEnlightenment.\nYour journey to learn, reflect, and practice these Teachings is significantly\nimproved through making the choice to learn directly with “The Words of The\nBuddha”.\nToday, there are many resources for Teachings described as Buddhist or\noriginating with The Buddha. But, it is only when a Practitioner chooses to\ninvestigate “The Words of The Buddha” being sourced directly from the\noriginal source, The Pāli Canon, that a Practitioner will come to understand\nthe truth of what The Buddha actually taught and be able to implement these\nTeachings into your daily life to experience the results of Enlightenment.\n16\n\nThrough learning and practicing Gotama Buddha’s Teachings, in his own\nwords, The Perfectly Enlightened One’s wisdom can penetrate the mind and\nyou can experience the breakthrough to realizing the Enlightened mind.\nI have significant gratitude, appreciation, admiration, and respect for Master\nTeacher Gotama Buddha as his Teachings lead exactly where he said they\nwould. To a steady, calm, stable, and unshakable mind, known as\nEnlightenment.\nThere are countless unknown and unnamed individuals who are responsible\nfor these Teachings reaching you in this book series. These Teachings have\nbeen preserved throughout history over the last 2,500 years through the\ntireless efforts of Ordained and Household Practitioners. These Teachings\nhave been preserved and shared from one generation to the next because\nthey work.\nIt is now up to us to learn, reflect, and practice these Teachings to\nexperience the Enlightened mind, so that we may benefit from an improved\nexistence while also preserving these Teachings for future generations in our\nhearts and minds.\nWhile books are an outstanding tool to capture The Teachings and share\nthem worldwide, there is nothing more significant than having massive\nnumbers of Enlightened beings in the world who can directly share these\nTeachings with those who choose to seek guidance in developing their life\npractice on The Path to Enlightenment. Each of us individually and\ncollectively, are just one link in a long chain of Practitioners and Teachers\nspanning over 2,500 years.\nWhat we choose to do in this time and place will determine how vibrant and\nsustaining these Teachings are for future generations. It is our work and\neffort to seek our own Enlightenment that we will experience results for our\nown mind and lay the groundwork for countless more beings after us to\nexperience the same freedom of mind that you are now choosing to pursue.\nMany people are interested in improving the world, but do not know how. It\nis only when we are dedicated to improving our own wisdom, moral conduct,\nand mental discipline that we will improve the world. Through improving our\nown life practice through learning “The Words of The Buddha” then, we will\nhave collectively improved the world.\nThe problem that the unEnlightened mind is experiencing is not the outside\nworld, but the inner world. Training the mind, the inner world, is what\nproduces a peaceful existence. You can’t control other people and what they\n17\n\ndo. You can only decide to train your own mind to be unaffected by what\nothers do.\nIt is a real struggle to exist in a world that the mind does not understand. It is\n“The Words of The Buddha” that explains The Natural Laws of Existence\nguiding the mind to acquire deep wisdom to make better free will decisions\nthrough a purified mind.\nMaster Teacher Gotama Buddha\n(The Tathāgata)\n18", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": null, "chapter_title": null, "sutta_refs": [], "page": null, "page_start": 1, "page_end": 18, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4b0ae723-0ab6-4b27-b357-fe4fa8728a11", "parent_id": "book-vol10:ch1:commentary:0", "content_type": "commentary", "text": "Chapter 1\nRight and Wrong Refuge\nThey go to many a refuge, to mountains and forests, to parks and tree\nshrines: people threatened with danger.\nThat’s not the secure refuge,\nNot the supreme refuge,\nThat’s not the refuge, having gone to which,\nYou gain release from all discontentedness and stress.\nBut when, having gone to The Buddha, The Teachings, and The Community\nfor refuge, you see with right wisdom The Four Noble Truths — stress, the\ncause of stress, the transcending of stress, and The Noble Eight Fold Path,\nthe way to the stilling of stress:\nThat’s the secure refuge, that’s,\nThe supreme refuge,\nThat is the refuge, having gone to which,\nYou gain release from all discontentedness and stress.\n(Reference: DHP 188-192)\nRefuge: Shelter or protection from danger or distress. A place that provides shelter or\nprotection. Something to which one has recourse in difficulty.\nBuddha: A being who has attained Enlightenment on their own without the assistance of\nTeachers to independently discover Teachings that leads to their own Enlightenment, with\nthe ability to share their independently discovered Teachings that leads others to\nEnlightenment. The last Buddha currently known to the world existed 2,500 years ago,\nwho I refer to as Master Teacher Gotama Buddha or Gotama Buddha. (You will see other\nways people refer to him.)\nTeachings: The Teachings of Gotama Buddha based on The Natural Laws of Existence\nthat lead to awakening of the mind, to Enlightenment.\nCommunity: The entire community of Practitioners to include Ordained Practitioners and\nanyone who has attained one (1) of The Four Stages of Enlightenment, this includes\nHousehold Practitioners. These are the Teachers who can guide others to attain\nEnlightenment through The Teachings of Gotama Buddha.\n19", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Right and Wrong Refuge", "sutta_refs": [], "page": null, "page_start": 19, "page_end": 20, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d5961ba-49c9-4e49-a7db-2689fabc2145", "parent_id": "book-vol10:ch1:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that when the mind experiences fear\nfrom danger people retreat “to mountains and forests, to parks and tree shrines”.\nHowever, the real danger that beings are experiencing is that of discontentedness and\nThe Cycle of Rebirth caused by their own lack of wisdom, moral conduct, and mental\ndiscipline.\nThe mountains, forests, parks, nor tree shrines will protect the mind from\ndiscontentedness and The Cycle of Rebirth. But instead, it is a Practitioner who seeks\nprotection with confidence in The Buddha, The Teachings, and The Community. As a\nbeing who seeks refuge or protection through having confidence in The Buddha, access\nto his Teachings, and being a member of The Community, then, one can learn, reflect, and\npractice The Teachings to liberate the mind from the true danger - discontentedness and\nThe Cycle of Rebirth.\nIt is important to understand that Gotama Buddha never used guilt, shame, or fear to\nmotivate or encourage people to learn his Teachings. Instead, his Teachings are to guide\nbeings to the elimination of such discontent feelings as guilt, shame, and fear. Gotama\nBuddha’s Teachings are to eliminate these discontent feelings and others, so he would\nnot see the use of guilt, shame, and fear as beneficial to eliminate guilt, shame, and fear.\nSo, Gotama Buddha is using the term “danger” because it is a feeling that the\nunEnlightened mind is familiar with and can relate to. He is redirecting one’s mind to\nunderstand the true dangers in the world which may not be easily observed through less\nilluminating language.\nHe then goes on to explain that this protection of the mind, this refuge, starts with The\nFour Noble Truths leading to The Eight Fold Path. It is these two Teachings that are the\nmost fundamental and core Teachings that comprise what is needed for a Practitioner to\ndeeply understand and practice to train the mind towards the attainment of\nEnlightenment.\nIt is through experiencing Enlightenment that one “transcends stress” and “stills stress”,\nThe Four Noble Truths and The Eight Fold Path are the “supreme refuge” (protection)\nwhich will gain “release from all discontentedness and stress” it is not the mountains,\nforests, parks and tree shrines as through seeking protection there, the mind is still\nfearful.\nIt is only through the elimination of fear that one experiences a true refuge or true\nprotection, not hiding from that which the mind fears. Avoiding and hiding from that which\nthe mind fears only allows the mind to hold on to the fear continuing to experience the\nsame fear over and over through countless cycles.\nBut, through training the mind to release the fear by the elimination of craving, anger, and\nignorance (unknowing of true reality) the mind will then reside in the secure and\npermanent refuge or protection of The Buddha, The Teachings, and The Community.\n20", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Right and Wrong Refuge", "sutta_refs": [], "page": null, "page_start": 19, "page_end": 20, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "59b67ce4-d5a7-4f6d-b7f9-3ae0ea767525", "parent_id": "book-vol10:ch2:scripture:0", "content_type": "scripture", "text": "Chapter 2\nBeings Are Few Who Are Reborn Among\nHuman Beings or Heavenly Beings\nBecause They Have Not Seen\nThe Four Noble Truths\nThen The Perfectly Enlightened One took up a little bit of soil in his fingernail\nand addressed the Monks thus: What do you think, Monks, which is more:\nthe little bit of soil in my fingernail or the great earth?\n‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly\nEnlightened One has taken up in his fingernail is insignificant. Compared to\nthe great earth, that little bit of soil is not calculable, does not bear\ncomparison, does not amount even to a fraction.’\nSo too, Monks, those beings are few who, when they pass away as human\nbeings, are reborn among human beings. But those beings are more numerous\nwho, when they pass away as human beings, are reborn in hell… in the animal\nrealm … in the realm of afflicted spirits …\nFor what reason?\nBecause, Monks, they have not seen The Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness, the noble truth of the cause of\ndiscontentedness, the noble truth of the elimination of discontentedness, the\nnoble truth of the way leading to the elimination of discontentedness.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the\ncause of discontentedness’; an effort should be made to understand: ‘This is\nthe elimination of discontentedness’; an effort should be made to\nunderstand: ‘This is the way leading to the elimination of discontentedness.’\nWhat do you think, Monks, which is more: the little bit of soil in my fingernail\nor the great earth?\n21", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Beings Are Few Who Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 21, "page_end": 23, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "114890e6-eae4-4111-af50-576b3d316074", "parent_id": "book-vol10:ch2:scripture:1", "content_type": "scripture", "text": "‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly\nEnlightened One has taken up in his fingernail is insignificant. Compared to\nthe great earth, the little bit of soil that The Perfectly Enlightened One has\ntaken up in his fingernail is not calculable, does not bear comparison, does\nnot amount even to a fraction.\nSo too, Monks, those beings are few who, when they pass away as human\nbeings, are reborn among the heavenly beings. But those beings are more\nnumerous who, when they pass away as human beings, are reborn in hell …\nin the animal realm … in the realm of afflicted spirits…\nFor what reason?\nBecause, Monks, they have not seen The Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness, the noble truth of the cause of\ndiscontentedness, the noble truth of the elimination of discontentedness, the\nnoble truth of the way leading to the elimination of discontentedness.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the cause of\ndiscontentedness’; an effort should be made to understand: ‘This is the\nelimination of discontentedness’; an effort should be made to understand: ‘This\nis the way leading to the elimination of discontentedness.’\n(Reference: SN 56.51)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Beings Are Few Who Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 21, "page_end": 23, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "509ad301-b095-4826-b31e-00a1a2e480e4", "parent_id": "book-vol10:ch2:commentary:0", "content_type": "commentary", "text": "22", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Beings Are Few Who Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 21, "page_end": 23, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4fd669c1-442c-4270-b09c-27deee17f304", "parent_id": "book-vol10:ch2:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that there “are few who are reborn\namong human beings” and there “are more numerous who, when they pass away as human\nbeings, are reborn in hell… in the animal realm … in the realm of afflicted spirits …” due to\nbeings not having understood The Four Noble Truths. The Buddha shares a similar\nTeaching related to how there “are few who are reborn among heavenly beings” and there\n“are more numerous who, when they pass away as human beings, are reborn in hell… in the\nanimal realm … in the realm of afflicted spirits …” due to beings not having understood\nThe Four Noble Truths.\nIt is The Four Noble Truths that helps a Practitioner to breakthrough to understanding\ndiscontentedness, the cause of discontentedness, the elimination of discontentedness,\nand the way leading to the elimination of discontentedness (i.e. The Eight Fold Path).\nWithout this understanding and practice, a being would have no opportunity to acquire\nthe wisdom of why their mind experiences discontentedness and how to eliminate it,\nthus, they would not be able to attain Enlightenment.\nIt is through learning, reflecting, and practicing The Four Noble Truths that a Practitioner\ncan make the breakthrough to understanding they cause their own discontent feelings to\nestablish Right View and then have the ability to eliminate all discontentedness from the\nmind.\nThe Buddha uses an analogy to describe just how few beings are reborn among human\nbeings and heavenly beings.\nThe soil of the entire earth represents all the beings that exist while the amount of soil\nunder The Buddha’s fingernail represents the number of beings who are reborn as human\nbeings or heavenly beings with the opportunity to learn, reflect, and practice these\nTeachings to attain Enlightenment.\nThe Buddha explains “those beings are few who are reborn among human beings” or\n“heavenly beings”. But \"are more numerous who, when they pass away as human beings,\nare reborn in hell… in the animal realm … in the realm of afflicted spirits …” due to beings\nnot having understood The Four Noble Truths.\nHe then encourages Students who are to make an effort to breakthrough to The Four\nNoble Truths with this Teaching. “Therefore, Monks, an effort should be made to\nunderstand: ‘This is discontentedness’; an effort should be made to understand: ‘This is\nthe cause of discontentedness’; an effort should be made to understand: ‘This is the\nelimination of discontentedness’; an effort should be made to understand: ‘This is the\nway leading to the elimination of discontentedness’”.\nA Teacher can support and encourage Students to learn, reflect, and practice these\nTeachings but it is the Student who will need to apply the effort and energy through\ndetermination, dedication, and diligence to learn, reflect, and practice these Teachings to\nexperience the results of a peaceful, calm, serene, and content mind with joy -\npermanently. The mind can completely and entirely eliminate 100% of all\ndiscontentedness through applying effort towards the attainment of Enlightenment.\nEvery Practitioner will need to do the work to experience the results.\n23", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Beings Are Few Who Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 21, "page_end": 23, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2160ce60-fab7-4257-b616-3dcb7214df91", "parent_id": "book-vol10:ch3:scripture", "content_type": "scripture", "text": "Chapter 3\nNoble Truth is Not Impossible to Know\nThe Noble Ones Are Plenty\nThere are not only one hundred, Vaccha, or two or three or four or five\nhundred, but far more male Ordained Practitioners, my disciples, who by\nrealizing for themselves with direct knowledge (experience) here and\nnow enter upon and reside in the liberation of mind and liberation by wisdom\nthat are taintless with the destruction of the taints.\nThere are not only one hundred, Vaccha, or two or three or four or five\nhundred, but far more female Ordained Practitioners, my disciples, who\nby realizing for themselves with direct knowledge (experience) here and\nnow enter upon and reside in the liberation of mind and liberation by wisdom\nthat are taintless with the destruction of the taints.\nThere are not only one hundred, Vaccha, or two or three or four or five\nhundred, but far more male Household Practitioners, my disciples, clothed\nin white leading lives of celibacy who, with the destruction of the five lower\nfetters, will reappear spontaneously in the heavenly realm and there attain\nFinal Nibbāna (Final Enlightenment) without ever returning from that world.\nThere are not only one hundred, Vaccha, or two or three or four or five\nhundred, but far more male Household Practitioners, my disciples, clothed\nin white enjoying sensual pleasures, who carry out my instruction, respond\nto my advice, have gone beyond doubt, become free from confusion,\ngained courage, and become independent of others in the Teacher’s\nTeachings.\nThere are not only one hundred, Vaccha, or two or three or four or five\nhundred, but far more female Household Practitioners, my disciples,\nclothed in white leading lives of celibacy who, with the destruction of the five\nlower fetters, will reappear spontaneously in the heavenly realm and there\nattain Final Nibbāna (Final Enlightenment) without ever returning from that\nworld.\n24\n\nThere are not only one hundred, Vaccha, or two or three or four or five\nhundred, but far more female Household Practitioners, my disciples,\nclothed in white enjoying sensual pleasures, who carry out my instruction,\nrespond to my advice, have gone beyond doubt, become free of\nconfusion, gained courage, and become independent of others in the\nTeacher’s Teachings.\n(Reference: MN 73)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Noble Truth is Not Impossible to Know", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "df11d855-943c-4002-84be-8b7e70a390c4", "parent_id": "book-vol10:ch3:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how the Practitioners who are practicing\nhis Teachings closely and experiencing results are plentiful and numerous.\nBeing questioned by Vaccha, The Buddha provides answers that The Community of\nPractitioners who are learning with him are accomplishing results through developing their\nlife practice.\nThe Buddha describes “not only one hundred, Vaccha, or two or three or four or five\nhundred, but far more” male and female Ordained Practitioners “who by realizing for\nthemselves with direct knowledge (experience) here and now enter upon and reside in the\nliberation of mind and liberation by wisdom that are taintless with the destruction of the\ntaints”.\nThis is The Buddha explaining that male and female Ordained Practitioners who are\ndeeply learning, reflecting, and practicing his Teachings are attaining Enlightenment.\nThis is an important Teaching to understand because there is a myth in some parts of the\nworld that claim females are unable to attain Enlightenment. This is not true as a male and\nfemale mind functions in exactly the same way and they are faced with the same\nchallenges, thus, the same solutions from The Buddha’s Teachings will resolve them\nproducing Enlightenment.\nHere you can see in “The Words of The Buddha” that he is describing female Practitioners\nwho have attained Enlightenment, therefore, you can understand that women are 100%\ncapable of attaining Enlightenment just like a man. If anyone should share otherwise, you\ncan conclude that person has misunderstood The Teachings of The Buddha.\nThe Buddha is also explaining in this Teaching that there are numerous male and female\nHousehold Practitioners who have accomplished significant attainments through learning,\nreflecting, and practicing his Teachings. He explains that male and female Household\nPractitioners have attained the third Stage of Enlightenment through “destruction of the\nfive lower fetters” which would make them a Non-Returner. They would be reborn into the\nheavenly realm and attain Enlightenment from there without ever returning to another\nrebirth.\nHousehold Practitioners attained Enlightenment during the lifetime of The Buddha and\ncan attain Enlightenment today. But, this specific Teaching is not explaining that instead,\nhe is focusing on the topics of discussion shared here answering specific questions from\nVaccha. I would share that Household Practitioners have a much better opportunity to\nattain Enlightenment today than during the lifetime of The Buddha.\n25", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Noble Truth is Not Impossible to Know", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a9e7e79b-6f53-47cd-8e62-c35f27c8af24", "parent_id": "book-vol10:ch3:commentary:1", "content_type": "commentary", "text": "During the lifetime of The Buddha, Household Practitioners were involved in a significant\namount of work and effort just to sustain life. Food, water, clothing, shelter, and medical\ncare was not as readily and easily accessible for Household Practitioners as it is today.\nHousehold Practitioners spent an enormous amount of time just to sustain their life\nthrough farming and other tasks to acquire the necessities to sustain life. Today, the\nnecessities to sustain life are more readily available with the opportunity for Household\nPractitioners to focus on learning, reflecting, and practicing these Teachings rather than\nspending enormous amounts of time to acquire the necessities of life.\nToday, some Household Practitioners have so much time available to them that we tend\nto fill up our extra time with unbeneficial activities that are meaningless and unproductive.\nIf we move away from these unbeneficial activities and instead, focus on learning,\nreflecting, and practicing these Teachings to include study of texts, learning in classes,\nseeking personal guidance with Teachers, watching videos, listening to podcasts, and\nother activities on The Path to Enlightenment such as meditation, Household Practitioners\nwill find they have significant amounts of time that they can devote to developing their life\npractice towards the attainment of Enlightenment. Household Practitioners have a much\nbetter opportunity to attain Enlightenment today than during the lifetime of Gotama\nBuddha. The Path to Enlightenment requires determination, dedication, and diligence. If\nyou are willing to do the work, you will experience results.\nLastly, Gotama Buddha explains that there are numerous male and female Household\nPractitioners “who carry out my instruction, respond to my advice, have gone beyond\ndoubt, become free from difficulties gained courage, and become independent of others\nin the Teacher’s Teachings”.\nThis means that they have seen enough of the truth of The Buddha’s Teachings that they\nknow he is sharing The Path to Enlightenment and have confidence in The Teachings.\nThey have left from other Teacher’s and chose to join him to learn, reflect, and practice his\nTeachings.\n26", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "Noble Truth is Not Impossible to Know", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2414362e-d1b6-4ae9-8273-256fdf9b52f3", "parent_id": "book-vol10:ch4:scripture", "content_type": "scripture", "text": "Chapter 4\nWith The Teachings and Yourselves as\nYour Refuge\nBut have I not already declared, Ānanda, that we must be parted, separated,\nand severed from all who are dear and agreeable to us?\nHow, Ānanda, is it to be obtained here: May what is born, come to be,\nconditioned, and subject to disintegration not disintegrate? That is\nimpossible.\nIt is just as if the largest branch would break off a great tree standing\npossessed of heartwood: so too, Ānanda, in the great Monk Community\nstanding possessed of heartwood, Sāriputta has attained Final Nibbāna\n(Final Enlightenment).\nHow, Ānanda, is it to be obtained here: May what is born, come to be,\nconditioned, and subject to disintegration not disintegrate? That is\nimpossible.\nTherefore, Ānanda, reside with yourselves as your own island, with\nyourselves as your own refuge, with no other refuge; reside with The\nTeachings as your island, with The Teachings as your refuge, with no\nother refuge.\nAnd how, Ānanda, does a Monk reside with himself as his own island, with\nhimself as his own refuge, with no other refuge; with The Teachings as his\nisland, with The Teachings as his refuge, with no other refuge?\nHere, Ānanda, a Monk resides reflecting on the body as body, dedicated,\nclearly comprehending, mindful, having removed craving and displeasure in\nregard to the world. He resides reflecting on feelings as feelings ... mind\nas mind … mental objects as mental objects, dedicated, clearly\ncomprehending, mindful, having removed craving and displeasure in regard\nto the world.\nThose Monks, Ānanda, either now or after I am gone, who reside with\nthemselves as their own island, with themselves as their own refuge, with no\nother refuge; who reside with The Teachings as their island, with The\nTeachings as their refuge, with no other refuge, it is these Monks; Ānanda,\nwho will be for me topmost of those determined on the training.\n27\n\n(Reference: SN 47.13)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "With The Teachings and Yourselves as", "sutta_refs": ["SN"], "page": null, "page_start": 27, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "841dd18d-9ccc-4cad-abf2-96095caf59e7", "parent_id": "book-vol10:ch4:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how all conditioned objects are\nimpermanent. This means that there is nothing that we can maintain permanently in this\nmaterial world, therefore, why hold on to it allowing it to cause the mind discontentedness\ndue to craving/desire/attachment?\nHe advises one of his closest Students Ānanda to reside with The Teachings as his refuge\nor protection.\nRefuge: Shelter or protection from danger or distress. A place that provides shelter or\nprotection. Something to which one can receive help in difficulty.\nThe Teachings of The Buddha are what will protect the mind from all discontentedness.\nThrough learning, reflecting, and practicing these Teachings to experience the results of\nattaining Enlightenment, a Practitioners mind is fully protected and will never experience\ndiscontentedness ever again.\nWhen one learns and practices these Teachings with guidance from Teachers, the mind\ncan reside permanently peaceful, calm, serene, and content with joy. The mind is\nunshakable because on this path you will know the “truth” and have deep wisdom. The\nmind will be unshakable meaning nothing and no one can ever cause the mind to be\nangry, frustrated, irritated, annoyed, or have even the slightest stress or\ndiscontentedness.\nThe mind will be protected from these and all other discontent feelings like boredom,\nloneliness, guilt, shame, fear, shyness, jealousy, resentment, anxiety, etc. Absolutely\nnothing will ever negatively affect the mind once it is experiencing Enlightenment. The\nEnlightened mind is fully protected.\nThe Buddha’s Teachings are oftentimes misunderstood and then due to those\nmisperceptions, Practitioners create hindrances for themselves to attain Enlightenment.\nThe following sentence is sometimes misunderstood to imply that The Buddha is sharing\nthat one does not need anyone to attain Enlightenment and that they do not need a\nTeacher or a Community of Practitioners to seek guidance but instead, they can attain\nEnlightenment on their own.\n“Therefore, Ānanda, reside with yourselves as your own island, with yourselves as your\nown refuge, with no other refuge; reside with The Teachings as your island, with The\nTeachings as your refuge, with no other refuge”.\nThis Teaching is guiding Students to focus on learning, reflecting, and practicing The\nTeachings, not advising that one does not need a Teacher to attain Enlightenment. If\nPractitioners did not need a Teacher to attain Enlightenment, why would The Buddha\nhave taught for forty-five (45) years sharing these Teachings? Why not just awaken to\nEnlightenment and say, “Ok, I did it on my own; now you can too, good luck”?\nThe Buddha did not say that when he awoke to Enlightenment. Instead, he dedicated\nforty-five (45) years, the remaining time of his life, to sharing these Teachings with\ncountless Students. Since the death of The Buddha, his Teachings have reached\ncountless people providing wisdom to help guide their life.\n28", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "With The Teachings and Yourselves as", "sutta_refs": ["SN"], "page": null, "page_start": 27, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5d8535eb-5ac0-436a-8889-1188803c057e", "parent_id": "book-vol10:ch4:commentary:1", "content_type": "commentary", "text": "To attain Enlightenment, a Practitioner will need guidance from Teachers but one should\nalways keep in mind that this is an independent journey. You will need to actively work\ntowards the attainment of Enlightenment through your own determination, dedication,\nand diligence to learn, reflect, and practice. Without the guidance of a Teacher, a\nPractitioner would have no ability to learn, reflect, and practice these Teachings to\nexperience progress on The Path to Enlightenment.\nThere is only one type of individual that can attain Enlightenment on their own without the\nguidance of a Teacher. That is a Buddha.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a Teacher to\nreceive guidance. One would not be able to only read a book and attain the results of an\nEnlightened mind.\nNothing in Gotama Buddha's Teachings is based on belief. All his Teachings can be\nlearned and practiced to independently observe the truth as the mind \"gradually\"\nacquires wisdom through independent verification of his Teachings through practice of his\nTeachings. It is a real struggle to exist in a world that the unEnlightened mind does not\nunderstand.\nThis new found wisdom gradually improves the way the mind functions in the world\nthrough eliminating discontentedness of mind. The mind can completely eliminate all\ndiscontent feelings such as sadness, anger, frustration, irritation, annoyance, guilt, shame,\nfears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. on The\nPath to Enlightenment.\nThrough actively learning and practicing Gotama Buddha's Teachings with guidance, the\nmind becomes Enlightened in that you can observe the improvement in the condition of\nthe mind as you eliminate all discontent feelings where the mind can reside peaceful,\ncalm, serene, and content with joy - permanently. You are not believing The Teachings\nwishing for a positive outcome at some point in the future or after death. Instead, you are\nobserving the improvements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without Teachers.\nThese are some of the criteria that make a Buddha a Buddha is that they discover The\nTeachings on their own attaining Enlightenment without help from a Teacher, share their\nindependently discovered Teachings to guide countless others to Enlightenment during\nthe remaining time of their life, and they leave their Teachings in a condition that they\nguide countless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\nThat means you and everyone else will need Teachers on this Path to Enlightenment. A\nBuddha has already done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the mind and\nyour life.\n29", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "With The Teachings and Yourselves as", "sutta_refs": ["SN"], "page": null, "page_start": 27, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9c841d73-6592-495b-92bb-bbf4b73627da", "parent_id": "book-vol10:ch4:commentary:2", "content_type": "commentary", "text": "Lastly, The Buddha provides guidance directing Students to learn, reflect, and practice\nThe Four Foundations of Mindfulness when he shares “Here, Ānanda, a Monk resides\nreflecting on the body as body, dedicated, clearly comprehending, mindful, having\nremoved craving and displeasure in regard to the world. He resides reflecting on feelings\nas feelings ... mind as mind … mental objects as mental objects, dedicated, clearly\ncomprehending, mindful, having removed craving and displeasure in regard to the world”.\nThe Buddha considered those who resided with The Teachings are their refuge to “be for\nme topmost of those determined on the training”. Students who are residing in The\nTeachings are, for The Buddha, those who are actively progressing towards\nEnlightenment and the ideal Practitioners who may actually attain Enlightenment.\nAttaining Enlightenment is the best thing you could ever do for your life, those close to\nyou, and all of humanity. Through eliminating the harm you are causing in the world\nthrough your intentions, speech, and actions, not only is the condition of the mind and\nyour life going to improve but, you are also improving the world.\n30", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "With The Teachings and Yourselves as", "sutta_refs": ["SN"], "page": null, "page_start": 27, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5e6c57da-64b7-4f73-bb21-bb76c69fe325", "parent_id": "book-vol10:ch5:scripture", "content_type": "scripture", "text": "Chapter 5\nLiberation of Mind is the Heartwood\nSo this holy life, Monks, does not have gain, honor, and praise for its benefit,\nor the attainment of virtue (moral conduct) for its benefit, or the attainment of\nconcentration for its benefit, or wisdom and vision for its benefit. But it is this\nunshakeable liberation of mind that is the goal of this holy life, its heartwood,\nand its end.\nSuppose a man needing heartwood, seeking heartwood, wandering in\nsearch of heartwood, came to a great tree standing possessed of\nheartwood, and cutting off only its heartwood, he would take it away\nknowing it was heartwood.\nThen a man with good sight, seeing him, might say: This good man knew the\nheartwood, the sapwood, the inner bark, the outer bark, and the twigs and\nleaves. Thus, while needing heartwood, seeking heartwood, wandering in\nsearch of heartwood, he came to a great tree standing possessed of\nheartwood, and cutting off only its heartwood, he took it away knowing it\nwas heartwood. Whatever it was this good man had to make with\nheartwood, his purpose will be served.\n(Reference: MN 30)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Liberation of Mind is the Heartwood", "sutta_refs": ["MN"], "page": null, "page_start": 31, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8e1f38cb-eae2-4d58-815f-d727f7224130", "parent_id": "book-vol10:ch5:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how the goal of The Path to\nEnlightenment is “unshakeable liberation of mind”. An “unshakeable liberation of mind” is\nthe way Gotama Buddha described Enlightenment.\nAs a Practitioner trains the mind to attain Enlightenment, it is no longer possible for the\nmind to be shaken up by anything. All discontentedness is eliminated, and the being will\nno longer experience any discontent feelings.\nInstead, the mind will be peaceful, calm, serene, and content with joy - permanently. The\nmind will be relaxed and calm yet attentive and alert at all times.\nThe mind will have deeply understood and be practicing The Natural Laws of Existence,\nthe truth. In understanding the truth, a Practitioner can no longer be misled or convinced\notherwise because they have already seen the truth and know the truth. The mind is\nunshakable.\nThere are multiple topics in your life where you might have seen the truth, and no one\ncould convince you otherwise. For example, you have seen the truth of The Natural Law\nof Gravity. You know it exists and that it affects everyone and everything on planet earth.\nThere is no one that could convince you otherwise that this natural law does not exist.\n31", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Liberation of Mind is the Heartwood", "sutta_refs": ["MN"], "page": null, "page_start": 31, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b5fe35a0-07da-4aea-a9d3-55fd451d2e28", "parent_id": "book-vol10:ch5:commentary:1", "content_type": "commentary", "text": "You have fallen down, dropped items, and otherwise been affected by this natural law too\nmany times that you have seen the truth and acquired the wisdom that this natural law\nexists. There is no way to convince you otherwise, the mind is unshakeable on this topic.\nA Practitioner who learns, reflects, and practices The Natural Laws of Existence that\nGotama Buddha shared in his Teachings will come to understand these natural laws\nthrough his Teachings in the same way. Through learning, reflecting, and practicing, a\nPractitioner deeply observes the truth through their own independent verification and\nexperiences to acquire wisdom. That wisdom liberates the mind where belief no longer\nexists in the mind.\nWith belief, an individual does not know if it is true or false, therefore, the mind can waver\nand be shaken up. But, once a Practitioner has learned and independently verified these\nTeachings describing The Natural Laws of Existence, it is impossible for the mind to be\nshaken up because it knows the truth and has profound wisdom being deeply trained to\nno longer experience any discontentedness.\nGotama Buddha makes it clear that The Path to Enlightenment is not for gain, honor, and\npraise. While many people may choose to praise you for various aspects of your life, it is\nimportant to remain unaffected by the admiration, always remaining humble. Gain, honor,\nand praise will pollute the mind encouraging arrogance and pride (i.e. conceit). A\nPractitioner will need to eliminate the fetter/taint/pollution of mind described as “conceit”\nto attain Enlightenment. So it is highly important that one trains the mind to eliminate\n100% of all conceit to attain Enlightenment.\nConceit (Arrogance, pride, judging, measuring or comparing as superior or inferior to others.)\nThe Buddha further describes that The Path to Enlightenment (i.e. holy life) is not for the\nattainment of virtue (moral conduct), concentration, or wisdom. These are all benefits that\na Practitioner will experience as part of The Path to Enlightenment but, that is not the\nprimary goal.\nThe “heartwood” is the center core of a well grown and matured tree. The heartwood is\nthe highest quality of wood the tree produces. The most elegant and highest quality\nproducts are made from the “heartwood”. The heartwood is the most admirable aspect of\nthe tree.\nThe Buddha uses this analogy of the tree, the heartwood, to describe the center and core\nof The Path to Enlightenment is liberation of mind, or Enlightenment.\nWhile there will be plenty of benefits along the way as a Practitioner’s mind nears closer\nand closer to Enlightenment, those benefits are quite noticeable and beneficial. However,\nif a Practitioner gets attached to those benefits, they will not experience the ultimate goal\n“liberation of mind” or Enlightenment - the heartwood.\n32", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "Liberation of Mind is the Heartwood", "sutta_refs": ["MN"], "page": null, "page_start": 31, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6156cb21-607f-42d2-b60a-009f36e11a3b", "parent_id": "book-vol10:ch6:commentary:0", "content_type": "commentary", "text": "Chapter 6\nAnyone Can Produce Nibbāna\n(Enlightenment)\nAnd what, Ānanda, are the six classes?\n(1) Here, someone of the black class produces a black state.\n(2) Someone of the black class produces a white state.\n(3) Someone of the black class produces Nibbāna (Enlightenment), which is\nneither black nor white.\n(4) Then, someone of the white class produces a black state.\n(5) Someone of the white class produces a white state.\n(6) And someone of the white class produces Nibbāna (Enlightenment),\nwhich is neither black nor white.\n—————\n(1) And how is it, Ānanda, that someone of the black class produces a black\nstate?\nHere, someone has been reborn in a low family - a family of Candālas,\nhunters, bamboo workers, cart makers, or flower scavengers - one that is\npoor, with little food and drink, that subsists with difficulty, where food and\nclothing are obtained with difficulty; and he is ugly, unsightly, ill proportion,\nwith much illness - blind, crippled, lame, or paralyzed. He does not obtain\nfood, drink, clothing, and vehicles; garlands, scents, and ointments; bedding,\nhousing, and lighting.\nHe engages in misconduct by body, speech, and mind. In consequence, with\nthe breakup of the body, after death, he is reborn in the plane of misery, in a\nbad destination, in the lower world, in hell.\nIt is in such a way that someone of the black class produces a black state.\n33", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Anyone Can Produce Nibbāna", "sutta_refs": ["AN"], "page": null, "page_start": 33, "page_end": 37, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4555fc6b-1826-4682-af37-90368c6c8d20", "parent_id": "book-vol10:ch6:commentary:1", "content_type": "commentary", "text": "(2) And how is it, Ānanda, that someone of the black class produces a white\nstate?\nHere, someone has been reborn in a low family - a family of Candālas,\nhunters, bamboo workers, cart makers, or flower scavengers - one that is\npoor, with little food and drink, that subsists with difficulty, where food and\nclothing are obtained with difficulty; and he is ugly, unsightly, ill proportion,\nwith much illness - blind, crippled, lame, or paralyzed. He does not obtain\nfood, drink, clothing, and vehicles; garlands, scents, and ointments; bedding,\nhousing, and lighting.\nHe engages in wholesome conduct by body, speech, and mind. In\nconsequence, with the breakup of the body, after death, he is reborn in a\ngood destination, in a heavenly world. It is in such a way that someone of the\nblack class produces a white state.\n(3) And how is it, Ānanda, that someone of the black class produces Nibbāna\n(Enlightenment), which is neither black nor white?\nHere, someone has been reborn in a low family - a family of Candālas,\nhunters, bamboo workers, cart makers, or flower scavengers - one that is\npoor, with little food and drink, that subsists with difficulty, where food and\nclothing are obtained with difficulty; and he is ugly, unsightly, ill proportion,\nwith much illness - blind, crippled, lame, or paralyzed. He does not obtain\nfood, drink, clothing, and vehicles; garlands, scents, and ointments; bedding,\nhousing, and lighting.\nHaving shaved off his hair and beard, he puts on ochre robes and goes forth\nfrom the household life into homelessness. When he has thus gone forth, he\nabandons The Five Hindrances, defilements of the mind, things that weaken\nwisdom; and then, with his mind well established in The Four Foundations of\nMindfulness, he correctly develops The Seven Factors of Enlightenment and\nproduces Nibbāna (Enlightenment), which is neither black nor white.\nIt is in such a way that someone of the black class produces Nibbāna, which\nis neither black nor white.\n(4) And how is it, Ānanda, that someone of the white class produces a black\nstate?\nHere, someone has been reborn in a high family - an affluent Khattiya family,\nan affluent Brāhmin family, or an affluent Householder family — one that is\nrich, with great wealth and property, abundant gold and silver, abundant\ntreasures and commodities, abundant wealth and grain; and he is\nhandsome, attractive, graceful, possessing supreme beauty of complexion.\n34", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Anyone Can Produce Nibbāna", "sutta_refs": ["AN"], "page": null, "page_start": 33, "page_end": 37, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "09c9f3d7-1e1a-473c-89e4-52ea04d996c6", "parent_id": "book-vol10:ch6:commentary:2", "content_type": "commentary", "text": "He obtains food, drink, clothing, and vehicles; garlands, scents, and\nointments; bedding, housing, and lighting.\nHe engages in misconduct by body, speech, and mind. In consequence, with\nthe breakup of the body, after death, he is reborn in the plane of misery, in a\nbad destination, in the lower world, in hell.\nIt is in such a way that someone of the white class produces a black state.\n(5) And how is it, Ānanda, that someone of the white class produces a white\nstate?\nHere, someone has been reborn in a high family - an affluent Khattiya family,\nan affluent Brāhmin family, or an affluent Householder family — one that is\nrich, with great wealth and property, abundant gold and silver, abundant\ntreasures and commodities, abundant wealth and grain; and he is\nhandsome, attractive, graceful, possessing supreme beauty of complexion.\nHe obtains food, drink, clothing, and vehicles; garlands, scents, and\nointments; bedding, housing, and lighting.\nHe engages in wholesome conduct by body, speech, and mind. In\nconsequence, with the breakup of the body, after death, he is reborn in a\ngood destination, in a heavenly world.\nIt is in such a way that someone of the white class produces white state.\n(6) And how is it, Ānanda, that someone of the white class produces Nibbāna\n(Enlightenment), which is neither black nor white?\nHere, someone has been reborn in a high family - an affluent Khattiya family,\nan affluent Brāhmin family, or an affluent Householder family — one that is\nrich, with great wealth and property, abundant gold and silver, abundant\ntreasures and commodities, abundant wealth and grain; and he is\nhandsome, attractive, graceful, possessing supreme beauty of complexion.\nHe obtains food, drink, clothing, and vehicles; garlands, scents, and\nointments; bedding, housing, and lighting.\nHaving shaved off his hair and beard, he puts on ochre robes and goes forth\nfrom the household life into homelessness. When he has thus gone forth, he\nabandons The Five Hindrances, defilements of the mind, things that weaken\nwisdom; and then, with his mind well established in The Four Foundations of\nMindfulness, he correctly develops The Seven Factors of Enlightenment and\nproduces Nibbāna (Enlightenment), which is neither black nor white.\n35", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Anyone Can Produce Nibbāna", "sutta_refs": ["AN"], "page": null, "page_start": 33, "page_end": 37, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3efe3bec-9cc4-4b20-8390-baef68316dc6", "parent_id": "book-vol10:ch6:commentary:3", "content_type": "commentary", "text": "It is in such a way that someone of the white class produces Nibbāna\n(Enlightenment), which is neither black nor white.\nThese, Ānanda, are the six classes.\n(Reference: AN 6.57)\nIn this Teaching from Gotama Buddha, he shares guidance similar to Chapter 36 in the\nbook “The Natural Law of Kamma” (Volume 6) of this same book. In this Teaching, The\nBuddha goes beyond what was shared in that Chapter describing that anyone can attain\nEnlightenment no matter what your background.\nDuring the lifetime of The Buddha, there was a murderer who had murdered 999 people.\nHe aspired to murder The Buddha but instead, was met with a peaceful and calm Teacher\nwho guided him to understand the error of his ways. He became an Ordained Practitioner\nseeking guidance with The Buddha and ultimately attained Enlightenment.\nThe understanding that this individual attained Enlightenment can help you to understand\nthat no matter what you have done in the past, you can overcome those decisions\nthrough learning, reflecting, and practicing these Teachings making wise wholesome\ndecisions from this point forward in your life. While you will not be able to practice these\nTeachings to perfection in the snap of a finger, you can gradually train the mind to\nexperience gradual progress reaching the ultimate goal of Enlightenment.\nI am sure you have not murdered 999 people, therefore, no matter what you have done in\nthe past, you can employ gradual training and gradual practice to experience gradual\nprogress on The Path to Enlightenment.\nNot only does The Buddha highlight the importance of making wholesome decisions to\nimprove one’s bodily, verbal, and mental conduct to attain Enlightenment, but he also\nshares how one will need to “abandon The Five Hindrances, defilements of the mind,\nthings that weaken wisdom; and then, with his mind well established in The Four\nFoundations of Mindfulness, he correctly develops The Seven Factors of Enlightenment\nand produces Nibbāna (Enlightenment)”.\n36", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Anyone Can Produce Nibbāna", "sutta_refs": ["AN"], "page": null, "page_start": 33, "page_end": 37, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4cd0737d-dbb8-4e59-8f3c-34c8fe3eb54e", "parent_id": "book-vol10:ch6:commentary:4", "content_type": "commentary", "text": "The Five Hindrances are five (5) aspects of the mind that need to be eliminated to attain\nEnlightenment as they are obstacles to the attainment of Enlightenment. Ignorance\n(unknowing of true reality) is the primary hindrance or obstacle that all unEnlightened\nbeings experience, there are other obstacles that one needs to overcome as well. The\nFive Hindrances are sensual desire, ill will, complacency, restlessness and worry, and\ndoubt.\nYou can investigate The Five Hindrances and how to eliminate them using this online\nclass.\n(Youtube)\n(Group Learning Program) - The Five Hindrances to Enlightenment & The Seven Factors\nof Enlightenment\nhttps://youtu.be/mY8xw5wPRiQ\n(Podcast)\nEp. 290 - (Group Learning Program) - The Five Hindrances to Enlightenment & The Seven\nFactors of Enlightenment\nhttps://anchor.fm/buddhadailywisdom/episodes/Ep--290---Group-Learning-Program---\nThe-Five-Hindrances-to-Enlightenment--The-Seven-Factors-of-Enlightenment-e1gduid\nDefilements of the mind are pollution of the mind such as craving, anger, and ignorance\n(unknowing of true reality) referred to as The Three Poisons, The Three Unwholesome\nRoots, or The Three Fires. These need to be eliminated from the mind because they\n“weaken wisdom”.\nDetailed explanation of The Three Poisons is available in this same book series found in\nChapter 8 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nThe Four Foundations of Mindfulness will help you to develop awareness of mind of\narising wholesome and unwholesome qualities of mind. Then, a Practitioner will need to\napply Right Effort to eliminate the unwholesome qualities and arise the wholesome\nqualities to produce Enlightenment.\nDetailed explanation of The Four Foundations of Mindfulness is available in this same\nbook series found in Chapter 5 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\nThe Seven Factors of Enlightenment will help you train the mind to reside in “the\nmiddle”.\nDetailed explanation of The Seven Factors of Enlightenment is available in this same book\nseries found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n37", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Anyone Can Produce Nibbāna", "sutta_refs": ["AN"], "page": null, "page_start": 33, "page_end": 37, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "78076492-00a9-496e-ba2d-a84f663b7f55", "parent_id": "book-vol10:ch7:commentary:0", "content_type": "commentary", "text": "Chapter 7\nThe Humble\nNow, Cunda, here humbleness should be practiced by you:\nOthers will be cruel; we shall not be cruel here: humbleness should be\npracticed thus.\nOthers will kill living beings; we shall abstain from killing living beings here:\nhumbleness should be practiced thus.\nOthers will take what is not given; we shall abstain from taking what is not\ngiven here: humbleness should be practiced thus.\nOthers will be uncelibate; we shall be celibate here: humbleness should be\npracticed thus.\nOthers will speak falsehood; we shall abstain from false speech here:\nhumbleness should be practiced thus.\nOthers will speak maliciously; we shall abstain from malicious speech here:\nhumbleness should be practiced thus.\nOthers will speak harshly; we shall abstain from harsh speech here:\nhumbleness should be practiced thus.\nOthers will gossip; we shall abstain from gossip here: humbleness should be\npracticed thus.\nOthers will be craving; we shall not crave here: humbleness should be\npracticed thus.\nOthers will have anger; we shall be without anger here: humbleness should\nbe practiced thus.\nOthers will be of wrong view (ignorance); we shall be of Right View here:\nhumbleness should be practiced thus.\nOthers will be of wrong intention; we shall be of Right Intention here:\nhumbleness should be practiced thus.\n38", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Humble", "sutta_refs": ["MN"], "page": null, "page_start": 38, "page_end": 41, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "49f44065-9285-4caa-9fae-b31f5c2d436f", "parent_id": "book-vol10:ch7:commentary:1", "content_type": "commentary", "text": "Others will be of wrong speech; we shall be of Right Speech here:\nhumbleness should be practiced thus.\nOthers will be of wrong action; we shall be of Right Action here: humbleness\nshould be practiced thus.\nOthers will be of wrong livelihood; we shall be of Right Livelihood here:\nhumbleness should be practiced thus.\nOthers will be of wrong effort; we shall be of Right Effort here: humbleness\nshould be practiced thus.\nOthers will be of wrong mindfulness; we shall be of Right Mindfulness here:\nhumbleness should be practiced thus.\nOthers will be of wrong concentration; we shall be of Right Concentration\nhere: humbleness should be practiced thus.\nOthers will be of wrong wisdom; we shall be of Right Wisdom here:\nhumbleness should be practiced thus.\nOthers will be of wrong liberation; we shall be of Right Liberation here:\nhumbleness should be practiced thus.\nOthers will be overcome by complacency; we shall be free from\ncomplacency here: humbleness should be practiced thus.\nOthers will be restless and worry; we shall not be restless and worried here:\nhumbleness should be practiced thus.\nOthers will be doubters; we shall go beyond doubt here: humbleness should\nbe practiced thus.\nOthers will have ill will; we shall not have ill will here: humbleness should be\npracticed thus.\nOthers will be revengeful; we shall not be revengeful here: humbleness\nshould be practiced thus.\nOthers will be insulting and disrespectful; we shall not be insulting and\ndisrespectful here: humbleness should be practiced thus.\nOthers will be domineering; we shall not be domineering here: humbleness\nshould be practiced thus.\n39", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Humble", "sutta_refs": ["MN"], "page": null, "page_start": 38, "page_end": 41, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bc767874-d0f9-4a44-ad82-293425dac889", "parent_id": "book-vol10:ch7:commentary:2", "content_type": "commentary", "text": "Others will be jealous; we shall not be jealous here: humbleness should be\npracticed thus.\nOthers will be materialistic; we shall not be materialistic here: humbleness\nshould be practiced thus.\nOthers will be dishonorable; we shall not be dishonorable here: humbleness\nshould be practiced thus.\nOthers will be untrustworthy; we shall not be untrustworthy here:\nhumbleness should be practiced thus.\nOthers will be stubborn; we shall not be stubborn here: humbleness should\nbe practiced thus.\nOthers will be arrogant; we shall not be arrogant here: humbleness should be\npracticed thus.\nOthers will be difficult to guide; we shall be easy to guide here: humbleness\nshould be practiced thus.\nOthers will have unwholesome friends; we shall have wholesome friends\nhere: humbleness should be practiced thus.\nOthers will be negligent; we shall be diligent here: humbleness should be\npracticed thus.\nOthers will be without confidence; we shall have confidence here:\nhumbleness should be practiced thus.\nOthers will see no danger of wrongdoing: we shall see the danger of\nwrongdoing here: humbleness should be practiced thus.\nOthers will be of little learning; we shall be of great learning here:\nhumbleness should be practiced thus.\nOthers will be lazy; we shall be energetic here: humbleness should be\npracticed thus.\nOthers will be unmindful; we shall be established in mindfulness here:\nhumbleness should be practiced thus.\nOthers will lack wisdom; we shall possess wisdom here: humbleness should\nbe practiced thus.\n40\n\nOthers will adhere to their own views, hold on to them forcefully, and\nrelinquish (let go of) them with difficulty: we shall not adhere to our own\nviews or hold on to them forcefully, but shall relinquish them easily:\nhumbleness should be practiced thus.\n(Reference: MN 8)\nIn this Teaching from Gotama Buddha, he shares a long list of qualities that he\nencourages his Students to eliminate and practice humbleness.\nThis list of unwholesome mental qualities is followed by the wholesome qualities to\ncultivate in the mind to attain Enlightenment.\nHe is essentially providing a detailed list of qualities of mind to eliminate and those to\ncultivate while practicing humbleness.\nA wise Practitioner would be attentive to this list and ensure they are actively practicing to\neliminate the unwholesome qualities and cultivate the wholesome qualities in the mind.\nDoing so, a Practitioner will move the mind closer to Enlightenment.\n41", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Humble", "sutta_refs": ["MN"], "page": null, "page_start": 38, "page_end": 41, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fa069936-9af4-4237-921a-474f17cc9651", "parent_id": "book-vol10:ch8:scripture", "content_type": "scripture", "text": "Chapter 8\nThe Discontentedness of\nHeavenly Beings and Humans\nMonks, heavenly beings and humans seek excitement in forms, have\nexcitement in forms, excite in forms. With the change, fading away, and\nelimination of forms, heavenly beings and humans dwell in\ndiscontentedness.\n(In the case of sounds, odors, flavors, physical objects, and mental objects,\nthe discourses are similar to that of forms.)\nBut, Monks, The Tathāgata, the Arahant, The Perfectly Enlightened One, has\nunderstood as they really are the cause and the disappearance, the\ngratification, the danger, and the escape in the case of forms. He does not\nseek excitement in forms, does not have excitement in forms, does not\nexcite in forms. With the change, fading away, and elimination of forms, The\nTathāgata resides joyful.\n(In the case of sounds, odors, flavors, physical objects, and mental objects,\nthe discourses are similar to that of forms.)\n(Reference: SN 35.136)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "The Discontentedness of", "sutta_refs": ["SN"], "page": null, "page_start": 42, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f707a41b-ec89-4bac-a218-264237f92531", "parent_id": "book-vol10:ch8:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a quality of mind that he has cultivated\nin the attainment of Enlightenment so that the Students could then actively apply effort to\ncultivate that same mental quality.\nIt is very challenging for an unEnlightened mind to understand the experience of\nEnlightenment and understand how to attain this mental state. Through The Buddha\ndescribing his own qualities of mind, Students can then more readily learn, reflect, and\npractice to experience the same results. Gotama Buddha sharing that he “does not have\nexcitement in forms” would help Students to understand they will need to cultivate these\nsame qualities of mind to experience Enlightenment.\nThrough the elimination of the fetter/taint/pollution of mind described as sensual desire, a\nPractitioner will be able to eliminate all discontent feelings including pleasant feelings.\nPleasant feelings are unsatisfactory because they are temporary, they are impermanent.\nAs long as the mind welcomes and invites in impermanent pleasant feelings, it will\nexperience painful feelings and feelings that are neither painful-nor-pleasant.\n42", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "The Discontentedness of", "sutta_refs": ["SN"], "page": null, "page_start": 42, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d0804a67-5f84-4fc1-993f-87953bc8def7", "parent_id": "book-vol10:ch8:commentary:1", "content_type": "commentary", "text": "If the mind is unwilling to let go of impermanent conditioned happiness, excitement,\nelation, etc. (i.e. pleasant feelings), it will never experience permanent unconditioned joy.\nThe permanent joy of the Enlightened mind exists because the Practitioner has eliminated\nall the conditions that create impermanent feelings to arise. All conditions that create\ndiscontentedness have been eliminated.\nThe conditions that cause discontentedness are described in The Buddha’s Teaching on\nDependent Origination.\nWhile it is The Four Noble Truths that provides a concise description of exactly what\ncauses discontentedness, it is Dependent Origination that describes the overall problems\nof the unEnlightened mind. Understanding Dependent Origination a Practitioner can fully\neliminate all the conditions that are causing discontentedness to arise and remain.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\nWith beings continuing to “seek excitement in forms”, sounds, odors, flavors, physical\nobjects, and mental objects, the mind will continuously experience discontentedness. The\nBuddha singles out his discussion regarding this topic related to “heavenly beings and\nhumans”.\nIt is heavenly beings and humans who are capable of attaining Enlightenment. While all\nbeings in The Cycle of Rebirth experience discontentedness, it is only heavenly beings\nand humans who are capable of eliminating discontentedness by attaining Enlightenment.\nBut, as long as the mind chases after the objects of its affection attempting to create\ninner feelings based on impermanent conditions, the mind will never experience\npeacefulness.\nThe impermanent conditions that cause pleasant feelings are temporary. Due to the mind\nbasing its inner feelings on impermanent conditions seeking excitement (i.e. pleasant\nfeelings), the mind cannot reside permanently peaceful, calm, serene, and content with\njoy. The unEnlightened mind cannot experience permanent pleasant feelings as long as\nits basing its inner feelings on impermanent conditions.\nTo understand “the cause and the disappearance, the gratification, the danger, and the\nescape in the case of forms. He does not seek excitement in forms”, sounds, odors,\nflavors, physical objects, and mental objects, see Chapter 6 and 42 of the book “The Six\nSense Bases” (Volume 9) of this same book series.\nCause: craving/desire/attachment\nDisappearance: The Universal Truth of Impermanence\nGratification: The unEnlightened mind’s fetter/taint/pollution of “sensual desire”\nDanger: The Universal Truth of Discontentedness\nEscape: The Eight Fold Path\n43", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "The Discontentedness of", "sutta_refs": ["SN"], "page": null, "page_start": 42, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "68310c0b-5649-4c50-b2ba-81c3dd5f61ae", "parent_id": "book-vol10:ch9:scripture", "content_type": "scripture", "text": "Chapter 9\nDiscontentedness Because of\nThe Six Sense Bases\nMonks, heavenly beings and humans seek excitement in forms, sounds,\nodors, flavors, physical objects, mental objects.\nHave excitement in forms, sounds, odors, flavors, physical objects, mental\nobjects;\nExcite in forms, sounds, odors, flavors, physical objects, mental objects.\nWith the change, fading away, and elimination of forms, sounds, odors,\nflavors, physical objects, mental objects, heavenly beings and humans dwell\nin discontentedness.\n(Reference: SN 35.136)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Discontentedness Because of", "sutta_refs": ["SN"], "page": null, "page_start": 44, "page_end": 44, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e38a107e-d44e-4fe7-a5d5-ef4d47c4fef8", "parent_id": "book-vol10:ch9:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how the mind of unEnlightened beings\nchases after the objects of their affection through “seeking excitement in forms, sounds,\nodors, flavors, physical objects, mental objects”.\nBecause beings “have excitement in forms, sounds, odors, flavors, physical objects,\nmental objects” and “excite in forms, sounds, odors, flavors, physical objects, mental\nobjects”, the mind will experience discontentedness.\nBy the mind craving/desiring pleasant feelings through The Six Sense Bases and because\nthe conditions that create the pleasant feelings are not permanent, “with the change,\nfading away, and elimination of forms, sounds, odors, flavors, physical objects, mental\nobjects, heavenly beings and humans dwell in discontentedness”.\nIt is through eliminating craving/desire/attachment through The Six Sense Bases (i.e.\neliminating the fetter/taint/pollution of mind described as sensual desire) that with the\ncomplete elimination of The Ten Fetters, the mind will experience freedom from strong\nfeelings, liberation, peace, and Enlightenment.\n44", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "Discontentedness Because of", "sutta_refs": ["SN"], "page": null, "page_start": 44, "page_end": 44, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "774b1e15-230a-4124-a7cf-0b323a4c6d46", "parent_id": "book-vol10:ch10:scripture", "content_type": "scripture", "text": "Chapter 10\nConsideration to Go Forth into Homelessness\nMonks, before my Enlightenment, while I was still unawakened, not yet fully\nEnlightened, I too, being myself subject to birth, aging, sickness, death,\nsorrow, and defilement; sought what was also subject to birth, aging,\nsickness, death, sorrow, and defilement, I sought what was also subject\nto aging, sickness, death, sorrow, and defilement.\nAnd what may be said to be subject birth, to aging, sickness, death, sorrow,\ndefilement?\nWife and children are subject to birth, aging, sickness, death, sorrow,\ndefilement; men and women slaves, goats and sheep, fowl and pigs,\nelephants, cattle, horses and mares, gold and silver are subject to birth,\naging, sickness, death, sorrow, defilement. These objects of attachment are\nsubject to birth, aging, sickness, death, sorrow, defilement; and one who is\ntied to these things, obsessed with them, and entirely craving them, being\nhimself subject to birth, aging, sickness, death, sorrow, defilement, seeks\nwhat is also subject to birth, aging, sickness, death, sorrow, defilement.\nThen I considered thus: Why, being myself subject to birth, aging, sickness,\ndeath, sorrow, defilement, do I seek what is also subject to birth, aging,\nsickness, death, sorrow, defilement?\nSuppose that, being myself subject to birth, aging, sickness, death, sorrow,\nand defilement, having understood the danger in what is subject to birth,\naging, sickness, death, sorrow, and defilement, I seek the unborn, unaging,\nunailing, deathless (Enlightenment), sorrowless, and undefiled supreme\nsecurity from bondage, Nibbāna (Enlightenment).\nLater, while still young, a black-haired young man endowed with\nyouthfulness, in the prime of life, though my mother and father wished\notherwise and wept with tearful faces, I shaved off my hair and beard, put on\nthe yellow robe, and went forth from the home life into homelessness.\nHere, Bhāradvāja, before my Enlightenment, while I was still unawakened,\nnot yet fully Enlightened, I considered thus:\nHousehold life is crowded and dusty; life gone forth is wide open. It is\nnot easy while living in a home to lead the holy life entirely perfect and\npure as a polished shell.\n45\n\nSuppose I shave off my hair and beard, put on the yellow robe, and go\nforth from the home life into homelessness.\n(Reference: MN 26)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Consideration to Go Forth into Homelessness", "sutta_refs": ["MN"], "page": null, "page_start": 45, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1c916652-c3d9-448a-8830-1ae9fb6af979", "parent_id": "book-vol10:ch10:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how prior to his Enlightenment he also\nsought out impermanent conditions to create inner feelings. He “sought what was also\nsubject to aging, sickness, death, sorrow, and defilement”. This is describing\nimpermanence.\nHe then shares several objects that are impermanent such as: “wife and children are\nsubject to birth, aging, sickness, death, sorrow, defilement, men and women slaves,\ngoats and sheep, fowl and pigs, elephants, cattle, horses and mares, gold and silver”.\nBecause all these and others are impermanent, if the mind is craving and obsessed with\nthem, then there will be discontentedness. The being will continue to be trapped in The\nCycle of Rebirth because its continuing to crave/desire (i.e. hold on) to these things in the\nworld.\nBut, through actively training the mind on The Path to Enlightenment, the mind can be\ntrained to let go no longer seeking pleasure in these impermanent conditions. In doing so,\na mind that is liberated will still experience much fun and joy. In fact, an Enlightened mind\nwill experience even more fun and joy than in the unEnlightened state.\nThe Enlightened mind will not experience the displeasure and dissatisfaction of temporary\npleasant feelings, painful feelings, and feelings that are neither painful-nor-pleasant.\nInstead, there will be unconditioned joy that fills the mind.\nThe Buddha chose to leave the household life “going forth from the home life into\nhomelessness” as a roaming and wandering Ascetic. He observed how difficult and\nchallenging it was to let go while living a household life. But, not everyone will need to\nleave the household life to attain Enlightenment.\nAs described previously in this book, attaining Enlightenment in the household life now is\nmuch more likely than during the lifetime of Gotama Buddha. While Practitioners did\nattain Enlightenment in the household lifestyle during the lifetime of The Buddha, it was\nvery challenging, so many people did choose to ordain.\nToday, we have the wisdom that will help a Household Practitioner attain Enlightenment\nthrough applying determination, dedication, and diligence to developing their life practice\nin The Buddha’s Way.\nAttaining Enlightenment in the ordained or household life is a challenge. But, through\nfocusing on just one step at a time, a Practitioner can actively move towards\nEnlightenment.\n46", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Consideration to Go Forth into Homelessness", "sutta_refs": ["MN"], "page": null, "page_start": 45, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fb98caf1-1023-4ed4-9976-6e029973d73b", "parent_id": "book-vol10:ch11:scripture:0", "content_type": "scripture", "text": "Chapter 11\nFive Future Dangers in the Way for Consideration\nMonks, there are these five future dangers in the way of reflecting on which\nthe diligent, dedicated, determined Monk, forest-gone, ought to live just to\nattain the unattained, to master the unmastered, to realize the unrealized.\nWhat five?\n(1) Take the case of a Monk who reflects thus:\nI am now young, a mere youth, black-haired and endowed with the beauty of\nyouth, in the prime of life; but there will come a time when old age shall\ntouch this body: and when grown old and overcome by age, it is not easy to\nattend to The Buddha’s Teachings, it is not easy to retreat to the forest\nwilderness. Before that comes to me - unwished for, undesirable,\ndisagreeable condition comes upon me, let me in advance arouse energy for\nthe attainment of the unattained, to master the unmastered, to realize the\nunrealized. Then when I am in that condition, I will reside at ease even\nthough I am old. This is the first future danger to consider which is enough\nfor a Monk to reside diligent, dedicated, determined…for the attainment of\nthe unattained.\n(2) Again he reflects: I have health and well-being, a good digestion which is\nneither too cold nor too heated, but moderate and suitable for striving; but\nthere will come a time when sickness shall touch this body, and sick and ill, it\nis not easy to attend to The Buddha’s Teachings, it is not easy to retreat to\nthe forest wilderness. Before that comes to me - unwished for, undesirable,\ndisagreeable condition comes upon me, let me in advance arouse energy for\nthe attainment of the unattained, to master the unmastered, to realize the\nunrealized. Then when I am in that condition, I will reside at ease even\nthough I am sick. This is the second future danger to consider which is\nenough for a Monk to reside diligent, dedicated, determined…for the\nattainment of the unattained.\n(3) Again he reflects: Food is now plentiful, there has been a good harvest\nand food is easy to get and it is easy to keep oneself going by gathering; but\nthere will come a time when there is famine, bad harvest, and difficulty in\ngetting food, when it will be hard to keep oneself going by gathering; and in\na time of famine people will move to where there is plentiful food and there\none will dwell in living conditions that are congested and crowded, it is not\neasy to attend to The Buddha’s Teachings, it is not easy to retreat to the\n48", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Five Future Dangers in the Way for Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 48, "page_end": 51, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "77127ef2-af2b-4acb-8402-a249ce070af2", "parent_id": "book-vol10:ch11:scripture:1", "content_type": "scripture", "text": "forest wilderness. Before that comes to me - unwished for, undesirable,\ndisagreeable condition comes upon me, let me in advance arouse energy for\nthe attainment of the unattained, to master the unmastered, to realize the\nunrealized. Then when I am in that condition, I will reside at ease even\nthough food is not plentiful. This is the third future danger to consider which\nis enough for a Monk to reside diligent, dedicated, determined…for the\nattainment of the unattained.\n(4) Again he reflects: Now men reside in friendly fellowship together, blending\nlike milk and water, without disputes, but viewing each other with eyes of\naffection; but there will come a time of fear, fear of robbers, and the people\nof the countryside will mount their vehicles and flee. Fear-stricken men will\nmove away to where there is safety, and there one will dwell in living\nconditions that are congested and crowded, it is not easy to attend to The\nBuddha’s Teachings, it is not easy to retreat to the forest wilderness. Before\nthat comes to me - unwished for, undesirable, disagreeable condition comes\nupon me, let me in advance arouse energy for the attainment of the\nunattained, to master the unmastered, to realize the unrealized. Then when I\nam in that condition, I will reside at ease even in a time of fear. This is the\nfourth future danger to consider which is enough for a Monk to reside\ndiligent, dedicated, determined…for the attainment of the unattained.\n(5) Moreover, Monks, the Monk reflects thus: Now The Community lives in\nfriendly fellowship together, finding comfort in one Teaching: but the time will\ncome when The Community will be fractured: and when that happens, it is\nnot easy to attend to The Buddha’s Teachings, it is not easy to retreat to the\nforest wilderness. Before that comes to me - unwished for, undesirable,\ndisagreeable condition comes upon me, let me in advance arouse energy for\nthe attainment of the unattained, to master the unmastered, to realize the\nunrealized. Then when I am in that condition, I will reside at ease even\nthough The Community is fractured. This is the fifth future danger to consider\nwhich is enough for a Monk to reside diligent, dedicated, determined…for\nthe attainment of the unattained.\nMonks, there are these five future dangers in the way to consider which the\ndiligent, dedicated, determined Monk, forest-gone, ought to live just to attain\nthe unattained, to master the unmastered, to realize the unrealized.\n(Reference: AN 5.78)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Five Future Dangers in the Way for Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 48, "page_end": 51, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "416b65b0-932a-4d3f-81b7-4a07b528a99c", "parent_id": "book-vol10:ch11:commentary:0", "content_type": "commentary", "text": "49", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Five Future Dangers in the Way for Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 48, "page_end": 51, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "81de774d-3dff-468e-8f55-4cf170b5db0c", "parent_id": "book-vol10:ch11:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares details of how a Practitioner should not\ndelay or push off the responsibility to train the mind, thus, not allowing the mind to\nbecome complacent as this is dangerous to one’s progress on The Path to\nEnlightenment.\nWhile certain aspects of life may be comfortable for you now, that might not always be\nthe case due to The Universal Truth of Impermanence. The Buddha provides five (5)\nsituations, or dangers, to consider that will happen in the future that could inhibit one\nfrom being able to learn and practice these Teachings to acquire the results of an\nEnlightened mind.\n1.) Old age can cause challenges for one as the unEnlightened mind will not be as sharp\nto be able to learn, reflect, and practice these Teachings. With living an entire life with a\nmuddled mind, an elderly individual who is struggling with old age will find it a struggle to\nlearn and practice these Teachings. So, The Buddha provides guidance that while one is\nyoung it is the ideal time to dedicate time, effort, energy, and resources towards learning\nand practicing these Teachings.\nThere is no age that is too old to learn and practice these Teachings but this Teaching is\nsharing that it would be more wise to choose to learn and practice while one is still young.\nDo not delay the decision to learn and practice these Teachings any further. The right time\nto learn and practice is always, right now.\nEven if a Student is in the later phases of their life, they can still learn and practice to\nexperience improvement to the condition of the mind possibly attaining Enlightenment\nduring this life or at death.\nIf a Practitioner chooses to learn and practice these Teachings sooner in life, they will\nhave less conditioning to eliminate. A child, for example, has very little craving and anger\ncompared to an adult. An adult has other attributes that are beneficial and helpful in the\npursuit to Enlightenment but there is more pollution of mind to eliminate.\nThere is no wrong time to begin to learn and practice but choosing to do so earlier in life\ncan produce significant benefit as one will not need to live an entire life with\ndiscontentedness and can enjoy the benefits of having made the wise decision to learn\nand practice these Teachings while still young. If a Practitioner attains Enlightenment early\nin life, they are then able to enjoy the benefits of an Enlightened mind their entire life\nrather than experiencing constant struggles and difficulties living with an unEnlightened\nmind.\n2.) Good health is an attribute that makes learning and practicing these Teachings less\nchallenging. If there is bodily sickness, a Practitioner will be busy attending to the needs\nof the physical body where they will find it more challenging to learn and practice these\nTeachings.\nWhile there is good health, rather than be complacent with the good health, a wise\nPractitioner would instead use that to their advantage to learn and practice so that they\ncan get as much work accomplished in training the mind while there is still a healthy\nbody.\n50", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Five Future Dangers in the Way for Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 48, "page_end": 51, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a52a9461-5266-4d71-ad11-2e72d52fe3d4", "parent_id": "book-vol10:ch11:commentary:2", "content_type": "commentary", "text": "3.) Plentiful food allows for a Practitioner to be able to nourish the body maintaining its\nstrength and vitality. When food is easy to acquire, this is not a time to become\ncomplacent but instead, a time to use this to your benefit so that you are able to apply\ntime, effort, energy, and resources towards learning and practicing these Teachings to\nexperience the results of an Enlightened mind.\nPlentiful food may promote a complacent mind and one should not allow easy access to\nfood to lure the mind into complacency.\n4.) Wholesome friends and associates is an important aspect of learning and practicing\nthese Teachings. Making the wise choice to have wholesome friends and associates will\npositively influence you towards the attainment of Enlightenment.\nWhile there are wholesome friends and associates, this would be the ideal time to actively\nlearn and practice these Teachings instead of allowing the comfort of wholesome friends\nand associates to produce complacency or any sluggish conditions in the mind.\n5.) The Community of Practitioners is highly important for one to develop their mind to\nEnlightenment. A Practitioner would need to have confidence in The Buddha, The\nTeachings, and The Community. Through developing this confidence and having access\nto The Teachings and The Community, a Practitioner is then able to actively progress\ntowards Enlightenment.\nWhile The Community of Practitioners is strong, this is the ideal time to develop the mind\ntowards Enlightenment rather than becoming complacent that this beneficial situation\nexists.\nAll of these things are impermanent. If a Practitioner allows these beneficial attributes to\nproduce complacency rather than use them to their advantage, they could potentially be\ngone and lost, then a Practitioner would lack these same attributes of youthfulness,\nhealth, food, wholesome friends, and a strong Community of Practitioners which are all\nhelpful in one’s pursuit to Enlightenment.\nIt would be dangerous for one to become complacent with certain comforts that exist\nnow to delay applying time, effort, energy, and resources to learning, reflecting, and\npracticing these Teachings on The Path to Enlightenment.\n51", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Five Future Dangers in the Way for Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 48, "page_end": 51, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "42514356-123e-4811-bd1d-55e42fcd079e", "parent_id": "book-vol10:ch12:scripture", "content_type": "scripture", "text": "Chapter 12\nDo Not Decline\nContinue the Struggle\nTwo things, Monks, I have realized: To never be complacent with skillful\nqualities; and not to shrink back from the struggle.\nWithout shrinking back, Monks, I struggle on thus:\nGladly would I have my skin and sinews and bones wither and my\nbody’s flesh and blood dry up, if only I may hold out until I win what may\nbe won by human strength, by human energy, by human striving.\nIt was by diligence that I achieved awakening, and by diligence that I won\nthe supreme freedom from bondage (Enlightenment).\nAnd you too, Monks, do not decline the contest, but struggle on, saying to\nyourselves: Gladly would I have my skin and sinews and bones wither and\nmy body’s flesh and blood dry up, if only I may hold out until I win what may\nbe won by human strength, by human energy, by human striving; then you\ntoo, Monks, in no long time shall win that goal for which the Householders\nrightly leave home for the homeless life, even that unmatched goal of\nrighteous living, realizing it for yourselves even in this very life; and having\nreached it you shall reside therein.\nWherefore I say unto you, Monks: Thus must you train yourselves: We will\nnot decline the contest, but will struggle.\n(Reference: AN 2.5)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Do Not Decline", "sutta_refs": ["AN"], "page": null, "page_start": 52, "page_end": 54, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5c1f077f-cbf6-40c4-aa22-ec47e9c80d2d", "parent_id": "book-vol10:ch12:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how it can be a struggle, at times, to\nattain Enlightenment. But through the struggle, there is much wisdom that is acquired that\nultimately liberates the mind.\nThe Buddha shares “two things” that he realized, or learned, during his journey to\nEnlightenment.\n“To never be complacent with skillful qualities; and not to shrink back from the struggle”.\nTo never be complacent with skillful qualities: The Buddha explains that one should\nnever allow the mind to become complacent thinking that the skillful qualities acquired\nare enough. Instead, continue to grow and develop throughout this entire life thinking\n52", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Do Not Decline", "sutta_refs": ["AN"], "page": null, "page_start": 52, "page_end": 54, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "95c603b5-09aa-4825-9647-3c1aa5d8c51b", "parent_id": "book-vol10:ch12:commentary:1", "content_type": "commentary", "text": "“gladly would I have my skin and sinews and bones wither and my body’s flesh and blood\ndry up, if only I may hold out until I win what may be won by human strength, by human\nenergy, by human striving”.\nA Practitioner should never convince the mind that its Enlightened. Instead, continue to\ngrow and progress on The Path to Enlightenment even once all discontentedness is\neliminated at which time, you will know the mind is Enlightened. Never convincing the\nmind it is Enlightened means that you will continue to develop ensuring that you reach the\nultimate goal - “the supreme freedom from bondage (Enlightenment)”.\nThe ego is going to constantly be telling you that you are more Enlightened than you truly\nare. The ego is not interested in leaving. It is like a bad tenant that does not want to get\nevicted from the mind. It provides no benefit yet it continues to convince you to stick\naround.\nThe ego will continually attempt to convince you that you are Enlightened which can put\nthe mind into a state of complacency. This allows the ego to stick around and inhibits you\nfrom progressing to Enlightenment.\nIf the mind convinces itself that it’s Enlightened, because that’s what the ego is going to\nattempt to do, then a Practitioner can easily fall short of Enlightenment while thinking and\nbelieving they are Enlightened. This is detrimental to one’s life practice and progress to\nEnlightenment.\nInstead, never convince the mind that it is Enlightened and continue to progress further\nand further on The Path to Enlightenment. As soon as complacency, arrogance, pride, or\nego arises in the mind, it’s not Enlightened. So convincing the mind that it is Enlightened,\nonly opens the door for complacency, arrogance, pride, and the ego, thus, defeating you\nin the ultimate goal of liberation.\nA wise Practitioner would continuously reside understanding “to never be complacent\nwith skillful qualities” because then they can continue to grow and progress on The Path\nto Enlightenment. While we might conclude that a certain Practitioner has attained\nEnlightenment, if that Practitioner themselves never convinces the mind that it is\nEnlightened, they can continue to progress experiencing higher degrees and higher\nqualities of Enlightenment.\nWhile there is the fourth Stage of Enlightenment described as an Arahant, a being who\nenters and resides in the fourth Stage of Enlightenment as an Arahant can continue to\nexperience increased benefits through never convincing the mind it is Enlightened while\nstaying dedicated to their practice. The danger would be to convince the mind that it is\nEnlightened, when its really not, and the Practitioner falls short of the ultimate goal to then\nexperience rebirth all over again.\nInstead, do “not shrink back from the struggle” and continue to be determined,\ndedicated, and diligent to your growth. For a Practitioner to attain Enlightenment, they\nwould have needed a well developed life practice of continuous improvement. Rather\nthan halting the improvement once the mind experiences the elimination of\ndiscontentedness, it will be relatively straight forward and with ease that a Practitioner\ncan continue to focus on development of the mind experiencing continuous benefits as\nthe mind becomes even more focused, concentrated, clear, and wise with deep memory.\n53", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Do Not Decline", "sutta_refs": ["AN"], "page": null, "page_start": 52, "page_end": 54, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dd9672a4-b22d-4a33-9a41-c9d845a1cb2d", "parent_id": "book-vol10:ch12:commentary:2", "content_type": "commentary", "text": "While the elimination of discontentedness is the ultimate goal, there are multiple benefits\nexperienced as the mind gradually awakens to Enlightenment. These benefits only\nheighten as one continues to develop their life practice even once the mind has attained\nthe fourth Stage of Enlightenment as an Arahant.\nAttaining Enlightenment is like the beginning of the rest of your life.\nAll the way up until the mind attains Enlightenment, a Practitioner will have been\nexperiencing discontentedness. In certain times during your life, there might have been\nsignificant discontentedness.\nBut, through determination, dedication, and diligence, a Practitioner who attains\nEnlightenment will eliminate 100% of all discontentedness. The mind and your life will be\ncompletely peaceful where one has fully understood and is fully practicing The Natural\nLaws of Existence. The mind will have focus, concentration, clarity, wisdom, and deep\nmemory. Therefore, anything that you choose to do in your life can be a resounding\nsuccess.\nNo matter what an Enlightened being chooses to do in their life, it will be highly\nsuccessful. There is nothing holding an Enlightened being back from massive success in\ntheir life, whatever success means to you.\nSuccess is not necessarily the accumulation of wealth, but an Enlightened being will\nalready know that. It is possible to be wealthy and Enlightened, but the mind will first\nneed to eliminate its craving/desire/attachment to wealth.\nAn Enlightened being can embark forward on any aspect of life they choose and with the\nqualities of mind they have cultivated, they will experience massive success in all parts of\ntheir life - both personally and professionally. An Enlightened being is a problem solver\nwho solved the most significant problem they have ever faced throughout countless lives.\nThey have figured out how to eliminate the discontent feelings that plague the mind. If\nthey can resolve this challenge, there is no challenge they cannot overcome.\nTheir determination, dedication, and diligence to solving this challenge surpasses all other\nchallenges that they will ever face. An Enlightened being has deep wisdom to face any\nchallenge that presents itself because they know that the challenge is impermanent and\nits only a matter of applying the appropriate wisdom to overcome the challenge.\nAttaining Enlightenment is the beginning of the rest of your life. Your last life. The very\nbest life. The life where all discontentedness is eliminated and the mind resides\ncompletely peaceful, calm, serene, and content with joy - permanently.\n54", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Do Not Decline", "sutta_refs": ["AN"], "page": null, "page_start": 52, "page_end": 54, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c4813726-57b7-4ddd-8798-aa776a83413a", "parent_id": "book-vol10:ch13:scripture", "content_type": "scripture", "text": "Chapter 13\nFinal Knowledge is Achieved by Gradual Training\nMonks, I do not say that final knowledge (wisdom) is achieved all at once. On\nthe contrary, final knowledge is achieved by gradual training, by gradual\npractice, by gradual progress.\nAnd how does there come to be gradual training, gradual practice, gradual\nprogress?\nHere;\nOne who has confidence in a Teacher visits him;\nWhen he visits him, he pays respect to him;\nWhen he pays respect to him, he gives ear;\nOne who gives ear, hears The Teachings;\nHaving heard The Teachings, he memorizes them;\nHe examines the meaning of The Teachings he has memorized;\nWhen he examines their meaning, he gains a reflective understanding of\nthose Teachings;\nWhen he has gained a reflective understanding of those Teachings,\nenthusiasm springs up in him;\nWhen enthusiasm has sprung up, he applies his will;\nHaving applied his will, he investigates;\nHaving investigated, he strives;\nPurposely striving, he realizes with the ultimate truth and sees it by\npenetrating it with wisdom.\n(Reference: MN 70.22)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 55, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7de69255-ca2e-4a1b-8569-66f63d2553a0", "parent_id": "book-vol10:ch13:commentary:0", "content_type": "commentary", "text": "55", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 55, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "94974f9f-8ece-4f70-952a-d1767a678d04", "parent_id": "book-vol10:ch13:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Enlightenment is not achieved\nsuddenly or “all at once”. Instead, the attainment of Enlightenment is experienced\ngradually through gradual training and gradual practice resulting in gradual progress.\nThe Buddha provides guidance of how to attain the wisdom that leads to liberation of the\nmind. He is providing guidance in “how to learn” and make progress on The Path to\nEnlightenment by having a Teacher and gradually learning through investigation of The\nTeachings.\nWhen there is confidence in a Teacher, a Practitioner visits them, pays respect, listens to\ntheir Teachings (i.e. gives ear), memorizes The Teachings, examines the meaning of The\nTeachings, reflects on The Teachings arousing enthusiasm, and applies their will or effort\nto practice The Teachings. Having investigated The Teachings, a Practitioner will need to\nstrive to independently observe the truth to acquire wisdom.\nThis is the way one would liberate the mind through seeking guidance with a Teacher.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a Teacher to\nreceive guidance. One would not be able to only read a book and attain the results of an\nEnlightened mind.\nNothing in Gotama Buddha's Teachings is based in belief. All his Teachings can be\nlearned and practiced to independently observe the truth as the mind \"gradually\"\nacquires wisdom through independent verification of his Teachings through practice of his\nTeachings. It is a real struggle to exist in a world that the unEnlightened mind does not\nunderstand.\nThis new found wisdom \"gradually\" improves the way the mind functions in the world\nthrough eliminating discontentedness of mind. The mind can completely eliminate all\ndiscontent feelings such as sadness, anger, frustration, irritation, annoyance, guilt, shame,\nfears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. on The\nPath to Enlightenment.\nThrough actively learning and practicing Gotama Buddha's Teachings with guidance, the\nmind becomes Enlightened in that you can observe the improvement in the condition of\nthe mind as you eliminate all discontent feelings where the mind can reside peaceful,\ncalm, serene, and content with joy - permanently. You are not believing The Teachings\nwishing for a positive outcome at some point in the future or after death. Instead, you are\nobserving the improvements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without Teachers.\nThese are some of the criteria that make a Buddha a Buddha is that they discover The\nTeachings on their own attaining Enlightenment without help from a Teacher, shares their\nindependently discovered Teachings to guide countless others to Enlightenment during\nthe remaining time of their life, and they leave their Teachings in a condition that they\nguide countless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\n56", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 55, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2a0040c1-29ac-4b2d-9e67-93e5bb3f27a8", "parent_id": "book-vol10:ch13:commentary:2", "content_type": "commentary", "text": "That means you and everyone else will need Teachers on this Path to Enlightenment. A\nBuddha has already done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the mind and\nyour life.\nWhat is Final Knowledge and What Does It Mean?\nWhen a Practitioner has fully understood The Path to Enlightenment as taught by The\nBuddha, and has fully implemented The Teachings of The Buddha in their life to\nexperience liberation of mind (i.e. Enlightenment), that individual has experienced “final\nknowledge”.\nFinal knowledge is a final confirmation that an individual has fully understood and is fully\npracticing the entire Path to Enlightenment and that their mind is Enlightened.\nThis is discerned by the condition of the mind of the individual.\nThrough observing, for yourself, that you have not experienced any discontent feelings for\n1-3 years, not even the slightest ickiness of mind, you will know that the mind is\nexperiencing “final knowledge”, the mind is Enlightened, and that will serve as a \"final\nconfirmation\" that you have fully understood The Path to Enlightenment and The Natural\nLaws of Existence.\nAn individual who has attained “final knowledge” will be practicing The Ten Fold Path to\nperfection and is why, they no longer experience any discontent feelings and will know for\nthemselves, that they have attained “final knowledge”.\nThis is also why, an individual who has attained “final knowledge” will know what they\nunderstand as The Path to Enlightenment is 100% accurate.\nTheir mind has fully awakened (i.e. cultivated wisdom) to all of The Natural Laws of\nExistence as taught by The Buddha.\nTherefore, when asked questions about The Natural Laws of Existence (i.e. about life)\nthey will be able to answer questions with 100% confidence knowing that what they\nshare is 100% accurate.\nFor an individual unfamiliar with The Path to Enlightenment and “what is final knowledge”,\nthey could assume and form the perception that an individual stating what they share is\n100% accurate and the truth has arrogance or ego.\nThis is untrue, and the judgement and forming of the perception in the mind of that\nindividual is something for them to investigate and eradicate so that they can experience\nEnlightenment.\nAn individual who has attained “final knowledge” will have deep wisdom about The Path\nto Enlightenment and their mind will be completely at peace with calmness, serenity,\ncontentedness, and joy. This is a permanent mental state that they will be experiencing,\nand they will know they are experiencing for a significant period of time. So, they will have\nfull confidence in the accuracy of The Teachings they share.\n57", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 55, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3a029a39-946f-4c28-932d-1fb8b64a7722", "parent_id": "book-vol10:ch13:commentary:3", "content_type": "commentary", "text": "Additionally, an individual who has attained “final knowledge” will not have a desire to\nconvince others that they are “right” and the other person is “wrong” about any specific\naspect of The Natural Laws of Existence. Instead, they will choose to share the\nunderstanding of The Natural Laws of Existence with those who ask questions and seek\nguidance.\nAn individual who has attain “final knowledge” has attained Enlightenment, they only walk\nwith wisdom and a smile but also, have deep loving-kindness and compassion for all\nbeings who continue to experience the suffering of continued discontentedness.\nA Teacher who has attained “final knowledge” is pointing the way to that “final\nknowledge” and will know with 100% accuracy, that what they share is “the truth”.\nWhy Would a Student Have Doubt About The Teachings and a Teacher?\nDoubt is a significant hindrance on The Path to Enlightenment. If a Practitioner doubts\nThe Buddha, The Teachings, The Community, your Teacher, or your own ability to attain\nEnlightenment, you will not experience Enlightenment.\nAn individual with doubt would not have even attained the first Stage of Enlightenment, let\nalone, Enlightenment itself.\nTherefore, you would like to understand what doubt is and eliminate it from the mind.\nIt is normal for a Student who is on The Path to Enlightenment to have doubt. After all,\nthey know very little about The Path to Enlightenment and Enlightenment itself.\nThe way doubt is eliminated from the mind is through close study, investigation, and\nexamination of The Teachings of The Buddha. A Student can harness their doubt, turning\nit into an inquisitive mind.\nIf a Student deeply investigates The Teachings of The Buddha, and then practices\nthem, they will be able to clearly see that there is improvement to the condition of\nthe mind and one’s life.\nSo, doubt is not eliminated through blind faith nor belief. There is no such thing as faith or\nbelief in The Teachings of The Buddha.\nInstead, it is through learning, reflecting (i.e. independently verifying), and practicing to\ncultivate wisdom that a Student would then see the improvement to the condition of their\nmind and life.\nBut, for a Student who has not done this work, and therefore, has not seen this progress,\nthere will continue to be doubt in the mind and the Student will be hindered from forward\nprogress on The Path to Enlightenment.\nAdditionally, a Student’s sensual desire can oftentimes be a very significant fetter/taint/\npollution of mind that leads to complacency.\nSensual desire, complacency, and doubt are all interlinked.\n58", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 55, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9cef06c2-eb6e-47f3-b721-c236c85f7be0", "parent_id": "book-vol10:ch13:commentary:4", "content_type": "commentary", "text": "Due to a Student having such strong cravings/desires/attachments, the mind is not truly\ninterested to “let go”. Even for a Student who has been on The Path to Enlightenment for\nmultiple years, their mind continues to “hold on” with significant amounts of sensual\ndesire.\nThe Path to Enlightenment is challenging.\nAs the mind is letting go of its sensual desire, there are oftentimes significant amounts of\npainful feelings in the mind. Sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc.\ncan all arise in the mind due to the mind not “letting go” and continuing to have sensual\ndesire (i.e. craving/desire/attachment).\nSo, while an individual may consider themselves to be on The Path to Enlightenment, and\nworking to eliminate their cravings/desires/attachments, the painful feelings can\noftentimes seem overbearing. Therefore, the mind becomes complacent and looks for a\nway out of the needed work to progress on The Path to Enlightenment.\nAs complacency starts to set in, the mind becomes progressively more frustrated,\nagitated, and irritated. The mind can start to regress no longer experiencing growth and\ndevelopment. The individual can start to see the Teacher who has helped them as being\nthe problem, and as their anger/hatred/ill will is arising, choose to push away with\naversion from The Path to Enlightenment and their Teacher.\nThis is all unfortunate for the Student however, if you are aware of this dangerous\ndownward spiral, you can spot it early and not allow the mind to continue to cascade\ndownwards.\nIt is through consistent and ongoing investigation of The Teachings of The Buddha with\nthe guidance of a Teacher that will provide the mind the ability to cultivate wisdom,\novercome its sensual desires and associated painful feelings, while eradicating the\nhindrances of complacency and doubt.\nThus, a Student will be able to gradually progress towards Enlightenment.\nSome Students can overcome the obstacles and hindrances that block them from\nEnlightenment, and others will not.\nMany Students will have struggles and difficulties on The Path to Enlightenment. The\nsame struggles and difficulties that brought someone to The Path to Enlightenment are\nthe same struggles and difficulties that will take an individual away from The Path to\nEnlightenment - the pollutions in the mind.\nA diligent Student, who is deeply investigating The Teachings of The Buddha, while\nresiding as a newly arrived bride, will overcome the hindrances to flourish and break\nthrough to the Enlightened mind - radiant, bright, cheerful, glad, with ambition and\nenthusiasm.\nDetailed explanation of “Reside with a Mind of a Newly Arrived Bride” is available in this\nsame book series found in Chapter 17 of the book “The Foremost Householder” (Volume\n8).\n59", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 55, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e648b2a1-b031-4312-8a62-3bf8d499b6c0", "parent_id": "book-vol10:ch14:scripture:0", "content_type": "scripture", "text": "Chapter 14\nTo Select the Place to Live\nHere, Monks, a Monk lives in some jungle thicket. While he is living there his\nunestablished mindfulness does not become established, his\nunconcentrated mind does not become concentrated, his undestroyed taints\ndo not come to destruction, he does not attain the unattained supreme\nsecurity from bondage (Enlightenment); and also the necessities to sustain\nlife that should be obtained by one gone forth robes, almsfood, resting place,\nand medical care - are hard to come by. That Monk should depart from that\njungle thicket that very night or that very day; he should not continue living\nthere.\nHere, Monks, a Monk lives in some jungle thicket. While he is living there his\nunestablished mindfulness does not become established, his\nunconcentrated mind does not become concentrated, his undestroyed taints\ndo not come to destruction, he does not attain the unattained supreme\nsecurity from bondage (Enlightenment); yet the necessities to sustain life that\nshould be obtained by one gone forth robes, almsfood, resting place, and\nmedical care - are easy to come by. The Monk should consider thus:\nHowever, I did not go forth from the home life into homelessness for the sake\nof robes, almsfood, resting place, and medicinal care. Having reflected thus,\nthat Monk should depart from that jungle thicket; he should not continue\nliving there.\nHere, Monks, a Monk lives in some jungle thicket. While he is living there his\nunestablished mindfulness becomes established, his unconcentrated mind\nbecomes concentrated, his undestroyed taints come to destruction, he\nattains the unattained supreme security from bondage (Enlightenment); yet\nthe necessities to sustain life that should be obtained by one gone forth\nrobes, almsfood, resting place, and medical care - are hard to come by. The\nMonk should consider thus: However, I did not go forth from the home life\ninto homelessness for the sake of robes, almsfood, resting place, and\nmedicinal care. Having reflected thus, that Monk should continue living in\nthat jungle thicket; he should not depart.\n60", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "To Select the Place to Live", "sutta_refs": ["MN"], "page": null, "page_start": 60, "page_end": 64, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4a4b6a40-3b01-4b7b-96a5-3ed657394141", "parent_id": "book-vol10:ch14:scripture:1", "content_type": "scripture", "text": "Here, Monks, a Monk lives in some jungle thicket. While he is living there his\nunestablished mindfulness becomes established, his unconcentrated mind\nbecomes concentrated, his undestroyed taints come to destruction, he\nattains the unattained supreme security from bondage (Enlightenment); and\nalso the necessities to sustain life that should be obtained by one gone forth\nrobes, almsfood, resting place, and medical care - are easy to come by. That\nMonk should continue living in that jungle thicket as long as life lasts; he\nshould not depart.\n(In the case of selecting a certain village, town, city, country, person, similar\ndiscourses were spoken.)\n(Reference: MN 17)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "To Select the Place to Live", "sutta_refs": ["MN"], "page": null, "page_start": 60, "page_end": 64, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4f005dc1-12c2-4658-aaea-1cce42784bf7", "parent_id": "book-vol10:ch14:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings that can help a Practitioner\nselect a place to live.\nWhile this Teaching is shared and described in a way that relates to the ordained lifestyle,\nthis Teaching can be applied to the household lifestyle as well.\nThe Buddha is essentially helping Practitioners understand that the goal of this life, and\nespecially ordained life, is to develop the mind towards the attainment of Enlightenment.\nGotama Buddha presents four (4) different situations that could exist and provides\nguidance if one finds themselves in that situation.\n(1) If a Practitioner finds they are in a living situation where they are unable to actively\ndevelop the mind and the necessities to sustain life are difficult to acquire, The Buddha\nadvises that one should leave that location “that very night or that very day; he should not\ncontinue living there”.\nThe goal of this life should be to develop the mind and in order to accomplish that goal, a\nPractitioner will need to sustain their life. In this situation, the Practitioner is not able to\ndevelop their mind nor sustain their life, thus, The Buddha advises to leave that location\nimmediately.\n(2) If a Practitioner finds they are in a living situation where they are unable to actively\ndevelop the mind and the necessities to sustain life are easy to acquire, The Buddha\nadvises that one should leave that location. He says, they “should not continue living\nthere”.\nThe goal of this life should be to develop the mind and in order to accomplish that goal, a\nPractitioner will need to sustain their life but sustaining life is not the only goal. In this\nsituation, the Practitioner is not able to develop their mind but can easily sustain their life,\nthus, The Buddha advises that one “should not continue living there” because there is no\nability to develop the mind.\n61", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "To Select the Place to Live", "sutta_refs": ["MN"], "page": null, "page_start": 60, "page_end": 64, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a2790b2d-9906-44a8-9ce9-1941541d81f0", "parent_id": "book-vol10:ch14:commentary:1", "content_type": "commentary", "text": "You might consider that if you are living with other people who are unsupportive of your\njourney to Enlightenment, abusive situations, or places where life sustaining resources\nmight be easy to acquire but the environment is not one that is conducive to the\ndevelopment of the mind, this is a living situation that you should leave. Otherwise, you\nmight be sustaining your life but you are unable to cultivate the mind towards the\nattainment of Enlightenment. The being is trapped and unable to experience liberation\nbecause one is choosing to stay stuck in an environment that is mentally unhealthy and\nunsupportive, so why stay?\nMaking adjustments to one’s life moving towards an environment that is conducive of\ndevelopment on The Path to Enlightenment may take time to obtain. If one’s life is being\nsustained through the resources needed for life, that is a benefit. With that foundation, a\nPractitioner can then start to look for a different opportunity where they can move to an\nenvironment where development of the mind and life sustaining resources are available,\nlike described in option 4.\nChoosing where to live is an important and impactful decision that one should closely\nconsider ensuring a wise decision is made. A hasty decision of where to live could result\nin an unbeneficial outcome. If you realize that you are in a situation that is unconducive to\nyour growth and progress in life, rather than jumping into another situation that is\nunbeneficial, ensure you take your time making a wise decision that will lead to\nwholesome outcomes.\nNotice The Buddha does not advice to immediately leave this situation but instead, his\nguidance is that one “should not continue living there” because there is no ability to\ndevelop the mind.\n(3) If a Practitioner finds they are in a living situation where they are able to actively\ndevelop the mind and the necessities to sustain life are not easy to acquire, The Buddha\nadvises that one should continue to live at that location. He says, they should “continue\nliving (there); he should not depart”.\nThe goal of this life should be to develop the mind and in order to accomplish that goal, a\nPractitioner will need to sustain their life but sustaining life is not the only goal. In this\nsituation, the Practitioner is able to develop their mind but cannot easily acquire the\nneeded supplies to sustain their life, thus, The Buddha advises that one “continue living\n(there); he should not depart” because there is the ability to develop the mind while\nobtaining the needed resources to sustain life is more challenging.\nThe priority is to develop the mind so as long as life sustaining resources are obtainable,\none should continue to reside in a location such as this, because the primary goal of\ndeveloping the mind exists.\nSo even though life sustaining resources “are hard to come by”, The Buddha advises to\nreside in this location. With that said, a Practitioner should still be interested in moving\ntowards a living situation as described in option 4.\n62", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "To Select the Place to Live", "sutta_refs": ["MN"], "page": null, "page_start": 60, "page_end": 64, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "41e03f1f-f776-4830-bd51-365354713cfa", "parent_id": "book-vol10:ch14:commentary:2", "content_type": "commentary", "text": "(4) If a Practitioner finds they are in a living situation where they are able to actively\ndevelop the mind and the necessities to sustain life are easy to acquire, The Buddha\nadvises that one should continue to live at that location “as long as life lasts; he should\nnot depart”. Essentially, The Buddha advises that this is the ideal location to reside and\none should stay at this location the remaining time of their life.\nThe goal of this life should be to develop the mind and in order to accomplish that goal, a\nPractitioner will need to sustain their life. In this situation, the Practitioner is able to\ndevelop their mind and can easily acquire the needed supplies to sustain their life, thus,\nThe Buddha advises that one should “continue living (there); as long as life lasts; he\nshould not depart”. This is the ideal location to live the rest of this life continuing to\ndevelop the mind and live at ease with the needed resources to sustain life while keeping\nimpermanence in mind.\nThere may come a time when, due to impermanence, living in this location is not possible.\nTherefore, knowing the attributes that are important to select a location to live, one can\nthen find a new location where development of the mind is the priority and easily\nacquiring life sustaining resources “are easy to come by”.\nA wise Practitioner might choose to employ this same Teaching related to the work\nenvironment. The Buddha is describing how to select a location for living but in\nmany ways, our modern day work environment should provide these same\nattributes as described in this Teaching from Gotama Buddha.\nRather than developing the mind, this can be related to developing one’s career skills.\nAnd instead of acquiring the necessities to sustains one’s life, this can be related to the\nincome provided at the job.\n(1) If one is not able to develop their career skills and the provided income is low, it would\nbe advisable to leave that position at the soonest possible time.\nTo excel in life and professional life, one will need to be continuously developing their\nprofessional skills. A work environment that does not provide career growth nor a\nreasonable income is an occupation that might be described as a “dead end job”.\nInstead, a wise Practitioner would look for an opportunity where career growth is possible\nand there is a reasonable income to support your life as described in option 4.\n(2) If one is not able to develop their career skills and the provided income is reasonable,\nit would be advisable to leave that position seeking growth and opportunity which will\nresult in the ability to sustain one’s career over a longer period of time.\nIf you are in a position where the income is reasonable yet there is no career growth, then\none’s career could easily stagnate where you will find yourself lacking the future ability to\nobtain increased opportunities as life progresses.\nTo excel in life and professional life, one will need to be continuously developing their\nprofessional skills. A work environment that does not provide career growth but does\nprovide a reasonable income is an occupation that might be described as a “stagnating\njob”. Instead, a wise Practitioner would look for an opportunity where career growth is\npossible and there is a reasonable income to support your life as described in option 4.\n63", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "To Select the Place to Live", "sutta_refs": ["MN"], "page": null, "page_start": 60, "page_end": 64, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2a076c1d-5a5f-449c-9f31-451c696de247", "parent_id": "book-vol10:ch14:commentary:3", "content_type": "commentary", "text": "(3) If one is able to develop their career skills but the provided income is low, it would be\nadvisable to stay in that position seeking growth and opportunity which will result in the\nability to sustain one’s career over a longer period of time with the potential for increased\nincome as one’s wisdom increases.\nA Practitioner might choose to think of the improved career skills and growth as part of\ntheir compensation rather than, having the view that all compensation is through\nmonetary gain. Through acquiring professional positions that support your career growth,\nespecially early in your career, you will be able to develop wisdom which will always lead\nto improved income. If you prioritize income over wisdom, you may find that your career\nwill “stagnate” leaving you unable to acquire the income you need later in life when your\nprofessional skills are no longer relevant or desirable in the marketplace. Instead, prioritize\nyour career growth through acquiring new skills rather than acquiring income. This will\nresult in more wisdom which employers will always be willing to compensate you for as\nyou become an expert in your field.\nIf you are in a position where the income is low yet there is career growth, then one’s\ncareer could easily grow where you will find yourself with the future ability to obtain\nincreased opportunities and income as life progresses.\nTo excel in life and professional life, one will need to be continuously developing their\nprofessional skills. A work environment that does provide career growth but provides a\nlow income is an occupation that might be described as a “growth job”. A wise\nPractitioner would benefit from this opportunity where career growth is possible and\nunderstand that compensation is all inclusive of training, quality of work, and income. As\nlong as there is enough income to support and sustain a modest life, you might decide to\nprioritize growth of career skills rather than income, allowing you to become an expert in\nyour field where your skills will be in high demand ensuring longevity in your career with\nthe ability to obtain increased amounts of income as your wisdom and responsibilities\nincrease.\n(4) If one is able to develop their career skills and the provided income is reasonable, it\nwould be advisable to stay in that position for an extended period of time seeking growth\nand opportunity which will result in the ability to sustain one’s career over a longer period\nof time with continually increasing amounts of income as one’s wisdom and\nresponsibilities increase.\nA Practitioner might choose to think of the improved career skills and growth as part of\ntheir compensation in addition to the monetary gain. Through acquiring professional\npositions that support your career growth, especially early in your career, you will be able\nto develop wisdom which will always lead to improved income.\nTo excel in life and professional life, one will need to be continuously developing their\nprofessional skills. A work environment that does provide career growth and does provide\na reasonable income is an occupation that might be described as the “ideal job”. A wise\nPractitioner would benefit from this opportunity where career growth is possible and\nunderstand that compensation is all inclusive of training, quality of work, and income. As\nlong as there is continued growth and income to support and sustain your life, you might\ndecide to stay at this job for as long as possible.\n64", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "To Select the Place to Live", "sutta_refs": ["MN"], "page": null, "page_start": 60, "page_end": 64, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3c59c0f5-e515-4ce5-ade9-8dda5b40bef8", "parent_id": "book-vol10:ch15:scripture", "content_type": "scripture", "text": "Chapter 15\nWith The Elimination of Excitement Comes The\nComplete Destruction of Discontentedness\nPunna, there are forms recognizable by the eye that are desirable, lovely,\nagreeable, pleasing, sensually enticing, tempting. If a Monk does not seek\nexcitement in them, does not welcome them, and does not remain holding to\nthem, excitement is eliminated in him. With the elimination of excitement,\nPunna, there is the elimination of discontentedness, I say.\nThere are, Punna, sounds recognizable by the ear…, odors recognizable by\nthe nose..., flavors recognizable by the tongue..., physical objects\nrecognizable by the body…, mental objects recognizable by the mind that\nare desirable, lovely, agreeable, pleasing, sensually enticing, tempting. If a\nMonk does not seek excitement in them, does not welcome them, and does\nnot remain holding to them, excitement is eliminated in him.\nWith the elimination of excitement, Punna, there is the elimination of\ndiscontentedness, I say.\n(Reference: SN 35.88)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "With The Elimination of Excitement Comes The", "sutta_refs": ["SN"], "page": null, "page_start": 65, "page_end": 66, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2b490d35-8f73-4508-9bb6-ac1c929482f5", "parent_id": "book-vol10:ch15:commentary:0", "content_type": "commentary", "text": "65", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "With The Elimination of Excitement Comes The", "sutta_refs": ["SN"], "page": null, "page_start": 65, "page_end": 66, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0581cb43-0f5f-407b-9c6d-99d6575d3407", "parent_id": "book-vol10:ch15:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a Teaching that will help you see that\nthe conditioned pleasant feelings are just as much of a problem as the painful feelings\nand the feelings that are netter painful-nor-pleasant.\nThe mind will experience desirable, lovely, agreeable, pleasing, sensually enticing, and\ntempting forms that the mind sees through the eyes. If a Practitioner does not long or\nyearn for excitement in these agreeable forms, welcome them, or remain holding on to\nthem, then the mind can eliminate its craving/desire/attachment to impermanent\nconditions that are creating the impermanent pleasant feelings causing the mind to be\ndissatisfied (i.e. discontent). Because the pleasant feelings are based on impermanent\nconditions and are not permanent, the mind eventually becomes discontent or\ndissatisfied with the constant struggle attempting to hold on to the pleasant feelings\npermanently. While the mind experiences temporary pleasantness, it will eventually swing\nto painful feelings or feelings that are neither painful-nor-pleasant due to the mind basing\nits inner feelings on impermanent conditions.\nThrough the elimination of craving/desire/attachment for desirable and agreeable forms,\nsounds, odors, flavors, physical objects, and mental objects through the eyes, ears, nose,\ntongue, body, and mind, a Practitioner will gradually eliminate all discontentedness.\nThe unEnlightened mind will continue to long with a strong eagerness for pleasant\nfeelings through The Six Sense Bases and as long as the mind is seeking, welcoming,\nand holding on to the cravings/desires for these pleasant feelings chasing after the\nobjects of its affection, the mind will continue to experience discontentedness including\npainful feelings and feelings that are neither painful-nor-pleasant.\nThe mind needs to be trained to be “satisfied with what is” rather than continuously chase\nafter the objects of its affection to experience pleasant feelings. Allowing the mind to\ncontinue to chase after pleasant feelings is to invite painful feelings and feelings that are\nneither painful-nor-pleasant into the mind.\nBecause the conditions that create pleasant feelings are impermanent, eventually the\nmind will be unable to acquire those conditions to create the pleasant feelings, thus,\npainful feelings or feelings that are neither painful-nor-pleasant will be experienced.\nDetailed explanation of The Six Sense Bases is available in this same book series found in\nthe book “The Six Sense Bases” (Volume 9).\n66", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "With The Elimination of Excitement Comes The", "sutta_refs": ["SN"], "page": null, "page_start": 65, "page_end": 66, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a6804d91-b5d5-4680-ae38-b56eccedc364", "parent_id": "book-vol10:ch16:scripture", "content_type": "scripture", "text": "Chapter 16\nThe Cause of Discontentedness\nThere are, Migajāla, forms recognizable by the eye that are desirable, lovely,\nagreeable, pleasing, sensually enticing, tempting.\nIf a Monk seeks excitement (pleasant feelings) in them, welcomes them, and\nremains holding to them, excitement arises. When there is excitement, there\nis craving and desire. When there is craving and desire, there is bondage.\nBound by the fetter of sensual desire, Migajāla, a Monk is called one\ndwelling with a partner.\n(In the case of sounds recognizable by the ear … odors recognizable by the\nnose ... flavors recognizable by the tongue ... physical objects recognizable\nby the body ... mental objects recognizable by the mind, the discourses are\nsimilar to that of forms recognizable by the eye.)\n(Reference: SN 35.63)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "The Cause of Discontentedness", "sutta_refs": ["SN"], "page": null, "page_start": 67, "page_end": 68, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8b9c3560-95f6-415a-95bb-98345db2e623", "parent_id": "book-vol10:ch16:commentary:0", "content_type": "commentary", "text": "67", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "The Cause of Discontentedness", "sutta_refs": ["SN"], "page": null, "page_start": 67, "page_end": 68, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "871449d4-9779-49da-b063-b16133b52cb4", "parent_id": "book-vol10:ch16:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he highlights his central Teaching of how craving/\ndesire/attachment leads to discontentedness of the mind describing craving as a\n“partner”. One who has eliminated craving/desire/attachment is described as a “lone\ndweller”.\nWith craving/desire/attachment in the mind, a Practitioner’s mind will be unliberated\nexperiencing continuous discontentedness. The mind will continue to chase after the\nobjects of its affection in an attempt to please the craving. Never experiencing lasting\nsatisfaction, the mind continues to long with a strong eagerness through The Six Internal\nSense Bases of the eyes, ears, nose, tongue, body, and mind for The Six External Sense\nBases of forms, sounds, odors, flavors, physical objects, and mental objects.\nThe mind is “bound by the fetter of sensual desire”. The mind is inhibited, trapped, and\nbound to getting pleasure through The Six Sense Bases attempting to satisfy its “sensual\ndesire” but never experiences lasting satisfaction due to the mind basing its inner feelings\non impermanent conditions through The Six Sense Bases.\nThe unEnlightened mind wants “desirable, lovely, agreeable, pleasing, sensually enticing,\ntempting” forms, sounds, odors, flavors, physical objects, and mental objects at all times\npermanently. The unEnlightened mind is chasing pleasant feelings “seeks excitement in\nthem, welcomes them, and remains holding to them, excitement arises”.\n“When there is excitement, there is craving and desire” as the mind will be unable to be\ncalm and peaceful while excitement arises and the mind obsesses with craving/desire.\nEven though one may be alone, with craving/desire/attachment, a Practitioner “is called\none dwelling with a partner”.\nThe Buddha explains, “there is bondage. Bound by the fetter of sensual desire” when\nthere is craving/desire/attachment through The Six Sense Bases, the mind is bound, not\nliberated, it is stuck in The Cycle of Rebirth and the cycle of continuous\ndiscontentedness.\nA Practitioner who has trained the mind to eliminate craving/desire/attachment is\nreleased from the fetter of sensual desire.\nSensual desire is just one of The Ten Fetters that needs to be eliminated to experience\nEnlightenment. Liberating the mind from all of The Ten Fetters a Practitioner will\nexperience peace, calmness, serenity, and contentedness with joy - permanently.\nDetailed explanation of The Six Sense Bases is available in this same book series found in\nthe book “The Six Sense Bases” (Volume 9).\n68", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "The Cause of Discontentedness", "sutta_refs": ["SN"], "page": null, "page_start": 67, "page_end": 68, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "86753dfa-8248-4df8-b0e7-d8b7dc81e05f", "parent_id": "book-vol10:ch17:scripture", "content_type": "scripture", "text": "Chapter 17\nWith the Elimination of Excitement\nThere is the Elimination of Discontentedness\nPunna, there are forms recognizable by the eye…sounds recognizable by the\near…odors recognizable by the nose...flavors recognizable by the\ntongue...physical objects recognizable by the body…mental objects\nrecognizable by the mind that are wished for, desired, agreeable, and\nlikeable, connected with sensual desire and provocative of craving.\nIf a Monk does not experience excitement (pleasant feelings) in them,\nwelcome them, and remain holding to them, excitement is eliminated in him.\nWith the elimination of excitement, Punna, there is the elimination of\ndiscontentedness, I say.\n(Reference: SN 35.88)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "With the Elimination of Excitement", "sutta_refs": ["SN"], "page": null, "page_start": 69, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e406196f-ee68-4c75-bff4-4367b83fab81", "parent_id": "book-vol10:ch17:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how the elimination of excitement (i.e.\npleasant feelings) leads to the elimination of all discontentedness.\nBecause of sensual desire, the mind is longing, yearning, and obsessed with seeking\npleasant feelings through The Six Sense Bases. As long as the mind continues to do this,\nit will experience discontentedness as the conditions that create the pleasant feelings are\nnot permanent and it is only a matter of time before painful feelings or feelings that are\nneither painful-nor-pleasant will invade the mind.\nThrough training the mind to eliminate craving/desire for pleasant feelings, the mind will\nthen also eliminate painful feelings and feelings that are neither painful-nor-pleasant.\n69", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "With the Elimination of Excitement", "sutta_refs": ["SN"], "page": null, "page_start": 69, "page_end": 69, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eadff77a-decf-48df-9430-5616cdded711", "parent_id": "book-vol10:ch18:scripture", "content_type": "scripture", "text": "Chapter 18\nThe Destruction of Excitement\nMonks, attend carefully to forms. Recognize the impermanence of forms as it\nreally is. When a Monk, attending carefully to forms, recognizes the\nimpermanence of forms as it really is, he feels indifferent towards forms.\nWith the destruction of excitement (pleasant feelings) comes destruction of\ncraving and desire; with the destruction of craving and desire comes\ndestruction of excitement.\nWith the destruction of excitement, craving, and desire the mind is said\nto be well liberated.\n(In the case of sounds, odors, flavors, physical objects, and mental objects,\nthe discourses are similar to that of forms.)\n(Reference: SN 22.52)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "The Destruction of Excitement", "sutta_refs": ["SN"], "page": null, "page_start": 70, "page_end": 70, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7164c5e4-b850-48c3-a6b3-8dcfbdbdc80b", "parent_id": "book-vol10:ch18:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how the mind can be liberated through\nthe elimination of craving/desire which leads to excitement (i.e. pleasant feelings).\nIf a Practitioner can understand that they are eliminating the unEnlightened mind’s fetter/\ntaint/pollution of mind described as sensual desire where it wants to base its inner\nfeelings on impermanent conditions, they can then actively work to eliminate all\ndiscontentedness.\nThe Enlightened mind will still experience fun and joy but, those mental qualities will not\nbe based on impermanent conditions that the mind attempts to hold on to craving them\nto be permanent.\nInstead, the Enlightened mind can experience the situation, and then let it go not craving\nfor it to be permanent. The mind needs to recognize the impermanent nature of forms,\nsounds, odors, flavors, physical objects, and mental objects, no longer craving/desiring\nfor them to be permanent.\nIf the mind craves for pleasant feelings through The Six Sense Bases, it is only welcoming\nand inviting in the painful feelings and feelings that are neither painful-nor-pleasant.\nAs long as the mind is stuck in this constant cycle of pursuing pleasure through\nimpermanent conditions, it will never experience the lasting and satisfying peacefulness,\ncalmness, serenity, and contentedness with joy in the Enlightened mental state.\n70", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "The Destruction of Excitement", "sutta_refs": ["SN"], "page": null, "page_start": 70, "page_end": 70, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8b7ba2df-42ff-40d9-a13d-a677ddac293e", "parent_id": "book-vol10:ch19:commentary:0", "content_type": "commentary", "text": "Chapter 19\nThe Suitable Way for Attaining Nibbāna\n(Enlightenment)\n(First Discourse)\nMonks, I will teach you the way that is suitable for attaining Nibbāna\n(Enlightenment).\nListen to that and attend closely, I will speak…\nAnd what, Monks, is the way that is suitable for attaining Nibbāna\n(Enlightenment)?\nHere, a Monk sees the eye as impermanent, he sees forms as impermanent,\nhe sees eye-consciousness as impermanent, he sees eye-contact as\nimpermanent, he sees as impermanent whatever feeling arises with eye-\ncontact as condition, whether pleasant or painful or neither painful-nor-\npleasant.\nHe sees the ear as impermanent, he sees sounds as impermanent, he sees\near-consciousness as impermanent, he sees ear-contact as impermanent, he\nsees as impermanent whatever feeling arises with ear-contact as condition,\nwhether pleasant or painful or neither painful-nor-pleasant.\nHe sees the nose as impermanent, he sees odors as impermanent, he sees\nnose-consciousness as impermanent, he sees nose-contact as\nimpermanent, he sees as impermanent whatever feeling arises with nose-\ncontact as condition, whether pleasant or painful or neither painful-nor-\npleasant.\nHe sees the tongue as impermanent, he sees flavors as impermanent, he\nsees tongue-consciousness as impermanent, he sees tongue-contact as\nimpermanent, he sees as impermanent whatever feeling arises with tongue-\ncontact as condition, whether pleasant or painful or neither painful-nor-\npleasant.\nHe sees the body as impermanent, he sees physical objects as\nimpermanent, he sees body-consciousness as impermanent, he sees body-\ncontact as impermanent, he sees as impermanent whatever feeling arises\nwith body-contact as condition, whether pleasant or painful or neither\npainful-nor-pleasant.\n71", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "The Suitable Way for Attaining Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 71, "page_end": 72, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8d22d67a-b656-40bd-acd0-a68c98c4c476", "parent_id": "book-vol10:ch19:commentary:1", "content_type": "commentary", "text": "He sees the mind as impermanent, he sees mental objects as impermanent,\nhe sees mind-consciousness as impermanent, he sees mind-contact as\nimpermanent, he sees as impermanent whatever feeling arises with mind-\ncontact as condition, whether pleasant or painful or neither painful-nor-\npleasant.\nThis, Monks, is the way that is suitable for attaining Nibbāna (Enlightenment).\n(Reference: SN 35.147)\nIn this Teaching from Gotama Buddha, he shares how The Six Internal Sense Bases, The\nSix External Sense Bases, and contact through these sense bases create the\nconsciousness or awareness of discontent feelings and these feelings are impermanent.\nFor example, the eye comes in contact with a form and the mind becomes aware of this\nthrough the mind or consciousness. Whatever discontent feelings that arise as a result of\nthis contact are impermanent.\nThis can be said of all The Six Internal Sense Bases and The Six External Sense Bases.\nWhether it is the eyes, ears, nose, tongue, body, or mind, these are all impermanent.\nForms, sounds, odors, flavors, physical objects, and mental objects are also all\nimpermanent.\nThe discontent feelings such as pleasant feelings, painful feelings, or feelings that are\nneither painful-nor-pleasant that arise in the mind through contact through The Six Sense\nBases are also impermanent.\nThe mind needs to be trained to eliminate the discontent feelings associated with contact\nthrough The Six Sense Bases to move the mind towards Enlightenment.\nUnderstanding The Universal Truth of Impermanence, a Practitioner can then train the\nmind to no longer hold on or welcome discontent feelings into the mind based on\nimpermanent conditions.\nDetailed explanation on The Universal Truth of Impermanence is available in Chapter 4 of\nthis same book series found in the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\n72", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "The Suitable Way for Attaining Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 71, "page_end": 72, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "62427274-02fe-4bf4-9690-60dbb4bed5fc", "parent_id": "book-vol10:ch20:commentary:0", "content_type": "commentary", "text": "Chapter 20\nThe Suitable Way for Attaining Nibbāna\n(Enlightenment)\n(Second Discourse)\nMonks, I will teach you the way that is suitable for attaining Nibbāna\n(Enlightenment).\nListen to that and attend closely, I will speak…\nAnd what, Monks, is the way that is suitable for attaining Nibbāna\n(Enlightenment)?\nHere, a Monk sees the eye as discontentedness, he sees forms as\ndiscontentedness, he sees eye-consciousness as discontentedness, he sees\neye-contact as discontentedness, he sees as discontentedness whatever\nfeeling arises with eye-contact as condition, whether pleasant or painful or\nneither painful-nor-pleasant.\nHe sees the ear as discontentedness, he sees sounds as discontentedness,\nhe sees ear-consciousness as discontentedness, he sees ear-contact as\ndiscontentedness, he sees as discontentedness whatever feeling arises with\near-contact as condition, whether pleasant or painful or neither painful-nor-\npleasant.\nHe sees the nose as discontentedness, he sees odors as discontentedness,\nhe sees nose-consciousness as discontentedness, he sees nose-contact as\ndiscontentedness, he sees as discontentedness whatever feeling arises with\nnose-contact as condition, whether pleasant or painful or neither painful-nor-\npleasant.\nHe sees the tongue as discontentedness, he sees flavors as\ndiscontentedness, he sees tongue-consciousness as discontentedness, he\nsees tongue-contact as discontentedness, he sees as discontentedness\nwhatever feeling arises with tongue-contact as condition, whether pleasant\nor painful or neither painful-nor-pleasant.\nHe sees the body as discontentedness, he sees physical objects as\ndiscontentedness, he sees body-consciousness as discontentedness, he\nsees body-contact as discontentedness, he sees as discontentedness\n73", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "The Suitable Way for Attaining Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 73, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "346c44e7-31f2-4424-a06a-7e527f2c2619", "parent_id": "book-vol10:ch20:commentary:1", "content_type": "commentary", "text": "whatever feeling arises with body-contact as condition, whether pleasant or\npainful or neither painful-nor-pleasant.\nHe sees the mind as discontentedness, he sees mental objects as\ndiscontentedness, he sees mind-consciousness as discontentedness, he\nsees mind-contact as discontentedness, he sees as discontentedness\nwhatever feeling arises with mind-contact as condition, whether pleasant or\npainful or neither painful-nor-pleasant.\nThis, Monks, is the way that is suitable for attaining Nibbāna (Enlightenment).\n(Reference: SN 35.148)\nIn this Teaching from Gotama Buddha, he shares how The Six Internal Sense Bases, The\nSix External Sense Bases, and contact through these sense bases create the\nconsciousness or awareness of discontent feelings and these feelings are\ndiscontentedness.\nFor example, the eye comes in contact with a form and the mind becomes aware of this\nthrough the mind or consciousness. Whatever discontent feelings that arise as a result of\nthis contact is discontentedness.\nThis can be said of all The Six Internal Sense Bases and The Six External Sense Bases.\nWhether it is the eyes, ears, nose, tongue, body, or mind, these are all potential sources\nof discontentedness. Forms, sounds, odors, flavors, physical objects, and mental objects\nare also all potential sources of discontentedness.\nThe discontent feelings such as pleasant feelings, painful feelings, or feelings that are\nneither painful-nor-pleasant that arise in the mind through contact through The Six Sense\nBases are discontentedness.\nThe mind needs to be trained to eliminate the discontent feelings associated with contact\nthrough The Six Sense Bases to move the mind towards Enlightenment.\nUnderstanding The Universal Truth of Discontentedness, a Practitioner can then train the\nmind to no longer hold on or welcome discontent feelings into the mind based on\nimpermanent conditions.\nDetailed explanation on The Universal Truth of Discontentedness is available in Chapter 4\nof this same book series found in the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n74", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "The Suitable Way for Attaining Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 73, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "33aeb75a-7c94-4627-ba99-9f68cfb61d92", "parent_id": "book-vol10:ch21:commentary:0", "content_type": "commentary", "text": "Chapter 21\nThe Suitable Way for Attaining Nibbāna\n(Enlightenment)\n(Third Discourse)\nMonks, I will teach you the way that is suitable for attaining Nibbāna\n(Enlightenment).\nListen to that and attend closely, I will speak…\nAnd what, Monks, is the way that is suitable for attaining Nibbāna\n(Enlightenment)?\nHere, a Monk sees the eye as non-self, he sees forms as non-self, he sees\neye-consciousness as non-self, he sees eye-contact as non-self, he sees as\nnon-self whatever feeling arises with eye-contact as condition, whether\npleasant or painful or neither painful-nor-pleasant.\nHe sees the ear as non-self, he sees sounds as non-self, he sees ear-\nconsciousness as non-self, he sees ear-contact as non-self, he sees as non-\nself whatever feeling arises with ear-contact as condition, whether pleasant\nor painful or neither painful-nor-pleasant.\nHe sees the nose as non-self, he sees odors as non-self, he sees nose-\nconsciousness as non-self, he sees nose-contact as non-self, he sees as\nnon-self whatever feeling arises with nose-contact as condition, whether\npleasant or painful or neither painful-nor-pleasant\nHe sees the tongue as non-self, he sees flavors as non-self, he sees tongue-\nconsciousness as non-self, he sees tongue-contact as non-self, he sees as\nnon-self whatever feeling arises with tongue-contact as condition, whether\npleasant or painful or neither painful-nor-pleasant.\nHe sees the body as non-self, he sees physical objects as non-self, he sees\nbody-consciousness as non-self, he sees body-contact as non-self, he sees\nas non-self whatever feeling arises with body-contact as condition, whether\npleasant or painful or neither painful-nor-pleasant.\nHe sees the mind as non-self, he sees mental objects as non-self, he sees\nmind-consciousness as non-self, he sees mind-contact as non-self, he sees\n76", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "The Suitable Way for Attaining Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 76, "page_end": 77, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b9421b90-c452-477c-9cb9-09e488c0dde3", "parent_id": "book-vol10:ch21:commentary:1", "content_type": "commentary", "text": "as non-self whatever feeling arises with mind-contact as condition, whether\npleasant or painful or neither painful-nor-pleasant.\nThis, Monks, is the way that is suitable for attaining Nibbāna (Enlightenment).\n(Reference: SN 35.149)\nIn this Teaching from Gotama Buddha, he shares how The Six Internal Sense Bases, The\nSix External Sense Bases, and contact through these sense bases create the\nconsciousness or awareness of discontent feelings and these feelings are not the self (i.e.\nnon-self).\nFor example, the eye comes in contact with a form and the mind becomes aware of this\nthrough the mind or consciousness. Whatever discontent feelings that arise as a result of\nthis contact is not the self.\nThis can be said of all The Six Internal Sense Bases and The Six External Sense Bases.\nWhether it is the eyes, ears, nose, tongue, body, or mind, these are all not the self. All\nforms, sounds, odors, flavors, physical objects, and mental objects are also not the self.\nThe discontent feelings such as pleasant feelings, painful feelings, or feelings that are\nneither painful-nor-pleasant that arise in the mind through contact through The Six Sense\nBases are not the self.\nThe mind needs to be trained to eliminate the discontent feelings associated with contact\nthrough The Six Sense Bases to move the mind towards Enlightenment.\nUnderstanding The Universal Truth of Non-self, a Practitioner can then train the mind to\nno longer hold on or welcome discontent feelings into the mind based on impermanent\nconditions.\nDetailed explanation on The Universal Truth of Non-self is available in Chapter 4 of this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n77", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "The Suitable Way for Attaining Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 76, "page_end": 77, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d0b71b3d-f12a-4501-8045-d3f8729572a2", "parent_id": "book-vol10:ch22:commentary:0", "content_type": "commentary", "text": "Chapter 22\nThe Suitable Way for Attaining Nibbāna\n(Enlightenment)\n(Fourth Discourse)\nMonks, I will teach you the way that is suitable for attaining Nibbāna\n(Enlightenment).\nListen to that and attend closely, I will speak…\nWhat do you think, Monks, is the eye permanent or impermanent?\n‘Impermanent, Venerable Sir.’\nIs what is impermanent discontentedness or contentedness?\n‘Discontentedness, Venerable Sir.’\nIs what is impermanent, discontentedness, and subject to change fit to be\nregarded thus: This is mine, this I am, this is my ‘self’?\n‘No, Venerable Sir.’\nAre forms permanent or impermanent? Is eye-consciousness permanent or\nimpermanent? Is eye-contact permanent or impermanent? Is any feeling that\narises with eye-contact as condition - whether pleasant or painful or neither\npainful-nor-pleasant permanent or impermanent?\n‘Impermanent, Venerable Sir.’\nIs the ear permanent or impermanent? Is the nose permanent or\nimpermanent? Is the tongue permanent or impermanent? Is the body\npermanent or impermanent? Is the mind permanent or impermanent? Is any\nfeeling that arises with ear-contact, nose-contact, tongue-contact, body-\ncontact, mind-contact as condition permanent or impermanent?\n‘Impermanent, Venerable Sir.’\nIs what is impermanent discontentedness or contentedness?\n‘Discontentedness, Venerable Sir.’\n78", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "The Suitable Way for Attaining Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 78, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "da4b6026-bd5f-4b8e-a12d-593c7101d33d", "parent_id": "book-vol10:ch22:commentary:1", "content_type": "commentary", "text": "Is what is impermanent, discontentedness, and subject to change fit to be\nregarded thus: This is mine, this I am, this is my ‘self’?\n‘No, Venerable Sir.’\nSeeing thus, Monks, the instructed Noble Disciple experiences a fading\naway of strong feelings towards the eye, towards forms, a fading away of\nstrong feelings towards eye-consciousness, a fading away of strong feelings\ntowards eye-contact, a fading away of strong feelings towards whatever\nfeeling arises with eye-contact as condition-whether pleasant or painful or\nneither painful-nor-pleasant.\n(All the below were restated as above.)\nHe experiences a fading away of strong feelings towards the ears…towards\nthe nose… towards the tongue…towards the body…towards the\nmind...towards whatever feeling arises with mind-contact as condition-\nwhether pleasant or painful or neither painful-nor-pleasant.\nExperiencing a fading away of strong feelings, he becomes free from strong\nfeelings. Through freedom from strong feelings (his mind) is liberated. When\nit is liberated, there comes the knowledge: It’s liberated.\nHe understands: Destroyed is birth, the holy life has been lived, what had to\nbe done has been done, there is no more for this state of existence.\nThis, Monks, is the way that is suitable for attaining Nibbāna (Enlightenment).\n(Reference: SN 35.150)\n79\n\nIn this Teaching from Gotama Buddha, he shares a Teaching to walk Students through\nreflecting on his Teachings to discover the truth so that they can acquire wisdom.\nWith asking his Students questions, they can investigate The Teachings through reflection\nand discover the truth rather than believing anything that he shares.\nThrough understanding that The Six Sense Bases are impermanent a Practitioner trains\nthe mind to eliminate holding on to strong feelings related to the eyes, ears, nose, tongue,\nbody, or mind.\nWith the elimination of strong feelings and being freed from the strong feelings produced\nby craving/desire/attachment, the Practitioner gains the knowledge that the mind is well\nliberated towards the attainment of Enlightenment.\nThe Practitioner then understands that having attained Enlightenment, there is no further\nrebirth in The Cycle of Rebirth.\n80", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "The Suitable Way for Attaining Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 78, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1fe9169a-f19e-4179-980a-963ff8c18d42", "parent_id": "book-vol10:ch23:scripture", "content_type": "scripture", "text": "Chapter 23\nDisassociation Will Lead to\nYour Welfare and Peacefulness\nMonks, whatever is not yours, disassociate with it.\nWhen you have disassociated with it, that will lead to your welfare and\npeacefulness.\nAnd what is it, Monks, that is not yours?\nThe eye is not yours: disassociate with it. When you have disassociated with\nit, that will lead to your welfare and peacefulness.\n(In the case of the ear, the nose, the tongue, the body, and the mind, the\ndiscourses are similar to that of the eye.)\nSuppose, Monks, people were to carry off the grass, sticks, branches, and\nfoliage in this Jeta’s Grove, or to burn them, or to do with them as they wish.\nWould you think: People are carrying us off, or burning us, or doing with us\nas they wish?\n‘No, Venerable Sir.’\nFor what reason?\n‘Because, Venerable Sir that is neither our self nor what belongs to our self.’\nSo too, Monks, the eye, the ear, the nose, the tongue, the body, the mind\nis not yours: disassociate with it. When you have disassociated with it,\nthat will lead to your welfare and peacefulness.\n(Reference: SN 35.101)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Disassociation Will Lead to", "sutta_refs": ["SN"], "page": null, "page_start": 81, "page_end": 83, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "92f772e7-2db6-4fa2-980d-894a64e3e91b", "parent_id": "book-vol10:ch23:commentary:0", "content_type": "commentary", "text": "81", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Disassociation Will Lead to", "sutta_refs": ["SN"], "page": null, "page_start": 81, "page_end": 83, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9cab548a-46d1-4e8f-a3e4-fa5da2aa190d", "parent_id": "book-vol10:ch23:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Practitioner will need to\ndisassociate with The Six Sense Bases not considering the physical body to be “you” or\n“the self”.\nThrough training the mind to disassociate with the eyes, ears, nose, tongue, body, and\nmind as being “the self”, a Practitioner can work towards the elimination of the fetter/\ntaint/pollution of mind described as “personal existence view” to realize The Universal\nTruth of Non-self and “sensual desire”.\nThe Buddha helps his Students more deeply understand this Teaching relating it to\n“Jeta’s Grove”.\nJeta’s Grove was a location where The Buddha and his Students spent an extensive\namount of time as there was a Temple there that was built for them to share these\nTeachings with the local community.\nThe Buddha and his Students stayed at Jeta’s Grove more than any other location. A\nbeings mind can oftentimes associate material objects and possessions as belonging to\nyou and taking ownership of these, including taking ownership over the physical body.\nSo, Gotama Buddha wisely uses this location as a way to ask the Students “Suppose,\nMonks, people were to carry off the grass, sticks, branches, and foliage in this Jeta's\nGrove, or to burn them, or to do with them as they wish. Would you think: People are\ncarrying us off, or burning us, or doing with us as they wish?”.\nThe Students answer the question from The Buddha, ‘No, Venerable Sir’.\nWhile the mind can be questioned and intellectually understand that none of these\nmaterial objects are “you” or belong to you, the mind needs to be deeply trained to let\nthem go “disassociating” with them which “will lead to your welfare and peacefulness”. If\nthe mind continues to hold on to these impermanent objects, it will continue to\nexperience discontentedness.\nA Practitioner needs to mentally let go of holding on to people, situations, experiences,\njobs, material objects, etc. A Practitioner does not necessarily need to eliminate them\nfrom their life, but instead, deeply train the mind to eliminate the craving/desire/\nattachment to hold on to these and other things permanently.\nThrough training the mind to let go of these impermanent conditions seeking pleasure,\nthen it can be trained to reside in peacefulness, calmness, serenity, and contentedness\nwith joy - permanently.\nBut, if the mind thinks that all these impermanent objects are “you” or “the self”, when\nthose impermanent objects no longer exist, the mind will experience painful feelings.\nBy disassociating with all objects considering “that is not yours”, then the mind can be\nunaffected when impermanence is experienced.\n82", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Disassociation Will Lead to", "sutta_refs": ["SN"], "page": null, "page_start": 81, "page_end": 83, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bf399740-d08e-47ba-a9de-479768433eed", "parent_id": "book-vol10:ch23:commentary:2", "content_type": "commentary", "text": "If the mind is holding on to the eyes, ears, nose, tongue, body, and mind craving for\nagreeable experiences with forms, sounds, odors, flavors, physical objects, and mental\nobjects, it may experience pleasant feelings when it gets what it wants through The Six\nSense Bases, but it will then also experience painful feelings and feelings that are neither\npainful-nor-pleasant when the conditions that created the pleasant feelings no longer\nexist.\nThe cycle of continued discontentedness just continues, and the mind is not free from the\nstrong feelings. It is unliberated continuing to experience constant discontentedness.\nInstead, the mind can be liberated from the strong feelings to experience freedom and\nliberation, the peacefulness of Enlightenment, because the mind is no longer longing with\na strong eagerness for the objects of its affection. The mind also will not experience\npainful feelings nor feelings that are neither painful-nor-pleasant when it is liberated from\nchasing after the objects of its affection through The Six Sense Bases.\n83", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Disassociation Will Lead to", "sutta_refs": ["SN"], "page": null, "page_start": 81, "page_end": 83, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "142f989e-4f4b-4411-aaaf-72d94df296e9", "parent_id": "book-vol10:ch24:scripture", "content_type": "scripture", "text": "Chapter 24\nThe Arising and Elimination of Feeling\nMonks, these three feelings are born of contact, rooted in contact, with\ncontact as their source and condition.\nWhat three?\nPleasant feeling, painful feeling, neither painful-nor-pleasant feeling.\nIn dependence on a contact to be experienced as pleasant, Monks, a\npleasant feeling arises. With the elimination of that contact to be\nexperienced as pleasant, the corresponding feeling - the pleasant feeling\nthat arose in dependence on that contact to be experienced as pleasant - is\neliminated and subsides.\n(In case of painful feeling, neither painful-nor-pleasant feeling, similar\ndiscourses were spoken by The Perfectly Enlightened One.)\nMonks, just as heat is generated and fire is produced from the\nconjunction and friction of two fire-sticks, but when the sticks are\nseparated and laid aside the resulting heat is eliminated and subsides;\nSo too, these three feelings are born of contact, rooted in contact, with\ncontact as their source and condition. In dependence on the appropriate\ncontacts the corresponding feelings arise; with the elimination of the\nappropriate contacts the corresponding feelings are eliminated.\n(Reference: SN 36.10)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Arising and Elimination of Feeling", "sutta_refs": ["SN"], "page": null, "page_start": 84, "page_end": 89, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "05832bbf-172e-4cb0-95c1-bc4d2e2746a2", "parent_id": "book-vol10:ch24:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares his description of discontentedness and\nthe condition that produce discontentedness to arise.\nThe Buddha explains discontentedness as pleasant feelings, painful feelings, and feelings\nthat are neither painful-nor-pleasant.\nIt is contact that creates the condition to produce the arising of discontent feelings.\nThe eyes come into contact with a form that then produces feelings that are either\npleasant, painful, or neither painful-nor-pleasant.\nThe ears come into contact with a sound that then produces feelings that are either\npleasant, painful, or neither painful-nor-pleasant.\n84", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Arising and Elimination of Feeling", "sutta_refs": ["SN"], "page": null, "page_start": 84, "page_end": 89, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bc879634-005d-48ff-bcf8-1158eee5da46", "parent_id": "book-vol10:ch24:commentary:1", "content_type": "commentary", "text": "The nose comes into contact with an odor that then produces feelings that are either\npleasant, painful, or neither painful-nor-pleasant.\nThe tongue comes into contact with a flavor that then produces feelings that are either\npleasant, painful, or neither painful-nor-pleasant.\nThe body comes into contact with a physical object that then produces feelings that are\neither pleasant, painful, or neither painful-nor-pleasant.\nThe mind comes into contact with a mental object that then produces feelings that are\neither pleasant, painful, or neither painful-nor-pleasant.\nWith just the eyes, ears, nose, tongue, body, or mind existing on its own, there is no\ndiscontentedness.\nWith just forms, sounds, odors, flavors, physical objects, or mental objects existing on\ntheir own, there is no discontentedness.\nIt is only when the condition of “contact” exists between The Six Internal Sense Bases\nand The Six External Sense Bases that discontentedness can arise.\nContact is the condition that leads to the feelings produced in the mind.\nJust like if two sticks are not rubbed together they do not produce fire, if The Six Internal\nSense Bases do not come into contact with The Six External Sense Bases, there is no\ndiscontentedness. Contact is the condition that allows discontent feelings to arise.\nTherefore, a wise Practitioner will need to be watchful over the mind guarding the\ndoorways to discontentedness.\nWhile contact will happen through The Six Sense Bases as this cannot be permanently\neliminated, if there is no craving/desire/attachment for pleasant feelings, then painful\nfeelings nor feelings that are neither painful-nor-pleasant will arise in the mind.\nAn understanding of Dependent Origination will help you to more deeply understand the\nconditions that exist that arise discontentedness in the mind so that you can actively work\nto eliminate these conditions from the mind so that discontentedness will no longer be\nproduced.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer” (Volume 5).\n85", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Arising and Elimination of Feeling", "sutta_refs": ["SN"], "page": null, "page_start": 84, "page_end": 89, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "824f89b2-627a-4573-a57c-e1b0bcb3bdfa", "parent_id": "book-vol10:ch24:commentary:2", "content_type": "commentary", "text": "The Universal Truth of Discontentedness can capture the full essence and meaning of\nwhat is mostly described across books and writings about Gotama Buddha’s Teachings\nwhere you see the word “suffering” substitute the word “discontentedness”. Where you\nsee the word “Dukkha” substitute the word “discontentedness”.\nDiscontentedness describes the mental state when the mind is unsatisfied,\ndispleased, uncalm, or unpeaceful. The mind is shaken up, unsteady, or unstable.\nDiscontentedness is impermanent but it continues to happen over and over again\nbecause the conditions that are causing the discontentedness still remain in the\nunEnlightened mind. The Path to Enlightenment is to train the mind to eliminate the\nconditions that are causing the discontentedness through dedicated learning, reflecting,\nand practice of these Teachings.\nDiscontentedness is a mental state that can arise from physical or emotional pain through\nto the slightest unpleasantness of a small odor or slightest of touches when unpleasant\nfeelings arise. It describes the mental state that can arise from extreme physical\ndiscomfort through to the smallest of needle pricks, emotional unpleasantries or\nsignificant traumas and effects of the mind. Discontentedness also describes the\ncondition of the mind when there are feelings of happiness, excitement, elation, thrill,\nexhilaration, euphoria, boredom, loneliness, shyness, displeasure, discomfortable,\ndissatisfaction, and others in the mind.\nDiscontentedness is a state of being, not a feeling or emotion itself.\nWhen the mind is excited and elated, the mind is uncalm where one does not have\nconcentration.\nThe Enlightened mind is beyond pleasure and pain where instead of experiencing\nconditioned happiness, excitement, and elation based on an impermanent condition, it\nwill instead experience permanent joy no longer attaching its inner feelings to\nimpermanent conditions.\nGotama Buddha describes three feelings as discontent. This is referred to as The\nUniversal Truth of Discontentedness.\nThe goal of these Teachings is to eliminate discontentedness of mind providing the mind\na permanent place to reside in the mental state of Enlightenment.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,\nstress, anxiety, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,\nuncomfortable, unsatisfied, etc.)\nHappiness can be described as discontentedness because we know those feelings and\npleasures will not last - they are impermanent. Once the pleasant feelings cease to exist,\nthe mind then oftentimes moves to painful feelings of sadness, anger, or worse. The mind\ncontinues to go through this constant cycle of chasing pleasant feelings, then\nexperiencing painful feelings and feelings that are neither painful-nor-pleasant\nexperiencing discontentedness struggling in life.\n86", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Arising and Elimination of Feeling", "sutta_refs": ["SN"], "page": null, "page_start": 84, "page_end": 89, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "efb0e6c9-9a52-4b5f-a13c-a827289d7ee2", "parent_id": "book-vol10:ch24:commentary:3", "content_type": "commentary", "text": "All three of these feelings can be experienced in the mind which can be described as\ndiscontentedness. If we use the word “suffering”, as has been used in the past, it only\ndescribes 1/3 of the meaning of “dukkha” originally taught by Gotama Buddha. Suffering\ndescribes a painful feeling but it does not describe the other two (2) types of “dukkha” or\nfeelings taught by Gotama Buddha. Using the word suffering, a Practitioner would be\nmissing 66.6% of what Gotama Buddha was discussing to eliminate from the mind, thus,\nfinding it very challenging to ever experience Enlightenment.\nDiscontentedness is experienced through The Six Sense Bases. The eyes, ears, nose,\ntongue, body, and the mind. These are the six internal sense bases or the six internal\nsense faculties. You will see different people using different language to describe Gotama\nBuddha’s Teachings because even how people describe these Teachings is impermanent.\nIt is not steady, fixed, or constant as different people choose to use different language.\nThe six internal sense bases experience the six external sense bases of forms, sounds,\nodors, flavors, physical objects, and mental objects.\nThe mind longing for pleasant feelings through the six internal sense bases for the six\nexternal sense bases is one of the significant problems of the unEnlightened mind\ndescribed in The Ten Fetters as “sensual desire”. The mind is chasing after pleasant\nfeelings through The Six Sense Bases looking to fulfill the objects of its desires through\nimpermanent conditions.\nThe mind experiences discontentedness through longing for sensual pleasure through\nthese six (6) sense bases.\nThe Six Sense Bases\nInternal Sense Base External Sense Base\nEyes Forms\nEars Sounds\nNose Odors\nTongue Flavors\nBody Physical Objects\nMind Mental Objects\nWhen seeing an agreeable form through the eyes, one experiences pleasant feelings.\nWhen seeing a disagreeable form through the eyes, one experiences a painful feeling. The\nmind is discontent.\nWhen hearing an agreeable sound through the ears, one experiences pleasant feelings.\nWhen hearing a disagreeable sound through the ears, one experiences a painful feeling.\nThe mind is discontent.\nWhen smelling an agreeable odor through the nose, one experiences pleasant feelings.\nWhen smelling a disagreeable odor through the nose, one experiences a painful feeling.\nThe mind is discontent.\n87", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Arising and Elimination of Feeling", "sutta_refs": ["SN"], "page": null, "page_start": 84, "page_end": 89, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1bafa0ae-884e-4f0e-a3ad-70f6c19ad4c0", "parent_id": "book-vol10:ch24:commentary:4", "content_type": "commentary", "text": "When tasting an agreeable flavor through the tongue, one experiences pleasant feelings.\nWhen tasting a disagreeable flavor through the tongue, one experiences a painful feeling.\nThe mind is discontent.\nWhen touching an agreeable physical object through the body, one experiences pleasant\nfeelings. When touching a disagreeable physical object through the body, one\nexperiences a painful feeling. The mind is discontent.\nWhen recognizing an agreeable mental object through the mind, one experiences\npleasant feelings. When recognizing a disagreeable mental object through the mind, one\nexperiences a painful feeling. The mind is discontent.\nMental objects are objects such as thoughts, ideas, emotions, mental states, etc.\nThrough all six (6) sense bases or The Six Doorways to Discontentedness, the mind\nexperiences pleasant feelings, painful feelings, and feelings that are neither painful-nor-\npleasant. When pleasant feelings, painful feelings, and feelings that are neither painful-\nnor-pleasant are experienced, the mind is discontent. There are more detailed Teachings\non this topic in the book “The Six Sense Bases” (Volume 9) in this same book series.\nAs the mind chases pleasant feelings, due to the impermanent nature of these feelings,\nthe mind is then inviting in painful feelings and/or feelings that are neither painful-nor-\npleasant as the mind still has a longing with a strong eagerness for impermanent\nconditions to create pleasant feelings. If the mind is basing its inner pleasant feelings on\nimpermanent conditions, it is also going to experience painful feelings and feelings that\nare neither painful-nor-pleasant based on impermanent conditions. Instead, the mind can\nbe trained to be inwardly peaceful and calm no longer yearning for pleasant feelings\nthrough conditions which are all impermanent.\nTo attain Enlightenment, you will need to learn how to “guard” the doorways to\ndiscontentedness and “protect your own contentedness” through developing a life\npractice of non-craving, non-desire, non-attachment, or non-clinging. We are each\nresponsible to “protect or maintain our own contentedness of mind”, no one else\ncan do that for us.\nSince the mind is not resting in one of these three (3) feelings permanently, due to the\ninternal feelings being based on impermanent conditions, the mind is experiencing\ndiscontentedness.\nThe goal of Gotama Buddha’s Teachings and pursuing Enlightenment, is for the mind to\nbe content which is a permanent place the mind can reside through liberation of the mind.\nThe mind will be liberated from basing its internal feelings on impermanent conditions\nresiding permanently peaceful, calm, serene, and content with joy. To accomplish this,\none needs to observe the truth in Gotama Buddha’s Teachings to acquire wisdom through\nyour practice of The Teachings and then deeply training the mind.\nWe acquire wisdom through learning and practicing The Teachings to observe the same\n“truths” as Gotama Buddha. The collection of this wisdom leads to improved ways for the\nmind to function optimally with purity of thought and awakened to attain Enlightenment.\n88", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Arising and Elimination of Feeling", "sutta_refs": ["SN"], "page": null, "page_start": 84, "page_end": 89, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0a41cee8-847e-4d8e-a878-d721a8891ba8", "parent_id": "book-vol10:ch24:commentary:5", "content_type": "commentary", "text": "Enlightenment is a permanent place for the mind to reside because once you learn\nsomething to acquire wisdom you do not “unlearn” it. You learn through experience and\nobservation of The Teachings through practice of The Teachings. There is no belief in\nthese Teachings and practices but instead experiential learning where you observe the\ntruth in The Teachings that becomes wisdom. Liberation of the mind by wisdom (i.e.\nEnlightenment) is the only mental state that is permanent. Enlightenment is a mental state\nwhere the mind can reside permanently peaceful, calm, serene, and content with joy.\nDetailed explanation of The Six Sense Bases is available in this same book series found in\nthe book “The Six Sense Bases” (Volume 9).\n89", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Arising and Elimination of Feeling", "sutta_refs": ["SN"], "page": null, "page_start": 84, "page_end": 89, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c131af00-3ec5-4c12-ab79-c09ae2d4e370", "parent_id": "book-vol10:ch25:commentary:0", "content_type": "commentary", "text": "Chapter 25\nThe Way to Purity\nOf ways The Eight Fold is the best;\nand of true things the stages four;\nfreedom from strong feelings is the best of things;\nof humans best is he who sees.\nThis is the very Way;\nthere is none else for seeing purity;\nherein do you a-faring go,\nthe way to baffle Māra this.\nHerein when you have faring gone\nas end you'll come to make of ill;\nshown surely was the Way by me,\nwho ease from darts had come to know.\nTis you the dedicated must work;\nthe men-so-gone but show the way;\nwho in their reflection, as they fare,\nfrom Māra’s bonds find liberty.\nTransient is all men think and do:\nwhen this by wisdom is discerned,\nthen does one turn away from ill:\nthis is the way to purity.\nPainful is all men think and do:\nwhen this by wisdom is discerned,\nthen does one turn away from ill:\nthis is the way to purity.\nWithout the self men think and do:\nwhen this by wisdom is discerned,\nthen does one turn away from ill:\nthis is the way to purity.\n(Reference: DHP 273-279)\n90", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "The Way to Purity", "sutta_refs": [], "page": null, "page_start": 90, "page_end": 94, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "028db495-39ab-4e27-8bc8-2819c49b4745", "parent_id": "book-vol10:ch25:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a way to purify the mind.\nThis is from the Dhammapada so the content is organized based on scholar’s\ninterpretation who have attempted to summarize his Teachings.\nI typically do not dive into the Dhammapada but I do share The Teachings of The Buddha\nfrom other parts of The Pāli Canon. This book series does contain a limited number of\nChapters from the Dhammapada.\nThe Dhammapada is a scholarly work that attempts to summarize Gotama Buddha’s\nTeachings in verse form. So, the Dhammapada is an interpretation from many years after\nthe lifetime of Gotama Buddha based on what scholars thought were The Teachings of\nGotama Buddha but not his actual words or Teachings.\nOne thing that you may know about the scholarly community is, they are typically not\nPractitioners but instead more interested in the historical aspects of The Teachings and\nwhat happened throughout history rather than learning and practicing The Teachings to\nacquire wisdom and attain Enlightenment.\nThey are less interested in Enlightenment itself and more interested in the historical\naspects around Gotama Buddha’s lifetime and what has transpired since that time in\nrelation to his Teachings.\nSo, if one is reading the Dhammapada, they are reading a scholarly interpretation (i.e. a\nnon-practitioner) of Gotama Buddha’s Teachings which then need to be interpreted by\nyou to determine, what is it that Gotama Buddha was actually teaching?\nIn my opinion, it is much better to go to the source of his Teachings that can be\nindependently verified to learn and practice those with guidance from a Teacher to\nindependently determine the truth for yourself to acquire wisdom, even though some\nconsider the Dhammapada a source of The Buddha’s Teachings, not everyone does.\nThe words in the Dhammapada cannot be practiced to independently verify the truth to\nacquire wisdom which would lead to attaining Enlightenment. But, if you understand The\nTeachings of The Buddha, you can then understand the Dhammapada in a more detailed\nway.\nThe words in the Dhammapada do not lead to Enlightenment since they are not the actual\nTeachings of Gotama Buddha but interpretations by scholars. The words in the\nDhammapada cannot be learned, reflected on, and practiced, in such a way that would\nproduce Enlightenment.\nIt is the discourses in The Pāli Canon that are “The Words of The Buddha” and\nrepresent his Teachings. Learning, reflecting, and practicing these, a Practitioner\ncan independently verify the truth to acquire wisdom improving the condition of the\nmind to attain Enlightenment.\n91", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "The Way to Purity", "sutta_refs": [], "page": null, "page_start": 90, "page_end": 94, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e7048e75-e590-4bd7-99fa-6dc4d9ffe7fa", "parent_id": "book-vol10:ch25:commentary:2", "content_type": "commentary", "text": "By going directly to the source (i.e. the discourses) to learn and apply The Teachings in\npractice to determine the truth through experience, you are not trying to interpret a\nscholar’s interpretation to figure out what Gotama Buddha taught. You are instead,\nlearning what Gotama Buddha taught and then, applying that in practice with guidance\nfrom a Teacher to independently determine the truth for yourself to acquire wisdom.\nThe mind is liberated and attains Enlightenment through wisdom.\nWith that said, there are a select number of Chapters in this book series that are from the\nDhammapada denoted as “DHP” in the reference.\nYou will notice these Chapters are almost like poetry in the way they are composed.\nWhile The Buddha did speak, at times, in a way that can be consider a bit like poetry, his\ntrue Teachings are delivered in discourses that can be learned, reflected on, and\npracticed to determine the truth.\nWith an understanding of The Buddha’s Teachings, you can find Chapters such as this\none, interesting to explore and uncover what is being shared from scholars. Just always\nkeep in mind that the Dhammapada is not the actual “Words of The Buddha” but instead,\na scholarly interpretation of what people 1,000-1,200 years after the death of The Buddha\nthought he was teaching based on the discourses they had reviewed.\nI will help you to understand this Chapter just as I have done in other parts of this book\nseries. And while I may reference in the explanation what The Buddha was teaching, now\nyou understand that, while these are based on what The Buddha taught, they are not an\nactual account of what he said during his lifetime.\n92", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "The Way to Purity", "sutta_refs": [], "page": null, "page_start": 90, "page_end": 94, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "483d3b53-9759-469a-bb17-6ee976ade8cb", "parent_id": "book-vol10:ch25:commentary:3", "content_type": "commentary", "text": "—————\nOf ways The Eight Fold is the best: The best way to Enlightenment is The Eight Fold\nPath.\nand of true things the stages four: There are four Stages of Enlightenment.\nfreedom from strong feelings is the best of things: Liberation of the mind results in\nfreedom from strong feelings which is the best thing you could ever experience.\nof humans best is he who sees: He who has eliminated ignorance (unknowing of true\nreality) can see clearly no longer confused about The Natural Laws of Existence is the\nbest of all humans. They have completely purified the mind no longer experiencing any\nunwholesome mental qualities, only experiencing wholesomeness.\n—————\nThis is the very Way: The Eight Fold Path is the way to Enlightenment.\nthere is none else for seeing purity: There is no other way to purify the mind other than\nThe Eight Fold Path where the mind will eliminate all ignorance (unknowing of true reality)\nbeing able to see true reality, seeing clearly.\nherein do you a-faring go: This is the way to go forward on The Path to Enlightenment.\nthe way to baffle Māra this: The way to eliminate the unwholesome influence of Māra\nThe Evil One.\n—————\nHerein when you have faring gone: When you have gone forward on The Path to\nEnlightenment.\nas end you'll come to make of ill: You can eliminate all desire to cause harm.\nshown surely was the Way by me: I have shown you The Path to Enlightenment through\nthese Teachings.\nwho ease from darts had come to know: Where you will come to understand the\nending of painful feelings.\n—————\nTis you the dedicated must work: You must have dedication to do the work.\nthe men-so-gone but show the way: Those who have eliminated discontentedness\nhaving attained Enlightenment, will show the way to Enlightenment.\nwho in their reflection, as they fare: Through reflecting on The Teachings to acquire\nwisdom as they walk forward.\nfrom Māra’s bonds find liberty: They will experience liberation of mind, freedom from\nstrong feelings, and escape the bonds of Māra The Evil One.\n93", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "The Way to Purity", "sutta_refs": [], "page": null, "page_start": 90, "page_end": 94, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7772baca-1b8d-44c1-aed9-8c2ffbdb2cf8", "parent_id": "book-vol10:ch25:commentary:4", "content_type": "commentary", "text": "—————\nTransient is all men think and do: All that human beings think and do is impermanent.\nwhen this by wisdom is discerned: Understanding the wisdom of The Universal Truth of\nImpermanence.\nthen does one turn away from ill: That is when one can turn away from harming others\nto practice harmlessness.\nthis is the way to purity: This is the way to purify the mind, through understanding The\nUniversal Truth of Impermanence.\n—————\nPainful is all men think and do: All unEnlightened human beings experience painful\nfeelings.\nwhen this by wisdom is discerned: Understanding the wisdom of The Universal Truth of\nDiscontentedness.\nthen does one turn away from ill: That is when one can turn away from harming others\nto practice harmlessness.\nthis is the way to purity: This is the way to purify the mind, through understanding The\nUniversal Truth of Discontentedness.\n—————\nWithout the self men think and do: All that human beings think and do is not the self as\nthere is no permanent self.\nwhen this by wisdom is discerned: Understanding the wisdom of The Universal Truth of\nNon-self.\nthen does one turn away from ill: That is when one can turn away from harming others\nto practice harmlessness.\nthis is the way to purity: This is the way to purify the mind, through understanding The\nUniversal Truth of Non-self.\n94", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "The Way to Purity", "sutta_refs": [], "page": null, "page_start": 90, "page_end": 94, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "88f0c9bc-29d0-43ca-9cc6-67241d9e9e65", "parent_id": "book-vol10:ch26:scripture:0", "content_type": "scripture", "text": "Chapter 26\nThe Noble Eight Fold Path\nThe Way of Practice Leading to the\nElimination of Discontentedness\nAnd what, Monks, is The Noble Truth of the Way of Practice Leading to the\nElimination of Discontentedness?\nIt is just this Noble Eight Fold Path, namely: Right View; Right Intention; Right\nSpeech; Right Action; Right Livelihood; Right Effort; Right Mindfulness; Right\nConcentration.\nAnd what, Monks, is Right View?\nIt is, Monks, the wisdom of discontentedness, the wisdom of the cause of\ndiscontentedness, the wisdom of the elimination of discontentedness, and\nthe wisdom of the way of practice leading to the elimination of\ndiscontentedness. This is called Right View.\nAnd what, Monks, is Right Intention?\nThe intention of renunciation, the intention of non-ill-will, the intention of\nharmlessness. This, Monks, is called Right Intention.\nAnd what, Monks, is Right Speech?\nRefraining from lying, refraining from slander, refraining from harsh speech,\nrefraining from frivolous speech. This is called Right Speech.\nAnd what, Monks, is Right Action?\nRefraining from taking life, refraining from taking what is not given, refraining\nfrom sexual misconduct. This is called Right Action.\nAnd what, Monks, is Right Livelihood?\nHere, Monks, the Noble Disciple, having given up wrong livelihood, keeps\nhimself by Right Livelihood.\n95", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 95, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3898ef88-bd20-47a1-9859-ea71aa9fd8b8", "parent_id": "book-vol10:ch26:scripture:1", "content_type": "scripture", "text": "And what, Monks, is Right Effort?\nHere, Monks, a Monk rouses his will, makes an effort, stirs up energy, exerts\nhis mind and strives to prevent the arising of unarisen evil unwholesome\nmental states. He rouses his will, makes an effort, stirs up energy, exerts his\nmind and strives to overcome evil unwholesome mental states that have\narisen. He rouses his will, makes an effort, stirs up energy, exerts his mind\nand strives to produce unarisen wholesome mental states. He rouses his will,\nmakes an effort, stirs up energy, exerts his mind and strives to maintain\nwholesome mental states that have arisen, not to let them fade away, to\nbring them to greater growth, to the full perfection of development. This is\ncalled Right Effort.\nAnd what, Monks, is Right Mindfulness?\nHere, Monks, a Monk resides reflecting on body as body, dedicated, clearly\naware and mindful, having put aside craving and worry for the world; he\nresides reflecting on feelings as feelings, dedicated, clearly aware and\nmindful, having put aside craving and worry for the world; he resides\nreflecting on mind as mind, dedicated, clearly aware and mindful, having put\naside craving and worry for the world; he resides reflecting on mental objects\nas mental objects, dedicated, clearly aware and mindful, having put aside\ncraving and worry for the world. This is called Right Mindfulness.\nAnd what, Monks, is Right Concentration?\nHere, a Monk, distant from sense-desires, distant from unwholesome mental\nstates, enters and resides in the first Jhāna, which is with thinking and\npondering, based in seclusion, filled with excitement and joy. And with the\nsubsiding of thinking and pondering, by gaining inner tranquility and oneness\nof mind, he enters and resides in the second Jhāna, which is without thinking\nand pondering, based in concentration, filled with excitement and joy. And\nwith the fading away of excitement, remaining imperturbable (unable to be\nupset or excited; calm; serene), mindful and clearly aware, he experiences in\nhimself the joy of which the Noble Ones say:\n'Peaceful is he who resides with equanimity and mindfulness', he enters the\nthird Jhāna. And, having given up pleasure and pain, and with the fading\naway of former gladness and sadness, he enters and resides in the fourth\nJhāna, which is beyond pleasure and pain, and purified by equanimity and\nmindfulness. This is called Right Concentration.\nAnd that, Monks, is called the way of practice leading to the elimination of\ndiscontentedness.\n96", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 95, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c0599559-355e-4599-a471-dece9c157ebe", "parent_id": "book-vol10:ch26:scripture:2", "content_type": "scripture", "text": "(Reference: DN 22)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 95, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0f974549-c70a-43e1-8e81-9486a7f86771", "parent_id": "book-vol10:ch26:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Eight Fold Path.\nThe Eight Fold Path is the complete solution to solving the problem of the unEnlightened\nmind and The Cycle of Rebirth. The Eight Fold Path is “the way of practice leading to the\nelimination of discontentedness.”\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nWhat are the Jhānas and how can I experience them?\nThe Jhānas are preliminary phases the mind experiences as it is making its way to\nEnlightenment, and prior to the first Stage of Enlightenment.\nWhen the mind is in the Jhānas, there are heightened qualities that are experienced,\nwhich are needed in order to fully develop the mind and experience Enlightenment. These\nare referred to as “the Jhānas”.\nWithout experiencing the Jhānas, a Practitioner would have no ability to attain\nEnlightenment, or even the first Stage of Enlightenment.\nThe Jhānas are oftentimes misunderstood, especially outside of Asia.\nOftentimes people think that the Jhānas are only experienced through the practice of\nmeditation and, that the Jhānas are turned \"on or off” while in meditation or in daily life.\nThis misunderstanding leads to the inability to experience these heightened qualities of\nmind, the first Stage of Enlightenment, or Enlightenment itself. Thus, an individual\ncontinues to stay trapped in the unEnlightened state experiencing sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc. over and over and over again. The mind is stuck\nin this continuous cycle of discontent feelings due to its lack of wisdom of The Path to\nEnlightenment.\nI will demystify the Jhānas and help you to understand what they are and how to\nexperience them so that you can escape the constant struggles and difficulties of the\nunEnlightened mind.\n(Please read further if you are interested in learning this important Teaching so that the\nmind can become free of these strong feelings and others.)\n—————\nAs mentioned, the Jhānas are heightened qualities that are experienced as one is\nprogressing on The Path to Enlightenment. These are heightened qualities of awareness\n(i.e. mindfulness), tranquility, concentration, and equanimity, along with other beneficial\nqualities of mind that are needed to experience progress on The Path to Enlightenment\nand Enlightenment itself.\nA Practitioner would be unable to experience Enlightenment without these heightened\nqualities developed and acquired in the Jhānas.\n97", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 95, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3915b894-5fff-46e7-aede-b9490256a443", "parent_id": "book-vol10:ch26:commentary:1", "content_type": "commentary", "text": "The Jhānas are experienced through learning, reflecting on (i.e. independently\nverifying), and practicing The Eight Fold Path.\nThe Eight Fold Path is the core and central Teaching of The Buddha, it is “THE” Path to\nEnlightenment. If you are interested in experiencing Enlightenment through The Teachings\nof The Buddha, you would need to know The Eight Fold Path, inside and out, backwards\nand forwards, up and down, left and right. And, you would need to learn The Eight Fold\nPath through the original Words of The Buddha with guidance from a Teacher while you\nretain the responsibility for your own learning and growth.\nIt is putting together all the individual factors of The Eight Fold Path that the mind will\nmove into, and reside in, the Jhānas.\nYes, one will need to meditate to experience the Jhānas but, it is not only meditation that\none needs to learn and practice to experience the Jhānas. There are many other aspects\nof The Path to Enlightenment than only meditation, which are described in The Eight Fold\nPath, and all of these factors are needed to make progress towards Enlightenment to\ninclude, experiencing the Jhānas.\nMeditation is one aspect of one factor in The Eight Fold Path. If you did the math, that\nmeans that meditation is about 6% of The Path to Enlightenment. There is much more to\nexperiencing Enlightenment than only meditation. There is much more to experiencing the\nJhānas than only meditation.\nUnfortunately, many people are misunderstanding, thinking that The Buddha sat under a\ntree, meditated, and instantly got to Enlightenment. This is just untrue and a significant\nmisunderstanding. You can know this is true through The Words of The Buddha and his\nimportant Teachings.\n“Monks, I do not say that final knowledge (wisdom) is achieved all at once. On the\ncontrary, final knowledge is achieved by gradual training, by gradual practice, by\ngradual progress.” (Reference: MN 70.22)\nAn Enlightened being would have attained “final knowledge” through acquiring wisdom,\nby learning, reflecting (i.e. independently verifying), and practicing The Teachings of The\nBuddha to awaken to The Natural Laws of Existence, the mind is then Enlightened.\nFinal Knowledge = Enlightenment\nEnlightenment is not achieved “all at once”.\nYou can independently verify that Enlightenment is not experienced “all at once” or\ninstantly because, everything you have ever accomplished in life has been through\ngradual training, gradual practice, and gradual progress, just like The Buddha is sharing in\nthis important Teaching. It took The Buddha six (6) years to attain Enlightenment.\nThink about learning to read, write, and speak English, did it happen all at once? Think\nabout the job or occupation that you perform, was your wisdom and skills acquired “all at\nonce”?\n98", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 95, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a3454c5a-c154-496c-8cba-c411b2b93d8d", "parent_id": "book-vol10:ch26:commentary:2", "content_type": "commentary", "text": "No, of course not.\nTherefore, you can understand how acquiring wisdom to attain Enlightenment does not\noccur “all at once”. The Words of The Buddha are sharing this important Teaching and,\nyou can independently verify it for yourself. All of The Teachings of The Buddha are\nindependently verifiable and is how a Practitioner would need to progress on The Path to\nEnlightenment to actually experience Enlightenment. It is through gradual training and\ngradual practice that leads to gradual progress of acquiring wisdom and awakening to the\nEnlightened mental state.\nSo, Enlightenment, and the Jhānas, are not experienced “all at once” and they are not\nexperienced only in meditation.\nThese are The Words of The Buddha on the Jhānas.\n“And what, Monks, is Right Concentration? Here, a Monk, distant from sense-desires,\ndistant from unwholesome mental states, enters and resides in the first Jhāna, which is\nwith thinking and pondering, based in seclusion, filled with excitement and joy. And with\nthe subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind,\nhe enters and resides in the second Jhāna, which is without thinking and pondering,\nbased in concentration, filled with excitement and joy. And with the fading away of\nexcitement, remaining imperturbable (unable to be upset or excited; calm; serene),\nmindful and clearly aware, he experiences in himself the joy of which the Noble Ones say:\n‘Peaceful is he who resides with equanimity and mindfulness’, he enters the third Jhāna.\nAnd, having given up pleasure and pain, and with the fading away of former gladness and\nsadness, he enters and resides in the fourth Jhāna, which is beyond pleasure and pain,\nand purified by equanimity and mindfulness. This is called Right Concentration.”\n(Reference: DN 22)\nThe Buddha describes the four (4) Jhānas in multiple places within his Teachings. There\nare only four (4) Jhānas, even though you will see different numbers being taught by other\npeople who have misunderstanding but, The Buddha only taught four (4) Jhānas, as you\ncan see in his original words.\nThe Buddha describes the four (4) Jhānas in the same way in each Teaching. However,\nthis is a reference to the eighth factor of The Eight Fold Path, Right Concentration. This is\nwhere he describes the Jhānas, in detail, and this is where the misunderstandings in the\nworld are originating as people are not understanding what was taught by The Buddha.\nRight Concentration is accomplished through a well developed meditation practice and\npracticing “singleness of mind” in daily life. The Buddha describes how to practice Right\nConcentration as part of The Path to Enlightenment in many of his other Teachings, which\nall integrate into The Eight Fold Path.\nSo, because Right Concentration is to practice meditation and developing singleness of\nmind, some people are misunderstanding the Jhānas as only being experienced in\nmeditation and is something that is turned “on and off”.\nThis is confusing many people and leading to the inability to experience the Jhānas and\nEnlightenment.\n99", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 95, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "62203707-22b6-4bc6-9ee5-6b94b20b114f", "parent_id": "book-vol10:ch26:commentary:3", "content_type": "commentary", "text": "As you can see in the original Words of The Buddha, he is describing enhanced qualities\nof mind that the mind “enters and resides” in as part of his description of the Jhānas.\nThe mind “resides” in the Jhānas.\nHe is describing the Jhānas as part of The Eight Fold Path because this is the byproduct\nor benefit, of practicing the entire core and central Teaching of The Buddha, The Eight\nFold Path, which will guide you in training the mind to experience the Jhānas and attain\nEnlightenment.\nOne enhanced quality of mind that is experienced in the second Jhāna includes “oneness\nof mind” or “unification of the mind”.\nIn the unEnlightened state, there is a conscious mind and a subconscious mind, both of\nthese are polluted and need to be purified to experience Enlightenment. However, the\nsubconscious mind is much more heavily polluted than the conscious mind. A\nPractitioner in the unEnlightened state will have some awareness of the conscious mind\nbut, they will lack awareness of the subconscious mind until, they are experiencing the\nsecond Jhāna.\nOneness of mind, or unification of the mind, is when the conscious mind and\nsubconscious mind have merged. They have become “one”. The Practitioner will have\n“full awareness” of the entire mind, the mind becomes highly introspective being able to\neasily look inward. This is sometimes referred to as “the opening of the third eye, divine\neye, or inward looking eye”.\nWhen “oneness of mind” or “unification of mind” is experienced, there will no longer be a\nconscious and subconscious mind but instead, there will be just one mind - “oneness of\nmind” or “unification of the mind”. And, this enhanced quality is needed in order to purify\nthe mind. You would be unable to purify the entire mind to attain Enlightenment if there\nwas no awareness of the entire mind throughout your entire day.\nSo, to even get to the first Stage of Enlightenment, and Enlightenment itself, a Practitioner\nneeds to experience “oneness of mind” or “unification of the mind” in the second Jhāna.\nAnd, this is an enhanced quality of mind that is experienced at all times during one’s day.\nThis is not a quality of mind that is only experienced during meditation and it is not an\naspect of the mind that is turned “on or off”. Instead, the mind is “residing” in this mental\nquality. This is true for all the enhanced qualities of the Jhānas. They are experienced at\nall times and, are not turned “on or off”. As shared by The Buddha, the mind “enters” and\n“resides” in the Jhānas.\nFor anyone who has experienced the Jhānas, they know this to be true.\nThe translation of the word “Jhāna” is “mental absorption” and “meditative absorption”\nbecause, to experience the Jhānas, a Practitioner will have mentally absorbed a certain\namount of The Teachings of The Buddha and be practicing those Teachings. And, the\nPractitioner will have conducted and benefited from a certain amount of meditation. The\nmind has mentally “absorbed” The Teachings of The Buddha, and is practicing The\nTeachings of The Buddha, to include but not limited to, meditation.\n100", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 95, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "783fa046-320b-49be-a13e-c75c05b571bb", "parent_id": "book-vol10:ch26:commentary:4", "content_type": "commentary", "text": "When a mind has absorbed something and is experiencing improved qualities of mind,\nthose qualities are not being turned “on or off” nor only experienced during meditation.\nThese mental qualities are always present, the mind is “residing” in these enhanced\nqualities.\nThe Jhānas are temporary, as the mind can regress out of the Jhānas if the mind\nbecomes complacent. However, if one continues to remain determined, dedicated, and\ndiligent, the qualities of the Jhānas will continue to persist in the mind, all the way through\nto Enlightenment and while the mind is experiencing Enlightenment.\nThe Jhānas are not something to boast about nor take pride in. If the mind is becoming\narrogant or prideful due to experiencing the Jhānas, a Practitioner would be wise to “cut\nthat off and let it go”. Otherwise, the mind is complacent and will ultimately regress out of\nthe Jhānas and, this will hinder any further progress on The Path to Enlightenment.\nSo in short, you will need to experience the Jhānas to make progress on The Path to\nEnlightenment and to attain Enlightenment itself, and this is accomplished through\nlearning, reflecting on (i.e. independently verifying), and practicing The Eight Fold Path,\nthe core and central Teaching of The Buddha that you need to know inside and out to\nexperience the Jhānas and Enlightenment.\nExperiencing the Jhānas is like the “lightbulb is flickering”, providing an indication to you\nthat the mind has put together The Eight Fold Path well enough to experience these\nheightened qualities of mind.\nThe Practitioner will know they are experiencing the Jhānas because they will\nnotice the improved qualities of mind as described by The Buddha in Right\nConcentration of The Eight Fold Path.\nWhen experiencing the Jhānas it is a significant indication that a Practitioner is\nmaking tangible progress on The Path to Enlightenment.\nIt would be unwise to become arrogant, prideful, or boastful about anything at all, to\ninclude experiencing the Jhānas. If so, those unwholesome aspects of the mind would\nonly create a lack of further progress on The Path to Enlightenment.\nOnce a Practitioner is experiencing the Jhānas, it is time for the real work to begin. The\nmind is now prepared to fully eradicate all of the pollutions of mind. The needed\nenhanced qualities have been acquired and it is time to start focusing on the elimination\nof The Ten Fetters starting with, the first three.\nEliminating the first three fetters/taints/pollutions of mind, a Practitioner will then\nexperience the first Stage of Enlightenment. From the first Stage of Enlightenment, the\nmind will no longer regress. In the first Stage of Enlightenment, one has progressed past\nthe preliminary phases of the Jhānas, where the mind can regress, and is now firmly in\nthe first Stage of Enlightenment, where the mind will not regress.\nBut, this is not a time to become complacent but instead, learn, reflect on (i.e.\nindependently verify), and practice the elimination of The Ten Fetters. Your practice will\nneed to pivot towards actively learning, reflecting on (i.e. independently verifying), and\npracticing to eliminate The Ten Fetters.\n101", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 95, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8cf3e8d6-caf0-42fa-ba6c-87b01e37dccb", "parent_id": "book-vol10:ch26:commentary:5", "content_type": "commentary", "text": "A Practitioner will need to know what is each of The Ten Fetters, what are the symptoms,\nhow to eliminate the fetters, and how to know they are eliminated. This can all be learned\nin one of our annual retreats titled “Purification of The Mind to Attain Enlightenment”. In\nthis retreat, there are individual classes devoted to learning each individual fetter of The\nTen Fetters.\nThe Jhānas await you. These improved qualities of mind await you. Enlightenment awaits\nyou.\nThe only thing holding you back is your own determination, dedication, and diligence to\nlearn, reflect (i.e. independently verify), and practice The Path to Enlightenment, based on\nThe Words of The Buddha, as taught by The Buddha.\nMeditate, Monks, do not be complacent, lest you will regret it later. This is my instruction\nto you. (Reference: SN 43.1)\nBe well and enjoy your journey…\nTo learn more about the Jhānas please see this recorded online class.\nhttps://www.youtube.com/watch?v=wgxpbmW6bO4&list=PLFuun1phKgQn_7rDGqXFDF-\nPz4cRrlBa_&index=3\n102", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN", "SN"], "page": null, "page_start": 95, "page_end": 102, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2c421df1-7e0a-49a2-83af-c05c2a350675", "parent_id": "book-vol10:ch27:commentary:0", "content_type": "commentary", "text": "Chapter 27\nReflection on Every Step Can Be\nLiberation to Nibbāna\n(Enlightenment)\nCertainly, Monks, I say fetter-destruction (taints) depends on:\nThe first Jhāna;\nThe second Jhāna;\nThe third Jhāna;\nThe fourth Jhāna:\nThe sphere of infinite space;\nThe sphere of infinite consciousness;\nThe sphere of nothingness;\nThe sphere of neither perception-nor-non-perception;\nThe ending of perception and feeling\nMonks, it is said: I say so fetter-destruction depends on the first Jhāna,\nAnd, for what reason, is this said?\nConsider the Monk who, distant from sense desires, distant from evil\nideas, enters and resides in the first Jhāna, which is with thinking and\npondering, based in seclusion, filled with excitement and joy: whatever\noccurs there of form, feeling, perception, volitional formation (choices/\ndecisions) or consciousness, he sees wholly as impermanent objects, as\ndiscontentedness, as a disease, a boil, a sting, a hurt, an affliction, as\nsomething alien, inferior, empty, not the self. He turns his mind away from\nsuch objects and, having done so, brings the mind towards the deathless\nelement (Enlightenment) with the thought: This is the peace, this the summit,\njust this: the stilling of the mind-activity, the renouncing of all rebirth, the\ndestroying of craving, calm, ending, the cool.\nAnd steadfast therein he wins to fetter-destruction; if not wins to fetter-\ndestruction, just by reason of that Teaching energy, that Teaching\nsweetness he snaps the five lower fetters and, being not subject to return\nfrom that world (heavenly realm), becomes completely cool there.\nMonks, suppose an archer or his Student were to practice on a strawman or\nheap of clay: presently he would become a long-shot, a rapid shot, a piercer\nof great thicknesses: even so, Monks, the Monk who, is distant from sense\n103", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Reflection on Every Step Can Be", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 105, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8ca569ac-5c26-4488-a111-f58312134411", "parent_id": "book-vol10:ch27:commentary:1", "content_type": "commentary", "text": "desires, is distant from evil ideas, enters and resides in the first Jhāna,\nwherein applied and sustained thought works, which is with thinking and\npondering, based in seclusion, filled with excitement and joy.\nCertainly, Monks, it is said: I say fetter-destruction depends on the first\nJhāna; and it is for this reason that it is said.\n(In the case of fetter-destruction depending on the second Jhāna, the third\nJhāna, the fourth Jhāna, The Perfectly Enlightened One spoke similarly to\nthat of the first Jhāna.)\nMonks, it is said: I say so fetter-destruction depends on the sphere of\ninfinite space, And, for what reason, is this said?\nBy passing wholly beyond perceptions of form, by the passing away of the\nperceptions of sense-reactions, unattentive to the perceptions of the many,\nhe enters and resides in the sphere of infinite space, thinking: Space is\ninfinite.\nIn the sphere of infinite space and sees form, feeling, perception,\nvolitional formation (choices/decisions) or consciousness, he sees\nwholly as impermanent objects, as discontentedness, as a disease, a boil, a\nsting, a hurt, an affliction, as something alien, inferior, empty, not the self,\nturns his mind away from that and brings it towards the deathless element\n(Enlightenment) with the thought: This is the peace, this the summit, just this:\nthe stilling of mind-activity, the renouncing of all rebirth basis, the destroying\nof craving, calm, ending, the cool, wins to fetter-destruction or snapping the\nfive lower fetters is born spontaneously and becomes completely cool.\nAnd steadfast therein he wins to fetter-destruction; if not wins to fetter-\ndestruction, just by reason of that Teaching energy, that Teaching\nsweetness he snaps the five lower fetters and is born spontaneously and,\nbeing not subject to return from that world (heavenly realm), becomes\ncompletely cool there.\nMonks, suppose an archer or his Student were to practice on a strawman or\nheap of clay; presently he would become a long-shot, a rapid shot, a piercer\nof great thicknesses: even so, Monks, the Monk who, by passing wholly\nbeyond perceptions of form, by the passing away of the perceptions of\nsense-reactions, unattentive to the perceptions of the many, he enters and\nresides in the sphere of infinite space, thinking: Space is infinite.\nCertainly, Monks, it is said: I say fetter-destruction depends on the sphere\nof infinite space; and it is for this reason that it is said.\n104", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Reflection on Every Step Can Be", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 105, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d2105b5e-18ad-4238-bf2c-c298f3799982", "parent_id": "book-vol10:ch27:commentary:2", "content_type": "commentary", "text": "(In the case of fetter-destruction depending on the sphere of infinite\nconsciousness, the sphere of nothingness, The Perfectly Enlightened One\nalso spoke similarly to that of the sphere of infinite space.)\nThus, Monks, as far as reflection prevails there is penetrative wisdom.\nMoreover, Monks, those spheres - both the attainment of the sphere of\nneither perception-nor-non-perception and the ending of perception\nand feeling - are ones which, I say, ought to be properly made known by\nthose who are in the Jhānas, skilled in the attainment, skilled in emerging\nfrom there, after they have attained and emerged from there.\n(Reference: AN 9.36)\nIn this Teaching from Gotama Buddha, he shares that to experience Enlightenment it is\ndependent on the attainment of the first, second, third, and fourth Jhānas. It is through a\nPractitioner’s gradual training and gradual practice of these Teachings that it will produce\ngradual progress.\nA Practitioner needs to have a well developed practice of The Eight Fold Path to progress\nto the Jhānas and beyond. Every Practitioner who progresses towards the attainment of\nEnlightenment will need to eliminate The Ten Fetters to attain Enlightenment. The\nPractitioner will need to progress to the Jhānas first through a well developed practice of\nThe Eight Fold Path.\nFrom that point, a Practitioner can then start focusing on the elimination of The Ten\nFetters to progress into the first, second, third, and fourth Stages of Enlightenment.\nYou can think of the attainment of the Jhānas as preliminary phases the mind experiences\nprior to the first Stage of Enlightenment. Without experiencing the Jhānas through a\ncomprehensive and well developed practice of The Eight Fold Path, a Practitioner would\nbe unable to progress to the ultimate goal of Enlightenment.\nAll the preliminary work a Practitioner is doing to progress to the Jhānas through learning,\nreflecting, and practicing The Eight Fold Path can be considered as preparing the mind to\neliminate The Ten Fetters. A Practitioner would be unable to just eliminate The Ten Fetters\nbut instead, would need to develop a foundation in the core and central Teachings to\nprepare the mind to release the fetters/taints/pollution of mind described in The Ten\nFetters.\n105", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Reflection on Every Step Can Be", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 105, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bd966204-1e61-4a66-9d72-1e6936c191d3", "parent_id": "book-vol10:ch28:scripture", "content_type": "scripture", "text": "Chapter 28\nThe Four Noble Truths\nMonks, there are these Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness,\nthe noble truth of the cause of discontentedness,\nthe noble truth of the elimination of discontentedness,\nthe noble truth of the way leading to the elimination of discontentedness.\nAnd what, Monks, is the noble truth of discontentedness?\nIt should be said: The Five Aggregates subject to clinging; that is, the form\naggregate subject to clinging, the feeling aggregate subject to clinging, the\nperception aggregate subject to clinging, the volitional formation aggregate\nsubject to clinging, the consciousness aggregate subject to clinging. This is\ncalled the noble truth of discontentedness.\nAnd what, Monks, is the noble truth of the cause of discontentedness?\nIt is this craving which leads to renewed existence, accompanied by\nexcitement and desire, seeking excitement here and there; that is craving for\nsensual pleasures, craving for existence, craving for extermination. This is\ncalled the noble truth of the cause of discontentedness.\nAnd what, Monks, is the noble truth of the elimination of discontentedness?\nIt is the remainderless fading away and elimination of the same craving, the\ngiving up and letting go of it, freedom from it, non-reliance on it. This is\ncalled the noble truth of the elimination of discontentedness.\nAnd what, Monks, is the noble truth of the way leading to the elimination of\ndiscontentedness?\nIt is this Noble Eight Fold Path, that is, Right View, Right Intention, Right\nSpeech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right\nConcentration. This is called the noble truth of the way leading to the\nelimination of discontentedness.\nThese, Monks, are The Four Noble Truths.\n106\n\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the\ncause of discontentedness’; an effort should be made to understand: ‘This is\nthe elimination of discontentedness’; an effort should be made to\nunderstand: ‘This is the way leading to the elimination of discontentedness.’\n(Reference: SN 56.13)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Four Noble Truths", "sutta_refs": ["SN"], "page": null, "page_start": 106, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "65b62b42-91e4-49c2-866b-0d8db1edf6b6", "parent_id": "book-vol10:ch28:commentary:0", "content_type": "commentary", "text": "This is Gotama Buddha’s Teaching on The Four Noble Truths where he explains the\nproblem of the unEnlightened mind, the cause of the problem, the elimination of the\nproblem, and the path leading to the complete elimination of the problem.\nA Practitioner who learns, reflects, and practices The Four Noble Truths has deeply\nestablished “Right View” and has made the breakthrough towards the attainment of\nEnlightenment.\nThis is a primary, fundamental, and foundational Teaching needed by every Practitioner to\nattain Enlightenment.\nDetailed explanation of The Four Noble Truths is available in this same book series found\nin Chapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nIt is suggested that you first learn The Four Noble Truths through (Volume 1). The\nexplanation of The Four Noble Truths shared in that book will help you to gain insight into\nthis important Teaching in a way that can be applied to your life to experience the\nbreakthrough and establish Right View. (Volume 1) provides extensive details on The Four\nNoble Truths and it is best to learn the content in that book prior to investigating what is\nshared in this book.\n1.) The First Noble Truth titled, “the noble truth of discontentedness”, establishes “the\nproblem” with the unEnlightened mind through an understanding of The Five Aggregates.\nThe Five Aggregates are what makes “a being, a being”. A living being will have all five\naggregates, also known as “elements” or “collections”.\nThe Five Aggregates\nForm: the physical body.\nFeelings: results of experiences in the mind through The Six Sense Bases.\nPerceptions: a belief or opinion based on how things seem.\nVolitional Formations: choices or decisions that are made.\nConsciousness: the mind.\nIt is when the mind “clings” or “holds on” to The Five Aggregates that the mind\nexperiences continued discontentedness. Observing the impermanent nature of The Five\nAggregates, a human being can “let go” no longer experiencing discontentedness due to\n107", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Four Noble Truths", "sutta_refs": ["SN"], "page": null, "page_start": 106, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "77207d08-3958-43c8-ac04-55df9ab08b10", "parent_id": "book-vol10:ch28:commentary:1", "content_type": "commentary", "text": "“holding on” to The Five Aggregates experiencing constant rebirth in The Cycle of\nRebirth.\nDue to clinging to The Five Aggregates and a being coming into existence, the mind will\nexperience discontentedness.\nAll unEnlightened beings will experience discontentedness.\nDiscontentedness: Gotama Buddha describes three feelings as discontent due to their\nnature of being based on impermanent conditions. The goal of these Teachings is to\neliminate discontentedness of mind providing the mind a permanent place to reside in\nEnlightenment.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,\nstress, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,\nuncomfortable, unsatisfied, etc.)\n2.) The Second Noble Truth titled, “the noble truth of the cause of discontentedness”,\nexplains the underlying cause of why the mind experiences discontentedness.\nIt is craving/desire/attachment that causes the mind to experience discontentedness.\nCraving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental\nlonging for something with a strong eagerness. The mind pulling in a direction for objects\nof its affection.\nThe Buddha provides specific cravings that the unEnlightened mind will experience. It is\n“craving which leads to renewed existence”. Not only does craving cause\ndiscontentedness but craving is the fuel that leads to rebirth. If there is craving/desire/\nattachment in the mind, a being will experience rebirth.\nThe unEnlightened mind will seek pleasant feelings chasing after the objects of its\naffection. The Buddha explains this as craving that is “accompanied by excitement and\ndesire, seeking excitement here and there; that is craving for sensual pleasures”. The\nunEnlightened mind will pull in the direction of the objects of its affection and if it gets\nwhat it “wants”, the mind experiences temporary pleasant feelings. If the mind does not\nget what it “wants”, it will experience painful feelings. Many times the mind does not\nknow what it “wants” and will experience feelings that are neither painful-nor-pleasant.\nCraving/desire/attachment keeps the mind in a continuous cycle of discontentedness\nnever being able to find peace or be at ease because it is constantly chasing after\nsomething experiencing pleasant feelings, painful feelings, and feelings that are neither\npainful-nor-pleasant.\nThe Buddha further explains how the mind has “craving for existence” which is a mental\nlonging with a strong eagerness to exist in the world. With the mind holding on to\nexistence, a being will continue to experience discontentedness and discontentedness in\nfuture existences within The Cycle of Rebirth due to the craving/desire/attachment in the\nmind for continued existence. If there is birth, there is going to be discontentedness.\n108", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Four Noble Truths", "sutta_refs": ["SN"], "page": null, "page_start": 106, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "88f3356d-683e-41dc-ae45-d9b48ba66a11", "parent_id": "book-vol10:ch28:commentary:2", "content_type": "commentary", "text": "The mind also can have “craving for extermination” or death. This would be a being who\nis interested in death through suicide or other destructive conduct. If the mind has\ncraving/desire to eliminate life, the mind is not in the middle and will experience\ndiscontentedness and rebirth due to this craving.\nAll craving/desire/attachment will produce discontentedness in the mind. There is no such\nthing as a wholesome craving/desire/attachment.\n3.) The Third Noble Truth titled, “the noble truth of the elimination of discontentedness”\nhelps a Practitioner understand that to eliminate discontentedness of mind, one needs to\neliminate craving/desire/attachment.\nThrough training the mind to eliminate mental longing with a strong eagerness, the mind\ncan reside peaceful, calm, serene, and content with joy because it is no longer seeking\npleasant feelings through impermanent conditions and, thus, welcoming in painful\nfeelings and feelings that are neither painful-nor-pleasant. Instead, the mind is trained to\nbe inwardly peaceful and content or “satisfied with what is”.\nThe Buddha explains the elimination of discontentedness as “it is the remainderless\nfading away and elimination of the same craving, the giving up and letting go of it,\nfreedom from it, non-reliance on it”.\nThrough training the mind to eliminate craving/desire/attachment, the mind can reside\npeaceful, calm, serene, and content with joy - permanently. Through training the mind to\nno longer chase after the objects of its affection, it can find inner peace no longer\nexperiencing conditioned temporary feelings that are unsatisfactory. Instead, the mind\ncan experience unconditioned mental qualities such as peacefulness, calmness, serenity,\nand contentedness with joy.\nThe inner feelings of the Enlightened mind are not based on impermanent conditions but\ninstead, the mind is always peaceful, calm, serene, and content with joy not based on\ntemporary conditions. This is accomplished through training the mind to eliminate\ncraving/desire/attachment as described in this entire book series.\nThrough training the mind in this way, the mind can eliminate 100% of all discontent\nfeelings.\n4.) The Fourth Noble Truth titled, “the noble truth of the way leading to the elimination of\ndiscontentedness” explains that the way to entirely eliminate discontentedness is through\nThe Eight Fold Path.\nIt is The Eight Fold Path that provides the complete and perfect solution for how to\nactively train the mind to eliminate 100% of all discontentedness. While craving/desire/\nattachment is the cause of the problem and the solution to eliminate discontentedness is\nto eliminate all craving/desire/attachment, there is an entire path one needs to learn,\nreflect on, and practice to liberate the mind from discontentedness.\nThe Buddha explains this as “it is this Noble Eight Fold Path, that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,\nRight Concentration”.\n109", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Four Noble Truths", "sutta_refs": ["SN"], "page": null, "page_start": 106, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c4526242-068d-4d37-8db3-46a2072c9c90", "parent_id": "book-vol10:ch28:commentary:3", "content_type": "commentary", "text": "The Four Noble Truths is the primary core Teaching that establishes Right View helping a\nPractitioner to examine the problem, cause of the problem, solution to the problem, and\nthe path leading to the complete elimination of the problem. It is The Eight Fold Path that\nis the central Teaching of The Buddha with the vast majority of his Teachings integrating\ninto The Eight Fold Path in one way or another.\nIt is through learning, reflecting, and practicing The Eight Fold Path that the mind is\ntrained to be able to completely eliminate all unwholesome decisions that motivate\nunskillful conduct that leads to unwholesome results. Through training the mind in The\nEight Fold Path, it is transformed into making only wholesome decisions that motivate\nskillful conduct that leads to wholesome results.\nThrough practicing The Eight Fold Path for an extended period of time, the mind and\none’s life is completely transformed into living “a better way of life” offered through The\nBuddha’s Teachings.\nHis Teachings are not rules to follow but instead, guidance to help a Practitioner deeply\nunderstand The Natural Laws of Existence related to how the mind and the world\nfunctions so that through this new found wisdom, one can choose to train their own mind\nto function through these natural laws. It is a real struggle and difficult to live in a world\nthat the mind does not understand. It is The Buddha’s Teachings that explain how the\nmind and the world functions through The Natural Laws of Existence. Understanding and\npracticing The Natural Laws of Existence the mind can be peaceful and at ease no longer\nstruggling through countless difficult and complicated decisions but instead, employ the\nwisdom found in these Teachings through one’s free will wise decision making in a well\ndeveloped life practice.\nThe Buddha shares training guidance to help the mind eliminate the taints or pollution\ndeep inside the mind that is inhibiting one from experiencing the brilliance or brightness\nof being able to live with all beings peacefully and in harmony with one another through\nfocusing on training one’s own mind and allowing others to do the same.\nThe Buddha encourages Students to make an effort to understand and practice The Four\nNoble Truths as the first breakthrough into understanding why the mind is discontent and\nhow to eliminate 100% of all discontentedness through sharing “an effort should be made\nto understand: ‘This is discontentedness’; an effort should be made to understand: ‘This\nis the cause of discontentedness’; an effort should be made to understand: ‘This is the\nelimination of discontentedness’; an effort should be made to understand: ‘This is the\nway leading to the elimination of discontentedness.’”\nAn Enlightened being knows the peace and tranquility of living life through this\nEnlightened wisdom of The Buddha. The mind is at ease and never discontent.\nThis can only be accomplished through one’s own efforts and dedication to progressing\non The Path to Enlightenment.\nThe Buddha nor your Teacher can give you Enlightenment. It is only you who can become\ndetermined, dedicated, and diligent to learn, reflect, and practice these Teachings to\nexperience this transformation in your life.\nThrough making the effort to deeply understand and practice this new found wisdom, the\nmind will then understand The Natural Laws of Existence discovering a world and life that\n110", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Four Noble Truths", "sutta_refs": ["SN"], "page": null, "page_start": 106, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e49dc90e-1f6b-47f2-bede-d0c3b498c924", "parent_id": "book-vol10:ch28:commentary:4", "content_type": "commentary", "text": "you never knew existed. A life where the mind is free from the constant struggles and\ndifficulties of daily life but instead, can function with ease and in harmony with all beings.\nMaking the breakthrough to The Four Noble Truths the mind can take a few breaths\nknowing the problem, the cause of the problem, the solution to the problem, and the\ncomplete solution to the problem as The Path to Enlightenment.\nWithout this breakthrough, it will be very challenging for a Practitioner to understand\nanything else that The Buddha has shared to help you eliminate 100% of all the\ndiscontentedness in the mind.\nDetailed explanation of The Four Noble Truths is available in this same book series found\nin Chapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) and you can seek guidance with the author of this book to\nbreakthrough to understanding The Four Noble Truths.\n111", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Four Noble Truths", "sutta_refs": ["SN"], "page": null, "page_start": 106, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "92eb6fed-38a0-4a94-9c93-3c0b0ae19777", "parent_id": "book-vol10:ch29:commentary:0", "content_type": "commentary", "text": "Chapter 29\nThe Four Noble Truths and Dependent Origination\nAnd what, Monks, is the Noble Truth of discontentedness?\nBirth is discontentedness, aging, sickness, death, sorrow, grief, pain,\ndispleasure, and despair are discontentedness. Not to get what one desires\nis discontentedness. In short, The Five Aggregates based on clinging are\ndiscontentedness.\nAnd what, Monks, is the Noble Truth of the arising of discontentedness\nConditioned by ignorance (unknowing of true reality) the volitional formations\n(choices/decisions) come to be;\nConditioned by the volitional activities, consciousness;\nConditioned by consciousness, name-and-form;\nConditioned by name-and-form, the six sense bases;\nConditioned by the six sense bases, contact;\nConditioned by contact, feeling;\nConditioned by feeling, craving:\nConditioned by craving, clinging;\nConditioned by clinging, existence:\nConditioned by existence, birth;\nConditioned by birth, aging-and-death, sorrow, grief, pain, displeasure and\ndespair come to pass.\nThis is the arising of the whole mass of discontentedness.\nThis, Monks, is called the Noble Truth of the arising of discontentedness.\nAnd what, Monks, is the Noble Truth of the elimination of\ndiscontentedness?\nFrom the complete fading out and ending of ignorance (unknowing of true\nreality) comes the ending of the volitional formations (choices/decisions);\nFrom the ending of the volitional formations (choices/decisions), the ending\nof consciousness;\nFrom the ending of consciousness, the ending of name-and-form;\nFrom the ending of name-and-form, the ending of the six sense bases;\n112", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Four Noble Truths and Dependent Origination", "sutta_refs": ["AN"], "page": null, "page_start": 112, "page_end": 114, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f1afd94d-4221-4d58-b197-6bbc8b83a027", "parent_id": "book-vol10:ch29:commentary:1", "content_type": "commentary", "text": "From the ending of the six sense bases, the ending of contact;\nFrom the ending of contact, the ending of feeling;\nFrom the ending of feeling, the ending of craving;\nFrom the ending of craving, the ending of clinging;\nFrom the ending of clinging, the ending of existence;\nFrom the ending of existence, the ending of birth;\nFrom the ending of birth, aging-and-death, sorrow, grief, pain, displeasure\nand despair comes the ending of this whole mass of discontentedness.\nThis, Monks, is called the elimination of discontentedness.\nAnd what, Monks, is the Noble Truth of the practice that leads to the\nelimination of discontentedness?\nIt is just this Noble Eight Fold Path: Right View, Right Intention, Right\nSpeech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right\nConcentration. This is called the Noble Truth of the practice that leads to the\nelimination of discontentedness.\n(Reference: AN 3.61)\n113\n\nIn this Teaching from Gotama Buddha, he combines The Four Noble Truths with\nDependent Origination providing a full picture of what is discontentedness, the cause of\ndiscontentedness, the elimination of discontentedness, and the path to the complete\nelimination of discontentedness.\nThe Four Noble Truths is a detailed and concise Teaching that explains discontentedness,\nthe cause of discontentedness, the elimination of discontentedness, and the path to the\ncomplete elimination of discontentedness.\nDependent Origination is a detailed and concise Teaching that explains the arising of\ndiscontentedness and the cause of rebirth.\nThese two (2) Teachings combined provide a more detailed and concise way of\nunderstanding the cause of discontentedness and how to eliminate it from the mind.\nDetailed explanation of The Four Noble Truths is available in this same book series found\nin Chapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer” (Volume 5).\n114", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Four Noble Truths and Dependent Origination", "sutta_refs": ["AN"], "page": null, "page_start": 112, "page_end": 114, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b50d03fe-b96b-40ce-ac26-ed50dd489220", "parent_id": "book-vol10:ch30:commentary:0", "content_type": "commentary", "text": "Chapter 30\nA Stream-Enterer is Worth More Than Being a\nWheel-Turning Monarch\nMonks, although a Wheel-Turning Monarch, having exercised supreme\nsovereign rulership over the four continents, with the breakup of the body,\nafter death, is reborn in a good destination, in a heavenly world, in the\ncompany of the heavenly beings of the heavenly realm, and there in the\nNandana Grove, accompanied by an entourage of heavenly nymphs, he\nenjoys himself supplied and endowed with the five cords of heavenly sensual\npleasure, still, as he does not possess four things, he is not freed from hell,\nthe animal realm, and the realm of afflicted spirits, not freed from the plane of\nmisery, the bad destinations, the nether world.\nAlthough, Monks, a Noble Disciple maintains himself by lumps of almsfood\nand wears rag-robes, still, as he possesses four things, he is freed from hell,\nthe animal realm, and the realm of afflicted spirits, freed from the plane of\nmisery, the bad destinations, the nether world.\nWhat are the four?\n(1) Here, Monks, the Noble Disciple possesses confirmed confidence in The\nBuddha thus: The Tathāgata is an Arahant, Perfectly Enlightened,\naccomplished in true wisdom and conduct, fortunate, knower of the\nworlds, unsurpassed leader of persons to be tamed, Teacher of heavenly\nbeings and humans, The Enlightened One, The Fortunate One.\n(2) He possesses confirmed confidence in The Teachings thus: The\nTeachings are well expounded by The Perfectly Enlightened One, directly\nvisible, immediate, inviting one to come and see, applicable, to be\npersonally experienced by the wise.\n(3) He possesses confirmed confidence in The Community thus: The\nCommunity of The Perfectly Enlightened One’s disciples is practicing the\nwholesome way, practicing the straight way, practicing the true way,\npracticing the proper way; that is, the four pairs of persons, the eight\ntypes of individuals - this Community of The Perfectly Enlightened One’s\ndisciples is worthy of gifts, worthy of hospitality, worthy of offerings,\nworthy of respectful salutation, the unsurpassed field of merit for the\nworld.\n115", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "A Stream-Enterer is Worth More Than Being a", "sutta_refs": ["SN"], "page": null, "page_start": 115, "page_end": 116, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b02fbd6d-d4e3-425a-8143-0084f6b3ebe9", "parent_id": "book-vol10:ch30:commentary:1", "content_type": "commentary", "text": "(4) He possesses the virtues (moral conduct) dear to the Noble Ones -\nunbroken, untorn, unblemished, unblotched, liberating, praised by the\nwise, not misunderstood, and leading to concentration.\nHe possesses these four things. And, Monks, between the obtaining of\nsovereignty over the four continents and the obtaining of the four things, the\nobtaining of sovereignty over the four continents is not worth a sixteenth part\nof the obtaining of the four things.\n(Reference: SN 55.1)\nIn this Teaching from Gotama Buddha, he shares how a Practitioner attaining the first\nStage of Enlightenment as a Stream-Enterer is more beneficial than a Wheel-Turning\nMonarch.\nA Stream-Enterer would have needed to learn, reflect, and practice these Teachings to\ndevelop wisdom and improve the condition of the mind to eliminate the first three (3)\nfetters of The Ten Fetters. They would be able to observe that the condition of their mind\nhas significantly improved from progressing on The Path to Enlightenment.\nA Wheel-Turning Monarch is an individual who is a leader of a large population of people\nwho chooses to guide them based on The Teachings of The Buddha.\nDuring the lifetime of The Buddha, these were actual Kings.\nToday, we could think of a President, Prime Minister, Kings, Queens, politicians, and\nothers who lead a large population of people through wise decision making based on The\nNatural Laws of Existence shared in The Teachings of The Buddha.\nA Wheel-Turning Monarch is a leader of a population of people who decides to implement\nrules for the population based on these Teachings. With their influence to be able to set\nrules and guidelines for the population, it is seen as beneficial to guide a population of\npeople through these good wholesome Teachings.\nThese individuals have deep wisdom of The Teachings and choose to practice them for\ntheir own life while also making decisions about their leadership of a large population of\npeople based on The Natural Laws of Existence, specifically, The Natural Law of Kamma.\nThey are a role model of these Teachings, in that they are setting an example for others to\nobserve that benefits the population of people through more closely understanding how\nto practice The Teachings in daily life through the example displayed by the “Wheel-\nTurning Monarch” or today, a leader of a large population of people.\nThe Natural Laws of Existence are a much higher law than any laws that could be created\nby human beings. Therefore, for a King or leader to function through these Natural Laws\nof Existence, this would lead to wholesome outcomes for large groups of people. A\nWheel-Turning Monarch has significant influence to help large populations of people\nthrough structuring their Kingdom and how it operates based on these natural laws as\n116", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "A Stream-Enterer is Worth More Than Being a", "sutta_refs": ["SN"], "page": null, "page_start": 115, "page_end": 116, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "34caf700-898f-46ef-a3ad-c16f4d75a04f", "parent_id": "book-vol10:ch31:commentary:0", "content_type": "commentary", "text": "Chapter 31\nTo Proclaim Stream-Entry to Yourself\nHouseholder,\nWhen the fivefold guilty dread is eliminated in the Noble Disciple and he\nis possessed of the four limbs of Stream-Entry, and has well seen and\nwell penetrated the noble discipline by wisdom…\nHe may, if he so aspires, himself proclaim thus of himself: I am one who\nhas cut off the doom of hell, of rebirth in the womb of an animal, in the\nrealm of afflicted spirits; cut off is the Waste, the Ill-bourn, the Downfall.\nA Stream-Enterer am I, one not doomed to the Downfall, assured, bound for\nEnlightenment.\nNow, Householder, what is the fivefold guilty dread that is eliminated in\nhim?\n(1) It is that guilty dread, Householder, which he who kills causes in this\nsame visible state, as a result of his killing; it is that guilty dread about\nthe life to come, which he who kills causes; also that discontentedness\nand sadness which he experiences. By abstaining from killing he causes\nno guilty dread in this same visible state nor for the life to come; he\nexperiences no discontentedness and sadness. Thus in him who\nabstains from killing that guilty dread is eliminated.\n(2) It is that guilty dread, Householder, which he who takes what is not\ngiven causes in this same visible state, as a result of his taking what is\nnot given; it is that guilty dread about the life to come, which he who\ntakes what is not given causes; also that discontentedness and sadness\nwhich he experiences. By abstaining from taking what is not given he\ncauses no guilty dread in this same visible state nor for the life to come;\nhe experiences no discontentedness and sadness. Thus in him who\nabstains from taking what is not given that guilty dread is eliminated.\n(3) It is that guilty dread, Householder, which he who is a wrongdoer in\nsexual desires causes in this same visible state, as a result of his being\na wrongdoer in sexual desires; it is that guilty dread about the life to\ncome, which he who is a wrongdoer in sexual desires causes; also that\ndiscontentedness and sadness which he experiences. By abstaining\nfrom being a wrongdoer in sexual desires he causes no guilty dread in\n118", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "To Proclaim Stream-Entry to Yourself", "sutta_refs": ["AN"], "page": null, "page_start": 118, "page_end": 121, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e28a3228-c33d-4cb5-b9ff-979d3f781383", "parent_id": "book-vol10:ch31:commentary:1", "content_type": "commentary", "text": "this same visible state nor for the life to come; he experiences no\ndiscontentedness and sadness. Thus in him who abstains from being a\nwrongdoer in sexual desires that guilty dread is eliminated.\n(4) It is that guilty dread, Householder, which he who tells lies causes in this\nsame visible state, as a result of his telling lies; it is that guilty dread\nabout the life to come, which he who tells lies causes; also that\ndiscontentedness and sadness which he experiences. By abstaining\nfrom telling lies he causes no guilty dread in this same visible state nor\nfor the life to come he experiences no discontentedness and sadness.\nThus in him who abstains from telling lies that guilty dread is eliminated.\n(5) It is that guilty dread, Householder, which he who is under the influence\nof liquor fermented and distilled and so given to heedlessness\n(substances that cause heedlessness) - the guilty dread which, as a\nresult of these things, he causes in this same visible state, also about the\nlife to come; also that discontentedness and sadness these are not\ncaused by him who abstains from occasions (or places) for taking liquor\nfermented and distilled (substances that cause heedlessness). Thus in\nhim who so abstains that guilty dread is eliminated.\nThese are the five guilty dreads that are eliminated,\nAnd of what four limbs of Stream-Entry does he possess?\n(1) Herein, Householder, the Noble Disciple is possessed of unwavering\nconfidence in The Perfectly Enlightened One thus: The Perfectly\nEnlightened One is an Arahant, perfectly Enlightened, accomplished in\ntrue wisdom and conduct, fortunate, knower of the worlds, unsurpassed\nleader of persons to be tamed, Teacher of heavenly beings and humans,\nthe Enlightened One\n(2) He is possessed of unwavering confidence in The Teachings, thus:\nThe Teachings are well expounded by The Perfectly Enlightened One,\ndirectly visible, immediate, inviting one to come and see, applicable, to\nbe personally experienced by the wise.\n(3) He is possessed of unwavering confidence in The Community, thus:\nThe Community of The Perfectly Enlightened One’s disciples is practicing\nthe wholesome way, practicing the straight way, practicing the true way,\npracticing the proper way; that is, the four pairs of persons, the eight\ntypes of individuals—this Community of The Perfectly Enlightened One’s\ndisciples is worthy of gifts, worthy of hospitality, worthy of offerings,\nworthy of respectful salutation, the unsurpassed field of merit for the\nworld.\n119", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "To Proclaim Stream-Entry to Yourself", "sutta_refs": ["AN"], "page": null, "page_start": 118, "page_end": 121, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f3c71832-c911-4a83-9777-07c310a86e89", "parent_id": "book-vol10:ch31:commentary:2", "content_type": "commentary", "text": "(4) He is possessed of the virtues (moral conduct) dear to the Noble\nOnes, in the virtues (moral conduct) dear to the Noble Ones, unbroken,\nuntorn, unblemished, unblotched, liberating, praised by the wise, not\nmisunderstood, and leading to concentration.\nThese four limbs of Stream-Entry he possesses.\nAnd what in him is the noble discipline that is well seen and well penetrated\nby wisdom?\nHerein, Householder, the Noble Disciple thus reflects: This being, that is.\nBy the arising of this, that arises. This not being, that is not. By the\nending of this, that comes to be eliminated. That is to say: Because of\nignorance (unknowing of true reality), the volitional formations (choices/\ndecisions); because of the volitional formations (choices/decisions),\nconsciousness; because of consciousness; name-and-form; because of\nname-and-form, the six sense bases; because of the six sense bases,\ncontact; because of contact, feeling; because of feeling, craving; because of\ncraving, clinging; because of clinging, existence; because of existence, birth;\nbecause of birth, aging-and-death, grief, displeasure and pain, sadness and\ndespair come into being. Thus is the arising of this whole mass of\ndiscontentedness.\nBut with the diminishing and complete elimination without remainder of\nignorance (unknowing of true reality), the ending of the volitional formations\n(choices/decisions); with the ending of the volitional formations (choices/\ndecisions), the ending of consciousness; with the ending of consciousness,\nthe ending of name-and-form; with the ending of name-and-form, the ending\nof the six sense bases; with the ending of the six sense bases, the ending of\ncontact; with the ending of contact, the ending of feeling; with the ending of\nfeeling, the ending of craving; with the ending of craving, the ending of\nclinging; with the ending of clinging, the ending of existence; with the ending\nof existence, the ending of birth; with the ending of birth, aging-and-death,\ngrief, displeasure and pain, sadness and despair are eliminated to become.\nThus is the ending of this whole mass of discontentedness, and this for him\nis the noble discipline well seen, well penetrated by wisdom.\nNow, Householder, since for the Noble Disciple these five guilty dreads are\neliminated, and he is possessed of these four limbs of Stream-Entry,\nand for him this noble discipline is well seen and well penetrated by\nwisdom.\n120", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "To Proclaim Stream-Entry to Yourself", "sutta_refs": ["AN"], "page": null, "page_start": 118, "page_end": 121, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e9d58d76-99c2-477a-b5b7-a8b675ff9293", "parent_id": "book-vol10:ch31:commentary:3", "content_type": "commentary", "text": "He, if he so aspires, himself may proclaim of himself: Destroyed is hell\nfor me, destroyed is birth in the womb of an animal, destroyed is the\nrealm of afflicted spirits, destroyed is rebirth in the Waste, the Ill-bourn,\nthe Downfall, in hell; a Stream-Enterer am I, one not doomed to the\nDownfall, one assured, bound for Enlightenment.\n(Reference: AN 10.92)\nIn this Teaching from Gotama Buddha, he shares the fivefold guilty dread and the four\nlimbs of Stream-Entry.\nThere are multiple aspects of training a Practitioner will need to accomplish in order to\nattain the first Stage of Enlightenment as a Stream-Enterer. Namely, a Practitioner will\nneed to eliminate the first three (3) fetters of The Ten Fetters along with multiple other\naspects of learning, reflecting, and practicing The Teachings to attain Stream-Entry.\nHere, The Buddha is sharing two aspects of one’s practice that will need to be well\ndeveloped to attain Stream-Entry but, this is not being shared as an exclusive list. There\nare more comprehensive Teachings shared in a previous volume of this book series that\nprovide guidance on attaining the first Stage of Enlightenment as a Stream-Enterer.\nThe Fivefold Guilty Dread are to fully and deeply practice The Five Precepts. A\nPractitioner who attains the first Stage of Enlightenment will be deeply practicing The Five\nPrecepts.\nDetailed explanation of The Five Precepts is available in this same book series found in\nChapter 7 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nThe Four Limbs of Stream-Entry are to have unwavering confidence in The Buddha, The\nTeachings, The Community, and to be practicing wholesome moral conduct found in The\nEight Fold Path described as Right Speech, Right Action, and Right Livelihood.\nOnce a Practitioner attains the first Stage of Enlightenment as a Stream-Enterer, the mind\nwill not regress or backslide out of this Stage of Enlightenment. The Buddha explains this\nas “A Stream-Enterer am I, one not doomed to the Downfall, assured, bound for\nEnlightenment”.\nA Stream-Enterer will attain Enlightenment in no more than seven (7) rebirths.\nThe Buddha explains further that a Stream-Enterer will have penetrative wisdom related\nto Dependent Origination when he explains “And what in him is the noble discipline that is\nwell seen and well penetrated by wisdom?”. The Buddha explains a high-level overview\nof Dependent Origination pointing to this Teaching as one that a Stream-Enterer will\ndeeply understand.\nDetailed explanation of the first Stage of Enlightenment as a Stream-Enterer is available in\nthis same book series found in Chapter 14 of the book “The First Stage of Enlightenment\n(Stream-Enterer)” (Volume 5).\n121", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "To Proclaim Stream-Entry to Yourself", "sutta_refs": ["AN"], "page": null, "page_start": 118, "page_end": 121, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "40f5c349-a98d-4ef2-83e4-391bc6824bbf", "parent_id": "book-vol10:ch32:commentary:0", "content_type": "commentary", "text": "Chapter 32\nThree Kinds of Wonders\nThere are three kinds of wonders, Kevaddha, which I, having myself\nunderstood and realized them, have made known to others.\nAnd what are the three?\n(1) The mystic wonder,\n(2) The wonder of mind-reading, and\n(3) The wonder of instruction.\n——-\n(1) And what, Kevaddha, is the mystic wonder?\nIn this case, Kevaddha, suppose that a brother enjoys the possession, in\nvarious ways, of mystic power - from being one he becomes multiform, from\nbeing multiform he becomes one: from being visible he becomes invisible: he\npasses without hindrance to the further side of a wall or a battlement or a\nmountain, as if through air: he penetrates up and down through solid ground,\nas if through water: he walks on water without dividing it, as if on solid\nground: he travels cross-legged through the sky, like the birds on wing: he\ntouches and feels with the hand even the Moon and the Sun, beings of\nmystic power and potency though they be: he reaches, even in the body, up\nto the heavenly realm. And some believer, of trusting heart should behold\nhim doing so. Then that believer should announce the fact to an unbeliever,\nsaying: Wonderful, Sir, and marvelous is the mystic power and potency of\nthat Ascetic.... Then that unbeliever should say to him: Well, Sir! there is a\ncertain charm called the Gandhāra Charm. It is by his own ability that he\nperforms all this.\nNow what think you, Kevaddha? Might not the unbeliever so say?\n‘Yes, Sir; he might.’\nWell, Kevaddha! It is because I perceive danger in the practice of mystic\nwonders, that I disagree, and refrain from, and am reluctant to perform.\n122", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Three Kinds of Wonders", "sutta_refs": ["DN"], "page": null, "page_start": 122, "page_end": 126, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bb168894-321e-46da-9c6a-c250192108de", "parent_id": "book-vol10:ch32:commentary:1", "content_type": "commentary", "text": "(2) And what, Kevaddha, is the wonder of mind-reading?\nSuppose, in this case, Kevaddha, that a brother can make known the heart\nand the feelings, the reasonings and the thoughts, of other beings, of other\nindividuals, saying: So and so is in your mind. You are thinking of such and\nsuch a matter. Thus and thus are your emotions. And some believer, of\ntrusting heart, should see him doing so. Then that believer should announce\nthe fact to an unbeliever, saying: Wonderful, Sir, and marvelous is the mystic\npower and potency of that Ascetic… Then that unbeliever should say to him:\nWell, Sir! there is a charm called the Jewel Charm. It is by his own ability that\nhe performs all this.\nNow what think you, Kevaddha? Might not the unbeliever so say?\n‘Yes, Sir; he might.’\nWell, Kevaddha! It is because I perceive danger in the practice of the wonder\nof mind-reading, that I disagree, and refrain from, and am reluctant to\nperform.\n(3) And what, Kevaddha, is the wonder of instruction?\nSuppose, Kevaddha, that a brother teaches thus: Reason in this way, do not\nreason in that way. Consider thus and not thus. Get rid of this disposition,\ntrain yourself, and remain, in that.\nThis, Kevaddha, is what is called the wonder of instruction.\nAnd further, Kevaddha, suppose that a Tathāgata is born into the world, one\nwho has won the truth, an Arahant, a fully awakened one, abounding in\nwisdom and goodness, joyful, who knows all worlds, unsurpassed as a\nguide to humans willing to be led, a Teacher for gods and humans, a\nPerfectly Enlightened One, a Buddha. He, by himself, thoroughly knows and\nsees, as it were, face to face this universe, - including the worlds above of\nthe gods, the Brahmās, and the Māras, and the world below with its Ascetics\nand Brāhmans, its princes and peoples, - and having known it, he makes his\nwisdom known to others. The truth, lovely in its origin, lovely in its progress,\nlovely in its completion, does he proclaim, both in the spirit and in the letter,\nthe higher life does he make known, in all its fullness and in all its purity.\nA Householder or one of his children, or a man of inferior birth in any class\nlistens to that truth; and on hearing it he has confidence in The Tathāgata\n(the one who has found the truth); and when he is possessed of that\nconfidence, he considers thus within himself:\n123", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Three Kinds of Wonders", "sutta_refs": ["DN"], "page": null, "page_start": 122, "page_end": 126, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0adf62f7-8169-4601-91f6-91b39fe355d1", "parent_id": "book-vol10:ch32:commentary:2", "content_type": "commentary", "text": "Full of hindrances is household life, a path for the dust of passion. Free as\nthe air is the life of him who has renounced all worldly things. How difficult is\nit for the man who dwells at home to live the higher life in all its fullness, in all\nits purity, in all its bright perfection! Let me then cut off my hair and beard, let\nme clothe myself in the orange-colored robes, and let me go forth from the\nhousehold life into the homeless life?\nThen, before long, renouncing his portion of wealth, be it great or small,\nleaving behind his circle of relatives, be they many or be they few, he cuts off\nhis hair and beard, he clothes himself in the orange-colored robes, and he\ngoes forth from the household life into the homeless life.\nWhen he has thus become an Ascetic, he lives self-restrained by that\nrestraint that should be binding on an Ascetic. Uprightness is his delight, and\nhe sees danger in the least of those things he should avoid. He adopts, and\ntrains himself in, the precepts. He encompasses himself with wholesome\ndeeds in actions and speech. Pure are his means of livelihood, wholesome is\nhis conduct, guarded the door of his senses. Mindful and self-possessed he\nis altogether joyful.\nAnd how, Kevaddha, is his conduct wholesome?\nIn this, Kevaddha, that the Monk, putting away the killing of living beings,\nabandoning the destruction of life. The stick and the sword he has laid aside,\nand reluctant to roughness, and full of mercy, he resides compassionate and\nkind to all creatures that have life. Kevaddha, this is called ‘the wonder of\ninstruction’.\nWith his mind thus serene, made pure, translucent, cultured, free of evil,\nflexible, ready to act, firm and imperturbable (unable to be upset or excited;\ncalm; serene), he directs and bends down his mind to the wisdom of the\ndestruction of the Deadly Floods. He knows as it really is: This is\ndiscontentedness. He knows as it really is: This is the cause of\ndiscontentedness. He knows as it really is: This is the elimination of\ndiscontentedness. He knows as it really is: This is the Path that leads to the\nelimination of discontentedness.\nHe knows as they really are: These are the Deadly Floods. He knows as it\nreally is: This is the cause of the Deadly Floods. He knows as it really is: This\nis the elimination of the Deadly Floods. He knows as it really is: This is the\nPath that leads to the elimination of the Deadly Floods. To him, thus\nknowing, thus seeing, the mind is set free from the Deadly Poison of Craving,\nis set free from Deadly Poison of Anger, is set free from the Deadly Poison of\nIgnorance (unknowing of true reality). In him, thus set free, there arises the\nknowledge of his liberation, and he knows: Rebirth has been destroyed. The\n124", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Three Kinds of Wonders", "sutta_refs": ["DN"], "page": null, "page_start": 122, "page_end": 126, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9f8f7450-4acf-4993-ab59-1c86d2a2a1f2", "parent_id": "book-vol10:ch32:commentary:3", "content_type": "commentary", "text": "holy life has been fulfilled. What had to be done has been accomplished.\nAfter this present life there will be no beyond!\nJust, Kevaddha, as if in a mountain fastness there were a pool of water,\nclear, translucent, and serene; and a man, standing on the bank, and with\neyes to see, should perceive the oysters and the shells, the gravel and the\npebbles and the shoals of fish, as they move about or lie within it: he would\nknow: This pool is clear, transparent, and serene, and there within it are the\noysters and the shells, and the sand and gravel, and the shoals of fish are\nmoving about or lying still....This, Kevaddha, is what is called ‘the wonder of\ninstruction’.\nSo these, Kevaddha, are the three kinds of wonders I have understood and\nrealized myself, and made known to others.\n(Reference: DN 11)\nIn this Teaching from Gotama Buddha, he shares the three kinds of wonders: the mystic\nwonder, the wonder of mind-reading, and the wonder of instruction.\n(1) The Mystic Wonder is supernatural abilities. The Buddha explains that “because I\nperceive danger in the practice of mystic wonders, that I disagree, and refrain from, and\nam reluctant to perform”. In other words, he does not perform the mystic wonders.\nThe Buddha explains that because anyone witnessing these supernatural feats would\nthen speak to others who did not witness the feat. That person would then need to rely on\nbelief and would not believe that such a feat is possible. Therefore, The Buddha explains\nthat he does not perform these supernatural abilities because it leads to one needing to\nrely on belief and, most likely, the individual would not believe that such supernatural\nabilities exist. Therefore, they would attribute this supernatural feat to “a certain charm\ncalled the Gandhāra Charm”.\nSince a Buddha is interested in sharing only The Teachings that lead to liberation of mind\nthat are independently verifiable leading to observing the truth to acquire wisdom, he\nchose not to perform these supernatural feats (i.e. miracles) to convince people to learn\nand practice his Teachings. Instead, he was most interested in individuals choosing to\ndevelop determination, dedication, and diligence to learn, reflect, and practice The\nTeachings to experience the results of a peaceful, calm, serene, and content mind with joy\nby eliminating discontentedness through training the mind.\n(2) The Wonder of Mind-Reading is to be able to read someone’s mind knowing their\nfeelings, thoughts, and emotions. Similar to that of the mystic wonder, The Buddha\nexplains that “because I perceive danger in the practice of wonder of mind-reading, that I\ndisagree, and refrain from, and am reluctant to perform”. In other words, he does not\nperform the wonder of mind-reading.\nThe Buddha explains that because anyone witnessing the mind reading would then speak\nto others who did not witness the mind reading. That person would then need to rely on\n125", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Three Kinds of Wonders", "sutta_refs": ["DN"], "page": null, "page_start": 122, "page_end": 126, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e3bae333-7b37-4913-a690-56a83e94c6df", "parent_id": "book-vol10:ch32:commentary:4", "content_type": "commentary", "text": "belief and would not believe that such mind reading is possible. Therefore, The Buddha\nexplains that he does not perform mind reading because it leads to one needing to rely on\nbelief and, most likely, the individual would not believe that mind reading is possible.\nTherefore, they would attribute the mind reading to “a charm called the Jewel Charm”.\nSince a Buddha is interested in sharing only The Teachings that lead to liberation of mind\nthat are independently verifiable leading to observing the truth to acquire wisdom, he\nchose not to perform mind reading to convince people to learn and practice his\nTeachings. Instead, he was most interested in individuals choosing to develop\ndetermination, dedication, and diligence to learn, reflect, and practice The Teachings to\nexperience the results of a peaceful, calm, serene, and content mind with joy by\neliminating discontentedness through training the mind.\n(3) The Wonder of Instruction is to share The Teachings that lead to Enlightenment as a\nTeacher. The Buddha was known to share Teachings that eliminate ignorance (unknowing\nof true reality) helping Students to awaken the mind to Enlightenment. It is the wonder of\ninstruction that accomplishes this goal.\nBecause The Buddha does not perform supernatural abilities nor mind reading he instead\npractices “the wonder of instruction” where he skillfully shares The Teachings that lead to\nEnlightenment.\nThe Buddha then goes on to discuss various aspects of his Teachings that lead to\nEnlightenment. He mentions wholesome conduct, The Four Noble Truths, and the\nelimination of craving, anger, and ignorance (unknowing of true reality) (i.e. The Three\nPoisons, The Three Unwholesome Roots, and The Three Fires),\nThrough the practice of these Teachings, The Buddha explains how a Practitioner can\nthen see clearly just like one might stand on the bank of a water way and clearly be able\nto see oysters, shells, gravel, pebbles, and fish.\nThe Teachings that lead to Enlightenment learned, reflected upon, and practiced will lead\nto being able to see clearly and one can eliminate 100% of all discontentedness.\n126", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Three Kinds of Wonders", "sutta_refs": ["DN"], "page": null, "page_start": 122, "page_end": 126, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ff61230f-cd1f-462e-a4ee-a389dc1ce99d", "parent_id": "book-vol10:ch33:commentary:0", "content_type": "commentary", "text": "Chapter 33\nOne Who is Near to Nibbāna\n(Enlightenment)\nMonks, possessed of four qualities a man is incapable of falling away; he is\nnear to Nibbāna (Enlightenment).\nWhat are the four?\nHerein a Monk is perfect in virtue (practicing moral conduct),\nHe is guarded as to the doors of the sense bases,\nHe is moderate in eating,\nHe is devoted to watchfulness.\nAnd in what way is a Monk perfect in virtue (moral conduct)?\nHerein a Monk is virtuous, he resides restrained with the restraint of the\ntraining guidelines; perfect in the practice of right (moral) conduct he sees\ndanger in the slightest faults; he takes up and trains himself in the stages of\ntraining. Thus a Monk is perfect in virtue (moral conduct).\nAnd how is a Monk guarded as to the doors of the sense bases?\nHerein a Monk, seeing a form with the eye, does not grasp at the general\nfeatures or at the details. Since craving and aversion, evil, unprofitable\nstates, might flow in upon one who resides with the sense base of the eye\nuncontrolled, he applies himself to such control, he sets a guard over the\nsense base of the eye, and he attains control. When he hears a sound with\nthe ear, or with the nose smells an odor, or with the tongue tastes a flavor, or\nwith the body touches a physical object; when with the mind he recognizes a\nmental object, he does not grasp at the general features or details. But since\ncraving and aversion, evil, unprofitable states, might flow in upon one who\nresides with the sense base of the eye uncontrolled, he applies himself to\nsuch control, he sets a guard over the sense base of the ear, nose, tongue,\nbody, and mind, and attains control. That is how a Monk has the doors of the\nsense bases guarded.\n127", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "One Who is Near to Nibbāna", "sutta_refs": ["AN"], "page": null, "page_start": 127, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7b31aba5-2f67-4f56-842a-c9258ad108b8", "parent_id": "book-vol10:ch33:commentary:1", "content_type": "commentary", "text": "And how is a Monk moderate in eating?\nHerein a Monk takes his food thoughtfully and carefully, not for sport, not for\nindulgence, not for personal charm or adornment, but just enough for the\nsupport, for the continuance of the body, for its resting unharmed, to help\nthe living of the holy life, with this thought: My former feeling I check and I\nset going no new feeling. Thus maintenances shall be mine, blamelessness\nand comfort in life. Thus a Monk is moderate in eating.\nAnd how is a Monk devoted to watchfulness?\nBy day a Monk walks up and down and then sits, thus purify the mind of\nobstructive states. By night for the first watch he does likewise. In the middle\nwatch of the night, lying on his right side he takes up the lion posture, resting\none foot on the other, and thus collected and composed fixes his thoughts\non rising up again. In the last watch of the night, at early dawn, he walks up\nand down, then sits, and so purifies the mind of obstructive states. That is\nhow a Monk is devoted to watchfulness.\nPossessed of these four qualities a Monk is incapable of falling away; he is\nnear to Nibbāna (Enlightenment).\n(Reference: AN 4.37)\n128", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "One Who is Near to Nibbāna", "sutta_refs": ["AN"], "page": null, "page_start": 127, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "353c0960-592c-4195-bfbf-e0b5cdf777d6", "parent_id": "book-vol10:ch33:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares four qualities that a Student would be\npracticing who is close to attain Enlightenment and would be incapable of the mind\nregressing.\nPerfect in Virtue (moral conduct) is to be deeply practicing Right Speech, Right Action,\nand Right Livelihood of The Eight Fold Path.\nGuarding The Six Sense Bases is to practice restraint through The Six Sense Bases not\nallowing the mind to have craving or aversion through The Six Sense Bases.\nModeration in eating is to train the mind to not overeat causing the physical body to\nwork hard through digestion, which would not be “the middle way”. Food should not be\nseen as being digested for pleasing the tongue and thus, the mind, but for the endurance\nand “continuance of the body”, for ending discomfort. Food is only to sustain the health\nof the body and, thus, the mind. Be sure to make wise choices about the quality of food\nthat you choose to ingest as this will directly result in the health of the body. Through\nmaintaining the health of the body for a longer period of time, this reduces the burden\nplaced on the mind and elongates the amount of time one would have in the human realm\nto cultivate the mind on The Path to Enlightenment.\nDevoted to watchfulness is related to the mind being “calm and relaxed” while also\nbeing “alert and attentive” being devoted to awakening the mind to Enlightenment.\nThrough purification of the mind in learning, reflecting, and practicing The Eight Fold Path\none will eliminate “obstructive states”.\nWhile The Buddha is describing his sleeping position in the “lion’s pose”, one does not\nneed to sleep in that pose to attain Enlightenment. This practice is not about training the\nphysical body to permanently assume a specific position during sleep but instead,\nlearning, reflecting, and practicing Teachings to train the mind to acquire wisdom.\n129", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "One Who is Near to Nibbāna", "sutta_refs": ["AN"], "page": null, "page_start": 127, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9a62d351-6a46-4203-84a1-00ec64e1afb5", "parent_id": "book-vol10:ch34:commentary:0", "content_type": "commentary", "text": "Chapter 34\nThe Supreme Development of The Sense Bases\nNow, Ānanda, how is there the supreme development of the sense bases in\nthe Noble One’s Discipline?\nHere, Ānanda, when a Monk sees a form with the eye, there arises in him\nwhat is agreeable, there arises what is disagreeable, there arises what is\nboth agreeable and disagreeable.\nHe understands thus:\nThere has arisen in me what is agreeable, there has arisen what is\ndisagreeable, there has arisen what is both agreeable and disagreeable. But\nthat is conditioned, clear, dependently arisen; this is peaceful, this is superb,\nthat is, equanimity.\nThe agreeable that arose, the disagreeable that arose, and the both\nagreeable and disagreeable that arose are eliminated in him and equanimity\nis established.\nJust as a man with good sight, having opened his eyes might shut them or\nhaving shut his eyes might open them, so too concerning anything at all, the\nagreeable that arose, the disagreeable that arose, and the both agreeable\nand disagreeable that arose are eliminated just as quickly, just as rapidly, just\nas easily, and equanimity is established.\nThis is called in the Noble One’s Discipline the supreme development of the\nsense bases regarding forms recognizable by the eye.\n(Similar discourses were spoken in the case of hearing a sound with the\near, smelling an odor with the nose, tasting a flavor with the tongue,\ntouching a physical object with the body, recognizing a mental object with\nthe mind, though with different analogy as the following:\nSound: Just as a strong man might easily snap his fingers;\nOdor: Just as raindrops on a slightly sloping lotus leaf roll off;\nFlavor: Just as a strong man might easily spit out a ball of spit collected\non the tip of his tongue;\n130", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "The Supreme Development of The Sense Bases", "sutta_refs": ["MN"], "page": null, "page_start": 130, "page_end": 131, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "60484188-5053-405e-a015-997de0e91a57", "parent_id": "book-vol10:ch34:commentary:1", "content_type": "commentary", "text": "Physical object: Just as a strong man might extend his flexed arm or flex his\nextended arm;\nMental object: Just as if a man were to let two or three drops of water fall\nonto an iron plate heated for a whole day, they would quickly vaporize and\nvanish.)\n(Reference: MN 152)\nIn this Teaching from Gotama Buddha, he shares how a Practitioner can fully develop the\nmind to eliminate sensual desire through The Six Sense Bases.\nWhenever a Practitioner observes with mindfulness (i.e. awareness of mind) that the\nagreeable, disagreeable, or both agreeable and disagreeable has arisen in the mind, one\nshould cut it off and let it go (i.e. eliminated). If not, then discontentedness will arise\ncreating an uncalm mind.\nBut, when one is watchful over with Right Mindfulness, the mind can eliminate the\nagreeable, disagreeable, or both agreeable and disagreeable that has arisen in the mind,\nestablishing equanimity.\nEquanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,\nespecially in a difficult situation; treating everyone impartially.\nIf a Practitioner’s sense bases are unrestrained, the mind is uncalm and will lack\npeacefulness. With The Six Sense Bases restrained, a Practitioner will have mental\ndiscipline that results in a calm and peaceful mind.\n131", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "The Supreme Development of The Sense Bases", "sutta_refs": ["MN"], "page": null, "page_start": 130, "page_end": 131, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6bcba7d5-55a7-4eae-9087-24e4e9952317", "parent_id": "book-vol10:ch35:scripture", "content_type": "scripture", "text": "Chapter 35\nNeed Not to Know How Much\nFetters Were Worn Away\nMonks, just as a carpenter or a carpenter’s apprentice, inspecting the handle\nof his, sees thereon the marks of his fingers and thumb, nor knows how\nmuch of the adze-handle was worn away that day, nor the previous day, nor\nat any time, yet knows just when the wearing away has reached the end of\nwearing away; even so,\nMonks, a Monk intent upon making - become known not to what extent the\nfetters were worn away that day, nor the previous day, nor at any time, yet\nknows just when the wearing away has reached the end of wearing away.\n(Reference: SN 22.101)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Need Not to Know How Much", "sutta_refs": ["SN"], "page": null, "page_start": 132, "page_end": 133, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5c648233-5d27-485d-ae58-5280d4ea10f3", "parent_id": "book-vol10:ch35:commentary:0", "content_type": "commentary", "text": "132", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Need Not to Know How Much", "sutta_refs": ["SN"], "page": null, "page_start": 132, "page_end": 133, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c54ed1bf-e68c-4fd4-86d0-5fd879ab7841", "parent_id": "book-vol10:ch35:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Practitioner is not able to know\njust how much any of the individual fetters/taints/pollution of mind have been worn away\nin a given day but, a Practitioner will know when they have been completely eliminated.\nOnce all of The Ten Fetters are completely and entirely eliminated, a Practitioner will no\nlonger experience any discontentedness for an extended period of time.\nWhile it is not suggested that a Practitioner convince the mind that it is Enlightened, there\nwill come a time when a Practitioner can observe that the mind has not experienced even\nthe slightest discontentedness for an extended period of time. When a Practitioner\nobserves there is no discontentedness for 1-3 years on a continuous and ongoing basis,\none can know for themselves the mind is Enlightened. But, the wisest Practitioners will\nnever convince themselves the mind is Enlightened and instead, remain dedicated to\ncontinuing to learn, reflect, and practice these Teachings their entire life.\nIf a Practitioner prematurely convinces the mind that it is Enlightened, there is the danger\nthat the mind will become arrogant with pride or complacency can arise. If these exist in\nthe mind, the Practitioner is not Enlightened. And, once the mind is Enlightened, there are\nincreased amounts of wisdom and benefits one can experience as the mind continues to\nascend to higher degrees of Enlightenment. Therefore, the wisest Practitioners will never\nconvince the mind that it is Enlightened continuing to progress in their journey to attain\nhigher degrees of benefits and results through having a well developed life practice.\nA mind is Enlightened once it has eliminated all of The Ten Fetters. This Stage of\nEnlightenment is referred to as an Arahant. It is the fourth Stage of Enlightenment. Having\nattained this Stage of Enlightenment, a wise Practitioner will know for themselves that the\nmind is no longer experiencing any discontentedness. But, through remaining consistent\nwith one’s practice, to include meditation, the mind will continue to experience increased\nbenefits.\nThere is no benefit in convincing the mind that it is Enlightened and therefore, if a\nPractitioner remains humble and continuing to progress to attain higher degrees of\nwisdom, the mind can experience continued improvements throughout life even when the\nmind is no longer experiencing discontentedness because it is Enlightened.\nIt is wise to never consider there to be a “finish line” that one would cross once the mind\nis Enlightened. This will promote continued progress and development in one’s life.\n133", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Need Not to Know How Much", "sutta_refs": ["SN"], "page": null, "page_start": 132, "page_end": 133, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1fc9fd9e-b0cc-4f99-ba47-e89df1372bbd", "parent_id": "book-vol10:ch36:scripture:0", "content_type": "scripture", "text": "Chapter 36\nThe Tathāgata Is The One Who Shows the Way\nThe Brāhmin Ganaka Moggallāna asked The Perfectly Enlightened One:\n‘When Master Gotama’s disciples are thus advised and instructed by him, do\nthey all attain Nibbāna (Enlightenment), the ultimate goal, or do some not\nattain it?’\nWhen, Brāhmin, they are thus advised and instructed by me, some of my\ndisciples attain Nibbāna (Enlightenment), the ultimate goal, and some do not\nattain it.\n‘Master Gotama, since Nibbāna (Enlightenment) exists and the path leading\nto Nibbāna exists and Master Gotama is present as the guide, what is the\ncause and reason why, when Master Gotama’s disciples are thus advised and\ninstructed by him, some of them attain Nibbāna, the ultimate goal, and some\ndo not attain it?’\nAs to that, Brāhmin, I will ask you a question in return. Answer it as you\nchoose. What do you think, Brāhmin? Are you familiar with the road leading\nto Rājagaha?\n‘Yes. Master Gotama, I am familiar with the road leading to Rājagaha.’\nWhat do you think, Brāhmin? Suppose a man came who wanted to go to\nRājagaha, and he approached you and said: ‘Venerable Sir, I want to go to\nRājagaha. Show me the road to Rājagaha.’\nThen you told him: Now, good man, this road goes to Rājagaha. Follow it for\na while and you will see a certain village, go a little further and you will see a\ncertain town, go a little further and you will see Rājagaha with its lovely\nparks, groves, meadows, and ponds. Then, having been thus advised and\ninstructed by you, he would take a wrong road and would go to the west.\nThen a second man came who wanted to go to Rājagaha, and he\napproached you and said: ‘Venerable Sir, I want to go to Rājagaha.’ Then\nyou told him: Now, good man, this road goes to Rājagaha. Follow it for a\nwhile and you will see a certain village, go a little further and you will see a\ncertain town, go a little further and you will see Rājagaha with its lovely\nparks, groves, meadows, and ponds. Then, having been thus advised and\ninstructed by you, he would arrive safely in Rājagaha.\n134", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "The Tathāgata Is The One Who Shows the Way", "sutta_refs": ["MN"], "page": null, "page_start": 134, "page_end": 136, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1f819aa4-3896-4f12-8fde-ce3c910cea3b", "parent_id": "book-vol10:ch36:scripture:1", "content_type": "scripture", "text": "Now, Brāhmin, since Rājagaha exists and the path leading to Rājagaha\nexists and you are present as the guide, what is the cause and reason why,\nwhen those men have been thus advised and instructed by you, one man\ntakes a wrong road and goes to the west, and one arrives safely in\nRājagaha?\n‘What can I do about that, Master Gotama? I am one who shows the way.’\nSo too, Brāhmin, Nibbāna (Enlightenment) exists and the path leading to\nNibbāna exists and I am present as the guide. Yet when my disciples have\nbeen thus advised and instructed by me, some of them attain Nibbāna, the\nultimate goal, and some do not attain it.\nWhat can I do about that, Brāhmin?\nThe Tathāgata is one who shows the way.\n(Reference: MN 107)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "The Tathāgata Is The One Who Shows the Way", "sutta_refs": ["MN"], "page": null, "page_start": 134, "page_end": 136, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7587addb-1252-42cf-ad21-6bcea815aa40", "parent_id": "book-vol10:ch36:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he helps a Brāhmin understand why not all of his\nStudents attain Enlightenment. As it might be thought that everyone who learned,\nreflected, and practiced The Teachings directly with a Perfectly Enlightened One would\nattain Enlightenment. But this is not true and would be permanence while we know that\nwould not exist based on The Universal Truth of Impermanence.\nNotice how The Buddha skillfully asks the Brāhmin questions to guide the Brāhmin to his\nown answer. Rather than just giving someone an answer to a question they have asked,\noftentimes it is better to ask well thought out and well placed questions to guide a person\nto answering their own question. This way, it is like the individual is teaching themselves.\nAn individual will be more likely to listen to their own logic and understanding to teach\nthemselves rather than accepting the logic and understanding of another person. If the\nindividual already has the wisdom to answer the question, they do not need to believe\nwhat you are sharing but instead, they can see “true reality” through well thought out and\nwell placed questions guiding an individual to a helpful answer through interactive\ndiscussion.\nYou might choose to use this approach with friends, children, co-workers, employers, or\nanyone whom you need to guide to understanding your logic in solving a certain\nchallenge.\nThis Teaching also helps us to understand how the success of one’s own attainment of\nEnlightenment is not necessarily based purely on the guidance of the Teacher but, in fact,\ndeveloping one’s life practice is an independent pursuit. While a Practitioner will need\nguidance from a Teacher, each individual Practitioner would need to understand what\nthey are looking to develop in their practice and seek the appropriate guidance.\n135", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "The Tathāgata Is The One Who Shows the Way", "sutta_refs": ["MN"], "page": null, "page_start": 134, "page_end": 136, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "372639e8-157c-4238-8f94-3b4bf30eb8df", "parent_id": "book-vol10:ch36:commentary:1", "content_type": "commentary", "text": "Then, once guidance is provided, a Student would need to learn, reflect, and practice The\nTeachings diligently seeking any follow up guidance to ensure understanding.\nSince not all Students of even a Perfectly Enlightened Buddha would attain\nEnlightenment, then we know one of the primary determining factors of whether one does\nor does not attain Enlightenment is based on the Students’ own determination and\ndiligence to learn, reflect, and practice The Teachings as an independent practice while\nseeking guidance.\nA Teacher can only show the way to Enlightenment. A Teacher cannot give a Student\nEnlightenment nor hold their hand on the journey to Enlightenment. Instead, a Student will\nneed to apply their own patience and endurance to “never give up” continuing to walk the\npath with The Buddha. And, if a Student feels lost, they should let the Teacher know they\nfeel lost so they can continue their journey.\nA Teacher should be holding the light to illuminate The Path to Enlightenment assisting\nthe Student out of the darkness to be able to more clearly see the path. But the Student\nwill need to develop their own light so that they can more readily walk the path through\nimproved decision making.\nThis Teaching can also be beneficial for parents, employers, community leaders or\nanyone who is guiding individuals in life. This Teaching can help you understand that your\ngoal is not to make decisions for your children, employees, friends, family members, life\npartners, etc. but instead, to provide guidance that will help them in making wise\ndecisions.\nAs parents, employers, or the other roles we fulfill in life, we cannot control what others\ndo. We cannot give people a list of decisions for exactly what they should or should not\ndo in every situation because every situation is different based on unique circumstances.\nBut we can share wisdom that when understood by our children, employees, or others\nthat they can then apply that wisdom for improved decision making.\nSo, your goal is not to control people in your life but instead, to provide them guidance\nthat when understood they can, with their own free will, make wise wholesome decisions\nthat lead to wholesome outcomes. You are not going to permanently be with your\nchildren, employees, or others in your life. But the wisdom you share to help guide a\nperson’s decision making can reside in the mind and be the guiding light that helps them\nnavigate a challenging world leading to a better way of life.\n136", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "The Tathāgata Is The One Who Shows the Way", "sutta_refs": ["MN"], "page": null, "page_start": 134, "page_end": 136, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "36f70e84-24a4-458f-915a-41f4ab071b1d", "parent_id": "book-vol10:ch37:commentary", "content_type": "commentary", "text": "Chapter 37\nCause and Reason Why Some Beings\nDo Not Attain Nibbāna in This Very Life\n‘Venerable Sir, what is the cause and reason why some beings here do not\nattain Nibbāna (Enlightenment) in this very life?’\nThere are, Ruler of the Heavenly Beings, forms recognizable by the eye that\nare desirable, lovely, agreeable, pleasing, sensually enticing, tempting. If a\nMonk seeks excitement (pleasant feelings) in them, welcomes them, and\nremains holding to them, his consciousness becomes dependent upon them\nand clings to them.\nA Monk with clinging does not attain Nibbāna (Enlightenment).\n(In the case of sounds recognizable by the ear … odors recognizable by the\nnose ... flavors recognizable by the tongue ... physical objects recognizable\nby the body ... mental objects recognizable by the mind, the discourses are\nsimilar to that of forms recognizable by the eye.)\nThis is the cause and reason, Ruler of the Heavenly Beings, why some\nbeings here do not attain Nibbana (Enlightenment) in this very life.\n(Reference: SN 35.118)\nIn this Teaching from Gotama Buddha, he shares how the fetter/taint/pollution of mind\ndescribed as sensual desire is a hindrance to the attainment of Enlightenment.\nIf the mind has craving through The Six Sense Bases, a being will be unable to\nexperience Enlightenment.\nDetailed explanation of The Six Sense Bases and elimination of sensual desire is available\nin this same book series found in the book “The Six Sense Bases” (Volume 9).\n137", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Cause and Reason Why Some Beings", "sutta_refs": ["SN"], "page": null, "page_start": 137, "page_end": 137, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8b28a365-e506-4bd2-ba2c-e8af3f35dce6", "parent_id": "book-vol10:ch38:commentary:0", "content_type": "commentary", "text": "Chapter 38\nNo Desire for the Nutriment\nOne Attains Enlightenment\nIf, Monks, there is no desire for the nutriment edible food, or for the\nnutriment contact, or for the nutriment of volitional formations (choices/\ndecisions), or for the nutriment consciousness, if there is no excitement, if\nthere is no craving, consciousness does not become established there and\ncome to growth.\nWhere consciousness does not become established and come to growth,\nthere is no development of name-and-form. Where there is no development\nof name-and-form, there is no growth of volitional formations (choices/\ndecisions). Where there is no growth of volitional formations (choices/\ndecisions), there is no production of future renewed existence. Where there\nis no production of future renewed existence, there is no future birth, aging,\nand death. Where there is no future birth, aging, and death, I say that: is\nwithout sorrow, anguish, and despair.\nSuppose, Monks, there was a house, a hall with a peaked roof, with windows\non the northern, southern, and eastern sides.\nWhen the sun rises and a beam of light enters through a window, where\nwould it become established?\n‘On the western wall, Venerable Sir.’\nIf there were no western wall, where would it become established?\n‘On the earth, Venerable Sir.’\nIf there were no earth, where would it become established?\n‘On the water, Venerable Sir’\nIf there were no water, where would it become established?\n‘It would not become established anywhere, Venerable Sir.'\n138", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "No Desire for the Nutriment", "sutta_refs": ["SN"], "page": null, "page_start": 138, "page_end": 139, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "767001e0-1fb2-4159-ba20-e671ba3fcd39", "parent_id": "book-vol10:ch38:commentary:1", "content_type": "commentary", "text": "So too, Monks, if there is no desire for the nutriment edible food ... for the\nnutriment contact ...for the nutriment of volitional formations (choices/\ndecisions) ... for the nutriment consciousness ... consciousness does not\nbecome established there and come to growth.\nWhere consciousness does not become established and come to growth,\nthere is no development of name-and-form. Where there is no development\nof name-and-form, there is no growth of volitional formations. Where there is\nno growth of volitional formations, there is no production of future renewed\nexistence. Where there is no production of future renewed existence, there is\nno future birth, aging, and death. Where there is no future birth, aging, and\ndeath, I say that: is without sorrow, grief, and despair.\n(Reference: SN 12.64)\nIn this Teaching from Gotama Buddha, he shares another Teaching to help a Practitioner\nunderstand how the mind attaining Enlightenment a being is no longer reborn in The\nCycle of Rebirth.\nWhen the mind eliminates craving/desire/attachment, it will experience Enlightenment.\nThe Buddha explains that when the mind has eliminated craving/desire/attachment to\nfood, contact, volitional formations, and consciousness, the mind will not experience\n“excitement” based on those conditions. When “there is no craving, consciousness does\nnot become established there and come to growth” the mind is Enlightened and it will no\nlonger lead to rebirth.\nCraving is the fuel that leads to rebirth. If there is craving/desire/attachment in the mind at\nthe time of death, there will be rebirth. The Buddha is explaining how “consciousness\ndoes not become established there and come to growth” when “there is no craving”.\nHe further explains in the second paragraph of this Teaching sharing that “where\nconsciousness does not become established and come to growth, there is no\ndevelopment of name-and-form”. He is describing that where there is no consciousness\n(i.e. a mind), that there is no forming of a new being. Name-and-form is the living being\nand if name-and-form does not develop, there is no further rebirth. Name-and-form would\nonly be created if there is a consciousness (i.e. a mind), to enter the physical body.\nWithout a consciousness, there is no rebirth.\nThen, The Buddha uses the example of the sun shining into a building to explain that if\nthere is no craving/desire/attachment, that consciousness cannot be established to\ncreate a new existence just like the sun cannot establish itself if there is no object to shine\non like a wall, earth, or water. If these objects do not exist, then the sun is unable to\nestablish its beam on these objects much like consciousness cannot be established if\nthere is no craving.\nIf there is no more birth, there will be no more discontentedness such as “sorrow, grief,\nand despair”.\n139", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "No Desire for the Nutriment", "sutta_refs": ["SN"], "page": null, "page_start": 138, "page_end": 139, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "70ffca62-1247-400c-aaee-1eb66cb16357", "parent_id": "book-vol10:ch39:scripture", "content_type": "scripture", "text": "Chapter 39\nDependent Origination\nWhen this exists, that comes to be;\nwith the arising of this, that arises.\nWhen this does not exist, that does not come to be;\nwith the elimination of this, that ceases.\n(Reference: SN 12.41)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Dependent Origination", "sutta_refs": ["SN"], "page": null, "page_start": 140, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "af76ac1a-1e44-4ac4-969b-f19caf786757", "parent_id": "book-vol10:ch39:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a very basic introduction to Dependent\nOrigination.\nDependent Origination is a detailed Teaching that shares the “cause and effect” of how\nignorance (unknowing of true reality) leads to rebirth and a being then experiences\ndiscontentedness.\nHere in this Teaching, The Buddha is just sharing a basic introduction of Dependent\nOrigination where one needs to understand the “cause and effect” relationship of “when\nthis exists, that comes to be” and “with the arising of this, that arises”.\nConversely, “when this does not exist, that does not come to be” and “with the\nelimination of this, that ceases”.\nThis basic understanding of causality, “cause and effect”, or “action and result” forms the\nbasis of The Teachings on The Natural Law of Kamma and will explain how everything\nthat comes into existence whether feelings, perceptions, thoughts, or an actual being\nitself, has some cause that initiates it into arising or existence.\nLikewise, through the same “cause and effect” or “action and result” the elimination of\nfeelings, perceptions, thoughts, or an actual being can be traced through the same\nsequence of events in The Teaching of Dependent Origination.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment” (Volume 5).\nDetailed explanation of The Natural Law of Kamma is available in this same book series\nfound in the book “The Natural Law of Kamma” (Volume 6).\n140", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Dependent Origination", "sutta_refs": ["SN"], "page": null, "page_start": 140, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "feaa0dbc-0249-48e6-be94-71deba732268", "parent_id": "book-vol10:ch40:commentary:0", "content_type": "commentary", "text": "Chapter 40\nDependent Origination as The Law of Nature\nMonks, with ignorance (unknowing of true reality) as condition, volitional\nformations (choices/decisions) [come to be];\nWith volitional formations as condition, consciousness;\nwith consciousness as condition, name-and-form;\nwith name-and-form as condition, the six sense bases;\nwith the six sense bases as condition, contact;\nwith contact as condition, feeling;\nwith feeling as condition, craving;\nwith craving as condition, clinging;\nwith clinging as condition, existence;\nwith existence as condition, birth;\nwith birth as condition, aging-and-death, sorrow, grief, pain, displeasure, and\ndespair come to be.\nSuch is the cause of this whole mass of discontentedness.\nAnd what, Monks, is aging-and-death?\nThe aging of the various beings in the various orders of beings, their growing\nold, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality,\ndegeneration of the sense bases; this is called aging. The passing away of\nthe various beings from the various orders of beings, their perishing,\nbreakup, disappearance, mortality, death, completion of time, the breakup of\nthe aggregates, the laying down of the carcass; this is called death. Thus this\naging and this death are together called aging-and-death.\nWith the arising of birth, there is the arising of aging-and-death. With the\nelimination of birth, there is the elimination of aging-and-death. Just this\nNoble Eight Fold Path is the way leading to the elimination of aging-and-\ndeath; that is, Right View, Right Intention, Right Speech, Right Action, Right\nLivelihood, Right Effort, Right Mindfulness, and Right Concentration.\nAnd what, Monks, is birth?\nThe birth of the various beings into the various realms of beings, their being\nborn, descent [into the womb], production, the coming together of the\naggregates, the obtaining of the sense bases. This is called birth.\n141", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Dependent Origination as The Law of Nature", "sutta_refs": ["SN"], "page": null, "page_start": 141, "page_end": 148, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "70efc8f7-d620-4b4e-9744-674f929ebd6e", "parent_id": "book-vol10:ch40:commentary:1", "content_type": "commentary", "text": "With the arising of existence, there is the arising of birth. With the elimination\nof existence, there is the elimination of birth. This Noble Eight Fold Path is\nthe way leading to the elimination of birth; that is, Right View, Right Intention,\nRight Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness,\nand Right Concentration.\nAnd what, Monks, is existence?\nThere are these three kinds of existence: sense-sphere existence (six sense\nbases), form-sphere existence (form realms), formless-sphere existence\n(formless realms). This is called existence.\nWith the arising of clinging, there is the arising of existence. With the\nelimination of clinging, there is the elimination of existence. This Noble Eight\nFold Path is the way leading to the elimination of existence; that is, Right\nView, Right Intention, Right Speech, Right Action, Right Livelihood, Right\nEffort, Right Mindfulness, and Right Concentration.\nAnd what, Monks, is clinging?\nThere are these four kinds of clinging: clinging to sensual pleasures, clinging\nto views, clinging to rules and vows, clinging to a notion of self. This is called\nclinging.\nWith the arising of craving, there is the arising of clinging. With the\nelimination of craving, there is the elimination of clinging. This Noble Eight\nFold Path is the way leading to the elimination of clinging; that is, Right View,\nRight Intention, Right Speech, Right Action, Right Livelihood, Right Effort,\nRight Mindfulness, and Right Concentration.\nAnd what, Monks, is craving?\nThere are these six classes of craving: craving for forms, craving for sounds,\ncraving for odors, craving for flavors, craving for physical objects, craving for\nmental objects. This is called craving.\nWith the arising of feeling, there is the arising of craving. With the elimination\nof feeling, there is the elimination of craving. This Noble Eight Fold Path is\nthe way leading to the elimination of craving; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, and Right Concentration.\n142", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Dependent Origination as The Law of Nature", "sutta_refs": ["SN"], "page": null, "page_start": 141, "page_end": 148, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f3697a5c-0e32-454e-b625-f1b9f69154aa", "parent_id": "book-vol10:ch40:commentary:2", "content_type": "commentary", "text": "And what, Monks, is feeling?\nThere are these six classes of feeling: feeling born of eye-contact, feeling\nborn of ear-contact, feeling born of nose-contact, feeling born of tongue-\ncontact, feeling born of body-contact, feeling born of mind-contact. This is\ncalled feeling.\nWith the arising of contact, there is the arising of feeling. With the elimination\nof contact, there is the elimination of feeling. This Noble Eight Fold Path is\nthe way leading to the elimination of feeling; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, and Right Concentration.\nAnd what, Monks, is contact?\nThere are these six classes of contact: eye-contact, ear-contact, nose-\ncontact, tongue-contact, body-contact, mind-contact. This is called contact.\nWith the arising of the six sense bases, there is the arising of contact. With\nthe elimination of the six sense bases, there is the elimination of contact.\nThis Noble Eight Fold Path is the way leading to the elimination of contact;\nthat is, Right View, Right Intention, Right Speech, Right Action, Right\nLivelihood, Right Effort, Right Mindfulness, and Right Concentration.\nAnd what, Monks, are the six sense bases?\nThe eye base, the ear base, the nose base, the tongue base, the body base,\nthe mind base. These are called the six sense bases.\nWith the arising of name-and-form, there is the arising of the six sense\nbases. With the elimination of name-and-form, there is the elimination of the\nsix sense bases. This Noble Eight Fold Path is the way leading to the\nelimination of the six sense bases; that is, Right View, Right Intention, Right\nSpeech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and\nRight Concentration.\nAnd what, Monks, is name-and-form?\nFeeling, perception, volitional formation (choices/decisions), contact,\nconsciousness: this is called name. The four great elements and the form\nderived from the four great elements: this is called form. Thus this name and\nthis form are together called name-and-form.\n143", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Dependent Origination as The Law of Nature", "sutta_refs": ["SN"], "page": null, "page_start": 141, "page_end": 148, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8e70e813-69aa-44f0-8c98-3879d9fe1dae", "parent_id": "book-vol10:ch40:commentary:3", "content_type": "commentary", "text": "With the arising of consciousness, there is the arising of name-and-form.\nWith the elimination of consciousness, there is the elimination of name-and-\nform. This Noble Eight Fold Path is the way leading to the elimination of\nname-and-form; that is, Right View, Right Intention, Right Speech, Right\nAction, Right Livelihood, Right Effort, Right Mindfulness, and Right\nConcentration.\nAnd what, Monks, is consciousness?\nThere are these six classes of consciousness: eye-consciousness, ear-\nconsciousness, nose-consciousness, tongue-consciousness, body-\nconsciousness, mind-consciousness. This is called consciousness.\nWith the arising of volitional formations (choices/decisions), there is the\narising of consciousness. With the elimination of volitional formations, there\nis the elimination of consciousness. This Noble Eight Fold Path is the way\nleading to the elimination of consciousness; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, and Right Concentration.\nAnd what, Monks, are volitional formations?\nThere are these three kinds of volitional formations (choices/decisions): the\nbodily volitional formation, the verbal volitional formation, the mental\nvolitional formation. These are called the volitional formations.\nWith the arising of ignorance (unknowing of true reality), there is the arising of\nvolitional formations. With the elimination of ignorance, there is the\nelimination of volitional formations. Just this Noble Eight Fold Path is the way\nleading to the elimination of volitional formations; that is, Right View, Right\nIntention, Right Speech, Right Action, Right Livelihood, Right Effort, Right\nMindfulness, and Right Concentration.\nWhen, Monks, a Noble Disciple thus understands the condition; thus\nunderstands the cause of the condition; thus understands the elimination of\nthe condition; thus understands the way leading to the elimination of the\ncondition, he is then called: A Noble Disciple who is accomplished in view,\n(who is) accomplished in vision, who has arrived at these true Teachings,\nwho sees these true Teachings, who possesses a trainee’s wisdom, (who\npossesses) a trainee’s true wisdom, who has entered the stream of The\nTeachings, a Noble One with penetrative wisdom, one who stands squarely\nbefore the door to the Deathless (Enlightenment).\n(Reference: SN 12.2)\n144", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Dependent Origination as The Law of Nature", "sutta_refs": ["SN"], "page": null, "page_start": 141, "page_end": 148, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bdc0a3a6-20ec-43c3-a355-6bb27ac1cad5", "parent_id": "book-vol10:ch40:commentary:4", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Dependent Origination. Dependent\nOrigination is the ultimate description of the “cause and effect” relationship of how\nignorance (unknowing of true reality) leads to discontentedness and continued rebirth in\nThe Cycle of Rebirth. Dependent Origination is a series of twelve (12) conditions that lead\nfrom one to another ultimately causing rebirth and continued discontentedness.\nThe elimination of ignorance (unknowing of true reality) through acquiring wisdom is what\nleads to the elimination of discontentedness and continuous rebirth in The Cycle of\nRebirth. Learning, reflecting, and practicing these Teachings with guidance from a\nTeacher to independently discover the truth is how a Practitioner acquires wisdom.\nIt is ignorance (unknowing of true reality) that leads to volitional formations (choices/\ndecisions) in a previous life that are uninformed leading to unwholesomeness. Through\nlacking wisdom an individual will make unwise decisions producing harm in the world\nwhich will be returned to you due to The Natural Law of Kamma.\nKamma is “cause and effect” or “action and result”. Essentially, Kamma is the results of\nyour decisions. So it is one’s volitional formations (choices/decisions) that lead to the\nresults we experience in life producing a new life.\nConsciousness, or the mind, then comes into being through The Cycle of Rebirth leading\nto name-and-form. Name-and-form is essentially the physical body. The consciousness\nand physical body come together forming The Six Sense Bases.\nThe Six Sense Bases are the eyes, ears, nose, tongue, body, and mind. These are formed\nwithin the womb, developing and maturing outside the womb. An unEnlightened human\nbeing experiences agreeable and disagreeable forms, sounds, odors, flavors, physical\nobjects, and mental objects through The Six Sense Bases.\nContact leads to feelings being produced in the mind. Feelings are results of experiences\nin the mind through contact with The Six Sense Bases experiencing forms, sounds,\nodors, flavors, physical objects, and/or mental objects.\nCraving, or mental longing with a strong eagerness, is produced when the mind has\nlonging and yearning through The Six Sense Bases for pleasant feelings thinking this will\nsatisfy the mind.\nThe mind will then be interested to cling, or hold on to, forms, sounds, odors, flavors,\nphysical objects, and/or mental objects to continue to experience the pleasant feelings.\nThis leads to continued existence as craving is the fuel that causes rebirth in The Cycle of\nRebirth.\nWith continued existence, there is birth leading to the accumulation of The Five\nAggregates as a new being.\nWhen there is birth, there will be aging-and-death with sorrow, grief, pain, displeasure,\nand despair in life.\nDependent Origination is explaining the detailed “cause and effect” relationship of how\ndiscontentedness of mind comes to be in The Cycle of Rebirth. It describes how beings\ncontinue to experience discontentedness and constant rebirth.\n145", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Dependent Origination as The Law of Nature", "sutta_refs": ["SN"], "page": null, "page_start": 141, "page_end": 148, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0723c47b-477f-4e65-9695-90b8dbe2e11d", "parent_id": "book-vol10:ch40:commentary:5", "content_type": "commentary", "text": "146\n\nPast Causes Ignorance, Volitional Formations\nPresent Effects Consciousness, Name-and-Form,\nThe Six Sense Bases, Contact, Feeling\nPresent Causes Craving, Clinging, Existence\nFuture Effects Birth, Aging-and-Death\nPast Life Ignorance, Volitional Formations,\nConsciousness, Name-and-Form,\nThe Six Sense Bases, Contact, Feeling,\nCraving, Clinging, Existence, Birth and\nAging-and-Death\nPresent Life Ignorance, Volitional Formations,\nConsciousness, Name-and-Form,\nThe Six Sense Bases, Contact, Feeling,\nCraving, Clinging, Existence, Birth and\nAging-and-Death\nFuture Life Ignorance, Volitional Formations,\nConsciousness, Name-and-Form,\nThe Six Sense Bases, Contact, Feeling,\nCraving, Clinging, Existence, Birth and\nAging-and-Death\nIt is through ignorance (unknowing of true reality) that beings continue to experience\ndiscontentedness in continued wandering and roaming through The Cycle of Rebirth. The\nunEnlightened mind does not understand what it does not understand. By not\nunderstanding the causes and conditions that create discontentedness and continued\nrebirth, a being continues to roam and wander through countless rounds of rebirth within\nThe Cycle of Rebirth hindered and plagued by its own ignorance (unknowing of true\nreality).\nIt is the elimination of ignorance (unknowing of true reality) that allows a Practitioner to\nundo or unravel the entire massive amount of discontentedness experienced through\ncontinuous rebirth in The Cycle of Rebirth. Ignorance is eliminated through acquiring\nwisdom. Wisdom is acquired through learning, reflecting, and practicing these Teachings\nwith guidance from a Teacher to independently discover the truth. A Practitioner will need\nto investigate these Teachings applying energy and effort in a determined, dedicated, and\ndiligent development of their life practice. Through consistent ongoing learning, reflection,\nand practice of these Teachings, a Practitioner can observe for themselves that the\ncondition of the mind and one’s life continues to improve.\n147", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Dependent Origination as The Law of Nature", "sutta_refs": ["SN"], "page": null, "page_start": 141, "page_end": 148, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "42477552-b21f-4462-9a8b-cee3cc7180b9", "parent_id": "book-vol10:ch40:commentary:6", "content_type": "commentary", "text": "As wisdom is gradually increased and practiced in daily life through wise decision making,\ndiscontentedness is gradually decreased from the mind. For example, a Practitioner can\nobserve that situations that once produced anger or frustration in the mind no longer has\nthe same result. A Practitioner can observe that the same situation that once produced\ndiscontentedness can reoccur but through practicing these Teachings the mind will have\ndiminished and then eliminates 100% of all discontentedness. The mind can reside\npeaceful, calm, serene, and content with joy as a Practitioner learns, reflects, and\npractices these Teachings training the mind to no longer be affected by its own ignorance\n(unknowing of true reality).\nWith the mind having eliminated 100% of all discontentedness, a Practitioner will know\nfor themselves that there is no longer any rebirth as the mind has been fully and\ncompletely trained residing peaceful, calm, serene, and content with joy - permanently.\nThe Practitioner has removed the conditions that are keeping the mind trapped in The\nCycle of Rebirth. They have dismantled and destroyed all the “causes and conditions”\nthat are creating continuous rebirth, namely ignorance (unknowing of true reality) and the\nmind is Enlightened.\nA Stream-Enterer will not have accomplished the goal of eliminating ignorance\n(unknowing of true reality) from the mind but they will understand Dependent Origination\nand know that this is the training method to eliminate discontentedness to attain\nEnlightenment. They will be deeply practicing The Eight Fold Path as the way leading to\nthe elimination of discontentedness while fully understanding Dependent Origination.\nIt is not until a Practitioner eliminates all Ten Fetters that the mind will have completely\neliminated ignorance (unknowing of true reality) and be fully practicing these Teachings no\nlonger experiencing any discontentedness or any more rebirth in The Cycle of Rebirth.\n148", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Dependent Origination as The Law of Nature", "sutta_refs": ["SN"], "page": null, "page_start": 141, "page_end": 148, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "93da92f6-5ea0-487d-8aa3-65e7e6a0d788", "parent_id": "book-vol10:ch41:scripture", "content_type": "scripture", "text": "Chapter 41\nWisdom, Mindfulness, and Name-and-Form\nStopped by the Stopping of Consciousness\n‘Wisdom and mindfulness’, said Venerable Ajita, ‘and name-and-form’, sir;\ntell me this when asked, where is this stopped?\nI shall answer this question which you have asked, Ajita;\nWhere name-and-form is completely stopped. By the stopping of\nconsciousness, there it is stopped.\n(Reference: Ne 5)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Wisdom, Mindfulness, and Name-and-Form", "sutta_refs": [], "page": null, "page_start": 150, "page_end": 150, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0779f53e-c472-4f4b-b552-6f982619467b", "parent_id": "book-vol10:ch41:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how to end The Cycle of Rebirth by\nstopping name-and-form and consciousness (i.e. the mind).\nName-and-Form is described in Dependent Origination as “Feeling, perception, volitional\nformation (choices/decisions), contact, consciousness: this is called name. The four great\nelements and the form derived from the four great elements: this is called form. Thus this\nname and this form are together called name-and-form”.\nName-and-Form is essentially, the coming together of physical body and the mind (i.e.\nconsciousness).\nThe Buddha is describing in this Teaching that the elimination of rebirth (i.e. name-and-\nform) is accomplished through the elimination of consciousness.\nIt is craving that is the fuel that leads to continued rebirth. Through the elimination of\ncraving, the condition that causes rebirth is eliminated.\nEliminating craving/desire/attachment not only eliminates discontentedness but it also\neliminates rebirth in The Cycle of Rebirth as there is no longer support for the continuation\nand maintenance of consciousness when craving/desire/attachment is fully extinguished.\n150", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Wisdom, Mindfulness, and Name-and-Form", "sutta_refs": [], "page": null, "page_start": 150, "page_end": 150, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3dfb3599-0609-4c16-821b-553d2972eb24", "parent_id": "book-vol10:ch42:scripture", "content_type": "scripture", "text": "Chapter 42\nWithout Clinging One Attains Nibbāna\n(Enlightenment)\nHere, Ānanda, a Monk is practicing thus: If it were not, it would not be mine;\nit will not be and it will not be mine. What exists, what has come to be, that I\nam abandoning. Thus he obtains equanimity. He does not seek excitement in\nthat equanimity, welcome it, or remain holding to it. Since he does not do so,\nhis consciousness does not become dependent on it and does not cling to\nit.\nA Monk, Ānanda, who is without clinging attains Nibbāna (Enlightenment).\n(Reference: MN 106)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Without Clinging One Attains Nibbāna", "sutta_refs": ["MN"], "page": null, "page_start": 151, "page_end": 152, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9d773c7a-342e-45a2-a53b-ab1f78c58d0f", "parent_id": "book-vol10:ch42:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Practitioner cannot even cling to\nthe wholesome qualities of the mind or else one will not attain Enlightenment.\nAs a Practitioner progresses on The Path to Enlightenment, there will be multiple qualities\nof mind that will begin to permeate in the mind. Qualities such as loving-kindness,\ncompassion, sympathetic joy, equanimity, mindfulness, and others will just always exist.\nOnce the mind is Enlightened, these qualities will not arise, change, or fade away, they\nare unconditioned.\nThese mental qualities and others are not based on any condition, so they are permanent.\nAs a Practitioner nears closer and closer to Enlightenment, the mind experiences\nglimpses of Enlightenment where one can experience a few minutes, hours, days, weeks,\nor months of no discontentedness and purely wholesome qualities filling the mind. This\ncan be thought of like the light of Enlightenment is flickering but it is not yet fully lite. The\nmind is not yet fully experiencing Enlightenment but instead, just getting glimpses of what\nEnlightenment is as its making its way to Enlightenment.\nAs this is occurring, it is important to not allow the mind to have pleasant feelings due to\nthe qualities of Enlightenment starting to permeate in the mind. A Practitioner needs to\ncut off and let go of any arising pleasant feelings associated with the mind filling with\nmental qualities of Enlightenment otherwise, the mind will not experience Enlightenment.\nAllowing the mind to experience pleasant feelings associated with the mental qualities of\nEnlightenment is to continue to allow the mind to base its inner feelings on an\nimpermanent condition. “He does not seek excitement in that equanimity, welcome it, or\nremain holding to it. Since he does not do so, his consciousness does not become\ndependent on it and does not cling to it”.\n151", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Without Clinging One Attains Nibbāna", "sutta_refs": ["MN"], "page": null, "page_start": 151, "page_end": 152, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d51ba4e-b099-48df-b9ff-bab3eab8476d", "parent_id": "book-vol10:ch42:commentary:1", "content_type": "commentary", "text": "It is through the elimination of the unwholesome qualities of mind that are conditioning\nthe mind to remain in the unEnlightened state that a Practitioner continues to experience\ndiscontentedness.\nIt is through the purification of mind to eliminate the unwholesome qualities that the mind\nmoves to Enlightenment, experiencing the unconditioned mental qualities of the\nEnlightened mind.\nAs these wholesome qualities begin to fill the mind, a Practitioner will need to ensure they\nare not craving/desiring or clinging to them or else they will fade away. The mind needs to\nremain unaffected by the qualities of Enlightenment as they start to fill the mind.\nThe mental qualities experienced as the mind moves closer to Enlightenment are beyond\npleasure and pain, something the mind has never experienced. It is easy to potentially\nallow the mind to indulge in these wholesome mental qualities craving/desiring and\nclinging to them “wanting” them to continue. Doing so would be to sabotage one’s\nprogress on The Path to Enlightenment.\nIf there is any craving/desire or clinging in the mind, the mind will not experience\nEnlightenment. The mind needs to be trained to not even cling to the wholesome qualities\nof Enlightenment as one experiences increased benefits.\nThe Buddha explains not to cling to equanimity in this Teaching, however, one can apply\nthis to all wholesome mental qualities experienced along The Path to Enlightenment.\nIf there is clinging, the mind will not experience Enlightenment. Even clinging to\nwholesome mental qualities will eventually produce discontentedness to include painful\nfeelings.\n“A Monk, Ānanda, who is without clinging attains Nibbāna (Enlightenment)”.\n152", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Without Clinging One Attains Nibbāna", "sutta_refs": ["MN"], "page": null, "page_start": 151, "page_end": 152, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "75b0202f-ee24-4b3e-b5fd-ecc68a043e6c", "parent_id": "book-vol10:ch43:scripture", "content_type": "scripture", "text": "Chapter 43\nBy Not Clinging, They Are Freed\nClinging they look upon with fear,\nFor it produces birth and death;\nAnd by not clinging they are freed,\nIn the destruction of birth and death.\nThey reside in joy for they are safe,\nAnd reach Nibbāna (Enlightenment) here and now.\nThey are beyond all fear and hate;\nThey have escaped all discontentedness.\n(Reference: MN 130)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "By Not Clinging, They Are Freed", "sutta_refs": ["MN"], "page": null, "page_start": 153, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "efad1317-f279-44da-81a2-4dbb799c67f9", "parent_id": "book-vol10:ch43:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how by not clinging a Practitioner is\nfreed from all discontentedness.\nIf there is clinging in the mind, there will be fear with continued birth and death. But by the\nelimination of clinging, the mind is freed from discontentedness.\nBy elimination of discontentedness, a Practitioner will know they have eliminated rebirth\nin The Cycle of Rebirth. The mind can reside joyful as it is now safe having made a full\nescape from The Cycle of Rebirth through attaining Enlightenment.\nAn Enlightened mind no longer experiences any fear or hate, it has eliminated all\ndiscontentedness.\n153", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "By Not Clinging, They Are Freed", "sutta_refs": ["MN"], "page": null, "page_start": 153, "page_end": 153, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "811b8917-3c2d-4118-93f9-e3d07f6806be", "parent_id": "book-vol10:ch44:scripture", "content_type": "scripture", "text": "Chapter 44\nCalm and Reflection Have Part in True Wisdom\nMonks, these two qualities have part in true wisdom.\nWhat two?\nCalm and reflection.\nIf cultivated, what profit does calm attain?\nThe mind is cultivated.\nWhat profit results from a cultivated mind?\nAll craving is abandoned.\nMonks, if reflection is cultivated, what profit does it attain?\nWisdom is cultivated.\nIf wisdom is cultivated, what profit does it attain?\nAll ignorance is abandoned.\nA mind defiled by craving is not liberated; and wisdom defiled by ignorance\n(unknowing of true reality) is not developed. Thus, Monks, through the fading\naway of craving there is liberation of mind; and through the fading away of\nignorance (unknowing of true reality) there is liberation by wisdom.\n(Reference: AN 2.31)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Calm and Reflection Have Part in True Wisdom", "sutta_refs": ["AN"], "page": null, "page_start": 154, "page_end": 156, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0be87961-3d0b-416e-a1b8-e9bb67d0f02d", "parent_id": "book-vol10:ch44:commentary:0", "content_type": "commentary", "text": "154", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Calm and Reflection Have Part in True Wisdom", "sutta_refs": ["AN"], "page": null, "page_start": 154, "page_end": 156, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a763b902-f229-4a3f-a3b4-2cf885be3ad3", "parent_id": "book-vol10:ch44:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how “calmness leads to the elimination\nof craving” and “reflection leads to the elimination of ignorance”. Accomplishing these\ngoals, a Practitioner’s mind would be close to Enlightenment and potentially Enlightened.\nTo attain Enlightenment, a Practitioner needs to eliminate craving/desire/attachment from\nthe mind. The Buddha guides Practitioners to understand that calmness is a quality of\nmind that leads to the elimination of craving/desire/attachment, thus, the elimination of\ndiscontentedness.\nTo attain Enlightenment, a Practitioner also needs to cultivate wisdom in the mind. The\nBuddha guides Practitioners to understand that reflection is a quality of mind that leads to\nthe cultivation of wisdom, thus, the elimination of ignorance.\nTo attain Enlightenment, a Practitioner will need to eliminate craving, anger, and ignorance\n(unknowing of true reality). This is the general way to understand what needs to be\neliminated with The Ten Fetters representing a detailed description of what needs to be\neliminated from the mind to attain Enlightenment.\nIt is wisdom that transforms ignorance (unknowing of true reality). Wisdom is acquired\nthrough learning, reflecting, and practicing these Teachings.\nTransforming The Three Poisons: Craving, Anger, and Ignorance\nGotama Buddha’s Teachings to eliminate craving, anger, and ignorance are known, for\ngood reason, as The Three Poisons, The Three Unwholesome Roots, and The Three Fires.\nAlso known as (greed, hatred, and delusion) or (desire, ill will, and confusion).\nThese are The Three Poisons that exist and are present in the mind as part of rebirth into\nthe human realm. It is our goal, through these Teachings, to eliminate these three poisons\nthrough practice of non-craving or generosity, non-anger or loving-kindness, and non-\nignorance or wisdom. To attain Enlightenment, one would need to completely eliminate\nThe Three Poisons.\nThese metaphors suggest how dangerous afflictive thoughts and emotions can be if they\nare not understood and transformed. Craving (Greed/Desire) refers to our selfishness,\ndesire, attachment, and grasping for contentedness and satisfaction outside of ourselves.\nAnger (Hatred/Ill Will) refers to our hostility and aggression, our aversion and repulsion\ntoward unpleasant people, circumstances, and even toward our own uncomfortable\nfeelings. Ignorance (Delusion/Confusion) refers to our dullness, confusion, and\nmisperception; our unknowing or wrong views of reality misunderstanding the world\naround us as described as part of The Natural Laws of Existence in Gotama Buddha’s\nTeachings.\nThe poisons of craving, anger, and ignorance (unknowing of true reality) — mask our true\nnature, the awakened mind of wisdom and compassion. These poisonous states of mind\nthen motivate non-virtuous and unskillful intentions, speech, and actions, which produces\nunwholesome Kamma so they need to be transformed, remedied and an antidote applied\nto experience the brightness of the Enlightened mind.\nCraving, anger, and ignorance (unknowing of true reality) are deeply embedded in the\nconditioning of our personalities. Our behavior is habitually influenced and tainted by\nthese three poisons, these unwholesome roots buried deep into the mind. Burning within\n155", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Calm and Reflection Have Part in True Wisdom", "sutta_refs": ["AN"], "page": null, "page_start": 154, "page_end": 156, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1a6271da-e3f1-461d-81a5-ca03bbcbfe8c", "parent_id": "book-vol10:ch44:commentary:2", "content_type": "commentary", "text": "us as craving (greed/desire), anger (hatred/ill will), and ignorance (delusion/confusion),\nthese poisons lay to waste hearts, lives, hopes, and civilizations, driving us blind and\nthirsty through the seemingly endless round of birth and death - The Cycle of Rebirth.\nGotama Buddha describes these defilements as bonds, hindrances, and knots; the actual\nroot cause of unwholesome Kamma and the entire spectrum of human discontentedness.\nIt is The Three Poisons, The Three Unwholesome Roots, or The Three Fires that keeps the\nmind in the unEnlightened state. It is only when a Practitioner deeply understands these\nand uproots them from the mind, that one can reside permanently peaceful, calm, serene,\nand content with joy.\nAlthough this Teaching may appear negative or unpleasant, indeed, a wise understanding\nof The Three Poisons of craving, anger, and ignorance (unknowing of true reality) is\nultimately positive and empowering. With this superb understanding, we can clearly see\nand feel the factors that are causing discontentedness and suffering in our lives. And with\nthis clarity and insight, we can make the choice to eliminate those factors.\nThe Teaching of The Four Noble Truths clearly explains that when we embrace and\nunderstand the exact causes of our discontentedness, suffering and dissatisfaction, we\ncan then take the necessary steps to extinguish those causes and liberate the mind. This\nis certainly positive and empowering.\nIn addition, it is important for us to realize that Gotama Buddha’s Teachings regarding\ndefilement and purification are not just rigid, restrictive, or authoritarian theories regarding\nmorality, but are real and solid truths essential to our correct understanding of reality and\neventual awakening. Through learning these Teachings and the practice of these\nTeachings, we awaken to true reality, acquiring wisdom, eliminating the poison of\nignorance/delusion or “unknowing” we have of true reality that keeps The Three Poisons\nwell rooted into the mind causing us untold amounts of discontentedness and suffering.\nThrough learning, reflecting, and practicing these Teachings while seeking guidance with\na Teacher, a Practitioner will independently observe the truth acquiring wisdom to liberate\nthe mind removing these poisons to experience Enlightenment.\nDetailed explanation of The Three Poisons and how to eliminate them is available in this\nsame book series found in Chapter 8 of the book “Developing a Life Practice: The Path\nThat Leads to Enlightenment” (Volume 1).\n156", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Calm and Reflection Have Part in True Wisdom", "sutta_refs": ["AN"], "page": null, "page_start": 154, "page_end": 156, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5232e8b6-86f1-4a01-8bfa-f42f9055393d", "parent_id": "book-vol10:ch45:commentary:0", "content_type": "commentary", "text": "Chapter 45\nThe Motivation\nMonks, an effort should be made to understand: ‘This is discontentedness;’\n‘This is the cause of discontentedness;’ ‘This is the elimination of\ndiscontentedness;’ ‘This is the way leading to the elimination of\ndiscontentedness.’\nThus, Monks, I have taught you the destination and the path leading to the\ndestination. Whatever should be done, Monks, by a compassionate Teacher\nout of compassion for his disciples, aspiring for their welfare, that I have\ndone for you.\nThese are the feet of trees, Monks these are empty huts.\nMeditate, Monks, do not be complacent, lest you regret it later.\nThis is my instruction to you.\nWhy is that?\nBecause he is out of the Evil One’s range.\n(Reference: SN 56 & SN 43.44)\nIn this Teaching from Gotama Buddha, he shares encouraging words to motivate\nStudents to learn, reflect, and practice The Four Noble Truths along with the entire Eight\nFold Path.\nHe explains that he has taught “the destination” or “what is Enlightenment” and “the path\nleading to the destination” which is The Eight Fold Path.\nThe Buddha explains that all that he has shared and taught was done so out of\ncompassion for his Students “aspiring for their welfare”.\nHe encourages Students to meditate and not to be complacent so that one can get out of\nrange from Māra the Evil One.\nWhen a Practitioner’s mind enters into the Jhānas, it is then protected from “Māra the Evil\nOne”.\nMāra the Evil One is an unwholesome being who roams the world influencing unskillful,\nunbeneficial, and negative conduct. Māra, and beings acting on its behalf, look for ways\nto entice and lure an individual into conduct that would result in unwholesome results.\n157", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Motivation", "sutta_refs": ["SN"], "page": null, "page_start": 157, "page_end": 159, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b1bd6ad0-bb2b-4ff7-af50-3bd0e7f6a43b", "parent_id": "book-vol10:ch45:commentary:1", "content_type": "commentary", "text": "Other traditions may refer to this entity as Satan, The Devil, or other names associated\nwith a devilish being who is associated with the Realm of Hell looking to cause calamity\nfor all beings here on earth attempting to influence human beings to create “hell on\nearth”.\nThrough training the mind in these Teachings, a Practitioner eventually gets to the Jhānas\nwhere the mind is protected and no longer influenced by Māra the Evil One. A mind that\nhas entered the Jhānas “is said to have blindfolded Māra”. Māra is no longer able to\ninfluence a Practitioner as their mind has become more stable and steady through well\ndeveloped wisdom, moral conduct, and mental discipline, yet, the mind is still not\nEnlightened. There is more work to do in order to fully protect the mind from\ndiscontentedness.\nCan you explain complacency and how to eliminate it from the mind?\nComplacency is a hindrance to Enlightenment and will obstruct an individual from\nattaining this mental state.\nComplacency is experienced in the mind where it is dull, lethargic, and unmotivated, it will\nhinder a Practitioner from the attainment of Enlightenment.\nComplacency includes: being disinterested to learn and practice The Teachings of The\nBuddha. This can be experienced as a disinterest to read books, come to classes, seek\nguidance from a Teacher, meditate, etc. The Buddha describes complacency to the point\nwhere, if the mind experiences an unwholesome thought/idea/feeling and the Practitioner\ndoes nothing about it, then the mind is complacent. What a Practitioner is taught to do on\nThe Path to Enlightenment is to “cut off and let go” of all unwholesome thoughts/ideas/\nfeelings, therefore, if one does nothing about an unwholesome thought/idea/feelings, the\nmind is complacent.\nAgain, this will hinder an individual from the attainment of Enlightenment, which is a\npurification of the mind.\nIf the mind is unEnlightened, then there is the fetter/taint/pollution of mind described as\nignorance (unknowing of true reality) still in the mind. A Practitioner does not understand\nthings as they truly are, the mind lacks wisdom of The Natural Laws of Existence. This is\nan all encompassing pollution of mind and is the last one that will be eliminated from the\nmind prior to Enlightenment.\nAs long as one’s mind is unEnlightened, it does not have the needed wisdom to attain\nEnlightenment because it is not yet practicing The Teachings (i.e. The Natural Laws of\nExistence), thus, there is ignorance, confusion, misunderstanding, misperception, a lack\nof wisdom, or “the unknowing of true reality” still in the mind. Ignorance is eliminated\nthrough learning, reflecting (i.e. independently verifying), and practicing The Teachings of\nThe Buddha to acquire wisdom. Wisdom is just the opposite of “the unknowing of true\nreality” and will eradicate the mind’s fetter/taint/pollution of mind described as ignorance.\nWhile ignorance is involved in all the fetters/taints/pollutions, the fetters that are directly\ninvolved in complacency are “Doubt” and “Sensual Desire”.\n158", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Motivation", "sutta_refs": ["SN"], "page": null, "page_start": 157, "page_end": 159, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e92ba2cc-55e2-4513-9ff4-a41299ad35aa", "parent_id": "book-vol10:ch45:commentary:2", "content_type": "commentary", "text": "The mind doubts The Teachings of The Buddha and their ability to guide an individual to\nEnlightenment. And, the mind is having sensual desire, in that, it is holding on to certain\nthings with craving/desire/attachment being unmotivated to learn and practice The\nTeachings while also indulging in unwholesome thoughts/ideas/feelings.\nDoubt (Elimination of doubts about The Teachings and the ability of them to attain\nEnlightenment. Confidence in The Buddha, The Teachings, The\nCommunity, your Teacher, and your own ability to attain Enlightenment.)\nSensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes,\nears, nose, tongue, body, and the mind.)\nThere is a remedy, or solution to eliminate complacency, that can be implemented to\nensure the mind is able to overcome this obstacle and continue its journey to\nEnlightenment.\nThe solution is to practice The Eight Fold Path to include, the Enlightenment factors of\ninvestigation, energy, and joy from The Seven Factors of Enlightenment. The\nEnlightenment factors of investigation, energy, and joy are just the opposites of the\ndullness, lethargy, and lack of motivation that exists in the mind during the time of\ncomplacency. Some older texts use the phrase “sloth and torpor” for complacency but,\n“complacency” is a much better way to understand this aspect of the unEnlightened mind\nwith language we use today.\nInvestigation: (Dedicated examination, exploration, research, study, and questioning to\nlearn The Teachings.)\nEnergy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\nJoy: (Pleased and delighted not associated with any specific object; unconditioned\ngladness; the Practitioner is not attaining it by craving/desire/attachment.)\nMeditate, Monks, do not be complacent, lest you will regret it later. This is my instruction\nto you. (Reference: SN 43.1)\nYou can learn more about complacency and its remedy using these resources.\nVolume 1 - Chapter 3 and the recorded classes where I teach The Five Hindrances, this is\none of those.\nFree Books - The Words of The Buddha\nhttps://www.buddhadailywisdom.com/freebuddhabooks\nThe Five Hindrances & The Seven Factors of Enlightenment\nhttps://www.youtube.com/watch?v=7t6VKPshUn0\n159", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "The Motivation", "sutta_refs": ["SN"], "page": null, "page_start": 157, "page_end": 159, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dde220f1-3e5d-4d20-b59a-f11ed922234f", "parent_id": "book-vol10:ch46:scripture", "content_type": "scripture", "text": "Chapter 46\nThe Tathāgata’s Final Passing\nMonks, for this reason those matters which I have discovered and\nproclaimed should be thoroughly learnt by you, practiced, developed and\ncultivated, so that this holy life may endure for a long time, that it may be for\nthe benefit and peacefulness of the multitude (many people), out of\ncompassion for the world, for the benefit and peacefulness of heavenly\nbeings and humans.\nAnd what are those matters…?\nThey are: The Four Foundations of Mindfulness, the four Right Efforts, the\nfour bases of mental power, the five spiritual faculties, the five mental\npowers, The Seven Factors of Enlightenment, The Noble Eight Fold Path.\nAnd now, Monks, I declare to you - all conditioned things are of a nature to\ndecay, strive on untiringly. The Tathāgata’s final passing will not be long\ndelayed. Three months from now The Tathāgata will take his Final Nibbāna\n(Final Enlightenment).\nRipe I am in years. My life-span’s determined\nNow I go from you, having made myself my refuge.\nMonks, be untiring, mindful, disciplined,\nGuarding your minds with well-collected thought.\nHe who, tirelessly, keeps to the guidance and Teachings,\nLeaving birth behind, will put an end to sorrow and despair.\n(Reference: DN 16)", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "88b2a220-1f20-4499-adae-de0080c17861", "parent_id": "book-vol10:ch46:commentary:0", "content_type": "commentary", "text": "160", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e73c037a-50be-4c17-a9f6-252a4fa97cf8", "parent_id": "book-vol10:ch46:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he prepares his Students for his own death. As a\nFully Perfectly Enlightened Buddha, he was well aware of his pending death and knew\nwhen it would occur.\nThree months prior to his death, in this Teaching he notifies his Students that “The\nTathāgata’s final passing will not be long delayed. Three months from now The Tathāgata\nwill take his Final Nibbāna (Final Enlightenment)”. Final Nibbāna or Final Enlightenment is\nwhen someone has attained Enlightenment during their life and then there is death of the\nphysical body, the separation of the body and the mind, the breakup of the physical body\nand, thus, the mind is no longer attached to the physical body.\nThe Buddha encourages his Students to “strive on untiringly” being determined,\ndedicated, and diligent in their continuous pursuit to Enlightenment. Through “guarding\nyour minds with well-collected thought” “he who, tirelessly, keeps to the guidance and\nTeachings” will “leave birth behind will put an end to sorrow and despair” no longer\nexperiencing any discontentedness and eliminating The Cycle of Rebirth.\nOld and “ripe I am in years. My life-span’s determined. Now I go from you, having made\nmyself my refuge” The Buddha’s mind is fully protected and will no longer experience any\nmore existence in The Cycle of Rebirth.\nHe delivers what he feels to be the core Teachings that one needs to actively learn to\nensure his Teachings continue long into the future “for the benefit and peacefulness of\nheavenly beings and humans”. The Teachings he declares as essential are “The Four\nFoundations of Mindfulness, the four Right Efforts, the four bases of mental power, the\nfive spiritual faculties, the five mental powers, The Seven Factors of Enlightenment, The\nNoble Eight Fold Path”.\nAll of these Teachings are deeply explained and shared in the book “Developing a Life\nPractice: The Path That Leads to Enlightenment” (Volume 1) and through the remaining\nbooks in this book series. With guidance from a Teacher, you can learn and progress on\nThe Path to Enlightenment.\nThe Teachings of “the four bases of mental power, the five spiritual faculties, and the five\nmental powers” are not shared in great detail within this book series as these are\ncultivated automatically as part of practice of the other Teachings. With The Buddha’s\nlayering of Teachings and overlapping discourses that ensure one develops the mind on\nThe Path to Enlightenment, there is nothing additional one needs to learn, reflect, and\npractice to develop these aspects of the mind.\nInstead, focusing on the core and central Teachings of The Path to Enlightenment will\nensure one is cultivating “the four bases of mental power, the five spiritual faculties, and\nthe five mental powers”.\nI suggest one focuses on The Three Universal Truths, The Four Noble Truths, The Eight\nFold Path with a well developed meditation practice, and The Five Precepts with the\nadditional Teachings interconnected to these as detailed in the book “Developing a Life\nPractice: The Path That Leads to Enlightenment” (Volume 1) and through the remaining\nbooks in this book series.\n161", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bca46ed3-8b36-4959-9601-f5516ec557db", "parent_id": "book-vol10:ch46:commentary:2", "content_type": "commentary", "text": "As a Prince named Siddhartha Gotama who eventually becomes Gotama Buddha upon\nhis Enlightenment and lifetime of work, he left the royal riches of being the next in line for\nthe throne as the King of his father’s Kingdom. Though having wealth and every material\npossession he might desire available to him, none of that led to his peacefulness of mind\nand Enlightenment.\nOne might wonder why does a Buddha dedicate their life to sharing Teachings into the\nworld if there is no inherent benefit to a Buddha himself as he has already attained\nEnlightenment? Why not just go back to life as a member of the royal family living a life of\nluxury?\nHere in this Teaching, The Buddha briefly touches on his purpose for sharing The\nTeachings as he did for his entire life. A Buddha shares their Teachings into the world for\nonly one reason. Not fame or fortunate but instead “out of compassion for the world”.\nCompassion is concern for the misfortunes of others.\nA Buddha has already made a complete end to their discontentedness and deeply\nunderstands exactly what it took to eliminate their own discontentedness through\nindependent discovery of The Teachings. They have penetrating wisdom that is profound\nand beyond that of the average human being. They want nothing, desire nothing, and\ncrave nothing. They “are freed from sorrow, grief, pain, displeasure, and despair” and\nhave only one goal.\nTo help the world.\nSeeing the sea of discontentedness among unEnlightened beings, a Buddha has the\nanswers to solve the discontentedness of the entire world. But, he is only one man and it\nis his last life. A Buddha is determined, dedicated, and diligent in his efforts to share The\nTeachings into the world that will rid it of all discontentedness - all sorrow, grief, pain,\ndispleasure, and despair can be entirely eliminated as each individual chooses to learn,\nreflect, and practice The Teachings.\nWhile the objective of a Buddha to share their Teachings into the world comes with\nextensive work and effort, they are tireless in their journey to help other beings while at\nthe same time doing so without craving/desire/attachment (mental longing with a strong\neagerness).\nSo, they work and apply effort to plant and grow trees so that the world will become a\nbetter place. But they will never, themselves, experience the enjoyment of the shade of\nthose trees as their work cannot be accomplished in just one lifetime. It is the entire\ncommunity of Practitioners that remain, to include all Enlightened beings, who continue to\n“strive on” sharing The Teachings of a Buddha into the world so that one day the entire\nworld is cooled, calm, and peaceful.\nSeeing the world’s misfortunes, a Buddha humbly does their work “out of compassion for\nthe world”.\n162", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bbc00df2-bd4a-45ee-bbce-f5a130eb986c", "parent_id": "book-vol10:ch46:commentary:3", "content_type": "commentary", "text": "To learn and practice The Teachings of a Buddha is to take part in improving the condition\nof your own mind and in doing so, you are improving the world. It is through your own\ndetermination, dedication, and diligence to developing your own mind that you will\nsignificantly reduce and eliminate any harm you are causing in the world. This is the most\ncompassionate thing you could ever do for others is to improve the condition of your own\nmind through developing your life practice to eliminate the unwholesome qualities and\ncultivate wholesome qualities.\nIn some respects, we are individually making efforts to improve our corner of the world\nand through each individual doing that, the world becomes a better place. But, one must\nfocus on improving their own mind without craving to “fix the world”. Each individual\nneeds to come to learn, reflect, and practice these Teachings on their own. It is not\npossible to force someone to attain Enlightenment. Nothing in these Teachings will work\nthrough force.\nSo, if you have “compassion for the world” you are encouraged to learn, reflect, and\npractice these wholesome Teachings to improve the condition of your mind and your life.\nIn doing so, you can make a complete end to discontentedness and experience the ease\nand enjoyment of no longer experiencing any discontent feelings ever again while no\nlonger experiencing existence through The Cycle of Rebirth.\nFinal Nibbāna\nFinal Nibbāna, or Final Enlightenment, is when someone attains Enlightenment and dies.\nThis is referred to as Final Enlightenment.\nDuring one’s life, the mind can be trained to attain Enlightenment. The mind will reside\npeaceful, calm, serene, and content with joy - permanently. The mind will no longer\nexperience any mental pain associated with unwelcomed emotions, thoughts, ideas, or\nany sort of discontentedness of mind. All discontentedness such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc., will be completely eliminated from the mind.\nHowever, a being is unable to completely transcend physical pain while in the human\nform. This is impossible. While the mind can be developed to not react with anger,\nsadness, hostility, aggression, or other discontent feelings upon experiencing physical\npain, nonetheless, physical pain will still be experienced by the mind.\nThe mind can eliminate all cravings/desires/attachments while in the human form and\nduring this life to experience Enlightenment. But while still alive, a being cannot eliminate\nthe connection between the body and the mind. The mind is still connected to the\nphysical body during life. Therefore, the mind will still experience physical pain but the\nmind will experience it differently in the Enlightened mental state versus in the\nunEnlightened mental state.\nIn the unEnlightened mental state, when the mind experiences physical pain, one can\nbecome angered, frustrated, irritated, annoyed, hostile, aggressive, resentful, fearful, and\nexperience other discontent feelings. This is due to the mind craving permanent health,\npermanent comfort, and permanent pleasant feelings from the body. It is impossible for\nthe body to experience permanent comfort due to The Universal Truth of Impermanence.\n163", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "57b1615c-2e82-4f85-bd4f-eb4f659d0ade", "parent_id": "book-vol10:ch46:commentary:4", "content_type": "commentary", "text": "The pain associated with the physical body is an important aspect of the mind that needs\nto exist in order for a being to function in the world. If a being did not experience physical\npain, they would be unable to remove the physical body from harm when too close to a\nheat source or if another problematic situation arose. The sensation of physical pain\nexperienced by the mind helps a being understand, potential damage will occur or has\noccurred and therefore, seek a remedy to the physical pain. This is why we choose to\nstep away from a heat source. The mind is alerted that the physical body is experiencing\npain and the being takes action to resolve the situation. This is beneficial and needed\nduring life.\nIn these situations, an unEnlightened mind will oftentimes experience discontentedness\nassociated with the craving for permanent comfort of the physical body. When there is\nphysical pain, the unEnlightened mind becomes discontent.\nAn Enlightened mind has been deeply trained to the point that it understands physical\npain is impermanent, and that allowing the mind to become discontent due to physical\npain, does not help to eliminate the physical pain.\nDiscontentedness at times of physical pain could actually make the situation worse.\nFor example, if one was bitten by a poisonous snake and became agitated, overactive,\nand uncalm, this would increase respirations of the lungs and heart functions creating\nconditions for the poison to more rapidly move through the body causing more significant\ninjury and damage with an increased risk of potential death. Through training the mind to\nreside unagitated and calm, an individual can decrease the harm to the body and improve\ntheir ability to survive an injury such as a snake bite because the poison will not permeate\nin the body as rapidly when the mind is calm. Through the mind remaining calm during\nphysical injuries, a being increases their ability to resolve the situation with a positive\noutcome.\nWhen an Enlightened mind experiences physical pain, the mind can continue to reside\npeaceful, calm, serene, and content with joy despite the physical injury, damage, or pain.\nThis is an added benefit experienced by an Enlightened mind producing improved\noutcomes in situations where physical pain is experienced.\nNonetheless, there is still physical pain for an Enlightened being but it is just that the mind\nwill not react to the pain and instead, respond to resolve the situation finding a solution.\nThe physical pain associated with existence will continue for the remaining time of\nexistence even for an Enlightened being. But, they will not experience mental anguish or\nany type of discontentedness associated with the physical pain. The Enlightened mind\ndoes not relate to the pain in the same way as the unEnlightened mind which will\noftentimes become discontent due to physical pain.\nIt is not until the physical body dies, described by Gotama Buddha as “the breakup of the\nbody”, that the body and mind completely separate. From that point, not only has one\ntranscended discontentedness their entire life due to the attainment of Enlightenment, but\nthe being will then experience the complete elimination of all pain including physical pain.\nThis is referred to as Final Enlightenment or Final Nibbāna.\nEnlightenment is experienced during life and the mind has transcended all emotional pain\nand suffering. But, the physical pain will remain, because it is needed to make wise\ndecisions concerning the physical body during times of injury. The Enlightened mind will\n164", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ae6024a7-3376-45ba-bc6b-23c8745659b3", "parent_id": "book-vol10:ch46:commentary:5", "content_type": "commentary", "text": "have physical pain but will have acquired an improved way of responding to the physical\npain rather than reacting to it so there is no mental pain.\nOnce a being has attained Enlightenment and dies, there is no longer any physical pain\nbecause the separation of the body and mind has occurred, therefore one has attained\nFinal Enlightenment. All pain both mental and physical has been completely eliminated -\npermanently.\nIt is possible for an unEnlightened being to experience Enlightenment and Final\nEnlightenment at the time of death. The being would have experienced discontentedness\ntheir entire life but at the time of death, they would immediately experience Enlightenment\nand Final Enlightenment no longer experiencing rebirth through The Cycle of Rebirth.\nWhat happens once one attains Enlightenment and dies experiencing Final Enlightenment\nis an undeclared Teaching of Gotama Buddha. He did not teach what is next other than\nan Enlightened being will not experience any further existence in The Cycle of Rebirth.\nThere are other Teachings from Gotama Buddha in this book series related to how to\nensure The Teachings of a Buddha are sustained in the world. Chapters 33 and 34 in the\nbook “Foundation in The Teachings” (Volume 3) provides these Teachings and an\nexplanation of these Teachings.\nWhat Happens at Death?\nAfter we die does the body become soil to the earth or after death what remains?\nIsn’t there spirit or energy which exist inside our body? Isn’t there some sort of\nenergy?\nNo, at the time of death the body and mind separate and then there is \"break up of the\nbody\".\nThe body was described by Gotama Buddha through The Four Elements of Earth, Wind,\nFire, and Water.\nEssentially, the physical body is described and classified into these Four Elements.\nEarth: The solids of the body. (hair, teeth, nails, bones, etc.)\nWind: The movement of bodily functions. (Circulation, movement of bile, etc.)\nFire: The temperature of the body.\nWater: The liquids of the body. (urine, saliva, blood, pus, tears, etc.)\nThe physical body is nothing more than these four elements coming together with a mind\nor consciousness. The joining of the body and the mind creates a person.\nOnce the body and mind separate, the body will deteriorate remaining as these four\nelements but without a mind or consciousness.\n165", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4181b064-fe54-4411-84c3-dbbed40c59f5", "parent_id": "book-vol10:ch46:commentary:6", "content_type": "commentary", "text": "What you are looking at when you see the body is a unique collection of these four\nelements that is always in a state of change and upon death, the body will continue that\nchange and configuration but it will still be just these four elements.\nThe body will progressively deteriorate and depending whether there is burial or\ncremation, will determine how quickly the process of change occurs.\nThrough burial, the process is much slower. Cremation accelerates the process of change\nof these four elements.\nWhat happens to the mind upon death?\nIf the mind is not yet Enlightened, (i.e. the mind has not yet attained Enlightenment), then\nthere is rebirth into one of The Five Realms.\nHeavenly Realm\nHuman Realm\nAfflicted Spirits Realm\nAnimal Realm\nHell Realm\nHeavenly, Afflicted Spirits, and Hell realms are formless realms. (i.e. there is no physical\nform).\nHuman and Animal realms are form realms, (i.e. there is physical form).\nRebirth is not instantaneous and upon rebirth there is a completely new existence with a\nnew form or formless existence and a new consciousness, (i.e. a new mind).\nThe new mind will have residual memories of past lives and unextinguished craving/\ndesire/attachment from past lives. The residual memories of past lives may potentially be\nrecalled as the mind awakens towards Enlightenment more and more.\nIf someone attains Enlightenment what happens to the mind? Does it disappear?\nIf the mind has experienced Enlightenment during the human or heavenly existence or at\ndeath, (i.e. Enlightenment can be attained during an existence in the human or heavenly\nrealm or at death in those realms but not in the lower realms), the body and mind\nseparate and what happens next is an \"undeclared\" Teaching.\nTo attain Enlightenment, the mind needs to get to the point where there is no craving/\ndesire/attachment (i.e. mental longing with a strong eagerness) to know what is next.\nAn Enlightened mind is experiencing so much peace, calm, serenity, and contentedness\nwith joy that is permanent, the mind is not going to care what is next.\nAn Enlightened mind has already extinguished all fears including the fear of death,\ntherefore, the mind is so peaceful and does not fear death so what happens next, the\nEnlightened mind does not care.\n166", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f22f70df-173b-4d20-aff8-b51fbe86173a", "parent_id": "book-vol10:ch46:commentary:7", "content_type": "commentary", "text": "Having attained Enlightenment, you will know that you are already experiencing complete\nand utter peacefulness so if there is something next after death for an Enlightened being,\nit is either as good as you are currently experiencing or better.\nAnd, if there is nothing next, then, ok, you are \"done\".\nEither way, the mind needs to \"let go\" of wanting to know what is next and just focus on\nlearning and practicing The Teachings with guidance on The Path to Enlightenment to\nexperience Enlightenment in this life now that you are human.\nIs the mind or soul/spirit the same thing?\nNo they are not.\nThere is no Teaching from The Buddha that there is or is not a soul/spirit. This is not a\nTeaching he shared. He left The Teaching on a soul/spirit as “undeclared\".\nHow Did The Buddha Die?\nAuthor: Venerable Dr Mettanando Bhikkhu\nPublished: 15 May 2001 - Bangkok Post\n(This article was partially edited by the author of this book series to improve the formatting\nand readability, however, the primary content of the article was not edited. Dr Mettanando\nBhikkhu was a physician before becoming an Ordained Practitioner. He was based at Wat\nRatchaorasaram Ratchaworawihan, Thailand at the time that this article was published.)\nDuring Vesak Day, we are informed that it is also the day The Buddha attained Final\nEnlightenment. But not many know how The Buddha died. Ancient texts weave two\nstories about The Buddha's death. Was it planned and willed by The Buddha, or was it\nfood poisoning, or something else altogether?\nHere’s an account [to help you better understand how The Buddha died].\nThe Mahaparinibbana Sutta, (Reference: DN 16) from the Long Discourse of The Pāli\nCanon, is without doubt the most reliable source for details on the death of Siddhattha\nGotama (BCE 563-483), The Buddha. It is composed in a narrative style that allows\nreaders to follow the story of the last days of The Buddha, beginning a few months before\nhe died.\nTo understand what really happened to The Buddha is not a simple matter, though. The\nsutta, or discourse, paints two conflicting personalities of The Buddha, one overriding the\nother.\nThe first personality was that of a miracle worker who beamed himself and his entourage\nof Monks across the Ganges River (D II, 89), who had a divine vision of the settlement of\ngods on earth (D II, 87), who could live until the end of the world on condition that\nsomeone invite him to do so (D II, 103), who determined the time of his own death (D II,\n105), and whose death was glorified by the shower of heavenly flowers and sandal\npowder and divine music (D II, 138).\n167", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3e234e8f-9405-451c-b153-c49885f6c57e", "parent_id": "book-vol10:ch46:commentary:8", "content_type": "commentary", "text": "The other personality was that of an aged being who was failing in health (D II, 120), who\nalmost lost his life because of a severe pain during his last retreat at Vesali (D II, 100), and\nwho was forced to come to terms with his unexpected illness and death after consuming\na special cuisine offered by his generous host.\nThese two personalities take turns emerging in different parts of the narrative. Moreover,\nthere also appear to be two explanations of The Buddha's cause of death: One is that the\nBuddha died because his attendant, Ānanda, failed to invite him to live on to the age of\nthe world or even longer (D II, 117). The other is that he died by a sudden illness which\nbegan after he ate what is known as \"Sukaramaddava\" (D II, 127-157).\nThe former story was probably a legend, or the result of a political struggle within the\nBuddhist community during a stage of transition, whereas the latter sounds more realistic\nand accurate in describing a real life situation that happened in The Buddha’s last days.\nA number of studies have focused on the nature of the special cuisine that The Buddha\nate during his last meal as being the agent of his death. However, there is also another\napproach based on the description of the symptoms and signs given in the sutta, which\nmodern medical knowledge can shed light on.\nIn another mural painting at Wat Ratchasittharam, The Buddha is approaching death, but\nhe still takes time to answer questions put forth by the Ascetic Subhadda, his last convert\nwho, after being admitted to the Buddhist Order, became an Arahant (An Enlightened\nBeing).\nWhat We Know\nIn the Mahaparinibbana Sutta, we are told that The Buddha became ill suddenly after he\nate a special delicacy, Sukaramaddava, literally translated as \"soft pork\", which had been\nprepared by his generous host, Cunda Kammaraputta. The name of the cuisine has\nattracted the attention of many scholars, and it has been the focus of academic research\non the nature of the meal or ingredients used in the cooking of this special dish.\nThe sutta itself provides details concerning the signs and symptoms of his illness in\naddition to some reliable information about his circumstances over the previous four\nmonths, and these details are also medically significant.\nThe sutta begins with King Ajatasattus’ plot to conquer a rival state, Vajji. The Buddha\nhad journeyed to Vajji to enter his last rainy-season retreat. It was during this retreat that\nhe fell ill. The symptoms of the illness were sudden, severe pain.\nHowever, the sutta provides no description of the location and character of his pain. It\nmentions his illness briefly, and says that the pain was intense, and almost killed him.\nSubsequently, The Buddha was visited by Māra, the Evil One, who invited him to pass\naway. The Buddha did not accept the invitation right away. It was only after Ānanda, his\nattendant, failed to recognize his hint for an invitation to remain that he died. This piece of\nthe message, though tied up with myth and supernaturalism, gives us some medically\nsignificant information. When the sutta was composed, its author was under the\nimpression that The Buddha died, not because of the food he ate, but because he already\n168", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f1b1965a-4e51-4155-aa07-c63ff7da438c", "parent_id": "book-vol10:ch46:commentary:9", "content_type": "commentary", "text": "had an underlying illness that was serious and acute-and had the same symptoms of the\ndisease that finally killed him.\nThe Timing\n[The] Theravada Buddhist tradition has adhered to the assumption that the historical\nBuddha passed away during the night of the full moon in the lunar month of Vesak (which\nfalls sometime in May to June). But the timing contradicts information given in the sutta,\nwhich states clearly that the Buddha died soon after the rainy-season retreat, most likely\nduring the autumn or mid-winter, that is, November to January.\nA description of the miracle of the unseasonal blooming of leaves and flowers on the sala\ntrees, when The Buddha was laid down between them, indicates the timeframe given in\nthe sutta.\nAutumn and winter, however, are seasons that are not favorable for the growth of\nmushrooms, which some scholars believe to be the source of the poison that The Buddha\nate during his last meal.\nDiagnosis\nThe sutta tells us that The Buddha felt ill immediately after eating the Sukaramaddava.\nSince we do not know anything about the nature of this food, it is difficult to name it as\nthe direct cause of The Buddha's illness. But from the descriptions given, the onset of the\nillness was quick.\nWhile eating, he felt there was something wrong with the food and he suggested his host\nhave the food buried. Soon afterward, he suffered severe stomach pain and passed blood\nfrom his rectum.\nWe can reasonably assume that the illness started while he was having his meal, making\nhim think there was something wrong with the unfamiliar delicacy. Out of his compassion\nfor others, he had it buried.\nWas food poisoning the cause of the illness? It seems unlikely. The symptoms described\ndo not indicate food poisoning, which can be very acute, but would hardly cause diarrhea\nwith blood. Usually, food poisoning caused by bacteria does not manifest itself\nimmediately, but takes an incubation period of two to 12 hours to manifest itself, normally\nwith acute diarrhea and vomiting, but not the passage of blood.\nAnother possibility is chemical poisoning, which also has an immediate effect, but it is\nunusual for chemical poisoning to cause severe intestinal bleeding. Food poisoning with\nimmediate intestinal bleeding could only have been caused by corrosive chemicals such\nas strong acids, which can easily lead to immediate illness. But corrosive chemicals\nshould have caused bleeding in the upper intestinal tract, leading to vomiting blood. None\nof these severe signs are mentioned in the text.\n(NOTE from author of this book series: Chemicals were not yet invented during the\nlifetime of The Buddha.)\n169", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a01f403b-43d6-4fa9-b419-98d6851c6212", "parent_id": "book-vol10:ch46:commentary:10", "content_type": "commentary", "text": "Peptic ulcer diseases can be excluded from the list of possible illnesses as well. In spite\nof the fact that their onset is immediate, they are seldom accompanied by bloody stool. A\ngastric ulcer with intestinal bleeding produces black stool when the ulcer penetrates a\nblood vessel. An ulcer higher up in the digestive tract would be more likely to manifest\nitself as bloody vomiting, not a passage of blood through the rectum.\nOther evidence against this possibility is that a patient with a large gastric ulcer usually\ndoes not have an appetite. By accepting the invitation for lunch with the host, we can\nassume that The Buddha felt as healthy as any man in his early 80s would feel. Given his\nage we cannot rule out that The Buddha did not have a chronic disease, such as cancer\nor tuberculosis or a tropical infection such as dysentery or typhoid, which could have\nbeen quite common in The Buddha’s time.\nThese diseases could produce bleeding of the lower intestine, depending on their\nlocation. They also agree with the history of his earlier illness during the retreat. But they\ncan be ruled out, since they are usually accompanied by other symptoms, such as\nlethargy, loss of appetite, weight loss, growth or mass in the abdomen. None of these\nsymptoms were mentioned in the sutta.\nA large hemorrhoid can cause severe rectal bleeding, but it is unlikely that a hemorrhoid\ncould cause severe abdominal pain unless it is strangulated. But then it would have\ngreatly disturbed the walking of The Buddha to the house of his host, and rarely is\nhemorrhoid bleeding triggered by a meal.\nMesenteric Infarction\nA disease that matches the described symptoms-accompanied by acute abdominal pain\nand the passage of blood, commonly found among elderly people, and triggered by a\nmeal-is mesenteric infarction, caused by an obstruction of the blood vessels of the\nmesentery. It is lethal. Acute mesenteric ischemia (a reduction in the blood supply to the\nmesentery) is a grave condition with a high rate of mortality.\nThe mesentery is a part of the intestinal wall that binds the whole intestinal tract to the\nabdominal cavity. An infarction of the vessels of the mesentery normally causes the death\nof the tissue in a large section of the intestinal tract, which results in a laceration of the\nintestinal wall.\nThis normally produces severe pain in the abdomen and the passage of blood. The\npatient usually dies of acute blood loss. This condition matches the information given in\nthe sutta. It is also confirmed later when The Buddha asked Ānanda to fetch some water\nfor him to drink, indicating intense thirst.\nAs the story goes, Ānanda refused, as he saw no source for clean water. He argued with\nThe Buddha that the nearby stream had been muddied by a large caravan of carts. But\nThe Buddha insisted he fetch water anyway.\nA question arises at this point: Why did The Buddha not go to the water himself, instead\nof pressing his unwilling attendant to do so? The answer is simple. The Buddha was\nsuffering from shock caused by severe blood loss. He could no longer walk, and from\nthen to his death bed he was most likely carried on a stretcher.\n170", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "97bc7b8a-4474-4089-82cd-e14035ac1177", "parent_id": "book-vol10:ch46:commentary:11", "content_type": "commentary", "text": "If this was indeed the situation, the sutta remains silent about The Buddha’s traveling to\nhis deathbed, possibly because the author felt that it would be an embarrassment for The\nBuddha. Geographically, we know that the distance between the place believed to be the\nhouse of Cunda and the place where The Buddha died was about 15 to 20 kilometers. It\nis not possible for a patient with such a grave illness to walk such a distance.\nMore likely, what happened was that The Buddha was carried on a stretcher by a group of\nMonks to Kusinara (Kushinagara).\nIt remains a point of debate whether The Buddha really determined to pass away at this\ncity, presumably not much larger than a town. From the direction of The Buddha's\njourney, given in the sutta, he was moving north from Rajagaha. It is possible that he did\nnot intend to die there, but in the town where he was born, which would have taken a\nperiod of three months to reach.\nFrom the sutta, it is clear that The Buddha was not anticipating his sudden illness, or else\nhe would not have accepted the invitation of his host.\nKusinara was probably the nearest town where he could find a doctor to take care of him.\nIt is not difficult to see a group of Monks hurriedly carrying The Buddha on a stretcher to\nthe nearest town to save his life.\nBefore passing away, The Buddha told Ānanda that Cunda was not to be blamed and that\nhis death was not caused by eating Sukaramaddava. The statement is significant. The\nmeal was not the direct cause of his death. The Buddha knew that the symptom was a\nrepeat of an experience he’d had a few months earlier, the one which had almost killed\nhim.\nSukaramaddava, no matter the ingredients or how it was cooked, was not the direct\ncause of his sudden illness.\nProgression of the Disease\nMesenteric infarction is a disease commonly found among elderly people, caused by the\nobstruction of the main artery that supplies the middle section of the bowel-the small\nintestine-with blood. The most common cause of the obstruction is the degeneration of\nthe wall of the blood vessel, the superior mesenteric artery, causing severe abdominal\npain, also known as abdominal angina.\nNormally, the pain is triggered by a large meal, which requires a higher flow of blood to\nthe digestive tract. As the obstruction persists, the bowel is deprived of its blood supply,\nwhich subsequently leads to an infarction, or gangrene, of a section of the intestinal tract.\nThis in turn results in a laceration of the intestinal wall, profuse bleeding into the intestinal\ntract, and then bloody diarrhea.\nThe disease gets worse as the liquid and content of the intestine oozes out into the\nperitoneal cavity, causing peritonitis or inflammation of the abdominal walls. This is\nalready a lethal condition for the patient, who often dies due to the loss of blood and\nother fluid. If it is not corrected by surgery, the disease often progresses to septic shock\ndue to bacterial toxins infiltrating the blood stream.\n171", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e018b62e-9674-47c2-abc0-8834cb1c672c", "parent_id": "book-vol10:ch46:commentary:12", "content_type": "commentary", "text": "Retrospective Analysis\nFrom the diagnosis given above, we can be rather certain that The Buddha suffered from\nmesenteric infarction caused by an occlusion of the superior mesenteric artery. This was\nthe cause of the pain that almost killed him a few months earlier during his last rainy-\nseason retreat.\nWith the progress of the illness, some of the mucosal lining of his intestine sloughed off,\nand this site became the origin of the bleeding.\nArteriosclerosis, the hardening of the vessel wall caused by aging, was the cause of the\narterial occlusion, a small blockage that did not result in bloody diarrhea, but is a\nsymptom, also known to us as abdominal angina.\nHe had his second attack while he was eating the Sukaramaddava. The pain was\nprobably not intense in the beginning, but made him feel that there was something wrong.\nSuspicious about the nature of the food, he asked his host to have it all buried, so that\nothers might not suffer from it.\nSoon, The Buddha realized that the illness was serious, with the passage of blood and\nmore severe pain in his abdomen. Due to the loss of blood, he went into shock. The\ndegree of dehydration was so severe that he could not maintain himself any longer and he\nhad to take shelter at a tree along the way.\nFeeling very thirsty and exhausted, he got Ānanda to collect water for him to drink, even\nthough he knew that the water was muddied. It was there that he collapsed until his\nentourage carried him to the nearest town, Kusinara, where there would have been a\nchance of finding a doctor or lodging for him to recover in.\nIt was probably true that The Buddha got better after drinking to replace his fluid loss,\nand resting on the stretcher. The experience with the symptoms told him that his sudden\nillness was the second attack of an existing disease. He told Ānanda that the meal was\nnot the cause of his illness, and that Cunda was not to blame.\nA patient with shock, dehydration and profuse blood loss usually feels very cold. This was\nthe reason why he told his attendant to prepare a bed using four sheets of ifsanghati nf.\nAccording to Buddhist monastic discipline, a ifsanghati nfis a cloak, or extra piece of\nrobe, very large, the size of a bed sheet, which The Buddha allowed Ordained\nPractitioners to wear in winter.\nThis information reflects how cold the Buddha felt because of his loss of blood. Clinically,\nit is not possible for a patient who is in a state of shock with severe abdominal pain, most\nlikely peritonitis, pale and shivering, to be ambulatory.\nThe Buddha was most likely put into a lodging, where he was nursed and warmed,\nlocated in the city of Kusinara. This view is also confirmed with the description of Ānanda\nwho, weeping, swoons and holds onto the door of his lodge after learning that The\nBuddha was about to pass away.\nNormally, a patient with mesenteric infarction could live 10 to 20 hours. From the sutta we\nlearn that The Buddha died about 15 to 18 hours after the attack. During that time, his\nattendants would have tried their best to comfort him, for example, by warming the room\n172", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a42368c2-9373-4ee5-b6ec-ac826634c2d3", "parent_id": "book-vol10:ch46:commentary:13", "content_type": "commentary", "text": "where he was resting, or by dripping some water into his mouth to quench his lingering\nthirst, or by giving him some herbal drinks. But it would be highly unlikely that a shivering\npatient would need someone to fan him as is described in the sutta.\nOff and on, he may have recovered from a state of exhaustion, allowing him to continue\nhis dialogues with a few people. Most of his last words could have been true, and they\nwere memorized by generations of Monks until they were transcribed. But finally, late into\nthe night, The Buddha died during a second wave of septic shock. His illness stemmed\nfrom natural causes coupled with his age, just as it would for anyone else.\nConclusion\nThe hypothesis outlined above explains several scenes in the narrative of the sutta,\nnamely, the pressuring of Ānanda to fetch water, The Buddha’s request for a fourfold\ncloak for his bed, the ordering of the meal to be buried, and so on.\nIt also reveals another possibility of the actual means of transportation of The Buddha to\nKusinara and the site of his death bed. Sukaramaddava, whatever its nature, was unlikely\nto have been the direct cause of his illness. The Buddha did not die by food poisoning.\nRather, it was the size of the meal, relatively too large for his already troubled digestive\ntract, that triggered the second attack of mesenteric infarction that brought an end to his\nlife.\nAuthor’s Thoughts\nDue to their importance, The Words of The Buddha book series have the last words of\nThe Buddha in multiple places throughout the book series.\nYou can investigate these chapters, which some of them are the same. There are basically\ntwo different chapters being repeated throughout the book series in all of these books\nand chapters.\nVolume 2 - Chapter 45\nVolume 3 - Chapter 97\nVolume 9 - Chapter 47\nVolume 10 - Chapter 46\nVolume 12 - Chapter 48\nIn all of these locations within the books series, I have inserted the last words of The\nBuddha and shared what one encounters upon death. This will help you to understand\nand gain the wisdom of, what transpires for a being as part of the process of dying and\ndeath itself.\nA Student who reads this article titled “How Did The Buddha Die?” and is unEnlightened\nmay perceive the depiction of how The Buddha died as being an extremely painful death.\nThat it was painful for The Buddha during his last moments of life. But, that is without the\nwisdom of what an Enlightened being experiences as a result of having attained\nEnlightenment and then having issues in the physical body to include death.\n173", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "35a937e1-9c3b-4ae2-96a4-1c8f8a837078", "parent_id": "book-vol10:ch46:commentary:14", "content_type": "commentary", "text": "I suspect that the author of the article may not be aware of how an unEnlightened and\nEnlightened being experience pain differently. Therefore, when describing what The\nBuddha experienced, he described it in graphic terms of, his own frame of reference and\nlifetime experiences with physical and mental pain - as being severely painful.\nAn Enlightened being does not experience severe physical pain but instead, it is\nsignificantly diminished or muted. An Enlightened being does not experience any mental\nanguish whatsoever.\nWhen I read this article, I know that The Buddha, while experiencing a medical condition\nthat led to his ultimate death, had a peaceful mind during the entire time leading all the\nway up to and including death. He would not have been in agonizing pain as one might\nthink who has not experienced physical pain while at the same time experiencing the\nEnlightened mental state.\nAn Enlightened being will experience physical pain but, it would be very minimal\ncompared to what an unEnlightened being would experience in the same circumstances.\nAn Enlightened being would experience some physical pain but, they will not experience\nthe mental anguish associated with the physical pain. An Enlightened being’s mind will\ncontinue to reside peaceful, calm, serene, and content with joy, despite any and all\nphysical pain. In this way, the physical pain experienced by an Enlightened being is\ninsignificant and a mere fraction of that which would be experienced by an unEnlightened\nbeing given the same exact situation.\nFor further understanding of physical and mental pain in the unEnlightened and\nEnlightened mental state, you might choose to investigate The Teachings in Volume 8 -\nChapter 40 titled “Transcending Physical Pain by Avoiding Mental Pain”. This will help you\nto understand how an unEnlightened being experiences physical pain versus, an\nEnlightened being.\nDetailed explanation of Transcending Physical Pain by Avoiding Mental Pain is available in\nthis same book series found in Chapter 40 of the book “The Foremost Householder”\n(Volume 9).\nYou can also gain an appreciation and the wisdom of this topic through understanding\nThe Teachings of The Buddha when he shares “The Simile of The Saw” in the\nKakacūpamasutta Sutta (Reference: MN 21) available in Volume 3 - Chapter 84 of this\nsame book series.\nThe Buddha shares, “Monks, even if criminals were to sever you savagely limb by limb\nwith a two-handled saw, he who gave rise to a mind of hate towards them would not be\npracticing my Teachings”.\nThe Buddha shares this Teaching because his own mind, experiencing Enlightenment,\nwould not experience mental anguish in this exact scenario or any others. It would be\nimpossible for an Enlightened being to experience hatred towards anyone for any reason,\neven if being sawed “limb by limb”. Therefore, The Buddha was well aware that if a\nStudent’s mind experienced hatred in this situation or any other, the mind would be\nunEnlightened. He emphasizes this in this Teaching.\n174", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e923a1e2-5426-4af5-b4ee-0b24b6160c66", "parent_id": "book-vol10:ch46:commentary:15", "content_type": "commentary", "text": "Now that you have completed reading (Volume 10) of this book series and may decide to\nread this book multiple times, I would like to take a moment to personally “thank you” for\nyour determination, dedication, and diligence to learn, reflect, and practice The Teachings\nof The Buddha on The Path to Enlightenment.\nThe time, effort, energy, and resources that you devote to this path are serving to help you\nand countless other beings. As you choose to learn and practice these Teachings, you will\nsignificantly reduce then eliminate any harm that you are putting into the world through\nyour unknowing of true reality. The unEnlightened mind does not understand what it does\nnot understand.\nYou are now applying time, effort, energy, and resources to improving the condition of the\nmind, the condition of your life, and, thus, the condition of the world through investigating\nThe Teachings to acquire wisdom. The world becomes a better place when we each\nindividually choose to improve our own life practice taking responsibility for our own\nintentions, speech, actions, and livelihood while improving our wisdom and mental\ndiscipline.\nI admire individuals who choose to walk towards harmlessness. I admire individuals who\nchoose to realize there is a better way of life and create that better way of life for\nthemselves through seeking guidance. And, I admire individuals who do not shrink back\nfrom the struggle to move the mind towards Enlightenment when the natural tendency\nmight be to remain complacent.\nWhy have I chosen to share these Teachings with you?\n“That it may be for the benefit and peacefulness of the multitude (many people), out of\ncompassion for the world, for the benefit and peacefulness of heavenly beings and\nhumans”. (Gotama Buddha)\n“Because if they understand even a single sentence, that will lead to their welfare and\npeacefulness for a long time”. (Gotama Buddha)\nMay you discover the freedom associated with a mind that is peaceful, calm,\nserene, and content with joy permanently - the Enlightened mind.\nAs you need help to learn, reflect, and practice these Teachings, you are welcome to\nseek guidance which is available openly and freely to “all beings”.\n176", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7b4b221b-34ce-4f64-a35f-a6e4d7ea3251", "parent_id": "book-vol10:ch46:commentary:16", "content_type": "commentary", "text": "Author\nDavid Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s\nTeachings who has been part of the Thai community since 2001. He visited\nThailand for the first time in 2002 and brought the Traditional Thai Healing\nArts back to the United States of America to share with people in the\nWestern World.\nHis Traditional Thai Healing Arts centers, located in the Washington DC area,\nprovided traditional Thai healing arts to clients and educational opportunities\nto Students to explore the Thai healing arts, Thai culture, and The Teachings\nof Gotama Buddha. David is a published author with books on the topics of\nTraditional Thai Healing Arts and The Path That Leads to Enlightenment.\nDavid has taught Gotama Buddha’s Teachings since 2005 in the United\nStates of America. In 2015, he closed his businesses and relocated to\nChiang Mai, Thailand to be closer to the Thai culture and the Thai\nCommunity of Buddhist Practitioners.\nDavid shares Gotama Buddha’s Teachings with Household Practitioners and\nOrdained Practitioners in Chiang Mai, Thailand and around the world through\ncourses, retreats, and special events providing guidance to help people\nattain Enlightenment - a peaceful, calm, serene, and content mind with joy.\nFor more information on participating in courses, retreats, special events or\nto invite these Teachings to your learning venue, use the contact information\nbelow:\nTeacher - David Roylance\nhello@buddhadailywisdom.com\nwww.BuddhaDailyWisdom.com\n177", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "26a927c7-6056-4616-adae-569924648693", "parent_id": "book-vol10:ch46:commentary:17", "content_type": "commentary", "text": "Restoration of The Buddha’s Teachings\nThe Path to Enlightenment\nThe Buddha taught over 2,500 years ago. He taught The Path to\nEnlightenment guiding countless beings to a mental state that is peaceful,\ncalm, serene, and content with joy that is permanent, where the mind has\neliminated 100% of all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc.\nImmediately following the death of The Buddha (i.e. Gotama Buddha), The\nTeachings were shining in the world continuing to guide countless people to\nEnlightenment. But, over the course of many generations, just as Gotama\nBuddha predicted, people’s understanding of his Teachings gradually\ndiminished due to modifications and adjustments made by people after him.\nThe modifications made to his Teachings, handed down through oral\ntransmission, have made it increasingly difficult for human beings to attain\nEnlightenment.\nThe goal of David’s Teachings is to root the learning and practice he\nshares in “The Words of The Buddha” based on The Teachings that\nexisted during the lifetime of Gotama Buddha, so that countless beings\ncan now attain Enlightenment based on the original Path to\nEnlightenment discovered and declared by Gotama Buddha.\nDavid does this through connecting what he teaches to the largest most\ncomplete source of Teachings from Gotama Buddha - The Pāli Canon. The\nPāli Canon is the original source text of The Teachings from Gotama Buddha\nas spoken by him during his lifetime.\nDavid has spent countless hours dedicated to restoring The Words of The\nBuddha by updating a significant portion of the translations of Gotama\nBuddha’s Teachings from The Pāli Canon. He now offers several resources\nfor Students to learn, reflect, and practice The Path to Enlightenment to\nexperience the results of an Enlightened mind.\nDavid offers books, audiobooks, videos, podcasts, online learning programs,\npersonal guidance, and retreats without any requirement for financial\nsupport. All the work that is being done is offered openly and freely for all\nbeings without any requirement to provide any financial support. David\naccepts donations but Students are not required to provide donations for\nany work that he does in supporting them on The Path to Enlightenment.\n178", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a7acfff1-45ff-4e49-baed-3f8fdac82728", "parent_id": "book-vol10:ch46:commentary:18", "content_type": "commentary", "text": "David does not request donations and instead, just accepts whatever is\noffered to him, if anything at all.\nHis dedication to sharing these Teachings is not motivated by finances. He\nshares openly and freely with everyone who has a sincere interest in learning\nand practicing The Path to Enlightenment.\nUltimately, David plans to preserve The Teachings of The Buddha in a format\nthat is easily, readily, and openly accessible to anyone in the world while\noffering support to learn, reflect, and practice to experience the results of the\nEnlightened mind.\nHis plan is to guide countless people to Enlightenment during his lifetime\nand leave a Community of Enlightened beings who can continue to share\nThe Teachings long after his death. Through developing a Community of\nEnlightened beings and preserving The Path to Enlightenment in resources\nthat are easily, readily, and openly accessible to anyone in the world, David is\nrevealing the hidden Teachings of Gotama Buddha and doing the best he\ncan to remove any obstacles one might have to learn, reflect, and practice\nthese Teachings, allowing countless people to experience the results of an\nEnlightened mind.\nUpon his death, David predicts that his closest Student, his son and a\ncontinued lineage of Teachers, will share these same Teachings continuing to\nsupport and grow The Community of Enlightened beings long into the future\n- for the next 1,000 years.\nThese efforts will culminate into restoring The Path to Enlightenment back\ninto the world so that all of humanity can experience Enlightenment evolving\nthe human species to one where every being has the opportunity to attain\nEnlightenment creating “heaven on earth”.\n179", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a3c336f1-97a4-401b-bc29-c9f7c4ea128c", "parent_id": "book-vol10:ch46:commentary:19", "content_type": "commentary", "text": "The Goal\nAn Entire Species of Enlightened Beings\nHaving experienced Enlightenment and knowing the peace, calm, serenity,\nand contentedness with joy that comes with having attained Enlightenment,\na Buddha’s goal is to share his Teachings worldwide so that “all beings” can\nexperience Enlightenment.\nThe Enlightened mind no longer experiences any discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.\nAll discontent feelings have been eliminated 100% from the Enlightened\nmind (i.e. all suffering is eliminated).\nAn Enlightened mind will have loving-kindness, compassion, sympathetic\njoy, equanimity, and generosity among many other wholesome qualities.\nCan you imagine an entire world where all human beings have liberated\ntheir mind to no longer experience these discontent feelings and are\npracticing wholesome qualities of mind at all times?\nWith “The Buddha” (Gotama Buddha) having attained this permanent mental\nstate of Enlightenment on his own as The Perfectly Enlightened Buddha, he\nwould have known that through his dedicated and persistent pursuit to\nEnlightenment, he had acquired the wisdom needed to guide “all beings” to\nthis same mental state.\nHowever, his teaching career of 45 years would not be enough time to share\nhis Teachings worldwide. He knew, that it would require many centuries for\nhis Teachings to reach all parts of the world. During his lifetime, travel of\npeople and information was limited based on several constraints.\nToday, we are in a unique time in history where these same constraints have\nbeen eliminated. A time when people and information are able to travel\naround the world in an instant.\nNot only can information travel quickly but all of humanity is slowly coming\nto the point where there is a common language spoken around the world -\nthe English language.\nCriteria exist today that did not exist during Gotama Buddha’s lifetime that\nmake now the perfect time for all of humanity to gradually attain\nEnlightenment realizing a better existence.\n180", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5fab1dd9-ee0a-4642-a418-491035db3993", "parent_id": "book-vol10:ch46:commentary:20", "content_type": "commentary", "text": "- People can travel worldwide.\n- Information can be shared worldwide in an instant.\n- Commonly spoken language among a large percentage of the worldwide\npopulation and this is only growing.\nThese criteria did not exist during the lifetime of Gotama Buddha and it is\nonly now that the world has come into an age where his original goal is\nrealistically possible.\nBut, during Gotama Buddha’s lifetime it seems they had something that we\nmay not have….\nThe people during Gotama Buddha’s lifetime had perseverance and\ndedication to learning, reflecting, and practicing The Teachings to realize the\nresults of experiencing the Enlightened mind. They were not afraid of hard\nwork.\nWith our modern day conveniences, I am unsure how many people are\nwilling to apply their determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience the Enlightened mind.\nWhen a being decides they are finished with the sadness, anger, frustration,\nirritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,\njealousy, resentment, etc., that is the time when one can turn towards The\nTeachings and goal of experiencing Enlightenment.\nThrough each individual deciding to learn and practice The Teachings of\nGotama Buddha, as a collective world, our species will gradually evolve. We\nevolve to a higher consciousness where we train the mind to not harm others\nthrough our intentions, speech, nor actions.\nThrough each individual deciding to learn, reflect, and practice The\nTeachings of Gotama Buddha, each person benefits and we all benefit as\nthere will be less and less harm in the world.\nThrough individuals deciding to focus on developing a comprehensive\napproach to learning and practicing The Teachings of Gotama Buddha with\nguidance from a Teacher, your life drastically improves and the entire world\nimproves essentially creating “heaven on earth”.\nWe do not need to “fix” the world. That is not the problem. The problem is\nthe unEnlightened mind does not understand The Natural Laws of Existence\nand it is quite a struggle to live in a world that one does not understand.\n181", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5905b71c-4172-4acc-b123-bcc3df5bc2dc", "parent_id": "book-vol10:ch46:commentary:21", "content_type": "commentary", "text": "Through learning and practicing The Teachings of Gotama Buddha, a\nPractitioner comes to deeply understand The Natural Laws of Existence to\nacquire wisdom that will end the struggles and misery one may face on a\nregular basis.\nAre you ready to apply determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience Enlightenment?\nIf one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is\nnothing to do.\nBut, if you are interested to eliminate these unwelcomed feelings from the\nmind, then I suggest you turn towards The Path to Enlightenment and apply\nyour dedication and diligence to learning, reflecting, and practicing The\nTeachings of Gotama Buddha.\nAnd then, as all of humanity gradually experiences Enlightenment we will\nhave accomplished “the goal”.\n“An entire species of Enlightened beings”.\n182", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a5826722-3a2b-4891-93c6-280dbbbe6563", "parent_id": "book-vol10:ch46:commentary:22", "content_type": "commentary", "text": "Why Have I Decided to Teach The Path to\nEnlightenment as Taught by Gotama Buddha?\nI have chosen to share these Teachings out of compassion for the world.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nAnd due to this compassion, it is important to share Teachings that are\nbased in wisdom, not belief.\nThere are countless traditions and ways of sharing those traditions\nthroughout the world. All of these, in one form or another, are essentially\nsharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No\nHarm and 3.) Be a Good Moral Person.\nHowever, the way each tradition is shared and the clarity of those teachings\nis unique to each tradition.\nThe Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)\nover 2,500 years ago as documented in The Pāli Canon, is the most clear,\nconcise, and precise Teachings I have ever encountered that leads exactly\nwhere he said they do, to Enlightenment.\nThe Enlightened mind is peaceful, calm, serene, and content with joy -\npermanently. The Enlightened mind will no longer experience any discontent\nfeelings such as sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,\nanxiety, etc.\nThis is accomplished through not believing The Teachings of The Buddha but\ninstead, through learning, reflecting, and practicing to discover the truth. The\nmind can be trained to eliminate all the conditions that are causing it to be\nstuck in the unEnlightened state. Through eliminating the pollution of mind\nby training the mind, one can experience liberation of mind, freedom from\nstrong feelings, peace, Enlightenment.\nThe Buddha’s Teachings are the only Teachings that I have encountered that\ndo not rely on belief. With belief, one does not know what is true or false\nbecause they are just believing. Instead, Gotama Buddha’s Teachings are\nshared in such a way that, a Practitioner can investigate and examine them\nto determine the truth which leads to wisdom and thus, Enlightenment. If one\nwas to only believe The Teachings of The Buddha, they could not acquire\nwisdom nor attain Enlightenment.\n183", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "42ae57e4-05d4-4ad2-b4f9-90647f7530f2", "parent_id": "book-vol10:ch46:commentary:23", "content_type": "commentary", "text": "These Teachings are perfectly suited for today’s society where there is a\nproliferation of misinformation and untruths. These Teachings, with guidance\nfrom a Teacher, guide a Practitioner to independently discover the truth\nthrough deeply investigating The Natural Laws of Existence (i.e. The\nTeachings of The Buddha). Through doing this inner work on The Path to\nEnlightenment, one can discover that these Teachings are the solution to the\nchallenges we experience in the world and the solutions of how to heal from\nwhat hurt us so that we never need to hurt again. The mind can completely\nand entirely eliminate 100% of all discontent feelings once it is Enlightened.\nThis cannot be accomplished through belief.\nInstead, a Practitioner needs to be determined, dedicated, and diligent to\ndoing the inner work to develop the mind and progress towards the\nEnlightened mental state by acquiring wisdom.\nAs far as I have discovered, there are no other teachings on the planet that\ncan guide an individual to the complete elimination of discontent feelings\nthrough independently verifying the teachings to acquire wisdom. The\nBuddha did something very unique during his lifetime that no other person or\nTeacher has accomplished.\nHe independently attained Enlightenment, dedicated the rest of his life to\nsharing his independently discovered Teachings guiding countless people to\nEnlightenment, and he left his Teachings in such a condition that countless\nmore people have attained Enlightenment after his death. He meets all the\ncriteria of a true Buddha. Gotama Buddha was a true Buddha.\nMy work during this life has been to rediscover these Teachings, in such a\nway, that they can now be shared worldwide in the international language of\nEnglish so that countless people all throughout the world can attain\nEnlightenment during this lifetime and after my death.\nThe only way to accomplish this goal is to share Teachings that are not\nbased in belief but instead, are based in independently verifiable truth so that\na Practitioner can acquire wisdom.\nThese Teachings are clear, concise, and precise. They invite investigation\nand examination. Through doing this work, one can gradually train the mind\nto gradually practice these Teachings and gradually progress to\nEnlightenment. As discontentedness is gradually diminished and then\neliminated from the mind, one can see the truth for themselves that these\nTeachings work to guide one to Enlightenment.\n184", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e2dc1119-636c-4b79-bad0-3226b7b1519f", "parent_id": "book-vol10:ch46:commentary:24", "content_type": "commentary", "text": "These Teachings lead exactly where Gotama Buddha said they do, to\nEnlightenment, and through each individual choosing to attain\nEnlightenment, humanity will evolve the human species and at the same time\ncreate “heaven on earth”.\n185\n\nWhy Have I Decided to Reside and Teach in\nThailand in Order to Restore The Teachings of The\nBuddha Back into Humanity and Create “Heaven\non Earth”?\n1.) Largest Population of Theravada Buddhist Practitioners Anywhere in\nthe World: Thailand is the largest population of Theravada Buddhist\nPractitioners and Teachers anywhere in the world. Theravada Buddhism\nconsiders The Pāli Canon to be the original source Teachings of The Buddha\nin The Words of The Buddha. Theravada Buddhism teaches the importance\nof not changing The Teachings of The Buddha and practicing The Path to\nEnlightenment as a Buddha has taught, without any modifications.\nThe Pāli Canon is an important text that should not be believed to be the true\nTeachings of The Buddha but instead, one can learn, reflect, and practice to\nindependently verify The Teachings to acquire wisdom observing the truth in\nThe Teachings as the mind awakens and discontent feelings are gradually\ndiminished and ultimately eliminated.\nOnce I dedicate the remaining time of this life sharing these Teachings to\nrestore them back into the world, the Thai people and all other diligent\nStudents who choose to learn with me will not ever allow these Teachings to\nbe changed, modified, degraded, or lost over time. The Thai people and\ndiligent Students are well aware that since the lifetime of Gotama Buddha,\nthat is what has occurred and, through having these Teachings restored\nduring the remaining time of this life, the Thai people and diligent Students\nwill not allow this to occur again.\nThe Thai people will support these Teachings and ensure they continue to be\noffered in the world for the benefit of “all beings” while being hosted in\nThailand and supported by dedicated Students from many international\nlocations.\nThese Teachings have existed in Thailand for 800-1200 years and they have\nreceived significant support from countless people over many generations.\nThe Thai people understand just how impactful The Teachings of The\nBuddha are to their society and for all of humanity. The Thai people can\nobserve my dedication and commitment to sharing these Teachings, and\nwhere possible, they will support me in sharing these Teachings throughout\nThailand and throughout the world.\n186", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "efc07a1e-2921-48a2-9cfe-89676c589c8f", "parent_id": "book-vol10:ch46:commentary:25", "content_type": "commentary", "text": "Due to these Teachings existing in Thailand for approximately 800-1200\nyears, there is a significant amount of infrastructure already created through\nover 30,000-40,000 Temples where local Thai people and visitors to Thailand\ncan actively learn, reflect, and practice these Teachings to acquire wisdom\nand then integrate them into their lives. The Temple and Ordained\nPractitioner infrastructure is not isolated to only Thailand but extends\nthroughout the world and is readily accessible to the benefit of “all beings”.\nThe Thai people have laid the groundwork for these Teachings to now be\nshared worldwide through the Temple and Ordained Practitioner foundation\nand infrastructure that has been created over multiple generations.\nThailand is a favorite destination for international travelers with many people\nvisiting Thailand to gain exposure and understanding of these Teachings\nallowing them to be learned and then practiced “worldwide”. There is an\ninternational audience that regularly visits Thailand who can learn these\nTeachings to then return back to their home country where these Teachings\nwill be able to take root within all international societies. As these Teachings\nflourish around the world, Thailand has the knowledge and resources to\nsupport all of humanity to develop a Temple and Ordained Practitioner\ninfrastructure that can be created within each individual country based on\nthe interest of each country to more deeply integrate these Teachings into\ntheir local communities.\n2.) Students Have the Ability to Learn and Practice Among Millions of\nPractitioners: One aspect of learning and practicing The Teachings of The\nBuddha that will aid one’s development and progress towards the attainment\nof Enlightenment is, to be part of a Community of Practitioners and Teachers\nthat can provide guidance for gradual training and gradual practice to\nexperience gradual progress on The Path to Enlightenment.\nThrough me residing and teaching in Thailand, Students have the\nopportunity to live in a Community of Practitioners and Teachers who are\ndeeply committed to these Teachings and can serve as a role model for\nStudents to gain deeper understanding of how to practice these Teachings in\neveryday life - even if on a semi-temporary basis during short visits to learn.\nThrough Students traveling to Thailand to learn while being surrounded by\nmillions of Practitioners, they can more readily absorb how one might\nchoose to integrate these Teachings into their daily life through observing\nhow the people of Thailand live with countless nationalities residing\npeacefully and harmoniously with each other throughout the Kingdom of\nThailand. Students will not only be able to learn these Teachings in a\nclassroom setting at a Temple but, they will also experience day-to-day\ninteractions with people who are choosing to deeply practice these\nTeachings creating “real life lessons” in a “classroom without walls”.\n187", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c43dee59-c111-4611-9e99-fe1edf5d4cdb", "parent_id": "book-vol10:ch46:commentary:26", "content_type": "commentary", "text": "The entire Kingdom of Thailand can serve as a real life classroom\nenvironment where these Teachings are readily practiced and observable by\nthose who choose to visit this Kingdom. I often refer to Thailand as “heaven\non earth”.\n3.) Can Live With Minimal Expenses: To be able to offer these Teachings at\n“no cost” I needed to find a location where I could reside with minimal\nexpenses. This allows me to live based on donations rather than charging\nStudents a price for the time, effort, energy, and resources that I expend to\nshare these Teachings worldwide. This allows me to serve the widest\naudience possible without a need to require payment for my services and\nThe Teachings that are shared.\nThe basic necessities to live life are readily available and are offered at a\nminimal cost in Thailand. This provides me the ability to live a basic lifestyle\nfrom donations shared by Students. I am able to purchase food, water,\nclothing, shelter, and medical care at a relatively nominal cost. And, services\nthat I might need to support the development of learning resources are also\nreadily available at a nominal cost.\nWhether it be an audio studio to record an audiobook, printing services,\ntechnology, classroom supplies, or a full range of other needs to support the\ncontinued sharing of these Teachings, Thailand offers these at a nominal\nprice so that there is the best utilization of any and all donations received.\nAs a result, I am able to help any and all beings regardless of their financial\nsituation through creating a lifestyle where I only need basic necessities to\nsurvive and those are provided at a nominal cost while being supported by\ndonations that are fully utilized by purchasing goods and services that are\nmade available at a reasonable price.\n4.) Healthy Environment to Live Life and Work: A wise choice for a place\nto live and teach would need to include a healthy food supply, weather,\nenvironment, and lifestyle. All of these are readily available in Thailand which\nis able to support me in leading as healthy of a lifestyle as possible.\nThe food in Thailand is healthy and readily available. There are many fresh\nfruits, vegetables, herbs, nuts, seeds, and other foods that are a regular part\nof the Thai food offerings and readily accessible among countless fresh food\nmarkets. This allows me to ingest quality food that is supportive to a long\nand healthy life, thus, being able to support the learning of many Students\nfor as long as possible due to an elongated duration of life.\n188", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ec391487-b5b8-4ff7-a9e2-9338b282c6ed", "parent_id": "book-vol10:ch46:commentary:27", "content_type": "commentary", "text": "Thailand’s weather and environment provides the least impact to the\nphysical body without significant weather changes or weather events that\ncan be taxing to one’s physical health.\nThe Thai economy is conducive to living a balanced lifestyle that supports a\nsignificant amount of time with family and friends. A work-life balance is\nhighly understood, appreciated, supported, and straight forward to create\nwhile living in Thailand. I am able to remain dedicated and determined in my\nwork life while also being dedicated to quality time within our immediate\nfamily. This creates the very best environment to ensure consistent health\nand longevity of life while enjoying a fulfilling life.\n5.) Can Share Teachings Within Thailand Throughout the Day and Can\nShare Teachings with the Rest of The World in the Mornings and\nEvenings: Through living and sharing these Teachings from Thailand and\nneeding minimal sleep, I am able to help countless people throughout the\nday based on the Thai timezone, while helping countless people in other\ntimezones during the early morning hours and evenings. This allows me to\nbe effective at sharing these Teachings around the clock and throughout the\nworld without any limitations based on restrictive timezones.\nThe timezone in Thailand is favorable to allowing me to share these\nTeachings worldwide without limitations based on the time of day. I can be\nhelpful from morning, afternoon, and evening where there are Students who\nare readily interested to learn - whether in-person or online.\n6.) Students Have Easy Access to Visas to Gain Access to Classes,\nCourses, and Retreats: To be successful at sharing these Teachings\nworldwide, in-person learning is ideal. While there is much that can be\nlearned online and that is one way to be able to share these Teachings, there\nis no better way to develop your life practice than to learn through in-person\naccess to a Teacher.\nThrough residing and teaching in Thailand, Students from all over the world\nhave easy access to classes, courses, and retreats from within Thailand due\nto easy access to visas and as a result, me as their Teacher. Thailand does\nnot have restrictive visa requirements that would bar people from certain\ncountries which would inhibit “all beings” from gaining access to these\nTeachings.\nInstead, Thailand is open and accessible to a wide majority of the world and\nwhere needed, I am able to travel.\n189", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "457c584a-704c-4cfa-8772-ffe411df28f0", "parent_id": "book-vol10:ch46:commentary:28", "content_type": "commentary", "text": "I live in Chiang Mai, Thailand which is an international destination for\ncountless people around the world. I live within a 4000 km distance to fifty\npercent (50%) of the world’s population. This means that half of the world’s\npopulation is a short drive or plane ride away. This creates the ability for a\nlarge majority of humanity to more easily gain access to these Teachings.\nAnd, where needed, I am able to easily travel to all other parts of the world\nand teach online.\nPeople often travel to Thailand for the sole purpose of learning The\nTeachings of The Buddha on The Path to Enlightenment. So, by sharing\nthese Teachings from within Thailand, there are countless people who are\ncoming here specifically to learn and practice in the exact location where I\nreside and teach.\nIn conclusion, through residing and teaching in Thailand as a “home-base”, I\nam able to readily share these Teachings worldwide and work towards the\nrestoration of The Teachings of The Buddha back into humanity so that\ncountless people can attain Enlightenment during this lifetime and after my\ndeath.\nThailand is the perfect location for these Teachings to be shared and to serve\nas a “home-base” or “headquarters” for the international community to be\ninvited and welcomed with “open arms”. There is no other location on earth\nthat could provide for a better location to share these important Teachings\nand to then be preserved for future generations.\nThe Kingdom is here in Thailand and ready to support you in the\ndevelopment of your life practice towards the attainment of Enlightenment so\nthat we can all create “heaven on earth”.\nThe Teachings are hosted in the east and visible in the west.\nThey are readily available to you and there will be a period of 1,000 years\nthat they will “shine in the world” for all those who choose to learn, reflect,\nand practice to experience the peace and joy of the Enlightened mind. Then,\nwith all of us doing the work towards developing our own individual practice\nof these Teachings, they will never again diminish, be degraded, or lost.\nOnce restored, these Teachings can continue to support humanity for the\nrest of time.\nMay you discover the peace and joy of the Enlightened mind in this lifetime.\nMay you be peaceful, may you be safe, may you be well, and may you be\nfree of all discontentedness and the suffering it causes.\n190", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "08505eef-a7c4-41f5-8ae3-70820bc4160f", "parent_id": "book-vol10:ch46:commentary:29", "content_type": "commentary", "text": "Invitation to Learn\nI would like to invite you to a kind, compassionate and loving community of\nPractitioners to learn and grow with these Teachings.\nI would like to invite you to join this online group.\nYou will find it to be an online learning center for these Teachings and there\nis a Teacher there to help provide guidance as you have questions.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\n191\n\nCreated by:\nDaily Wisdom - Walking The Path with The Buddha\nBuddhaDailyWisdom.com\nFacebook:\nhttps://bit.ly/DailyWisdom-Facebook\nYouTube:\nhttps://bit.ly/DailyWisdom-Youtube\nPodcast:\nhttps://bit.ly/DailyWisdom-Podcast\nI would like to express my appreciation and gratitude for the community of\nOrdained and Household Practitioners benefiting from the leadership of\nVenerable Bhikkhu Kukrit Sotthibalo at Wat Na Pah Pong in Krung Thep,\nThailand for their dedication and diligence in sharing The Teachings of\nGotama Buddha. Their work was the inspiration for\n“The Words of The Buddha” book series.\nWat Na Pah Pong\nhttp://watnapp.com\n192", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2285c5de-8cdb-44aa-afbf-a61313946af5", "parent_id": "book-vol10:ch46:commentary:30", "content_type": "commentary", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n193", "source_file": "data/books/Vol10-The-Buddhas-Way.pdf", "volume_number": 10, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Tathāgata’s Final Passing", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 160, "page_end": 193, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4e9f99fb-7cf8-4fd6-bf1f-515bdda86378", "parent_id": "book-vol11:front", "content_type": "book_front_matter", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nThe Realms of Existence\nVolume 11\n1\n\nNote from Author 15\nPreface 21\nThe Realms of Existence 21\nChapter 1 25\nExistence 25\nChapter 2 29\nThe Production of Renewed Existence (First Discourse) 29\nChapter 3 31\nThe Production of Renewed Existence (Second Discourse) 31\nChapter 4 34\nThe Conduit to Existence 34\nChapter 5 36\nThe Production of Future Renewed Existence 36\nChapter 6 38\nStations of Consciousness (First Discourse) 38\nChapter 7 40\nStations of Consciousness (Second Discourse) 40\nChapter 8 44\nA Small Amount of Existence is Not Praiseworthy 44\nChapter 9 47\nOne Called a Being 47\nChapter 10 48\nCraving is the Fuel of Rebirth 48\nChapter 11 54\nFour Kinds of Generation 54\nChapter 12 55\nNine Abodes of Beings 55\nChapter 13 60\nFive Destinations and Similes of Destination 60\nChapter 14 65\nTen Courses of Unwholesome Kamma (Deposited in Hell) 65\nChapter 15 68\nDangers to One of Unwholesome Morality 68\n2\n\nChapter 16 71\nCrooked Destination and Rebirth 71\nChapter 17 73\nLeading to Hell, to the Animal Realm, and to the Realm of Afflicted Spirits 73\nChapter 18 76\nThe Unwise Person’s Unhappy Destination 76\nChapter 19 78\nTo Be Reborn in the ‘Hell of Laughter’ 78\nChapter 20 80\nTo Be Reborn in the ‘Battle‑Slain Hell’ 80\nChapter 21 82\nDoomed to Deprivation in Hell for an Eon 82\nChapter 22 84\nSimile for the Suffering in Hell 84\nChapter 23 89\nMany Kinds of Tortures Inflicted on Those Who Do Evil Unwholesome Actions 89\nChapter 24 98\nSimile of the Life Span in Hell 98\nChapter 25 102\nThe Hell Named ‘The Great Conflagration’ 102\nChapter 26 104\nThe Hell Named ‘The Contact’s Sixfold Base’ 104\nChapter 27 105\nThe Suffering of Bondage 105\nChapter 28 108\nFew in Hell to Be Reborn Among Human Beings or Heavenly Beings 108\nChapter 29 110\nOther Darkness Greater Than the Blinding Darkness in the World of Dreadful Regions 110\nChapter 30 113\nTo Reappear in the Company of Animals 113\nChapter 31 115\nThe Serpents 115\nChapter 32 117\n3\n\nFour Modes of Generation of Nāgas 117\nChapter 33 119\nNāgas Cause and Reason for Observing the Uposatha 119\nChapter 34 121\nTo Be Reborn in the Company of Egg‑Born Nāgas 121\n(First Discourse) 121\nChapter 35 122\nTo Be Reborn in the Company of Egg‑Born Nāgas 122\n(Second Discourse) 122\nChapter 36 123\nFour Modes of Generation of Supaṇṇas 123\nChapter 37 126\nTo Be Reborn in the Company of Egg-Born Supaṇṇas (First Discourse) 126\nChapter 38 127\nTo Be Reborn in the Company of Egg-Born Supaṇṇas (Second Discourse) 127\nChapter 39 128\nTo Reappear in the Company of Dogs To Reappear in the Company of Oxen 128\nChapter 40 136\nThe Vast Plane of Misery 136\nChapter 41 139\nTerrible and Harsh Prison of Hell and Prison of Animal Realm 139\nChapter 42 141\nFew Animals Are Reborn Among Human Beings or Heavenly Beings 141\nChapter 43 144\nHungry Ghosts (Afflicted Spirits) 144\nChapter 44 151\nFew Afflicted Spirits Are Reborn Among Human Beings or Heavenly Beings 151\nChapter 45 155\nTen Courses of Wholesome Kamma (Deposited in Heaven) 155\nChapter 46 158\nFive Advantages to One of Wholesome Morality and of Success in Morality 158\nChapter 47 162\nOne is Reborn through One’s Deeds 162\n4\n\nChapter 48 164\nThree Surpassing Respects of Jambudīpa People 164\nChapter 49 166\nBirth is the Origin of Discontentedness 166\nThe Union of Three Things 166\nChapter 50 169\nHow Is One Developed in the Womb? 169\nChapter 51 171\nConsciousness Conditions Name-and-Form 171\nChapter 52 173\nUnion and Disengagement Concerning Femininity and Masculinity 173\nChapter 53 178\nWhy Human Beings Are Seen to Be Unwholesome and Wholesome? 178\nChapter 54 186\nDuty of a Noble Wheel-Turning Monarch 186\nChapter 55 188\nBeings Bound by Action 188\nChapter 56 190\nThe Path Leading to Reappearance in Accordance With One’s Objective 190\nChapter 57 192\n‘On Knowledge of Beginnings’ 192\nChapter 58 202\nCauses of a Decrease in People’s Lifespan 202\nChapter 59 209\nBecome Unrighteous 209\nChapter 60 211\nReasons for Depopulation 211\nChapter 61 213\nCause of Ill Will 213\nChapter 62 215\nOne Frightened and Terrified of Death One Not Frightened and Terrified of Death 215\nChapter 63 220\nRare That One Obtains the Human State 220\n5\n\nChapter 64 222\nBeings Are Few Who Are Reborn Among Human Beings or Heavenly Beings Because\nThey Have Not Seen The Four Noble Truths 222\nChapter 65 226\nThe Three Surpassing Respects of the Heavenly Beings (Tāvatiṃsa) 226\nChapter 66 227\nBy Reason of Righteous Conduct 227\nChapter 67 233\nWhy Is One Gift Not of Great Fruit and Benefit While the Other Is? 233\nChapter 68 237\nHaving Fulfilled and Not Having Fulfilled One’s Duty Towards The Ascetics (Ordained\nPractitioners) 237\nChapter 69 241\nReappearance in Accordance with One’s Objectives 241\nChapter 70 245\nEight Kinds of Rebirth on Account of Giving 245\nChapter 71 248\nThree Bases of Meritorious Activity 248\nChapter 72 252\nThe Generous One Would Surpass the Other 252\nChapter 73 256\nA Simile Describing the Happiness of Heaven 256\nChapter 74 263\nGreat Fruit and Benefit of the Noble Ones’ Uposatha Observance 263\nChapter 75 273\nThe Heavenly Beings of the Gandhabba Order 273\nChapter 76 274\nTo Be Reborn in the Company of the Heavenly Beings of the Gandhabba Order 274\nChapter 77 275\nTo Be Reborn in the Company of the Heavenly Beings Who Reside in Fragrant Roots 275\nChapter 78 276\nThe Heavenly Beings of the Cloud‑Residing Order 276\nChapter 79 277\nTo Be Reborn in the Company of the Heavenly Beings of the Cloud‑Residing Order 277\n6\n\nChapter 80 278\nThe Agreeable‑Bodied Heavenly Beings 278\nChapter 81 285\nWhere Heavenly Beings Take Up Lodging 285\nChapter 82 287\nSeven Vows for Achieving the Status of ‘Ruler of the Heavenly Beings’ 287\nChapter 83 289\nOffering for the Heavenly Beings 289\nChapter 84 291\nThe Supreme Honor and Respect 291\nChapter 85 292\nThe Path to the Company of Brahmā (The Brahmā-vihāras) 292\nChapter 86 296\nThe Difference Between the Instructed Noble Disciple and Uninstructed Worldling 296\nChapter 87 299\nRebirth of One Reflecting on Impermanence 299\nChapter 88 302\nThe Future Destination of the Instructed Noble Disciple Filled with The Brahmā-vihāras\nVersus the Uninstructed Worldlings 302\nChapter 89 306\nRebirth of a Person Cultivating The Brahmā-vihāras and Reflecting on Impermanence 306\nChapter 90 308\nThe Distinction Between the Instructed Noble Disciple with Formless Attainments and the\nUninstructed Worldling 308\nChapter 91 311\nFruits from Residing in Formless Perceptions and Considering Impermanence 311\nChapter 92 317\nThe Heavenly Beings of the Pure Abodes 317\nChapter 93 320\nThe Heavenly Beings from Ten World‑Systems Coming to See The Tathāgata and His\nOrder of Monks 320\nChapter 94 326\nOnce the Heavenly Beings and the Asuras Were Arrayed for Battle 326\nChapter 95 330\n7\n\nGender of Five Beings 330\nChapter 96 332\nFour Observable Benefits for One Who Learned The Teachings by Ear 332\nChapter 97 337\nThe Heaven Named ‘Contact’s Sixfold Base’ 337\nChapter 98 338\nImpermanent, Short-Term, Non‑Eternal Heavenly Beings 338\nChapter 99 340\nA Harmful View of Baka the Brahmā 340\nChapter 100 346\nThe Partly Eternalists and The Partly Non‑Eternalists 346\nChapter 101 350\nThe Heavenly Beings’ Good Destination 350\nChapter 102 352\nBeings Are Few Who Are Reborn Among Heavenly Beings or Human Beings Because\nThey Have Not Seen The Four Noble Truths 352\nChapter 103 356\nA Simile of an Eon (First Discourse) 356\nChapter 104 358\nA Simile of an Eon (Second Discourse) 358\nChapter 105 360\nThe Cycle of Rebirth Is Without Discoverable Beginning (First Discourse) 360\nChapter 106 368\nThe Cycle of Rebirth Is Without Discoverable Beginning (Second Discourse) 368\nChapter 107 370\nBeings Roaming and Wandering on Through this Beginning‑less Cycle of Rebirth 370\nChapter 108 372\nThe Long Course in The Cycle of Rebirth 372\nChapter 109 374\nNot Easy to Find Unrelated Beings In This Long Course of The Cycle of Rebirth 374\nChapter 110 377\nThe Stream of Tears 377\nChapter 111 380\n8\n\nThe Mother’s Milk 380\nChapter 112 382\nIn Misfortune, In Misery, In This Long Course 382\nChapter 113 383\nIn Happiness, In Fortune, In this Long Course 383\nChapter 114 384\nThe Stream of Blood 384\nChapter 115 386\nBeings Roaming and Wandering on from this World to the Other World and from the Other\nWorld to this World 386\nChapter 116 387\nSo Impermanent, So Unstable, So Unreliable Conditions 387\nChapter 117 390\nConditioned Objects Are Impermanent 390\nChapter 118 395\nNot Understanding and Not Penetrating The Four Noble Truths 395\nChapter 119 398\nA Simile of Nibbāna (Enlightenment) 398\nChapter 120 399\nAn Untaught Ordinary Person 399\nChapter 121 402\nNibbāna The Destruction of the Taints 402\nChapter 122 403\nThe Destruction of Craving is Nibbāna (Enlightenment) 403\nChapter 123 405\nDirectly Visible Nibbāna (Enlightenment) 405\nChapter 124 407\nDirectly Visible Nibbāna Spoken by The Perfectly Enlightened One (Shared by the\nVenerable Ānanda) 407\nChapter 125 409\nNibbāna in This Very Life (Enlightenment) 409\nChapter 126 411\nThat Spoken Elimination 411\nChapter 127 413\n9\n\nThe Elimination of The Five Aggregates is The Elimination of Discontentedness 413\nChapter 128 416\nThe Elimination of The Six Sense Bases is The Elimination of Discontentedness 416\nChapter 129 417\nCraving Abandoned No More Subject to Future Arising 417\nChapter 130 418\nElimination of Craving Called The Laying Down of the Burden 418\nChapter 131 421\nAbandoning Being Capable of Destroying Discontentedness 421\nChapter 132 422\nThere Is No You There 422\nChapter 133 423\nThe Conditioned 423\nChapter 134 425\nThe Unconditioned 425\nChapter 135 427\nWhere Earth, Water, Fire, and Wind Find No Footing 427\nChapter 136 430\nIn This Fathom‑Long Body 430\nChapter 137 433\nBut Because There is an Unborn, Unbecome, Unmade, Unconditioned 433\nChapter 138 434\nFinal Knowledge is Achieved by Gradual Training 434\nChapter 139 439\nSeeing Non-self with Correct Wisdom 439\nChapter 140 441\nThe Noble Eight Fold Path The Way of Practice Leading to the Elimination of\nDiscontentedness 441\nChapter 141 450\nRemember Me Brāhmin As Awake (A Buddha) 450\nChapter 142 453\nThe Eight Kinds of Assemblies 453\nChapter 143 454\n10\n\nThe Marks of a Great Man Thirty-Two Marks of A Buddha 454\nChapter 144 460\nBenefits for One’s Confidence in The Tathāgata 460\nChapter 145 462\nRecipient and the Fruit of Such Gift 462\nChapter 146 467\nThe Rare Appearance of Five Treasures 467\nChapter 147 472\nA Helpful Person 472\nChapter 148 475\nThis Holy Life is Lived for the Abandoning of Existence 475\nAuthor 480\nRestoration of The Buddha’s Teachings 481\nThe Path to Enlightenment 481\nThe Goal 483\nAn Entire Species of Enlightened Beings 483\nWhy Have I Decided to Teach The Path to Enlightenment as Taught by Gotama Buddha?\n486\nWhy Have I Decided to Reside and Teach in Thailand in Order to Restore The Teachings\nof The Buddha Back into Humanity and Create “Heaven on Earth”? 489\n11\n\nThe author is donating 100% of all his proceeds from\nthis book to charitable work to share The Teachings\nof Gotama Buddha.\nYou are welcome to freely distribute this book.\nPlease consider providing a donation to support the\ncontinued sharing of these Teachings.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\n12\n\nTHE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n13\n\nThe Realms of Existence (Volume 11)\nJourney through The Words of The Buddha from the beginning of his first\nTeaching until his “last words” prior to death.\nThe book, “The Realms of Existence” is select Teachings from The Buddha\norganized from the largest and most complete collection of The Buddha’s\nTeachings on The Path to Enlightenment - The Pāli Canon.\nThe Pāli Canon, or The Pāli Text, comprises forty-five (45) large volumes of\nbooks where Students from the lifetime of The Buddha captured his\nTeachings. The discourses of The Buddha in The Pāli Canon represent the\nlargest and most complete collection we have of The Buddha’s Teachings in\nhis own words. The Buddha’s Teachings are scattered over multiple volumes\nof books in The Pāli Canon making it challenging for the average Practitioner\nto glean the benefit of his Teachings.\nThe Words of The Buddha book series, has consolidated and organized his\nTeachings into a series of books, based on specific topics, with explanations\nof The Teachings from a dedicated Practitioner and Teacher.\nYou will find books such as Breathing Mindfulness Meditation (Volume 7) that\nare the consolidated Teachings in The Words of The Buddha related to\nmeditation. The Natural Law of Kamma (Volume 6) provides Teachings\ndirectly from The Buddha related to the important topic of Kamma. The\nForemost Householders (Volume 8) shares Teachings specifically for\nHousehold Practitioners who are pursuing The Path to Enlightenment where\nthe mind is peaceful, calm, serene, and content with joy - permanently.\nThe Words of The Buddha book series will provide a beginning, middle, and\nend with detailed Teachings to develop your life practice and the ability to\nseek guidance with the author of the book series. Learn, reflect, and practice\nThe Teachings of The Buddha, in his own words, with guidance from a\nTeacher - offered openly and freely to “all beings”.\nBuddhaDailyWisdom.com\n14\n\nNote from Author\nThis book shares Teachings from Gotama Buddha to guide Practitioners on\nThe Path to Enlightenment.\nIn various settings, Gotama Buddha is sharing Teachings with either a male\nor a female - a husband or a wife.\nAs you learn, reflect, and practice these Teachings from Gotama Buddha,\nyou should consider The Teachings shared as multi-gendered. So while\nGotama Buddha may be using a specific gender of he/she, male/female, or a\nspecific title of husband/wife, son/daughter you can apply these same\nTeachings to all genders and roles of the opposite of which he was\naddressing his Teachings to in the setting in which The Teachings were\noriginally shared, or use a gender-neutral pronoun.\nIf Gotama Buddha is sharing Teachings with a man of how to be a\nwholesome husband, you can relate this same Teaching for a female of how\nto be a wholesome wife. If he is sharing a Teaching with a male of how to be\na wholesome son, you can relate this same Teaching for a female of how to\nbe a wholesome daughter. You have the freedom to apply these Teachings\nusing all genders and titles in use today.\nAdditionally, Gotama Buddha never used rebirth in the heavenly realm nor\nrebirth in the lower realms of hell, animal, or afflicted spirits as a way to guilt,\nshame, fear, or otherwise motivate people to learn and practice his\nTeachings.\nWhen you come to understand Teachings shared by Gotama Buddha related\nto these potential future destinations upon rebirth, he is sharing the truth of\nwhat will or will not occur based on specific Teachings based on The Natural\nLaws of Existence. The truth he discovered, observed, and experienced as\nThe Perfectly Enlightened One.\nOne should in no way consider these Teachings he shared as a way to guilt,\nshame, or fear one into learning and practicing his Teachings but instead,\nconsider that he is sharing the truth of what will or will not occur ensuring\nthat Practitioners understand the truth related to The Natural Laws of\nExistence. Gotama Buddha’s Teachings on The Path to Enlightenment\ninvolve, among other things, the elimination of guilt, shame, and fear. He\nwould not use guilt, shame, or fear to motivate someone to learn and\npractice his Teachings because his most core and central Teaching of The\nFour Noble Truths, and everything else he taught, makes it clear that the\nobjective is to eliminate discontent feelings such as guilt, shame, and fear.\n15\n\nGotama Buddha shared The Teachings as guidance for anyone who chooses\nto learn and practice without forceful influence. Through learning, reflecting,\nand practicing his Teachings, one comes to understand the truth as the\ncondition of the mind and the condition of one’s life gradually improve.\nIt is not possible to forcefully influence one to attain Enlightenment and that\napproach was never employed by The Perfectly Enlightened One, and\nshould never be employed by anyone else. Learning and practicing these\nTeachings is through personal free will choice.\nA Buddha only points the way, everyone else must strive.\nWhile this book series contains “The Words of The Buddha” as the\nfoundation and focus of study, the author has provided you content in which\nto understand and reflect on his thoughts related to The Teachings shared by\nThe Buddha.\nA reader and, thus, Practitioner should not rely solely on the author’s content\nin their reflection on The Teachings from Gotama Buddha. The author’s\ncontent is to provide you guidance towards understanding but it is you, the\nPractitioner, who needs to deeply investigate “The Words of The Buddha” to\ndetermine the truth for yourself. You should not be limited to only what the\nauthor has provided by way of meaning and understanding of “The Words of\nThe Buddha”. Instead, learn, reflect, practice, and seek guidance from a\nTeacher to support you in gaining wisdom. The mind is liberated through\nwisdom.\nTo gain the most benefit from “The Words of The Buddha” book series,\nit is suggested that you start with (Volume 1), “Developing a Life\nPractice: The Path That Leads to Enlightenment”. That book will provide\na framework to understand all of Gotama Buddha’s Teachings in the\nentire book series. Without reading that book first, a Practitioner will\nfind it very challenging to start with learning from “The Words of The\nBuddha”.\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n16\n\nThe Problem - The Wisdom of Enlightenment Has Been Lost\nGotama Buddha lived over 2,500 years ago sharing The Teachings that lead\nto Enlightenment.\nDuring his lifetime, it was well known to people who were learning, reflecting,\nand practicing with him as their Teacher, exactly what Enlightenment is and\nhow to attain it.\nThis wisdom remained for 500 years after the death of The Buddha. But\nthereafter, this wisdom has gradually declined and diminished to the point\nwhere we are today, 2,500 years later. Gotama Buddha predicted this would\noccur.\nThe vast majority of the world does not understand what Enlightenment is\nand how to attain it. The Path to Enlightenment, while once was strong and\nvibrant during the lifetime of The Buddha, has now practically disappeared.\nThere are very few beings in existence today who understand what\nEnlightenment is and how to attain it.\nThe Universal Truth of Impermanence has drastically affected humanity’s\nunderstanding of The Path to Enlightenment.\nThis occurred through the lack of focus and diligence to maintain The\nTeachings of The Buddha as vibrantly as existed during his lifetime. People\ngradually and slowly mixed and blended various traditions and thoughts into\nThe Buddha’s Teachings which, while perhaps well intended, have only\nserved to dilute humanity’s understanding of The Path to Enlightenment and,\nthus, have made it extremely difficult for countless beings to experience\nEnlightenment.\nEnlightenment is a peaceful, calm, serene, and content mind with joy that is\npermanent. The Enlightened mind no longer experiences any discontent\nfeelings. All discontentedness such as sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,\nresentment, stress, anxiety, etc., has been completely eliminated from the\nEnlightened mind.\nGotama Buddha’s objective is for his Teachings to be shared worldwide so\nthat all beings can experience the Enlightened mental state. However, during\nhis lifetime, it was impossible to share his Teachings worldwide. It has now\ncome to us to be able to actively learn, reflect, and practice his Teachings, in\nsuch a way, that they are restored and shining in the world so that countless\n17\n\nindividuals can attain Enlightenment today and in multiple generations to\ncome.\nBut, in order to accomplish this goal, we will need to stay determined,\ndedicated, and diligent to learning, reflecting, and practicing The Teachings\nof The Buddha that he shared over 2,500 years ago. We will need to be\ndiligent to ensure that we are not diluting his Teachings through mixing\nvarious traditions and practices that are not part of The Path to\nEnlightenment.\nEvery Practitioner will need to decide, are they interested in being part of the\nproblem or part of the solution.\nThe solution takes time, effort, energy, and resources to be committed\nenough to restoring The Buddha’s Teachings back into humanity, in such a\nway, that is highly beneficial to countless individuals today and long into the\nfuture.\nRemaining part of the problem requires no time, effort, energy, or resources.\nIt just requires continued complacency and lack of attention to the active\nlearning, reflecting, and practicing of “The Words of The Buddha”. I suggest\nit would be unwise to remain part of the problem as one will continue to\nexperience discontentedness and the suffering it causes.\nThe Solution - Restoring The Buddha’s Teachings Back into Humanity\nIf you would like to be part of the solution, I would like to encourage you to\nactively learn, reflect, and practice The Teachings of The Buddha, in such a\nway, that does not include the diluting or mixing of his Teachings with other\ntraditions. It is The Teachings of The Buddha that lead to Enlightenment, not\nthose that are blended and mixed that only serve to dilute The Path to\nEnlightenment for all those who aspire to experience Enlightenment.\nThe primary obstacle or obstruction that hinders Practitioners from the\nattainment of Enlightenment is ignorance (unknowing of true reality). This is a\ntaint/pollution of mind where the Practitioner lacks wisdom to understand the\ntrue Path to Enlightenment. This unknowing of true reality creates an\nobstacle or obstruction that keeps the mind trapped in the unEnlightened\nstate continuing to experience continued discontentedness and the suffering\nit causes. The only way to remove this hindrance is to seek guidance with a\nTeacher in the true Teachings of The Buddha using The Words of The\nBuddha. It is The Teachings of The Buddha that will awaken the mind to\nEnlightenment through independent verification of his Teachings to acquire\nwisdom, thus, removing this obstruction to Enlightenment.\n18\n\nThrough dedication to restoring The Teachings of The Buddha within your\nown life practice by acquiring wisdom using The Words of The Buddha, you\nare doing your part to contribute to restoring his Teachings back into\nhumanity for the benefit of countless beings that exist now and long into the\nfuture. All of humanity can evolve so that everyone can attain Enlightenment\ncreating the most peaceful world we have ever imagined. It will be like\n“heaven on earth”.\nYou are invited to join this Community to only learn and practice “The Words\nof The Buddha”, in such a way, that leads to your Enlightenment and the\nrestoration of The Buddha’s Teachings so that you and countless beings can\nexperience the peacefulness, liberation of mind, and complete elimination of\ndiscontentedness and the suffering it causes, known as Enlightenment.\nThe Words of The Buddha Book Series\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n“Thank you” for choosing to learn and\npractice Gotama Buddha’s Teachings.\nYou are making the world a better place\nthrough developing your life practice based\non “The Words of The Buddha”.\n19\n\nContinue to read and understand “The Words of The Buddha - The Path to\nEnlightenment - Revealing The Hidden” book series that has been laid out\nfor all of us to achieve a better way of life.\nYou can connect to a group of people in a supportive environment for\ndiscussion, sharing, and learning through the Facebook group.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAll members are accepted without judgment. It is a healthy place to talk,\ndiscuss, learn, and grow. There are resources to help you further on this\nPath to Enlightenment accessible online through a Group Learning\nProgram.\nGroup Learning Program: LIVE Interactive Online Classes, Books,\nAudiobooks, Videos, Podcast and Personal Guidance are available for you.\n20\n\nPreface\nThe Realms of Existence\nThis book is dedicated to “you” and the complete elimination, destruction,\nand cessation of suffering or “discontentedness” of the mind. Thus, this\nbook is dedicated to the elimination of discontentedness and the suffering\nthat it causes in the entire world.\nThe Teachings in this book series, with some effort on your part, will lead you\nto everlasting peace - a peaceful mind and a peaceful life. It’s your personal\nchoices, with these Teachings serving as a guide, that will bring you these\nresults.\nWe are all walking towards the darkness or towards the light. Which\ndirection you walk is completely your choice.\nThis book and Teachings are meant to guide you in learning, reflecting, and\npracticing The Teachings of The Perfectly Enlightened Buddha who lived\nover 2,500 years ago.\nThe Teachings of The Buddha are timeless, meaning they are just as\napplicable today as they were 2,500 years ago.\nGotama Buddha’s Teachings are not a religion but instead, a “better way of\nlife”. Through learning, reflecting, and practicing these Teachings to\nindependently verify the truth, the mind will acquire wisdom awakening to\nEnlightenment.\nIt is suggested that you first read “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1) of this same book series while seeking\nguidance from a Teacher. It is that book that provides a Practitioner with a\nsolid foundation in developing a life practice that will lead to the Enlightened\nmind.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a\nTeacher to receive guidance. One would not be able to only read a book and\nattain the results of an Enlightened mind.\nNothing in Gotama Buddha’s Teachings is based on belief. A Buddha has\nalready done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the\nmind and your life.\n21\n\nAll his Teachings can be learned and practiced to independently observe the\ntruth as the mind “gradually” acquires wisdom through independent\nverification of his Teachings and through practice of his Teachings.\nThis new found wisdom “gradually” improves the way the mind functions in\nthe world through eliminating discontentedness of mind. The mind can\ncompletely eliminate all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc. on The Path to\nEnlightenment.\nThrough learning and practicing Gotama Buddha’s Teachings with guidance,\nthe mind becomes Enlightened in that you can observe the improvement in\nthe condition of the mind as you eliminate all discontent feelings where the\nmind can reside peaceful, calm, serene, and content with joy - permanently.\nYou are not believing The Teachings wishing for a positive outcome at some\npoint in the future or after death. Instead, you are observing the\nimprovements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without\nTeachers. These are some of the criteria that make a Buddha a Buddha is\nthat they discover The Teachings on their own attaining Enlightenment\nwithout help from a Teacher, shares their independently discovered\nTeachings to guide countless others to Enlightenment during the remaining\ntime of their life, and they leave their Teachings in a condition that they guide\ncountless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\nThat means you and everyone else will need Teachers on this Path to\nEnlightenment.\nYour journey to learn, reflect, and practice these Teachings is significantly\nimproved through making the choice to learn directly with “The Words of The\nBuddha”.\nToday, there are many resources for Teachings described as Buddhist or\noriginating with The Buddha. But, it is only when a Practitioner chooses to\ninvestigate “The Words of The Buddha” being sourced directly from the\noriginal source, The Pāli Canon, that a Practitioner will come to understand\nthe truth of what The Buddha actually taught and be able to implement these\nTeachings into your daily life to experience the results of Enlightenment.\n22\n\nThrough learning and practicing Gotama Buddha’s Teachings, in his own\nwords, The Perfectly Enlightened One’s wisdom can penetrate the mind and\nyou can experience the breakthrough to realizing the Enlightened mind.\nI have significant gratitude, appreciation, admiration, and respect for Master\nTeacher Gotama Buddha as his Teachings lead exactly where he said they\nwould. To a steady, calm, stable, and unshakable mind, known as\nEnlightenment.\nThere are countless unknown and unnamed individuals who are responsible\nfor these Teachings reaching you in this book series. These Teachings have\nbeen preserved throughout history over the last 2,500 years through the\ntireless efforts of Ordained and Household Practitioners. These Teachings\nhave been preserved and shared from one generation to the next because\nthey work.\nIt is now up to us to learn, reflect, and practice these Teachings to\nexperience the Enlightened mind, so that we may benefit from an improved\nexistence while also preserving these Teachings for future generations in our\nhearts and minds.\nWhile books are an outstanding tool to capture The Teachings and share\nthem worldwide, there is nothing more significant than having massive\nnumbers of Enlightened beings in the world who can directly share these\nTeachings with those who choose to seek guidance in developing their life\npractice on The Path to Enlightenment. Each of us individually and\ncollectively, are just one link in a long chain of Practitioners and Teachers\nspanning over 2,500 years.\nWhat we choose to do in this time and place will determine how vibrant and\nsustaining these Teachings are for future generations. It is our work and\neffort to seek our own Enlightenment that we will experience results for our\nown mind and lay the groundwork for countless more beings after us to\nexperience the same freedom of mind that you are now choosing to pursue.\nMany people are interested in improving the world, but do not know how. It\nis only when we are dedicated to improving our own wisdom, moral conduct,\nand mental discipline that we will improve the world. Through improving our\nown life practice through learning “The Words of The Buddha” then, we will\nhave collectively improved the world.\nThe problem that the unEnlightened mind is experiencing is not the outside\nworld, but the inner world. Training the mind, the inner world, is what\nproduces a peaceful existence. You can’t control other people and what they\n23\n\ndo. You can only decide to train your own mind to be unaffected by what\nothers do.\nIt is a real struggle to exist in a world that the mind does not understand. It is\n“The Words of The Buddha” that explains The Natural Laws of Existence\nguiding the mind to acquire deep wisdom to make better free will decisions\nthrough a purified mind.\nMaster Teacher Gotama Buddha\n(The Tathāgata)\n24", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": null, "chapter_title": null, "sutta_refs": [], "page": null, "page_start": 1, "page_end": 24, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6965b50e-1ae4-4cb8-a78b-bed15492854b", "parent_id": "book-vol11:ch1:scripture", "content_type": "scripture", "text": "Chapter 1\nExistence\nAnd what, Monks, is existence?\nThere are these three kinds of existence: sense‑sphere existence,\nform‑sphere existence, formless-sphere existence. This is called\nexistence.\nWith the arising of clinging, there is the arising of existence; with the\nelimination of clinging, there is the elimination of existence.\nJust this Noble Eight Fold Path is the way leading to the elimination of\nexistence; that is, Right View, Right Intention, Right Speech, Right Action,\nRight Livelihood, Right Effort, Right Mindfulness, Right Concentration.\n(Reference: SN 12.2)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Existence", "sutta_refs": ["SN"], "page": null, "page_start": 25, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c8d06bba-06b5-4efa-bfca-e0b3d8fbbc18", "parent_id": "book-vol11:ch1:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the three kinds of existence.\nHe explains how when the mind has clinging, there will be existence.\nClinging is how the unEnlightened mind wants to hold on. But this only leads to\ndiscontentedness and further existence in The Cycle of Rebirth. Through the elimination\nof clinging there is elimination of existence in The Cycle of Rebirth.\nIt is through learning, reflecting, and practicing The Eight Fold Path that leads to training\nthe mind to eliminate clinging to eliminate existence in The Cycle of Rebirth.\nThe Buddha left any Teachings on what may or may not occur once one attains\nEnlightenment and dies, as undeclared. We know that if one does not attain\nEnlightenment in this life or at death, there will be rebirth in The Cycle of Rebirth. But,\nwhat happens once a being who has attained Enlightenment and dies is an undeclared\nTeaching. We know there is no longer existence in The Cycle of Rebirth to experience\nsorrow, grief, pain, displeasure, and despair. Whether there is or is not something after\ndeath for an Enlightened being is undeclared.\nThe ultimate goal of these Teachings and The Path to Enlightenment is to attain\nEnlightenment in this current life to experience peacefulness, calmness, serenity, and\ncontentedness with joy for the rest of this life, and as a result, no longer be reborn into\nany future existences within The Cycle of Rebirth.\nI have not seen any “Words of The Buddha” that describe these three kinds of existence.\n25", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Existence", "sutta_refs": ["SN"], "page": null, "page_start": 25, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1f8f7514-a792-4e18-ad5b-aec727457498", "parent_id": "book-vol11:ch1:commentary:1", "content_type": "commentary", "text": "The way I understand these existences is as follows:\nSense-sphere existence: All five (5) realms as all beings that come into existence are\nfettered/tainted/polluted with “sensual desire”.\nForm-sphere existence: The two (2) realms where there is physical form - animal and\nhuman.\nFormless-sphere existence: The three (3) realms where there is no physical form - hell,\nafflicted spirits, and heaven.\nAs part of The Ten Fetters and the attainment of Enlightenment, the mind needs to\neliminate the fetters/taints/pollution of mind described as “sensual desire”, “desire for\nform”, and “desire for formless” which combined, comprises the elimination of craving/\ndesire through The Six Sense Bases and to be reborn in any of the five (5) realms of\nexistence.\nThe Ten Fetters\nLower Fetters\n1.) Personal existence view (Eliminating the concept of a permanent self from the mind. Realization\nof The Universal Truth of Non-self.)\n2.) Doubt (Elimination of doubts about The Teachings and the ability of them to attain Enlightenment.\nConfidence in The Buddha, The Teachings, The Community, your Teacher, and your own ability to attain\nEnlightenment.)\n3.) Wrong behavior and observances (Elimination of the mind’s belief that rites, rituals,\nceremonies, and worship will help a Practitioner to attain Enlightenment. Well developed practice of\nThe Eight Fold Path.)\n4.) Sensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes, ears, nose,\ntongue, body, and the mind.)\n5.) Ill will (Elimination of hostility, hatred, anger, aggression, resentment, frustration, irritation, annoyance,\netc.)\nHigher Fetters\n6.) Desire for form (Elimination of desire for existence in the form realms; Animal or Human. Elimination\nof the fear of death.)\n7.) Desire for the formless (Elimination of desire for existence in the formless realms; Hell, Afflicted\nSpirits, or Heaven.)\n8.) Conceit (Elimination of arrogance, pride, judging, measuring or comparing as superior or inferior to\nothers. Ego is completely dissolved.)\n9.) Restlessness (Elimination of confused, distracted, worried, anxious, restless state of mind the\nopposite of “singleness of mind”.)\n10.) Ignorance (Elimination of delusion or unknowing of true reality through acquiring wisdom. Learn,\nreflect, and practice of The Teachings of The Buddha, such as, The Three Universal Truths, The Four Noble\nTruths, The Eight Fold Path, The Five Precepts, The Three Wholesome/Unwholesome Roots, The Natural\nLaw of Kamma, The Cycle of Rebirth, etc. all detailed later in this book and book series.)\n26", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Existence", "sutta_refs": ["SN"], "page": null, "page_start": 25, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "334cf73d-d7fb-43bc-8983-9345f2a3c177", "parent_id": "book-vol11:ch1:commentary:2", "content_type": "commentary", "text": "The Afterlife - An Undeclared Teaching\nAn “afterlife”, which Gotama Buddha left as an “undeclared” Teaching, is what happens\nwhen one has attained Enlightenment in this life or at death - what happens next? That is\nthe afterlife.\nGotama Buddha did not teach about an afterlife or a soul. He left these “undeclared” in\nhis Teachings. He did not teach whether we exist nor not exist once we attain\nEnlightenment and die. He shared that there is no more rebirth as “a being” in The Cycle\nof Rebirth which is different than no existence at all. If we do not attain Enlightenment\nduring this life or at death, we will be reborn through The Cycle of Rebirth.\nThese are the undeclared Teachings of Gotama Buddha.\n- the world is eternal\n- the world is not eternal\n- the world is finite\n- the world is infinite\n- the soul is the same as the body\n- the soul is one thing and the body is another\n- after death The Tathāgata exists\n- after death The Tathāgata does not exist\n- after death The Tathāgata both exists and does not exist\n- after death The Tathāgata neither exists nor does not exist\nTathāgata is another term used to refer to Gotama Buddha.\nGotama Buddha is referring to himself who was an Arahant, therefore, you can also insert\n\"Enlightened Being\" for Tathāgata. This means, he left The Teachings \"undeclared\" of\nwhether a human being who has attained Enlightenment as an Arahant \"after death\nexists, does not exist, both exists and does not exist, neither exists nor does not exist\".\nJust like all craving/desire/attachment, if we crave the answer to these questions, it will\ncause the mind to be discontent. Knowing the answer to any of these questions will not\nlead to an individual’s own Enlightenment and therefore Gotama Buddha never taught or\n“declared” these Teachings. They are “undeclared”.\nThere were many Teachings Gotama Buddha did not share, as his main focus was to help\npeople understand that they needed to work towards their own salvation through the\nprocess of attaining Enlightenment.\nGotama Buddha focused everyone’s attention, the mind, and their development on The\nTeachings that lead to Enlightenment - the elimination of discontentedness and the\nsuffering it causes rather than rites, rituals, ceremonies and worship. He taught people to\npractice The Teachings of being a good moral person that eliminates all unwholesome\nKamma production, producing only wholesome Kamma.\nGotama Buddha’s Teachings are about non-attachment. He was not even interested in\npeople attaching to him, as Gotama Buddha knew Enlightenment is 100% determined by\nour own intentions, speech, and actions.\n27", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Existence", "sutta_refs": ["SN"], "page": null, "page_start": 25, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b5a2027b-806b-441c-b9b2-289aae2e47b6", "parent_id": "book-vol11:ch1:commentary:3", "content_type": "commentary", "text": "Rebirth, or The Cycle of Rebirth, is the process in which all beings who have not attained\nEnlightenment during this life or at death, will be reborn into a new form or formless realm\nof existence, hell, animal, afflicted spirits, human, or heaven.\nYou need to be comfortable with not knowing the answer, in other words, not craving to\nknow what is or is not going to happen in an afterlife as craving to know this outcome will\ninhibit you from attaining Enlightenment and will cause rebirth. The goal is to extinguish all\ncraving for a “personal existence view”, “desire for form”, and “desire for the formless”.\nThese are just three (3) aspects of The Ten Fetters required for Enlightenment.\nIf you attain Enlightenment in this human existence, life will be so peaceful, calm, serene,\nand content with joy that you will have no need to know what comes next in the afterlife, if\nanything at all. You will be experiencing complete and total peace of mind and will know\nthat if there is something after death having attained Enlightenment, it must be good.\nThe goal is to attain Enlightenment in this very life so that you will not be reborn through\nThe Cycle of Rebirth into another realm of existence. You can attain Enlightenment during\nyour existing life to experience ever lasting peace or at death.\nIn order to accomplish this goal, one would need to ensure there is no craving/desire/\nattachment including the craving to know what will or will not occur once one attains\nEnlightenment and dies.\n28", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "Existence", "sutta_refs": ["SN"], "page": null, "page_start": 25, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c57766cc-5e00-4b1b-9a3d-4f14e43628c1", "parent_id": "book-vol11:ch2:scripture", "content_type": "scripture", "text": "Chapter 2\nThe Production of Renewed Existence\n(First Discourse)\n‘Venerable Sir, it is said: ‘existence, existence.’ In what way, Venerable Sir, is\nthere existence?’\nIf, Ānanda, there were no Kamma ripening in the sensory realm, would\nsense‑sphere existence be discerned?\n‘No, Venerable Sir.’\nThus, Ānanda, for beings hindered by ignorance (unknowing of true\nreality) and fettered by craving, Kamma is the field, consciousness the\nseed, and craving the moisture for their consciousness to be established in an\ninferior realm. In this way there is the production of renewed existence in the\nfuture.\nIf, Ānanda, there were no Kamma ripening in the form realm, would\nform‑sphere existence be discerned?\n‘No, Venerable Sir.’\nThus, Ānanda, for beings hindered by ignorance (unknowing of true\nreality) and fettered by craving, Kamma is the field, consciousness the\nseed, and craving the moisture for their consciousness to be established in a\nmiddling realm. In this way there is the production of renewed existence in the\nfuture.\nIf, Ānanda, there were no Kamma ripening in the formless realm, would\nformless‑sphere existence be discerned?\n‘No, Venerable Sir.’\nThus, Ānanda, for beings hindered by ignorance (unknowing of true\nreality) and fettered by craving, Kamma is the field, consciousness the\nseed, and craving the moisture for their consciousness to be established in a\nsuperior realm. In this way there is the production of renewed existence in the\nfuture.\nIt is in this way, Ānanda, that there is existence.\n29\n\n(Reference: AN 3.76)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "The Production of Renewed Existence", "sutta_refs": ["AN"], "page": null, "page_start": 29, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4ae24aec-630a-4426-b56f-336df634e01b", "parent_id": "book-vol11:ch2:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that due to craving and ignorance\n(unknowing of true reality), there is rebirth in the realms of existence.\nDuring Gotama Buddha’s lifetime, many of his Students were very familiar with farming so\nwe see many analogies he shares in The Teachings that can relate to a common person\nduring that time in history. Not only does he use stories from the farming life but also\ntraining a horse and various stories related to animal life.\nThese are relatable references that his Students would easily understand and help them in\nlearning and retaining The Teachings, so they could apply The Teachings in their daily life.\nPlanting crops and growing food would be a topic of common knowledge during the\nlifetime of The Buddha. So in this Teaching from The Buddha, he relates The Cycle of\nRebirth to planting and growing crops.\nThe Field: The Natural Law of Kamma\nThe Seed: Consciousness (i.e. the mind)\nThe Moisture: Craving\nIn order for there to be renewed existence into a new life, there needs to be unwholesome\nKamma, a consciousness, and craving. If these three factors exist, there will be a new life\nin a new existence.\nIf a being does not extinguish craving and ignorance (unknowing of true reality) the mind\nis still “fettered” in The Cycle of Rebirth.\nThe word “fetter” is defined as: “a chain or shackle used to restrain a prisoner, typically\nplaced around the ankles”. The Ten Fetters are the ten (10) individual aspects of the mind\nthat need to be eliminated to attain Enlightenment. The Ten Fetters are essentially keeping\na being trapped in The Cycle of Rebirth bound to the endless cycle of continuous rebirth\nexperiencing discontentedness over countless lives.\nIt is not until one eliminates The Ten Fetters that a being's mind is liberated from\ndiscontentedness and The Cycle of Rebirth. A fetter can also be referred to as a taint or\npollution of the mind. A taint is an impure quality of the mind and is why these need to be\neliminated to attain Enlightenment. The Ten Fetters pollute the mind not allowing us to\nexperience the brightness and radiance of the Enlightened mind.\nThe Ten Fetters are the chains that bind us into The Cycle of Rebirth and to multiple\nlifetimes of experiencing continuous discontentedness. You must eliminate The Ten\nFetters to attain Enlightenment to be liberated from discontentedness and The Cycle of\nRebirth.\n30", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "The Production of Renewed Existence", "sutta_refs": ["AN"], "page": null, "page_start": 29, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "32eb98ea-3f15-4718-954d-df9ae671a02c", "parent_id": "book-vol11:ch3:scripture", "content_type": "scripture", "text": "Chapter 3\nThe Production of Renewed Existence\n(Second Discourse)\n‘Venerable Sir, it is said: ‘existence, existence.’ In what way, Venerable Sir, is\nthere existence?’\nIf, Ānanda, there were no Kamma ripening in the sensory realm, would\nsense‑sphere existence be discerned?\n‘No, Venerable Sir.’\nThus, Ānanda, for beings hindered by ignorance (unknowing of true reality)\nand fettered by craving, Kamma is the field, consciousness the seed, and\ncraving the moisture for their intention and desire to be established in an\ninferior realm. In this way there is the production of renewed existence in the\nfuture.\nIf, Ānanda, there were no Kamma ripening in the form realm, would\nform‑sphere existence be discerned?\n‘No, Venerable Sir.’\nThus, Ānanda, for beings hindered by ignorance (unknowing of true reality)\nand fettered by craving, Kamma is the field, consciousness the seed, and\ncraving the moisture for their intention and desire to be established in a\nmiddling realm. In this way there is the production of renewed existence in the\nfuture.\nIf, Ānanda, there were no Kamma ripening in the formless realm, would\nformless‑sphere existence be discerned?\n‘No, Venerable Sir.’\nThus, Ānanda, for beings hindered by ignorance (unknowing of true reality)\nand fettered by craving, Kamma is the field, consciousness the seed, and\ncraving the moisture for their intention and desire to be established in a\nsuperior realm. In this way there is the production of renewed existence in the\nfuture.\nIt is in this way, Ānanda, that there is existence.\n31\n\n(Reference: AN 3.77)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "The Production of Renewed Existence", "sutta_refs": ["AN"], "page": null, "page_start": 31, "page_end": 33, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ee110545-56c0-4da8-86f5-6d19538661e4", "parent_id": "book-vol11:ch3:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares guidance very similar to Chapter 2 but\nrather than mentioning one’s consciousness becomes established in a new existence, he\nshares that “intention and desire” of the old being will be established in the mind of the\nnew being in the new life within the new existence.\nThe “intention and desire” The Buddha mentions in this Teaching that are established in\nthe new consciousness (i.e. mind) is the craving/desire/attachment of the old being\ntransferring to the new being’s mind.\nThe new being, regardless of their previous life, will have craving, anger, and ignorance\n(unknowing of true reality) with all of The Ten Fetters. If the previous being learned and\npracticed these Teachings in that life, the new being will find it easier to learn and practice\nthese Teachings in their new life to make progress on The Path to Enlightenment.\nWhat is reincarnation and rebirth? Are they the same thing?\nReincarnation and rebirth are different. They are not the same.\nReincarnation: the reemerging of a soul in a new body.\nReincarnation typically relates to a new existence from a soul, spirit, or entity of a\npreviously existed being. The new existence is seen as being the same as the previous\nbeing just in a new body. Reincarnation requires a permanent soul or entity that emerges\nrepeatedly in new existences. Gotama Buddha did not share this as part of his Teachings.\nThe concept of reincarnation conflicts with Gotama Buddha’s Teachings on The Universal\nTruth of Impermanence and The Universal Truth of Non-self, thus, was not taught by\nGotama Buddha. In Gotama Buddha’s 45-years of teaching, his Teachings never\ncontained any contradictions.\nReincarnation is dependent on a permanent soul or spirit transcending multiple\nexistences. Gotama Buddha left The Teaching concerning a soul as “undeclared” having\nnever taught the concept of a permanent soul or a permanent self that transcends\nmultiple existences.\nThe concept of reincarnation conflicts with three specific aspects of Gotama Buddha’s\nTeachings. Reincarnation conflicts with 1.) The Universal Truth of Impermanence, 2.) The\nUniversal Truth of Non-self, and 3.) Gotama Buddha left The Teachings on the soul as an\n“undeclared” Teaching, thus, Gotama Buddha never taught reincarnation.\nRebirth: a new being that has come into existence through The Cycle of Rebirth\nbased on a previous being’s craving and Kamma.\nGotama Buddha taught rebirth through The Cycle of Rebirth.\nRebirth is a new existence of a new being that has been reborn based on a previous\nbeing’s craving. Craving is the fuel that causes rebirth. If there is craving at the time of\ndeath, there will be rebirth into a new existence. If Enlightenment has been attained (i.e.\nall craving, anger, and ignorance are fully extinguished), there will be no rebirth.\n32", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "The Production of Renewed Existence", "sutta_refs": ["AN"], "page": null, "page_start": 31, "page_end": 33, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9907594e-b3b2-4f71-bf01-60ebd0e68249", "parent_id": "book-vol11:ch3:commentary:1", "content_type": "commentary", "text": "The new being may or may not have residual memories of previous existences in its new\nconsciousness that may be recalled over time during the new being’s life. Rebirth is not\nbased on a permanent soul or spirit of any kind but instead is caused by the craving of\nthe previous being which produces a new birth into a new existence.\nEach new birth is a new existence or new life. In reality, this should be shared and\ndiscussed as The Cycle of New Existence because there is nothing that is actually being\nreborn.\nKamma of the previous being will determine the destination and life situation of the new\nbeing. Kamma of the previous being determines in which realm the new being will be\nreborn, Hell, Animal, Afflicted Spirits, Human, or the Heavenly realm. Kamma from the\nprevious being also determines the quality of life of the new being. For example, the\nfamily and life situation (poverty vs. wealth) one is born into, the appearance of the new\nbeing, and the condition of the new being’s body and mind are all determined based on\nthe Kamma of the previous being.\nIf the previous being generated significant amounts of wholesome Kamma to be reborn\ninto the human realm, the new being is reborn into a favorable destination within a\nwealthy family, beautiful appearance, and/or with a healthy body and mind.\nIf the previous being generated significant amounts of unwholesome Kamma, the new\nbeing is reborn into an unfavorable destination of the lower realms (Hell, Animal, or\nAfflicted Spirits Realm) or if reborn into the human realm, the being will be reborn into\ndifficult circumstances in the new existence based on the previous being’s Kamma.\nDifficult circumstances that result from the previous being’s Kamma would include in what\nrealm the new being is reborn, what part of the world, the type of family, the amount of\nwealth, ability to acquire necessities to sustain life, appearance, and the health of the\nbody and the mind.\nCraving determines if there is rebirth while Kamma determines in what realm, what\nsituation, and the condition of the new being upon rebirth.\nEach new existence is a completely new being with a new mind and a new body - if in a\nform realm. If the next existence is in a formless realm, there would be no physical body\njust a consciousness (i.e. mind).\nCraving and residual memories can be transferred from one being to the next, but the\nnew being is a completely new being.\nYou can think of the two beings, old and new, as having individual and unique cardboard\nboxes. Those cardboard boxes represent the mind as a container. The craving and\nresidual memories of the old being are transferred into the mind of the new being. But the\nnew being is a completely new being with a new mind and a new body.\nThere is nothing else that moves from one existence to another other than craving and\nresidual memories. It is like transferring items from one cardboard box to another.\nThe cardboard boxes are unique and completely different but the contents in the old box\nare now the contents in the new box - craving and residual memories.\n33", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "The Production of Renewed Existence", "sutta_refs": ["AN"], "page": null, "page_start": 31, "page_end": 33, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0de95cb4-c502-4244-9e89-e4b351e0040d", "parent_id": "book-vol11:ch4:scripture", "content_type": "scripture", "text": "Chapter 4\nThe Conduit to Existence\n‘Venerable Sir, it is said, ‘the conduit to existence, the conduit to existence.’\nWhat, Venerable Sir, is the conduit to existence, and what is the elimination of\nthe conduit to existence?’\nRādha, the craving, desire, excitement, lust, engagement and clinging,\nmental standpoints, adherences, and underlying tendencies regarding form;\nthis is called the conduit to existence. Their elimination is the elimination of\nthe conduit to existence.\nThe craving, desire, excitement, lust, engagement and clinging, mental\nstandpoints, adherences, and underlying tendencies regarding feeling; this\nis called the conduit to existence. Their elimination is the elimination of the\nconduit to existence.\nThe craving, desire, excitement, lust, engagement and clinging, mental\nstandpoints, adherences, and underlying tendencies regarding perception;\nthis is called the conduit to existence. Their elimination is the elimination of\nthe conduit to existence.\nThe craving, desire, excitement, lust, engagement and clinging, mental\nstandpoints, adherences, and underlying tendencies regarding volitional\nformations (choices/decisions); this is called the conduit to existence. Their\nelimination is the elimination of the conduit to existence.\nThe craving, desire, excitement, lust, engagement and clinging, mental\nstandpoints, adherences, and underlying tendencies regarding\nconsciousness; this is called the conduit to existence. Their elimination is\nthe elimination of the conduit to existence.\n(Reference: SN 23.3)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Conduit to Existence", "sutta_refs": ["SN"], "page": null, "page_start": 34, "page_end": 35, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7140b461-5607-45fc-95d7-3f9237e20f3d", "parent_id": "book-vol11:ch4:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “the conduit to existence”.\nThe Buddha is explaining that the mind clinging to The Five Aggregates is “the conduit to\nexistence”. “The conduit to existence” is a means for it to continue. As long as the mind\nis clinging to The Five Aggregates, there will be continued rebirth. Training the mind to let\ngo of The Five Aggregates, the mind is liberated from discontentedness and existence in\nThe Cycle of Rebirth.\n34", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Conduit to Existence", "sutta_refs": ["SN"], "page": null, "page_start": 34, "page_end": 35, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8563d350-884f-4b16-bbba-b07c1e0e5bcd", "parent_id": "book-vol11:ch4:commentary:1", "content_type": "commentary", "text": "The Buddha shares clinging to The Five Aggregates as discontentedness in The Four\nNoble Truths as The First Noble Truth.\n————-\nAnd what, Monks, is the noble truth of discontentedness?\nIt should be said: The Five Aggregates subject to clinging; that is, the form aggregate\nsubject to clinging, the feeling aggregate subject to clinging, the perception aggregate\nsubject to clinging, the volitional formation aggregate subject to clinging, the\nconsciousness aggregate subject to clinging. This is called the noble truth of\ndiscontentedness.\n————-\nThe First Noble Truth titled, “the noble truth of discontentedness”, establishes “the\nproblem” with the unEnlightened mind through an understanding of The Five Aggregates.\nThe Five Aggregates are what makes “a being, a being”. A living being will have all five\naggregates, also known as “elements” or “collections”.\nThe Five Aggregates\nForm: the physical body.\nFeelings: results of experiences in the mind through The Six Sense Bases.\nPerceptions: a belief or opinion based on how things seem.\nVolitional Formations: choices or decisions that are made.\nConsciousness: the mind.\nIt is when the mind “clings” or “holds on” to The Five Aggregates that the mind\nexperiences continued discontentedness. Observing the impermanent nature of The Five\nAggregates, a human being can “let go” no longer experiencing discontentedness due to\n“holding on” to The Five Aggregates experiencing constant rebirth in The Cycle of\nRebirth.\nDue to clinging to The Five Aggregates and a being coming into existence, the mind will\nexperience discontentedness.\nAll unEnlightened beings will experience discontentedness.\nDiscontentedness: Gotama Buddha describes three feelings as discontent. The goal of\nthese Teachings is to eliminate discontentedness of mind providing the mind a permanent\nplace to reside in Enlightenment.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,\nstress, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,\nuncomfortable, unsatisfied, etc.)\n35", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Conduit to Existence", "sutta_refs": ["SN"], "page": null, "page_start": 34, "page_end": 35, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6e9eba11-a76e-444f-aff6-fcccf7eab680", "parent_id": "book-vol11:ch5:commentary:0", "content_type": "commentary", "text": "Chapter 5\nThe Production of Future Renewed Existence\nMonks, what one intends, and what one desires, and whatever one has an\nobsession towards; this becomes a basis for the maintenance of\nconsciousness. When there is a basis, there is a support for the establishing\nof consciousness. When consciousness is established and has come to\ngrowth, there is the production of future renewed existence. When there is\nthe production of future renewed existence, future birth, aging‑and‑death,\nsorrow, grief, pain, displeasure, and despair come to be. Such is the origin of\nthis whole mass of discontentedness.\nIf, Monks, one does not intend, and one does not desire, but one still has\nan obsession towards something, this becomes a basis for the\nmaintenance of consciousness. When there is a basis, there is a support for\nthe establishing of consciousness. When consciousness is established and\nhas come to growth, there is the production of future renewed existence.\nWhen there is the production of future renewed existence, future birth,\naging‑and‑death, sorrow, grief, pain, displeasure, and despair come to be.\nSuch is the origin of this whole mass of discontentedness.\nBut, Monks, when one does not intend, and one does not desire, and one\ndoes not have an obsession towards anything, no basis exists for the\nmaintenance of consciousness. When there is no basis, there is no support\nfor the establishing of consciousness. When consciousness is unestablished\nand does not come to growth, there is no production of future renewed\nexistence. When there is no production of future renewed existence, future\nbirth, aging‑and‑death, sorrow, grief, pain, displeasure, and despair are\neliminated. Such is the elimination of this whole mass of discontentedness.\n(Reference: SN 12.38)\n36", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Production of Future Renewed Existence", "sutta_refs": ["SN"], "page": null, "page_start": 36, "page_end": 37, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d3268305-0bd2-466a-a11f-19e63ef8bdad", "parent_id": "book-vol11:ch5:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a beings craving/desire/attachment\nis what leads to establishing a new consciousness in a future existence to experience\ndiscontentedness all over again.\nHe describes craving/desire/attachment as “what one intends, and what one desires, and\nwhatever one has an obsession towards”.\nAll craving/desire/attachment needs to be eliminated from the mind to eliminate\ndiscontentedness to attain Enlightenment and end The Cycle of Rebirth.\nIf there is craving/desire/attachment there will be birth, then there will be aging-and-\ndeath, sorrow, grief, pain, displeasure, and despair or discontentedness of mind.\nWhen there is no birth, there will be no aging-and-death, sorrow, grief, pain, displeasure,\nand despair or discontentedness of mind.\nThe mind has been liberated, it is free from strong feelings, no longer bound to The Cycle\nof Rebirth and continuous discontentedness. The mind is completely and entirely\npeaceful, calm, serene, and content with joy - permanently.\n37", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Production of Future Renewed Existence", "sutta_refs": ["SN"], "page": null, "page_start": 36, "page_end": 37, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b6ab306e-a86b-4592-b0e0-d3b2a75c2542", "parent_id": "book-vol11:ch6:commentary:0", "content_type": "commentary", "text": "Chapter 6\nStations of Consciousness\n(First Discourse)\nĀnanda, there are seven stations of consciousness and two spheres.\nWhich are the seven?\nThere are beings different in body and different in perception, such as human\nbeings, some heavenly beings and some in states of sorrow. That is the first\nstation of consciousness.\nThere are beings different in body and alike in perception, such as the\nheavenly beings of Brahmā’s (God’s) company, born there [on account of having\nattained] the first Jhāna. That is the second station of consciousness.\nThere are beings alike in body and different in perception, such as the\nĀbhassara heavenly beings. That is the third station of consciousness.\nThere are beings alike in body and alike in perception, such as the\nSubhakiṇṇa heavenly beings. That is the fourth station of consciousness.\nThere are beings who have completely transcended all perception of\nmatter, by the vanishing of the perception of sense‑reactions and by\nnon‑attention to the perception of variety; thinking: ‘Space is infinite’, they have\nattained to the Sphere of Infinite Space. That is the fifth station of\nconsciousness.\nThere are beings who, by transcending the Sphere of Infinite Space, thinking:\n‘Consciousness is infinite’, have attained to the Sphere of Infinite\nConsciousness. That is the sixth station of consciousness.\nThere are beings who, having transcended the Sphere of Infinite\nConsciousness, thinking: ‘There is no thing’, have attained to the Sphere of\nNothingness. That is the seventh station of consciousness.\n[The two spheres are:] The Sphere of Unconscious Beings and, secondly, the\nSphere of Neither Perception‑Nor‑Non‑Perception.\n38", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Stations of Consciousness", "sutta_refs": ["DN"], "page": null, "page_start": 38, "page_end": 39, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e0f065ce-f5b8-45f0-ae88-b125b4c510e7", "parent_id": "book-vol11:ch6:commentary:1", "content_type": "commentary", "text": "Now, Ānanda, as regards this first station of consciousness, with difference of\nbody and difference of perception, as in the case of human beings and so\non, if anyone were to understand it, its origin, its elimination, its attraction and\nits dangers, and the liberation from it, would it be fitting for him to take\npleasure in it?\n‘No, Venerable Sir.’\nAnd as regards the other stations, and the two spheres likewise?\n‘No, Venerable.’\nĀnanda, to the extent that a Monk, having known as they really are these\nseven stations of consciousness and these two spheres, their origin and\nelimination, their attraction and danger, is freed without attachment, that\nMonk, Ānanda, is called one who is liberated by wisdom.\n(Reference: DN 15)\nIn this Teaching from Gotama Buddha, he shares the seven stations of consciousness and\ntwo spheres.\nAfter explaining these, he guides his Student Ānanda that a Practitioner who understands\nthese, their origin, elimination, attraction and danger, and the liberation from them would\nnot take pleasure in them.\nIn other words, a Practitioner who understands how consciousness comes to be in\nexistence would not take pleasure in existence. Through not taking pleasure in existence,\nthere is not craving for existence therefore, one can become liberated from existence in\nThe Cycle of Rebirth through having attained Enlightenment.\nThe Buddha explains a Practitioner who has attained Enlightenment as “one who is\nliberated by wisdom”. In order to liberate the mind from The Cycle of Rebirth, as described\nin Dependent Origination, the Practitioner needs to eradicate ignorance (unknowing of true\nreality) through acquiring wisdom, thus, “one is liberated by wisdom”.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n39", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "Stations of Consciousness", "sutta_refs": ["DN"], "page": null, "page_start": 38, "page_end": 39, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "029280cd-9454-4401-be21-784c1ca2dbbe", "parent_id": "book-vol11:ch7:scripture:0", "content_type": "scripture", "text": "Chapter 7\nStations of Consciousness\n(Second Discourse)\nMonks, there are these five kinds of seeds.\nWhat five?\nRoot‑seeds, stem‑seeds, joint‑seeds, cutting‑seeds, and germ‑seeds as the\nfifth.\nIf these five kinds of seeds are unbroken, unspoiled, undamaged by wind\nand sun, fertile, securely planted, but there is no earth or water, would these\nfive kinds of seeds come to growth, increase, and expansion?\n‘No, Venerable Sir,’\nIf these five kinds of seeds are unbroken, unspoiled, undamaged by wind\nand sun, fertile, securely planted, and there is earth and water, would these\nfive kinds of seeds come to growth, increase, and expansion?\n‘Yes, Venerable Sir.’\nMonks, the four stations of consciousness should be seen as like the earth\nelement. Excitement and craving should be seen as like the water\nelement. Consciousness together with its nutriment should be seen as\nlike the five kinds of seeds.\nConsciousness, Monks, while standing, might stand engaged with form;\nbased upon form, established upon form, with a sprinkling of excitement, it\nmight come to growth, increase, and expansion.\nOr consciousness, while standing, might stand engaged with feeling; based\nupon feeling, established upon feeling, with a sprinkling of excitement, it\nmight come to growth, increase, and expansion.\nOr consciousness, while standing, might stand engaged with perception;\nbased upon perception, established upon perception, with a sprinkling of\nexcitement, it might come to growth, increase, and expansion.\n40", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Stations of Consciousness", "sutta_refs": ["SN"], "page": null, "page_start": 40, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "54808fb9-1658-4dee-be9a-22fc61e3357a", "parent_id": "book-vol11:ch7:scripture:1", "content_type": "scripture", "text": "Or consciousness, while standing, might stand engaged with volitional\nformations (choices/decisions); based upon volitional formations, established\nupon volitional formations, with a sprinkling of excitement, it might come to\ngrowth, increase, and expansion.\nMonks, though someone might say: Separated from form, separated from\nfeeling, separated from perception, separated from volitional formations\n(choices/decisions), I will make known the coming and going of\nconsciousness, its passing away and rebirth, its growth, increase, and\nexpansion — that is impossible.\nMonks, if a Monk has abandoned craving for the form aggregate, with the\nabandoning of craving the basis is cut off; there is no support for the\nestablishing of consciousness.\nIf he has abandoned craving for the feeling aggregate, with the abandoning\nof craving the basis is cut off; there is no support for the establishing of\nconsciousness.\nIf he has abandoned craving for the perception aggregate, with the\nabandoning of craving the basis is cut off; there is no support for the\nestablishing of consciousness.\nIf he has abandoned craving for the volitional formations aggregate, with\nthe abandoning of craving the basis is cut off; there is no support for the\nestablishing of consciousness.\nIf he has abandoned craving for the consciousness aggregate, with the\nabandoning of craving the basis is cut off; there is no support for the\nestablishing of consciousness.\nWhen that consciousness is unestablished, not coming to growth, non-\ngenerative, it is liberated.\nBy being liberated, the mind is steady;\nby being steady, the mind is content;\nby being content, one is not agitated;\nBeing unagitated, one personally attains Nibbāna (Enlightenment).\nOne understands: Destroyed is birth,\nthe holy life has been lived,\nwhat had to be done has been done,\nthere is no more for this state of existence.\n41\n\n(Reference: SN 22.54)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Stations of Consciousness", "sutta_refs": ["SN"], "page": null, "page_start": 40, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "74ce106c-a668-4d90-99db-d5d5beb0cc56", "parent_id": "book-vol11:ch7:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares another farming analogy to help his\nStudents understand the stations of consciousness relating The Five Aggregates to five\ntypes of “seeds”.\n“Monks, the four stations of consciousness should be seen as like the earth element.\nExcitement and craving should be seen as like the water element. Consciousness\ntogether with its nutriment should be seen as like the five kinds of seeds”.\nIf there is a clinging to form, feelings, perceptions, volitional formations (choices/\ndecisions), or consciousness, then this provides the seeds so that a new consciousness\ncan come to exist.\nCraving/desire/attachment is the water.\nForm, feelings, perceptions, volitional formations (choices/decisions), and consciousness\nare “the five seeds” that lead to the production of a new existence, or new\nconsciousness. Without The Five Aggregates, there is no new existence in the human\nrealm.\nTo be liberated is to have attained Enlightenment. The mind is liberated, or experiencing\nfreedom, from strong feelings. The mind is liberated, or experiencing freedom, from\ndiscontentedness.\nHere, The Buddha interchanges the word craving/desire/attachment or clinging with\n“engaged”.\nWhere you see the word engaged, substitute the word craving/desire/attachment or\nclinging.\nThe Buddha then goes further to mention that a being who is “engaged” with The Five\nAggregates of form, feelings, perceptions, volitional formations (choices/decisions), and\nconsciousness will have “a sprinkling of excitement” or pleasant feelings.\nPleasant feelings are part of a discontent mind.\nSo, if one has craving/desire/attachment or clinging to The Five Aggregates, they will\nexperience pleasant feelings and thus, will also experience painful feelings and feelings\nthat are neither painful-nor-pleasant. The mind is unliberated or unEnlightened.\nIf the mind is craving/desiring/attached or clinging to form, feelings, perceptions,\nvolitional formations (choices/decisions), or consciousness, the mind is unliberated and\nwill continue to experience discontentedness along with rebirth in The Cycle of Rebirth.\nThe Buddha then shares “Monks, though someone might say: ‘Separated from form,\nseparated from feeling, separated from perception, separated from volitional formations\n(choices/decisions), I will make known the coming and going of consciousness, its\npassing away and rebirth, its growth, increase, and expansion — is impossible”. It is not\njust merely separating the mind from a certain object that it will experience liberation.\n42", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Stations of Consciousness", "sutta_refs": ["SN"], "page": null, "page_start": 40, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "17c7b711-5734-4292-b19c-a9f31ba79950", "parent_id": "book-vol11:ch7:commentary:1", "content_type": "commentary", "text": "Thus, The Buddha explains that separation from form, feelings, perceptions, volitional\nformations, and consciousness will not lead to liberation as this “is impossible”.\nInstead, he shares that abandoning craving for form, feelings, perceptions, volitional\nformations (choices/decisions), and consciousness is what leads to liberation of the mind.\nCraving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental\nlonging for something with a strong eagerness. The mind pulling in a direction for objects\nof its affection.\nA craving/desire/attachment is not the object itself but instead, the mental longing,\nyearning, and pulling in the direction of the object. A Practitioner needs to eliminate the\nmental longing, not the object itself necessarily.\nSeparating the mind from the actual object of its affection can be helpful in eliminating\ncravings/desires/attachments but through the separation of the being from the object\ndoes not necessarily eliminate the craving/desire/attachment.\nIt is only when the mind is trained to “cut off” craving/desire/attachment that the mind is\nliberated from that craving/desire/attachment no longer experiencing discontentedness\nrelated to that specific craving/desire/attachment.\nOnce all craving/desire/attachment is eliminated from the mind, it will be liberated. In\nother words, once the mind is disengaged it is then liberated.\nOnce craving/desire/attachment has been eliminated, or cut off, there is no more basis or\nsupport for renewed consciousness. The mind is liberated from discontentedness in this\nlife and is liberated from The Cycle of Rebirth. The “consciousness is unestablished, not\ncoming to growth, non-generative, the mind is liberated”.\nWhen the mind has eliminated craving then it is “liberated, the mind is steady”, “the mind\nis content”, “not agitated”, and “one personally attains Nibbāna (Enlightenment)”.\nHaving attained Enlightenment, a Practitioner understands “destroyed is birth”, “the holy\nlife has been lived”, “what had to be done has been done”, “there is no more for this state\nof existence” and there will no longer be any more rebirth in The Cycle of Rebirth.\nWith an Enlightened mind experiencing such peace, calmness, serenity, and\ncontentedness with joy, a Practitioner knows and can observe this for themselves. They\nwill know that this path has led exactly where Gotama Buddha said it would, to complete\nliberation and freedom from discontentedness. You will also know that there is no more\nrebirth to be experienced because the mind has attained Enlightenment.\nAs has been shared in the other Teachings within this book series, a Practitioner should\nnever convince themselves that the mind is Enlightened as that can be dangerous to the\nmind. But instead, with humbleness a Practitioner will know the mind is liberated when it\nhas not experienced any discontentedness for a few years.\nAs the discontentedness in the mind gradually decreases, life only gets better and better\nas the brilliance and brightness of the Enlightened mind shines through.\n43", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Stations of Consciousness", "sutta_refs": ["SN"], "page": null, "page_start": 40, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "12b340ee-9f4f-4548-8240-2b3bbe31e434", "parent_id": "book-vol11:ch8:scripture", "content_type": "scripture", "text": "Chapter 8\nA Small Amount of Existence is Not Praiseworthy\nMonks, just as even a small amount of feces is foul smelling, so too I do not\npraise even a small amount of existence, even for a mere finger snap.\nMonks, just as even a small amount of urine is foul smelling…a small amount\nof saliva is foul smelling…a small amount of pus is foul smelling…a small\namount of blood is foul smelling, so too I do not praise even a small amount\nof existence, even for a mere finger snap.\n(Reference: AN 1.328)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "A Small Amount of Existence is Not Praiseworthy", "sutta_refs": ["AN"], "page": null, "page_start": 44, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8d11be5f-5822-4afb-a9fe-3397ee42cce3", "parent_id": "book-vol11:ch8:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how existence of any type within The\nCycle of Rebirth is not praiseworthy.\nPraiseworthy: deserving admiration; commendable.\nGotama Buddha’s Teachings on The Path to Enlightenment solve the problem of the\ndiscontent mind and upon a being attaining Enlightenment to eliminate discontentedness,\nthey will have eliminated the conditions which create rebirth in The Cycle of Rebirth.\nAn Enlightened being will no longer experience existence in The Cycle of Rebirth,\ntherefore, Gotama Buddha is explaining that existence is not deserving of admiration nor\ncommendable. Just as “a small amount of feces is foul smelling”, The Buddha considers\nexistence as undesirable.\nTo exist in any form or formless realm means the mind is hindered by ignorance\n(unknowing of true reality) still experiencing craving and anger. The Path to Enlightenment\nis to eliminate craving, anger, and ignorance (unknowing of true reality) to eliminate\ndiscontentedness from the mind and having done so, a being will have eliminated The\nCycle of Rebirth no longer experiencing existence in any realm.\nThe Buddha does not favor existence even for a split second or for a “finger snap”.\nJust as urine, saliva, pus, blood, and feces are all “foul smelling”, so too The Buddha\ndoes not feel existence in The Cycle of Rebirth is deserving of admiration or\ncommendable.\nThe Buddha did not teach that one should aspire for continuous rebirth but instead, that\none should train the mind to independently verify The Teachings to acquire wisdom\neliminating discontentedness and existence in The Cycle of Rebirth.\nOnce the mind is Enlightened, there will no longer be any discontentedness nor rebirth.\nWhat happens after death for an Enlightened being is an undeclared Teaching.\n44", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "A Small Amount of Existence is Not Praiseworthy", "sutta_refs": ["AN"], "page": null, "page_start": 44, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6252fbc9-2629-42c1-821f-0b7fd56c8093", "parent_id": "book-vol11:ch8:commentary:1", "content_type": "commentary", "text": "You may have come across teachings where people believe that The Buddha taught that\nPractitioners should be a bodhisattva and that the goal of this path and Teachings is to\nreturn to existence to help others attain Enlightenment.\nYou can see from this Teaching in The Words of The Buddha, that he did not teach the\nbodhisattva approach that some people choose to share today. The Buddha did not\nshare that one should aspire for existence but instead, apply effort and dedication to\nlearning and practicing these Teachings to attain Enlightenment to end The Cycle of\nRebirth.\nDue to The Universal Truth of Impermanence, there are many different beliefs that have\nbeen integrated into The Buddha’s Teachings over countless years and generations. But,\nthese beliefs are not based on The Words of The Buddha as they are modifications made\nafter his death and do not lead to Enlightenment. The Path to Enlightenment does not\ninclude belief but instead is based on truth to acquire wisdom.\nThrough you learning and practicing with The Words of The Buddha, you will come to\nunderstand exactly what he did and did not teach and be able to see the truth for\nyourself.\nThe Buddha never taught anyone to aspire for rebirth or come back to help others attain\nEnlightenment. That is not the goal of The Path to Enlightenment.\nOnce a being is Enlightened, there will no longer be any rebirth. And, how could one help\nothers attain Enlightenment if they themselves have not attained Enlightenment? Could\nan individual who has never driven a car teach another person to drive a car? This is not\npossible and would only lead to chaos and confusion.\nThe goal of this path is, if you choose, to learn, reflect, and practice these Teachings so\nyou can observe the truth to acquire wisdom liberating the mind from constant\ndiscontentedness and continued rebirth in The Cycle of Rebirth. Having done so, all\nsorrow, grief, and despair will be completely eliminated from the mind - permanently.\n45\n\nA Being\n46", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "A Small Amount of Existence is Not Praiseworthy", "sutta_refs": ["AN"], "page": null, "page_start": 44, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a6f61a76-5325-41a9-9557-ea266be06029", "parent_id": "book-vol11:ch9:commentary", "content_type": "commentary", "text": "Chapter 9\nOne Called a Being\n‘Venerable Sir, it is said, ‘a being, a being’. In what way, Venerable Sir, is one\ncalled a being?’\nOne is stuck, Rādha, tightly stuck, in desire, longing, excitement, and craving\nfor form; therefore one is called ‘a being’.\nOne is stuck, tightly stuck, in desire, longing, excitement, and craving for\nfeelings; therefore one is called ‘a being’.\nOne is stuck, tightly stuck, in desire, longing, excitement, and craving for\nperceptions; therefore one is called ‘a being’.\nOne is stuck, tightly stuck, in desire, longing, excitement, and craving for\nvolitional formations (choices/decisions); therefore one is called ‘a being’.\nOne is stuck, tightly stuck, in desire, longing, excitement, craving for\nconsciousness: therefore one is called ‘a being’.\n(Reference: SA 122)\nIn this Teaching from Gotama Buddha, he shares how craving for The Five Aggregates of\nform, feelings, perceptions, volitional formations (choices/decisions), or consciousness\n(the mind) makes one “stuck” and “therefore one is called a being”.\nIt is The Five Aggregates that identifies a living being. Holding on to The Five Aggregates\nwith craving/desire/attachment will cause the mind to continue to experience\ndiscontentedness and continuous rebirth in The Cycle of Rebirth.\n47", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "One Called a Being", "sutta_refs": [], "page": null, "page_start": 47, "page_end": 47, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2b469c5d-1f22-4d25-9a0b-71f6912513a9", "parent_id": "book-vol11:ch10:scripture", "content_type": "scripture", "text": "Chapter 10\nCraving is the Fuel of Rebirth\nI declare, Vaccha, rebirth for one with fuel, not for one without fuel.\nJust as a fire burns with fuel, but not without fuel,\nSo, Vaccha, I declare rebirth for one with fuel, not for one without fuel.\n‘Master Gotama, when a flame is flung by the wind and goes some distance,\nwhat does Master Gotama declare to be its fuel on that occasion?’\nWhen Vaccha, a flame is flung by the wind and goes some distance, I\ndeclare that it is fueled by the wind.\nFor on that occasion the wind is its fuel.\n‘And, Master Gotama, when a being has laid down this body but has not yet\nbeen reborn in another body, what does Master Gotama declare to be its fuel\non that occasion?’\nWhen, Vaccha, a being has laid down this body but has not yet been reborn\nin another body, I declare that it is fueled by craving.\nFor on that occasion craving is its fuel.\n(Reference: SN 44.9)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Craving is the Fuel of Rebirth", "sutta_refs": ["SN"], "page": null, "page_start": 48, "page_end": 52, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "50f44142-2179-458c-befa-f8c9e3c2d39f", "parent_id": "book-vol11:ch10:commentary:0", "content_type": "commentary", "text": "48", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Craving is the Fuel of Rebirth", "sutta_refs": ["SN"], "page": null, "page_start": 48, "page_end": 52, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "36f8ff6c-8bb2-4ed9-b145-3ce8e8a19ef2", "parent_id": "book-vol11:ch10:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how craving/desire/attachment is the\nfuel that causes rebirth into a new existence.\nNot only is craving/desire/attachment the cause of all discontentedness in the mind but, it\nis also the fuel that causes rebirth in The Cycle of Rebirth.\nThrough attaining Enlightenment, a being is solving the problem of discontentedness in\nthe mind and at the same time, solving all future problems where they will no longer\nexperience rebirth into a next existence in The Cycle of Rebirth.\nWhile in this life the unEnlightened mind experiences significant challenges through\ndiscontentedness of mind, the true challenge all beings are experiencing is that they\ncontinue to exist in The Cycle of Rebirth.\nWith ignorance (unknowing of true reality) as condition, continued existence is\nexperienced. The constant and continuous cycle of beings roaming and wandering with a\nmind polluted by craving creates the conditions for continuous rebirth.\nEliminating craving eliminates discontentedness and eliminates rebirth. A being who\nattains Enlightenment will no longer experience any sorrow, grief, pain, displeasure, and\ndespair or existence in a new life. Therefore, Enlightenment is permanent. An Enlightened\nbeing will no longer experience any discontentedness or rebirth. All sickness, aging, and\ndeath has been eliminated. The Buddha referred to this as “the deathless”.\nNever again will an Enlightened being experience death because they will never again\nexperience birth. Through the elimination of birth, comes the permanent elimination of all\ndiscontentedness, sickness, aging, and death.\nHow do I verify that by eliminating cravings/desires/attachments, this will eliminate\nrebirth in The Cycle of Rebirth? How do I verify that cravings/desires/attachments\nare the fuel that causes rebirth in The Cycle of Rebirth?\nJust like with all The Teachings of The Buddha, a Student needs to learn, reflect, and\npractice to independently verify all The Teachings to acquire wisdom which will result in\nexperiencing the Enlightened mind.\nThere is never a time when a Student should “believe” these Teachings or a Teacher.\nInstead, through determined, dedicated, and diligent learning, reflecting, and practicing, a\nPractitioner will come to understand The Teachings that lead to the complete liberation of\nmind - Enlightenment.\nThe Enlightened mind will be peaceful, calm, serene, and content with joy, no longer\nexperiencing any discontent feelings such as sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy, resentment,\nstress, anxiety, etc.\nThe following provides details of how a Student would verify that “craving is the fuel that\ncauses rebirth in The Cycle of Rebirth”.\n49", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Craving is the Fuel of Rebirth", "sutta_refs": ["SN"], "page": null, "page_start": 48, "page_end": 52, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f78e0662-3146-4165-b493-7e41471f3716", "parent_id": "book-vol11:ch10:commentary:2", "content_type": "commentary", "text": "Keep in mind, a Teacher’s role is not to prove or convince their Students that this is the\ntruth but instead, a Student will need to do the work to learn, reflect, and practice to verify\nthe truth for themselves with the guidance of a Teacher by a Student choosing to seek\nguidance with a Teacher.\nA Student needs to do the work to independently acquire the wisdom that craving/desire/\nattachment is the fuel that causes rebirth with guidance from a Teacher and through\neliminating craving/desire/attachment, this will eliminate the causes and conditions that\nleads to rebirth in The Cycle of Rebirth. It is through The Teachings of The Buddha that\nwill guide you to understand The Teachings that are needed to acquire this wisdom but\nthen, through one’s own reflections and direct experience, a Student will then gain the\nwisdom needed to see the truth for themselves.\n1.) Dependent Origination: The first Teaching to understand and independently verify is\n“Dependent Origination”. You will find this in the book titled “The First Stage of\nEnlightenment” (Volume 5 - Chapter 14) in The Words of The Buddha book series.\nhttps://www.buddhadailywisdom.com/freebuddhabooks\nLearn this important Teaching and independently verify that it is true based on your own\ndirect experience while seeking guidance from a Teacher. Even to progress to the first\nStage of Enlightenment, a Student would need to learn and understand this important\nTeaching. Without understanding this important Teaching, a Practitioner would be unable\nto attain the first Stage of Enlightenment or Enlightenment.\nDependent Origination is the “highest law of nature” and the most important Teaching of\nThe Buddha on The Path to Enlightenment. A beginning Practitioner will not typically\nreadily understand this Teaching but instead, will need to first learn the foundational\nTeachings shared by The Buddha to build up to understanding Dependent Origination.\nTo pursue Enlightenment, you must learn and implement The Teachings of:\nA.) The Three Universal Truths\nB.) The Four Noble Truths\nC.) The Eight Fold Path\nD.) The Five Precepts\nE.) The Brahmā-vihāras\nF.) The Ten Fetters\nG.) The Seven Factors of Enlightenment\nH.) Extensive Meditation Training\nAll of these Teachings are provided in the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1) in The Words of The Buddha book series and there\nwill need to be consistent and ongoing learning, reflecting, and practicing to develop\none’s life practice to deeply understand and practice these Teachings.\nThis Teaching is in the book “The First Stage of Enlightenment” (Volume 5) for a reason, it\nis something that a Student would need to build up to in order to deeply understand and\nbe able to see the truth in this Teaching. As you need help, you are welcome to reach out\nfor guidance.\n50", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Craving is the Fuel of Rebirth", "sutta_refs": ["SN"], "page": null, "page_start": 48, "page_end": 52, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f902484c-a32f-4fe5-ab94-e2538750c839", "parent_id": "book-vol11:ch10:commentary:3", "content_type": "commentary", "text": "2.) The Cycle of Discontentedness: You can observe the constant cycle of\ndiscontentedness within your own unEnlightened mind.\nThe mind will chase pleasant feelings through craving/desire/attachment and if it gets the\nobjects of its affection, it will experience pleasant feelings. If not, it will experience painful\nfeelings.\nYou can see how this cycle just continues and continues as the mind is stuck in this\nconstant and continuous “cycle” - The Cycle of Rebirth, as it has craving/desire/\nattachment.\nCraving/Desire/Attachment/Wants/Expectations/Grasping/Holding/Clinging: a mental\nlonging for something with a strong eagerness. The mind pulling in a direction for objects\nof its affection.\n3.) Have you ever observed any beings that come into existence without craving/\ndesire/attachment?: Observing new born babies, have you ever seen a being come into\nexistence that did not have craving/desire/attachment?\nThus, you can understand and conclude that “all beings that are born are experiencing\nrebirth due to craving/desire/attachment”. You will never find a being that is reborn that\ndoes not have craving/desire/attachment.\nAll beings that are born will have craving/desire/attachment, this is part of The Natural\nLaws of Existence and will always be true.\nWith this observation and all the other aspects of confirming the truth shared here, that\n“craving is the fuel that causes rebirth”, one can conclude that “craving is the fuel that\ncauses rebirth” because there are no beings that are born that do not have craving/\ndesire/attachment. Thus, all beings are reborn due to craving/desire/attachment. The\ncause of rebirth is craving/desire/attachment and that is observable through all newborns\nhaving craving/desire/attachment.\nThere is no being that is born without craving/desire/attachment because it is the fuel that\ncauses rebirth in The Cycle of Rebirth.\n4.) Have you observed the diminishing of discontentedness? If so, what led to that?\nAbandoning of craving, anger, and ignorance?: If you have been learning, reflecting,\nand practicing The Teachings of The Buddha on The Path to Enlightenment and have\nobserved improvements to the condition of the mind resulting in diminishing of\ndiscontentedness, what led to this reduction in discontentedness?\nIt is the elimination of craving, anger, and ignorance (unknowing of true reality) through the\ncultivation of generosity, loving-kindness, and wisdom.\nYou can see that with the elimination of craving/desire/attachment there is the elimination\nof the constant cycle of discontentedness. The mind is being “unstuck” in the constant\nand ongoing “cycle of discontentedness” (i.e. The Cycle of Rebirth).\nIf you understand that craving/desire/attachment is the cause of discontentedness and\nthat through the elimination of craving/desire/attachment discontentedness is diminishing\n51", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Craving is the Fuel of Rebirth", "sutta_refs": ["SN"], "page": null, "page_start": 48, "page_end": 52, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "25bfd2f0-4b18-416a-9e12-3c6ef93868a2", "parent_id": "book-vol11:ch10:commentary:4", "content_type": "commentary", "text": "and ultimately eliminated, then you can see that this constant Cycle of Discontentedness\nis coming to a close due to the elimination of craving/desire/attachment. And, the ending\nof The Cycle of Rebirth is also eliminated through the elimination of craving/desire/\nattachment.\n5.) With the elimination of fuel, there can be no spark to create the next fire: When\nthere is a fire burning and it is sending off sparks into the air, that spark can light a new\nfire. As long as the original fire has fuel, it can send off sparks and create a new fire.\nCraving, Anger, and Ignorance (unknowing of true reality) functions exactly the same way\nin the mind.\nCraving, Anger, and Ignorance (unknowing of true reality) are referred to as The Three\nPoisons, The Three Unwholesome Roots, or The Three Fires.\nThese three fires are burning in the mind and as long as they are burning, there will be a\nnew spark that leads to the next life (i.e. rebirth in The Cycle of Rebirth).\nIt is only when all the fuel is extinguished that the fire is eliminated and there can no\nlonger be a spark to create a new fire.\nThe same is true about The Three Fires burning in the mind.\nAs long as there is fuel, there will be a new life in The Cycle of Rebirth. Craving/desire/\nattachment is the fuel.\nThe craving/desire/attachment in the mind is like a burning fire. You can experience this\nas you observe the mind longing, yearning, and pulling in the direction of the objects of its\naffection. If it is raging strong enough, it might even feel uncontrolled, much like a raging\nfire or inferno in the mind.\nAs long as craving/desire/attachment exists in the mind, there will be discontentedness\nand rebirth. As a Practitioner is eliminating craving/desire/attachment they will observe\nthe diminishing of discontentedness as the fire is being extinguished. When there is no\nlonger any fuel of craving/desire/attachment, the fire is no longer burning and there\ncannot be rebirth into a new life.\nExtinguish all of the craving/desire/attachment and there will be no discontentedness, no\nburning desires that is fueling the mind’s unquenchable thirst. An individual can\nexperience complete and total peace of mind in this very life while understanding that due\nto the work you employed, there will no longer be any rebirth in a future life.\nAs long as there is work to be done in this world to eliminate craving/desire/attachment,\nthe work is not complete. The mind is still holding on to this world therefore, it will\ncontinue to be reborn into this world repeatedly until it has done the work it needs to “let\ngo”.\nOnce the mind gains the wisdom it needs to eliminate craving/desire/attachment, then\nand only then, can it be eliminated from this world and existence in The Cycle of Rebirth.\n52", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "Craving is the Fuel of Rebirth", "sutta_refs": ["SN"], "page": null, "page_start": 48, "page_end": 52, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a424923d-02e4-4ecd-b726-53bfdbcf4074", "parent_id": "book-vol11:ch11:commentary", "content_type": "commentary", "text": "Chapter 11\nFour Kinds of Generation\nSāriputta, there are these four kinds of generation.\nWhat are the four?\nEgg‑born generation, Womb‑born generation, Moisture‑born generation, and\nSpontaneous generation.\nWhat is egg‑born generation?\nThere are these beings born by breaking out of the shell of an egg; this is\ncalled egg‑born generation.\nWhat is womb‑born generation?\nThere are these beings born by breaking out from the caul (the amniotic\nmembrane enclosing a fetus); this is called womb‑born generation.\nWhat is moisture‑born generation?\nThere are these beings born in a rotten fish, in a rotten corpse, in rotten\nporridge, in a cesspit, or in a sewer; this is called moisture‑born generation.\nWhat is spontaneous generation?\nThere are gods and inhabitants of hell and certain human beings and some\nbeings in the lower worlds; this is called spontaneous generation.\nThese are the four kinds of generation.\n(Reference: MN 12)\nIn this Teaching from Gotama Buddha, he shares the four kinds of generation for beings\nto come into the world.\nEgg-born, womb-born, moisture-born, and spontaneously generated.\nThe Buddha provides a detailed description of each of these methods for beings to come\ninto the world.\n54", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Four Kinds of Generation", "sutta_refs": ["MN"], "page": null, "page_start": 54, "page_end": 54, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "159cfb1d-81ca-4b26-a310-b8580907995d", "parent_id": "book-vol11:ch12:scripture", "content_type": "scripture", "text": "Chapter 12\nNine Abodes of Beings\nMonks, there are these nine abodes of beings.\nWhat nine?\nThere are, Monks, beings that are different in body and different in perception,\nsuch as humans, some heavenly beings, and some in the lower world. This is\nthe first abode of beings.\nThere are beings that are different in body but identical in perception, such\nas the heavenly beings of Brahmā’s (God’s) company that are reborn through\nthe first [Jhāna]. This is the second abode of beings.\nThere are beings that are identical in body but different in perception, such\nas the heavenly beings of streaming radiance. This is the third abode of\nbeings.\nThere are beings that are identical in body and identical in perception, such\nas the heavenly beings of refulgent glory. This is the fourth abode of beings.\nThere are beings that are non‑percipient, without experience, such as the\nheavenly beings that are non‑percipient. This is the fifth abode of beings.\nThere are beings that, with the complete surmounting of perceptions of\nforms, with the passing away of perceptions of sensory impingement, with\nnon‑attention to perceptions of diversity, [perceiving] ‘space is infinite,’ belong\nto the base of the infinity of space. This is the sixth abode of beings.\nThere are beings that, by completely surmounting the base of the infinity\nof space, [perceiving] ‘consciousness is infinite,’ belong to the base of the\ninfinity of consciousness. This is the seventh abode of beings.\nThere are beings that, by completely surmounting the base of the infinity of\nconsciousness, [perceiving] ‘there is nothing,’ belong to the base of\nnothingness. This is the eighth abode of beings.\nThere are beings that, by completely surmounting the base of nothingness,\nbelong to the base of neither perception‑nor‑non‑perception. This is the ninth\nabode of beings.\n55\n\nThese are the nine abodes of beings.\n(Reference: AN 9.24)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Nine Abodes of Beings", "sutta_refs": ["AN"], "page": null, "page_start": 55, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d889df6c-669f-4a4a-b97a-2381fa5bc0de", "parent_id": "book-vol11:ch12:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the nine abodes.\nDuring the lifetime of The Buddha, there were many different opinions and perspectives\non the realms of existence and the various beings residing in those realms. In modern\ntimes, we might view these opinions and perspectives as quite complex.\nIt helps a Practitioner to understand these Teachings about The Realms of Existence in a\nmore simplistic way rather than diving into all the various aspects of what was being\ntaught during the lifetime of The Buddha.\nIn reality, to attain Enlightenment by eliminating discontentedness from the mind does not\nrequire a Practitioner to understand all the various aspects of each individual realm and all\nthe various beings in those realms as was taught during the lifetime of The Buddha.\nInstead, a Practitioner needs to primarily focus on the core and central Teachings that\nilluminate The Path to Enlightenment so that one can train the mind. It could be\nconsidered wise to set aside any detailed learning of The Realms of Existence until a\nPractitioner has more fully developed their life practice and has attained the second or\nthird Stage of Enlightenment. A Practitioner’s progression to Enlightenment and the\nattainment of the preliminary Stages of Enlightenment, will not be hindered in any way by\npostponing any series study of The Realms of Existence until that time.\nWhat has happened in the past related to The Cycle of Rebirth is in the past, it truly does\nnot matter for you to attain Enlightenment in this very life. What may or may not happen in\nthe future related to The Cycle of Rebirth is in the future, it truly does not matter for you to\nattain Enlightenment in this very life.\nInstead, a wise Practitioner can focus on the core and central Teachings that train the\nmind to eliminate discontentedness as these are The Teachings that will ensure the mind\nexperiences Enlightenment and no longer has any future rebirths.\nThe information about The Cycle of Rebirth, while interesting, does not directly lead to the\nelimination of discontentedness (i.e. Enlightenment).\nDuring the lifetime of The Buddha, there were no well established educational systems\nwhere individuals could pursue various aspects of learning and personal growth. The vast\nmajority of learning was done orally within a family structure by handing knowledge down\nfrom one generation to the next.\nAs individuals chose to leave the household life by leaving their family to pursue The Path\nto Enlightenment with The Buddha, they were placing their confidence in him to provide\neducation that would guide them to Enlightenment which included Teachings to better\nunderstand the world around them.\n56", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Nine Abodes of Beings", "sutta_refs": ["AN"], "page": null, "page_start": 55, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "125549fb-8bf7-47e6-9fc3-0b83c98cd6cf", "parent_id": "book-vol11:ch12:commentary:1", "content_type": "commentary", "text": "The Realms of Existence are Teachings that are helpful to understand and can be used as\nmotivation and encouragement for a Practitioner to apply determination, dedication, and\ndiligence to learning, reflecting, and practicing these Teachings to attain Enlightenment.\nBut, these Teachings should not be seen as a way to guilt, shame, or fear anyone into\nlearning and practicing these Teachings.\nInstead, they can be viewed as a helpful way to understand the world around us and what\nis happening as a result of our decisions.\nIf a Practitioner understands that there are five (5) realms of existence and those realms\nare hell, animal, afflicted spirits, human, and heaven, and existence in these realms is not\npermanent, this is a helpful start.\nEach of these realms and the beings in those realms have various characteristics based\non their own choices. It is our own choices and the results of those choices (i.e. Kamma)\nthat determine rebirth into one of these realms and the condition of each being in those\nrealms.\nThe level of detail taught by The Buddha explaining these various realms and the beings\nin those realms is not a required understanding one would need to gain to experience\nEnlightenment.\nOur understanding of such things as God(s) has evolved since the lifetime of The Buddha.\nDuring the lifetime of The Buddha there was belief in many different Gods but today, most\npeople who have an understanding of this topic consider there to be only one God who\nThe Buddha referred to as Brahmā.\nIn this book, you will find countless details shared during the lifetime of The Buddha related\nto the various realms and beings within those realms. This is not content that a Practitioner\nwill need to closely learn to experience liberation of mind. Even The Buddha himself when\ndiscussing his Teachings always pointed Students to The Four Noble Truths and The Eight\nFold Path as the way leading to the elimination of discontentedness to experience\nEnlightenment.\nWhile this book represents “The Words of The Buddha” and what he shared during his\nlifetime, unlike all of his other Teachings, there are limited methods available to use to prove\nor disprove whether what The Buddha taught related to countless details in this book are\ntruth or not.\nWhile I can confirm there are five (5) realms of existence and there are beings in each of these\nrealms, I am unable to confirm the countless details shared by The Buddha related to many\naspects he shared. While I can confirm that all beings that exist today have had countless\nprevious lives and that beings who do not attain Enlightenment will be reborn in The Cycle of\nRebirth, a Practitioner who aspires to attain Enlightenment in this very life does not need to\nconfirm this understanding to be able to experience Enlightenment.\nI suggest that Students learn the content in this book and consider it information that is\nuseful to understand what was being taught during the lifetime of The Buddha while still\ndedicating the vast majority of your time, effort, energy, and resources to learning, reflecting,\nand practicing the core and central Teachings of The Path to Enlightenment.\n57", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Nine Abodes of Beings", "sutta_refs": ["AN"], "page": null, "page_start": 55, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "584217a4-8c66-4f95-b6c4-e15f88b662bd", "parent_id": "book-vol11:ch12:commentary:2", "content_type": "commentary", "text": "Detailed descriptions will be provided of The Teachings in this book that need to be\nexpanded upon to help Practitioners deepen their understanding to progress on The Path to\nEnlightenment. Minimal descriptions will be provided of The Teachings in this book that do\nnot need to be expanded upon and are not required to help Practitioners deepen their\nunderstanding to progress on The Path to Enlightenment.\nThis book does have Teachings that connect those core and central Teachings to The Cycle\nof Rebirth which can be motivators to learn, reflect, and practice The Buddha’s Teachings\nand you will know that once Enlightenment is attained, there will no longer be any rebirth in\nany of these five realms of existence.\nBut, the level of detail you choose to understand what was being taught on these topics\nduring the lifetime of The Buddha is up to each individual Practitioner.\nThe vast majority of the work and effort to attain Enlightenment should be applied to the core\nand central Teachings and then once the mind has moved into the second and third Stages\nof Enlightenment, this would be the ideal time to more deeply learn The Realms of Existence,\nif there is an interest to do so.\nWith that said, there are Teachings in this book that will be helpful to a Practitioner’s progress\non The Path to Enlightenment but one should consider that as they encounter various\nTeachings of intricate detail about each individual realm and the beings in those realms, these\nTeachings can be viewed as interesting content or even set aside with the understanding that\nis what was being shared during the lifetime of The Buddha but are not required to attain\nEnlightenment.\nThe core and central Teachings a Practitioner should focus on are:\nA.) The Three Universal Truths\nB.) The Four Noble Truths\nC.) The Eight Fold Path\nD.) The Five Precepts\nE.) The Brahma-viharas\nF.) The Ten Fetters\nG.) The Seven Factors of Enlightenment\nH.) Extensive Meditation Training\nThere are plenty of other Teachings and you can explore them all. However, these are\nsome of the core Teachings to create a solid foundation for you to work towards\nEnlightenment in your life practice. A wise Practitioner might choose to focus on\ndeveloping an understanding and practice of only The Three Universal Truths, The Four\nNoble Truths, The Eight Fold Path, The Five Precepts, and developing a meditation\npractice to get started. Then, as results are being experienced, expand into deepening\nyour practice through all the other Teachings. You will need to seek support and guidance\nto accomplish the goal of developing your life practice.\nHaving Teachers or guides to assist you on the path to Enlightenment is very important\nand beneficial. You will not be able to pursue this path alone. As you seek Teachers, be\nsure that you find Teachers free of craving, anger, and ignorance (unknowing of true\nreality) with no ego. Enlightenment is the opposite of these things. If you need help on this\npath, it’s important to find someone that does not embody these aspects of mind. You\nshould be interested to have Teachers and guides who have loving-kindness and\n58", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Nine Abodes of Beings", "sutta_refs": ["AN"], "page": null, "page_start": 55, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "05128884-8c99-4a35-a13a-b3a1eb1ef461", "parent_id": "book-vol11:ch12:commentary:3", "content_type": "commentary", "text": "compassion towards all beings and are open to helping all people without expectation of\npayment for their support.\nYou can pursue Enlightenment no matter what has transpired in the past. No matter what\nyour previous intentions, speech, actions or anything that has transpired in the past,\nEnlightenment can still be pursued and attained. What really matters on your path to\nEnlightenment is that you learn, reflect, practice, and observe the results in the present\nmoment. Dedication and commitment to learning and growing will ensure you are moving\nthe mind towards Enlightenment.\nThis path requires inner growth and development as there is nothing external that is\nneeded in pursuit of this path.\nGotama Buddha’s Teachings are not to control an individual nor dictate what they should\nor should not do. But instead, they provide guidance that when practiced will lead to\nEnlightenment, the liberation of the mind, a peaceful and content mind and, thus, a\npeaceful and content life. Everything in this practice is obtained through personal choice.\n59", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Nine Abodes of Beings", "sutta_refs": ["AN"], "page": null, "page_start": 55, "page_end": 59, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1aff0b02-9d69-4de3-8e4d-00a6aa97d496", "parent_id": "book-vol11:ch13:commentary:0", "content_type": "commentary", "text": "Chapter 13\nFive Destinations and Similes of Destination\nSāriputta, there are these five destinations.\nWhat are the five?\nHell,\nthe animal realm,\nthe realm of afflicted spirits,\nhuman realm,\nand heavenly realm.\nI understand hell, and the path and way leading to hell. And I also\nunderstand how one who has entered this path will, on the dissolution of the\nbody, after death, reappear in a state of deprivation, in an unhappy\ndestination, in perdition, in hell.\nI understand the animal realm, and the path and way leading to the animal\nrealm. And I also understand how one who has entered this path will, on the\ndissolution of the body, after death, reappear in the animal realm.\nI understand the realm of afflicted spirits, and the path and way leading to\nthe realm of afflicted spirits. And I also understand how one who has entered\nthis path will, on the dissolution of the body, after death, reappear in the\nrealm of afflicted spirits.\nI understand human realm, and the path and way leading to the human\nrealm. And I also understand how one who has entered this path will, on the\ndissolution of the body, after death, reappear among human beings.\nI understand the heavenly realm, and the path and way leading to the\nheavenly realm. And I also understand how one who has entered this path\nwill, on the dissolution of the body, after death, reappear in a happy\ndestination, in the heavenly realm.\nI understand Nibbāna (Enlightenment), and the path and way leading to\nNibbāna (Enlightenment). And I also understand how one who has entered this\npath will, by realizing for himself with direct knowledge (experience), here and\nnow enter upon and reside in the liberation of mind and liberation by wisdom\nthat are taintless with the destruction of the taints.\n60", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Five Destinations and Similes of Destination", "sutta_refs": ["MN"], "page": null, "page_start": 60, "page_end": 64, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d73c3e95-10e2-4050-b3e2-ec5c3c025b20", "parent_id": "book-vol11:ch13:commentary:1", "content_type": "commentary", "text": "A Simile for Seeing Destinations\nSuppose there were a charcoal pit deeper than a man’s height full of\nglowing coals without flame or smoke; and then a man scorched and\nexhausted by hot weather, weary, parched, and thirsty, came by a path going\nin one way only and directed to that same charcoal pit. Then a man with good\nsight on seeing him would say: ‘This person so behaves, so conducts himself,\nhas taken such a path, that he will come to this same charcoal pit’; and then\nlater on he sees that he has fallen into that charcoal pit and is experiencing\nexclusively painful, agonizing, piercing feelings.\nSo too, by encompassing mind with mind I understand a certain person thus:\n‘This person so behaves, so conducts himself, has taken such a path that\non the dissolution of the body, after death, he will reappear in a state of\ndeprivation, in an unhappy destination, in perdition, in hell.’ And then later\non, with the divine eye (third eye), which is purified and surpasses the human, I\nsee that on the dissolution of the body, after death, he has reappeared in a\nstate of deprivation, in an unhappy destination, in perdition, in hell, and is\nexperiencing exclusively painful, agonizing, piercing feelings.\nSuppose there were a cesspit deeper than a man’s height full of filth; and\nthen a man scorched and exhausted by hot weather, weary, parched, and\nthirsty, came by a path going in one way only and directed to that same\ncesspit. Then a man with good sight on seeing him would say: ‘This person so\nbehaves, so conducts himself, has taken such a path, that he will come to\nthis same cesspit’; and then later on he sees that he has fallen into that cesspit\nand is experiencing exclusively painful, agonizing, piercing feelings.\nSo too, by encompassing mind with mind I understand a certain person thus:\n‘This person so behaves, so conducts himself, has taken such a path\nthat on the dissolution of the body, after death, he will reappear in the\nanimal realm.’ And then later on, with the divine eye (third eye), which is\npurified and surpasses the human, I see that on the dissolution of the body,\nafter death, he has reappeared in the animal realm and is experiencing\nexclusively painful, agonizing, piercing feelings.\nSuppose there were a tree growing on uneven ground with scanty foliage\ncasting a dappled shadow; and then a man scorched and exhausted by hot\nweather, weary, parched, and thirsty, came by a path going in one way only\nand directed to that same tree. Then a man with good sight on seeing him\nwould say: ‘This person so behaves, so conducts himself, has taken such a\npath, that he will come to this same tree’; and then later on he sees that he is\nsitting or lying in the shade of that tree experiencing much painful feelings.\n61", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Five Destinations and Similes of Destination", "sutta_refs": ["MN"], "page": null, "page_start": 60, "page_end": 64, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b0a69991-786e-4404-b790-e5c9be1995cc", "parent_id": "book-vol11:ch13:commentary:2", "content_type": "commentary", "text": "So too, by encompassing mind with mind I understand a certain person thus:\n‘This person so behaves, so conducts himself, has taken such a path that\non the dissolution of the body, after death, he will reappear in the realm\nof afflicted spirits.’ And then later on, with the divine eye (third eye), which is\npurified and surpasses the human, I see that on the dissolution of the body,\nafter death, he has reappeared in the realm of afflicted spirits and is\nexperiencing much painful feelings.\nSuppose there were a tree growing on even ground with thick foliage\ncasting a deep shade; and then a man scorched and exhausted by hot\nweather, weary, parched, and thirsty, came by a path going in one way only\nand directed to that same tree. Then a man with good sight on seeing him\nwould say: ‘This person so behaves, so conducts himself, has taken such a\npath, that he will come to this same tree’; and then later on he sees that he is\nsitting or lying in the shade of that tree experiencing much pleasant feelings.\nSo too, by encompassing mind with mind I understand a certain person thus:\n‘This person so behaves, so conducts himself, has taken such a path that\non the dissolution of the body, after death, he will reappear among\nhuman beings.’ And then later on, with the divine eye (third eye), which is\npurified and surpasses the human, I see that on the dissolution of the body,\nafter death, he has reappeared among human beings and is experiencing\nmuch pleasant feelings.\nSuppose there were a mansion, and it had an upper chamber plastered\nwithin and without, shut off, secured by bars, with shuttered windows,\nand in it there was a couch spread with rugs, blankets, and sheets, with\na deerskin coverlet, with a canopy as well as crimson pillows for both\n[head and feet]; and then a man scorched and exhausted by hot weather,\nweary, parched, and thirsty, came by a path going in one way only and\ndirected to that same mansion. Then a man with good sight on seeing him\nwould say: ‘This person so behaves, so conducts himself, has taken such a\npath, that he will come to this same mansion’; and then later on he sees that\nhe is sitting or lying in that upper chamber in that mansion experiencing\nexclusively pleasant feelings.\nSo too, by encompassing mind with mind I understand a certain person thus:\n‘This person so behaves, so conducts himself, has taken such a path\nthat on the dissolution of the body, after death, he will reappear in a\nhappy destination, in the heavenly world.’ And then later on, with the divine\neye (third eye), which is purified and surpasses the human, I see that on the\ndissolution of the body, after death, he has reappeared in a happy\ndestination, in the heavenly world, and is experiencing exclusively pleasant\nfeelings.\n62", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Five Destinations and Similes of Destination", "sutta_refs": ["MN"], "page": null, "page_start": 60, "page_end": 64, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b8d54a9e-ca91-419d-b07c-1c590f04c0e6", "parent_id": "book-vol11:ch13:commentary:3", "content_type": "commentary", "text": "Suppose there were a pond with clean, agreeable, cool water,\ntransparent, with smooth banks, delightful, and nearby a dense wood;\nand then a man scorched and exhausted by hot weather, weary, parched, and\nthirsty, came by a path going in one way only towards that same pond.\nThen a man with good sight on seeing him would say: ‘This person so\nbehaves, so conducts himself, has taken such a path, that he will come to\nthis same pond’; and then later on he sees that he has plunged into the pond,\nbathed, drunk, and relieved all his distress, fatigue, and fever and has come\nout again and is sitting or lying in the wood experiencing exclusively pleasant\nfeelings.\nSo too, by encompassing mind with mind I understand a certain person thus:\n‘This person so behaves, so conducts himself, has taken such a path\nthat by realizing for himself with direct knowledge (experience), he here\nand now will enter upon and reside in the liberation of mind and\nliberation by wisdom that are taintless with the destruction of the\ntaints.’ And then later on I see that by realizing for himself with direct\nknowledge (experience), he here and now enters upon and resides in the\nliberation of mind and liberation by wisdom that are taintless with the\ndestruction of the taints, and is experiencing exclusively pleasant feelings.\n(Reference: MN 2)\nIn this Teaching from Gotama Buddha, he shares basic details on The Five Realms and\nsome basic details of the experiences in those realms.\nThe Buddha explains to his close Student Sāriputta that he can observe the rebirth of a\nbeing based on their conduct in this life. This is a quality of mind experienced by a\nPerfectly Enlightened One - a Buddha.\n63\n\nHell Realm\n64", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "Five Destinations and Similes of Destination", "sutta_refs": ["MN"], "page": null, "page_start": 60, "page_end": 64, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d4655960-db8e-4853-a38d-40337395f48d", "parent_id": "book-vol11:ch14:commentary:0", "content_type": "commentary", "text": "Chapter 14\nTen Courses of Unwholesome Kamma\n(Deposited in Hell)\nImpurity by body, Cunda, is threefold.\nImpurity by speech is fourfold.\nImpurity by mind is threefold.\nAnd how, Cunda, is impurity by body threefold?\n(1)Here, someone destroys life. He is murderous, bloody-handed, given to\nblows and violence, merciless to living beings.\n(2)He takes what is not given. He steals the wealth and property of others in\nthe village or forest.\n(3)He engages in sexual misconduct. He has sexual relations with women\nwho are protected by their mother, father, mother and father, brother,\nsister, or relatives; who are protected by their Teachings; who have a\nhusband; whose violation entails a penalty; or even with one already\nengaged.\nIt is in this way that impurity by body is threefold.\nAnd how, Cunda, is impurity by speech fourfold?\n(1)Here, someone speaks falsehood. If he is summoned to a council, to an\nassembly, to his relatives’ presence, to his club, or to the court, and\nquestioned as a witness thus: ‘So, good man, tell what you know’. Then,\nnot knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not\nseeing, he says, ‘I see’, or seeing, he says, ‘I do not see!’ Thus he\nknowingly speaks falsehood for his own benefit, or for another’s benefit,\nor for some insignificant worldly benefit.\n(2)He speaks argumentatively. Having heard something here, he repeats it\nelsewhere in order to divide (those people) from these; or having heard\nsomething elsewhere, he repeats it to these people in order to divide\n(them) from those. Thus he is one who divides those who are united, a\ncreator of divisions, one who enjoys separation, rejoices in separation,\nfinds pleasure in separation, a speaker of words that create separation.\n65", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Ten Courses of Unwholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 65, "page_end": 67, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d9ad14fd-fa87-45d7-8ddd-7dbb93686d6d", "parent_id": "book-vol11:ch14:commentary:1", "content_type": "commentary", "text": "(3)He speaks harshly. He speaks such words as are rough, hard, hurtful to\nothers, offensive to others, bordering on anger, unconducive to\nconcentration.\n(4)He indulges in idle chatter. He speaks at an improper time, speaks falsely,\nspeaks what is unbeneficial, speaks opposite to The Teachings and the\ndiscipline; at an improper time, he speaks such words as are unwise,\nunreasonable, rambling, and unbeneficial.\nIt is in this way that impurity by speech is fourfold.\nAnd how, Cunda, is impurity by mind threefold?\n(1)Here, someone is full of longing (craving). He longs (craves) for the wealth\nand property of others thus: Oh, may what belongs to another be mine!\n(2)He has a mind of ill will and intentions of hate thus: May these beings be\nslain, slaughtered, cut off, destroyed, or obliterated!\n(3)He holds wrong view (ignorance: unknowing of true reality) and has an\nincorrect perspective thus: There is nothing given, nothing sacrificed,\nnothing offered; there is no fruit or result of wholesome and unwholesome\nactions; there is no this world, no other world; there is no mother, no\nfather; there are no beings spontaneously reborn; there are in the world no\nAscetics and Brāhmins of right conduct and right practice who, having\nrealized this world and the other world for themselves by direct\nknowledge (experience), make them known to others.\nIt is in this way that impurity by mind is threefold.\nThese, Cunda, are the ten courses of unwholesome Kamma.\n...It is because people engage in these ten courses of unwholesome Kamma\nthat hell, the animal realm, the realm of afflicted spirits, and other bad\ndestinations are seen.\nMonks, one possessing these ten qualities is deposited in hell as if brought\nthere.\n(Reference: AN 10.176)\n66", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Ten Courses of Unwholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 65, "page_end": 67, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b91ddf8f-d91f-4753-8061-a8dfdc69ccc3", "parent_id": "book-vol11:ch14:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “Ten Courses of Unwholesome Kamma”\nbased on impurity of body, speech, and mind. This is the conduct that leads to rebirth in\nthe realm of hell. But, a Practitioner can improve their life practice in this life which would\nlead to the production of wholesome Kamma leading to Enlightenment so that rebirth in\nthe realm of hell is avoided.\nDuring the lifetime of The Buddha, there was a murderer who had murdered 999 people.\nWhen he met The Buddha and decided to learn, reflect, and practice these Teachings\ntowards the attainment of Enlightenment, he attained Enlightenment in that very life.\nI am sure that you have not murdered 999 people in this life, therefore, you can learn,\nreflect, and practice these Teachings transforming the mind to eliminate rebirth in hell or\nany other realm of existence.\nThe origin of all unwholesome Kamma is craving, anger, and ignorance (unknowing of true\nreality) known as The Three Poisons, The Three Unwholesome Roots, or The Three Fires.\nBut in this Teaching, The Buddha shares more specific guidance to help Practitioners\nmore deeply understand some of the specifics that produce unwholesome Kamma.\nThis Teaching will help one to further purify their intentions, speech, and actions using\nThe Eight Fold Path as a foundational Teaching.\nBody = Right Action\nSpeech = Right Speech\nMind = Right Intention\nThis Teaching provides one with detailed guidance of what impurities of body, speech,\nand mind lead to unwholesome outcomes or results known as unwholesome Kamma.\nThe Path to Enlightenment is to train the mind to no longer make unwholesome decisions\nand instead, purify one’s bodily actions, speech or communication, and mind or thoughts.\nThrough deeply understanding and practicing this Teaching along with all the others\nshared by Gotama Buddha, a Practitioner moves the mind closer to Enlightenment where\none is only ever making wholesome decisions producing wholesome results (i.e.\nwholesome Kamma).\nIf you have done any of these in the past, then through training the mind, with a\ncomprehensive approach to improvements in developing a life practice, a Practitioner will\n“clean up” their life practice experiencing improved results in the condition of the mind\nand their life.\nThrough gradual training and gradual practice, one will experience gradual progress\nobserving the condition of the mind becomes more peaceful, calm, serene, and content\nwith joy, permanently, through training the mind to attain Enlightenment.\n67", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Ten Courses of Unwholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 65, "page_end": 67, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a5c7ed58-2f02-4e94-996d-02059089a65b", "parent_id": "book-vol11:ch15:scripture", "content_type": "scripture", "text": "Chapter 15\nDangers to One of Unwholesome Morality\nHouseholders, there are these five dangers to one of unwholesome morality,\nof failure in morality (moral conduct).\nWhat are they?\nIn the first place, he suffers great loss of property through neglecting his\naffairs.\nIn the second place, he gets an unwholesome reputation for immorality and\nmisconduct.\nIn the third place, whatever assembly he approaches, whether of Khattiyas,\nBrāhmins, Householders or Ascetics, he does so without confidence and is\nfearful.\nIn the fourth place, he dies confused.\nIn the fifth place, after death, at the breaking‑up of the body, he arises in an\nunwholesome state, a bad destination, in suffering and hell.\nThese are the five dangers to one of unwholesome morality.\n(Reference: UD 8.6)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Dangers to One of Unwholesome Morality", "sutta_refs": [], "page": null, "page_start": 68, "page_end": 70, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0c0a3575-9aea-49c7-afdc-20743c1d9af3", "parent_id": "book-vol11:ch15:commentary:0", "content_type": "commentary", "text": "68", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Dangers to One of Unwholesome Morality", "sutta_refs": [], "page": null, "page_start": 68, "page_end": 70, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6b49f45e-369a-4db4-a25b-5ed9afa477e5", "parent_id": "book-vol11:ch15:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the five dangers to one of unwholesome\nmoral conduct (i.e. morality).\nWholesome moral conduct is shared in guidance taught as part of The Eight Fold Path. A\nPractitioner who develops their moral conduct as described in The Eight Fold Path is\npracticing wholesome moral conduct.\nBut, if a Practitioner is unknowing of this wisdom or otherwise chooses to practice\nunwholesome moral conduct for any reason, The Buddha shares five dangers to be\nexperienced by one who is practicing unwholesome moral conduct.\nThis includes loss of property, unwholesome reputation, lacking confidence and fearful,\ndies confused, and is reborn in hell.\nThis is a result of one’s own decisions based on The Natural Law of Kamma. There is no\nentity or being that judges a being to determine if these things should or should not occur,\nbut instead, these are the results or consequences of one’s own decisions occurring as a\nresult of one’s own decisions.\nThis Teaching is not shared to guilt, shame, nor fear someone into learning and practicing\nthese Teachings, but instead, The Buddha is sharing the truth of what will occur and then\nleaves the decision up to the individual of what they will or will not do in this life. Without\nthis wisdom, an individual might make unwise decisions that leads to these outcomes\nwithout understanding of why these outcomes occurred.\nBut with this wisdom, an individual could choose through their own free will whether they\nare interested in improving their moral conduct or not. A Buddha’s mind is already\ncompletely peaceful, calm, serene, and content with joy. They have escaped The Cycle of\nRebirth and only have interest to help others attain this same mental state, but in order to\naccomplish that goal, a Practitioner would need decide to pursue and progress on The\nPath to Enlightenment through their own choices and decisions.\nAn individual cannot be forced to learn and practice these Teachings to attain\nEnlightenment, it needs to be a personal choice. The Path to Enlightenment is to eliminate\n100% of all discontent feelings which includes: guilt, shame, and fear. A Fully Perfectly\nEnlightened Buddha would not use guilt, shame, or fear to help an individual eliminate\nguilt, shame, and fear. That is not possible.\nThe Buddha shared Teachings based on questions asked of him by his Students. He\nshared the truth of what will and will not occur based on the interest of Students asking\nquestions. He did not declare, profess, or dictate what would or would not occur, but\ninstead, shared guidance based on the interest of his Students to learn and practice\nthese Teachings.\nStudents could observe that his mind was completely and entirely peaceful, calm, serene,\nand content with joy at all times. Living closely with their Teacher, if there was any anger,\nfrustration, irritation, annoyance, etc. this would have been observed.\nBut, for an Enlightened being and surely a Fully Perfectly Enlightened Buddha, there are\nno discontent feelings in the mind and having observed this over longer and longer\nperiods of time, his Students knew that he had achieved Enlightenment then sought\nguidance of how to attain this same mental state.\n69", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Dangers to One of Unwholesome Morality", "sutta_refs": [], "page": null, "page_start": 68, "page_end": 70, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e7749d35-3493-430d-93d0-6a023e2680bc", "parent_id": "book-vol11:ch15:commentary:2", "content_type": "commentary", "text": "As part of learning and practicing The Teachings that lead to Enlightenment, Students\noftentimes have questions about the future to include future rebirth.\nA Buddha would have needed to share this information to satisfy the inquisitive mind of\nhis Students but decided to focus his Students on the details of this path that leads to the\nelimination of discontentedness, to liberation of mind, to peacefulness, to Enlightenment.\nSo while The Buddha did share Teachings on The Five Realms of Existence and what\nwould and would not occur as part of The Cycle of Rebirth, his core and central\nTeachings are to learn, reflect, and practice The Path to Enlightenment which involves\ntraining the mind on a daily basis.\nWhile some may become overly obsessed with attempting to understand The Five\nRealms of Existence and rebirth, The Buddha chose to focus his Students on training the\nmind so that there would not be any rebirth.\nIf you have been part of a tradition or community of people who used the destination after\ndeath as a way to guilt, shame, or fear individuals into believing certain Teachings, you\nwill need to eliminate that conditioning and perspective as it relates to these Teachings\nfrom The Buddha.\nThe Buddha only shared these Teachings to help Students who asked questions and had\na curiosity about The Five Realms and who needed to understand The Cycle of Rebirth to\nconnect The Teachings on The Path to Enlightenment to the outcome of their life practice.\nWhile a Buddha applies effort and energy to focus their Students on learning, reflecting,\nand practicing The Teachings that lead to Enlightenment through training the mind,\nStudents are oftentimes eager to understand all the details of what will or will not occur in\ntheir next life.\nBut for a Buddha, the goal is for their Students to not experience a next life and instead,\nput an end to their discontentedness in this life so that the mind can experience\nliberation, peacefulness, and Enlightenment avoiding the continued misery and despair of\nrebirth.\n70", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Dangers to One of Unwholesome Morality", "sutta_refs": [], "page": null, "page_start": 68, "page_end": 70, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d3482772-933e-4386-8cb6-456c96a2f7e5", "parent_id": "book-vol11:ch16:scripture", "content_type": "scripture", "text": "Chapter 16\nCrooked Destination and Rebirth\nMonks, I will teach you an exposition of The Teachings on creeping. Listen\nand attend closely. I will speak.\nAnd what, Monks, is that exposition of The Teachings on creeping?\nMonks, beings are the owners of their Kamma, the heirs of their Kamma;\nthey have Kamma as their origin, Kamma as their relative, Kamma as their\nresort; whatever Kamma they do, wholesome or unwholesome, they are its\nheirs.\nHere, someone destroys life; he is murderous, bloody‑handed, given to\nblows and violence, merciless to living beings. He creeps along by body,\nspeech, and mind. His bodily Kamma is crooked; his verbal Kamma is\ncrooked; his mental Kamma is crooked. His destination is crooked; his\nrebirth is crooked.\nBut for one with a crooked destination and rebirth, I say, there is one of two\ndestinations: either the exclusively painful hells or a species of creeping\nanimal. And what are the species of creeping animals? The snake, the\nscorpion, the centipede, the mongoose, the cat, the mouse, and the owl, or\nany other animals that creep away when they see people.\nThus a being is reborn from a being; one is reborn through one’s deeds.\nWhen one has been reborn, contacts affect one. It is in this way, I say, that\nbeings are the heirs of their Kamma.\n(The cases of ‘Someone takes what is not given...’ and ‘Someone engages in\nsexual misconduct...’ are expounded in repetitions as the above discourse of\n‘Someone destroys life...’. The ‘four unwholesome verbal actions’ and the\n‘three unwholesome mental actions’ are shared with the same phrasing.)\n(Reference: AN 10.216)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Crooked Destination and Rebirth", "sutta_refs": ["AN"], "page": null, "page_start": 71, "page_end": 72, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ecb8f9ca-7c15-4c73-9904-b4bf814aae1c", "parent_id": "book-vol11:ch16:commentary", "content_type": "commentary", "text": "71\n\nIn this Teaching from Gotama Buddha, he connects The Ten Courses of Unwholesome\nKamma from Chapter 14 of this book to rebirth in the lower realms of hell and the animal\nrealm. Specifically, he discusses being reborn as a creeping animal such as a “snake,\nscorpion, centipede, mongoose, cat, mouse, and owl, or any other animals that creep away\nwhen they see people”.\nHe explains that “beings are the owners of their Kamma, the heirs of their Kamma; they\nhave Kamma as their origin, Kamma as their relative, Kamma as their resort; whatever\nKamma they do, wholesome or unwholesome, they are its heirs”.\nThis helps a Practitioner understand that all of our deeds whether body, speech, or mind\n(i.e. bodily, verbal, or mental) will have results that we need to experience in this life or\nsome future life. Knowing this wisdom, it can provide the extra motivation to improve our\nconduct so that we can experience improved results in this life and, if needed, future\nlives.\nWhile Gotama Buddha never used rebirth as a motivator or incentive towards the\nattainment of Enlightenment, we can choose to use it as a motivator if we’d like.\nWhile there does not need to be guilt, shame, or fear related to the unwholesome conduct\nof the past or present, we can choose to learn, reflect, and practice these Teachings to\nimprove the results that we experience through a determined, dedicated, and diligent\napproach to developing our life practice. We can choose to clean up our life practice now,\nduring this life, to then experience improved results in this life and, if needed, future lives.\nThe unwholesome Kamma that we produce through harmful bodily, verbal, and mental\nconduct is being experienced and will be experienced in this life or a future life. There is\nno way to avoid the consequences of our past conduct, but we can improve what we are\ndoing now so that we improve the condition of our mind and life eliminating and cleaning\nup the difficulties and struggles we face through acquiring wisdom.\nWith the wisdom of these Teachings, we can make wiser decisions leading to wholesome\noutcomes.\n72", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Crooked Destination and Rebirth", "sutta_refs": ["AN"], "page": null, "page_start": 71, "page_end": 72, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "81c22acc-5fbe-4aa6-80f3-e4dcef4b4ffe", "parent_id": "book-vol11:ch17:scripture", "content_type": "scripture", "text": "Chapter 17\nLeading to Hell, to the Animal Realm, and\nto the Realm of Afflicted Spirits\nMonks, the destruction of life, repeatedly pursued, developed, and\ncultivated, leads to hell, to the animal realm, and to the realm of afflicted\nspirits; for one reborn as a human being the destruction of life at minimum\nleads to a short life span.\nTaking what is not given, repeatedly pursued, developed, and cultivated,\nleads to hell, to the animal realm, and to the realm of afflicted spirits; for one\nreborn as a human being taking what is not given at minimum leads to loss\nof wealth.\nSexual misconduct, repeatedly pursued, developed, and cultivated, leads to\nhell, to the animal realm, and to the realm of afflicted spirits; for one reborn\nas a human being sexual misconduct at minimum leads to hostility and\ncompetition.\nFalse speech, repeatedly pursued, developed, and cultivated, leads to hell,\nto the animal realm, and to the realm of afflicted spirits; for one reborn as a\nhuman being false speech at minimum leads to false accusations.\nArgumentative speech, repeatedly pursued, developed, and cultivated, leads\nto hell, to the animal realm, and to the realm of afflicted spirits; for one\nreborn as a human being argumentative speech at minimum leads to being\nseparated from one’s friends.\nHarsh speech, repeatedly pursued, developed, and cultivated, leads to hell,\nto the animal realm, and to the realm of afflicted spirits; for one reborn as a\nhuman being harsh speech at minimum leads to hearing disagreeable things.\nIdle chatter, repeatedly pursued, developed, and cultivated, leads to hell, to\nthe animal realm, and to the realm of afflicted spirits; for one reborn as a\nhuman being idle chatter at minimum leads to others distrusting one’s\nwords.\nDrinking liquor and wine (ingestion of substances that cause heedlessness),\nrepeatedly pursued, developed, and cultivated, leads to hell, to the animal\nrealm, and to the realm of afflicted spirits; for one reborn as a human being\ndrinking liquor and wine (ingestion of substances that cause heedlessness)\nat minimum leads to madness.\n73\n\n(Reference: AN 8.40)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Leading to Hell, to the Animal Realm, and", "sutta_refs": ["AN"], "page": null, "page_start": 73, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7116219e-1c3b-4ca8-be0a-e2ff76d83bb0", "parent_id": "book-vol11:ch17:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares more details related to unwholesome\nmoral conduct and the results of this conduct. This Teaching is connecting The Five\nPrecepts and The Eight Fold Path to The Cycle of Rebirth, explaining the truth of how our\ndecisions that lack the wisdom of these Teachings practicing unwholesome moral\nconduct, lead to unpleasant rebirth in the lower realms.\nThe Buddha expands Right Speech adding more details to help one understand that false\nspeech, argumentative speech, harsh speech, and idle chatter all need to be eliminated\nfrom one’s life practice to experience Enlightenment.\nHe explains the resulting unpleasant rebirth but also explains the outcome of not\npracticing each of these individual Teachings.\nRemember, these Teachings are not to be believed but instead, one can learn, reflect, and\npractice to observe the truth for yourself.\nNow that you have learned this Teaching, it is time to reflect.\n1.) Have you or have you ever known anyone who has destroyed life repeatedly? Did it\nlead to a short life span? Perhaps you might think of individuals involved in all types of\nkilling, not just killing that is considered illegal but all killing as The Natural Law of Kamma\ndoes not function based on societal laws created by humans.\nThink of world leaders who, in the past, were dedicated to killing and look at the result of\ntheir life. Consider soldiers who are sent into battle. Think of the animal world such as\nsnakes, lions, bears, etc. these animals have shorter life span than animals like elephants\nor turtles who do not kill for food.\n2.) Have you or have you ever known of anyone who steals repeatedly? Did they\nexperience loss of wealth through going to jail, paying courts, or lawyers? Did people\nsteal from them?\n3.) Have you or have you ever known of anyone who has been involved in sexual\nmisconduct repeatedly? Did it lead to hostility in their relationships and/or competition\namongst friends and associates?\n4.) Have you or have you ever known of anyone who has used speech that is false,\nargumentative, harsh, or have idle chatter repeatedly? Did it lead to false accusations,\nseparation from friends, hearing disagreeable things, or distrusting one’s words?\n5.) Have you or have you ever known of anyone who has ingested substances that cause\nheedlessness repeatedly? What was or is the condition of that person’s life? Did they or\ndo they experience a peaceful, calm, serene, and content life with joy or did it lead to\nmadness?\nAs you reflect on these Teachings and outcomes, one can come to the conclusion that\nThe Buddha’s Teachings are the truth and with this new found wisdom choose to no\nlonger make decisions that would include any of these. As you do, the condition of the\nmind and your life will gradually improve as more people will interact with you in\n74", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Leading to Hell, to the Animal Realm, and", "sutta_refs": ["AN"], "page": null, "page_start": 73, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "96a6c17f-a8ac-454c-90fd-61e1b188e4be", "parent_id": "book-vol11:ch17:commentary:1", "content_type": "commentary", "text": "wholesome ways because that is what you are doing, making wholesome choices to\ninteract with people and conduct your life through the wisdom of these wholesome\nTeachings.\nAs you can see, The Buddha is not attempting to fear, guilt, or shame anyone into\nlearning and practicing his Teachings but instead, sharing the truth of what will or will not\nhappen in one’s life now and in the future should one continue to choose to make\ndecisions to include any of these into your life practice.\nHis Teachings are not attempting to control anyone, because that is not possible. Instead,\nhis Teachings are providing guidance based on the truth of The Natural Law of Kamma for\none who chooses to learn, reflect, and practice this “better way of life” so that you can\nexperience peacefulness, calmness, serenity, and contentedness with joy through not\ncausing harm in the world so that, over time, no harm will come to you.\nDetailed explanation of The Eight Fold Path and The Five Precepts is available in this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n75", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Leading to Hell, to the Animal Realm, and", "sutta_refs": ["AN"], "page": null, "page_start": 73, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6da9272a-0bb1-4e39-8f34-d383e9a32e22", "parent_id": "book-vol11:ch18:commentary:0", "content_type": "commentary", "text": "Chapter 18\nThe Unwise Person’s Unhappy Destination\nSuppose a man threw into the sea a ring with one hole in it, and the east\nwind carried it to the west, and the west wind carried it to the east, and the\nnorth wind carried it to the south, and the south wind carried it to the north.\nSuppose there were a blind turtle that came up once at the end of each\ncentury.\nWhat do you think, Monks? Would that blind turtle put his neck into that ring\nwith one hole in it?\n‘He might, Venerable Sir, sometime or other at the end of a long period.’\nMonks, the blind turtle would sooner put his neck into that ring with a single\nhole in it then an unwise person, once gone to hell, would take to regain the\nhuman state, I say. Why is that?\nBecause there is no practicing of The Teachings there, no practicing of what\nis righteous, no doing of what is wholesome, no performance of merit. There\nmutual devouring prevails, and the slaughter of the weak.\nIf, sometime or other, at the end of a long period, that unwise person comes\nback to the human state, it is into a low family that he is reborn — into a\nfamily of outcasts or hunters or bamboo‑workers or cartwrights or\nscavengers — one that is poor with little to eat and drink, surviving with\ndifficulty, where he scarcely finds food and clothing; and he is ugly, unsightly,\nand misshapen, sickly, blind, cripple‑handed, lame, or paralyzed; he gets no\nfood, drink, clothes, vehicles, garlands, scents and ointments, bed, lodging,\nand light; he misconducts himself in body, speech, and mind, and having done\nthat, on the dissolution of the body, after death, he reappears in a state\nwithout basic necessities, in an unhappy destination, in suffering, even in hell.\nMonks, suppose a gambler at the very first unlucky throw loses his child and\nhis wife and all his property and furthermore goes into bondage himself, yet\nan unlucky throw such as that is negligible; it is a far more unlucky throw\nwhen an unwise person who misconducts himself in body, speech, and\nmind, on the dissolution of the body, after death, reappears in a state\nwithout basic necessities, in an unhappy destination, in suffering, even\nin hell. This is the complete perfection of the unwise person’s condition.\n76", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "The Unwise Person’s Unhappy Destination", "sutta_refs": ["MN"], "page": null, "page_start": 76, "page_end": 77, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f9ee0c73-3d93-4951-811d-2b46fb9383a1", "parent_id": "book-vol11:ch18:commentary:1", "content_type": "commentary", "text": "(Reference: MN 129)\nIn this Teaching from Gotama Buddha, he shares how it is more likely for a blind sea turtle\nto place its neck into a ring floating on the surface of the sea than for a being in hell to\nregain the human state.\nThe being in hell would be able to regain the human state at some point in the future but,\nthe length of time in the lower realms is extensive. Being in the lower realms of hell and\nthe animal realm is like being trapped in a prison where it is extremely difficult to\nexperience a human rebirth.\nAll human beings who are alive today have, at some point in the past, been countless\nbeings in the past. Many of those existences where in the animal realm. It took countless\nrebirths in the lower realms to get into the human realm, thus, one should appreciate their\nlife in this human realm, and not allow it to go to waste. Instead, through actively\ndeveloping the mind one can ensure that this life becomes more peaceful and there is no\nfuture existences in The Cycle of Rebirth.\n77", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "The Unwise Person’s Unhappy Destination", "sutta_refs": ["MN"], "page": null, "page_start": 76, "page_end": 77, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "087ddf92-7342-4183-aa90-da7e22c40c16", "parent_id": "book-vol11:ch19:commentary", "content_type": "commentary", "text": "Chapter 19\nTo Be Reborn in the ‘Hell of Laughter’\n‘Venerable Sir, I have heard it said among actors of old in the lineage of\nTeachers: ‘If an actor, in the theatre or the arena, entertains and amuses people\nby truth and lies, then with the breakup of the body, after death, he is reborn in\nthe company of the laughing heavenly beings’. What does The Perfectly\nEnlightened One say about that?’\nEnough, Headman, let it be! Don’t ask me that!\nA second time and a third time Talaputa the troupe Headman said the same\nquestion.\nIn the theatre or arena, among beings who are not yet free from craving, who\nare bound by the bondage of craving, an actor entertains them with teasing\nthings that excite them even more strongly to craving.\nIn the theatre or arena, among beings who are not yet free from anger, who are\nbound by the bondage of anger, an actor entertains them with provoking\nthings that excite them even more strongly to anger.\nIn the theatre or arena, among beings who are not yet free from ignorance\n(unknowing of true reality), who are bound by the bondage of ignorance, an\nactor entertains them with confusing things that excite them even more\nstrongly to ignorance.\nThus, being heedless and complacent himself, having made others\nheedless and complacent, with the breakup of the body, after death, he is\nreborn in the ‘Hell of Laughter’. But should he hold such a view as this: ‘If an\nactor, in the theatre or the arena, entertains and amuses people by truth and\nlies, then with the breakup of the body, after death, he is reborn in the\ncompany of the laughing heavenly beings’ — that is a wrong view on his part.\nFor a person with wrong view, I say, there is one of two destinations: either hell\nor the animal realm.\n(Reference: SN 42.2)\n78\n\nIn this Teaching from Gotama Buddha, he shares how it is unwise to entice beings into\nfurther craving, anger, and ignorance (unknowing of true reality) as if one did this, they\nwould be reborn into the realm of hell.\nAnd, if one thought that through enticing others to further arise craving, anger, and\nignorance (unknowing of true reality) that it would produce a rebirth in the heavenly realm,\nthat is wrong view. A being with wrong view is reborn into either hell or the animal realm.\n79", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "To Be Reborn in the ‘Hell of Laughter’", "sutta_refs": ["SN"], "page": null, "page_start": 78, "page_end": 79, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fb591d85-e759-4ca5-be86-4d5061744920", "parent_id": "book-vol11:ch20:commentary", "content_type": "commentary", "text": "Chapter 20\nTo Be Reborn in the ‘Battle‑Slain Hell’\n‘Venerable Sir, I have heard it said by mercenaries of old in the lineage of\nTeachers: ‘When a mercenary is one who strives and struggling himself in\nbattle, if others slay him and finish him off while he is striving and struggle\nhimself in battle, then with the breakup of the body, after death, he is reborn\nin the company of the battle-slain heavenly being’. What does The Perfectly\nEnlightened One say about that?’\nEnough, Headman, let it be! Don’t ask me that!\nA second time and a third time Yodhajiva the Headman said the same\nquestion.\nWhen, Headman, a mercenary is one who strives and exerts himself in battle,\nhis mind is already low, wicked, misdirected by the thought: ‘Let these\nbeings be slain, slaughtered, obliterated, destroyed, or exterminated’. If\nothers then slay him and finish him off while he is striving and struggling\nhimself in battle, then with the breakup of the body, after death, he is reborn\nin the ‘Battle‑Slain Hell’.\nBut should he hold such a view as this: ‘When a mercenary strives and\nstruggles himself in battle, if others slay him and finish him off while he is\nstriving and struggling himself in battle, then with the breakup of the body,\nafter death, he is reborn in the company of the battle‑slain heavenly beings’—\nthat is a wrong view on his part.\nFor a person with wrong view, I say, there is one of two destinations: either hell\nor the animal realm.\n(Reference: SN 42.3)\nIn this Teaching from Gotama Buddha, he shares how it is unwise to kill a solider in battle\nwho is wicked, they would be reborn into the realm of hell.\nAnd, if one thought that through killing a solider in battle who is wicked that it would\nproduce a rebirth in the heavenly realm, that is wrong view. A being with wrong view is\nreborn into either hell or the animal realm. Killing in general leads to rebirth in the realm of\nhell but in this Teaching, a specific question was asked of The Buddha, and he answers it\nbased on the question asked relating the answer to soldiers in battle.\n80", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "To Be Reborn in the ‘Battle‑Slain Hell’", "sutta_refs": ["SN"], "page": null, "page_start": 80, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "546bbe76-ee8c-4b69-9abf-7df56e3d8c12", "parent_id": "book-vol11:ch21:scripture", "content_type": "scripture", "text": "Chapter 21\nDoomed to Deprivation in Hell for an Eon\nMonks, conquered by three forms of false Teachings — his mind\noverwhelmed — Devadatta (cousin/brother-in-law to Gotama Buddha) is\nincurably doomed to deprivation, to hell, for an eon.\nWhich three?\nConquered by unwholesome desires — his mind over‑whelmed — Devadatta\nis incurably doomed to deprivation, to hell, for the duration of an eon.\nConquered by friendship with unwholesome people — his mind\noverwhelmed — Devadatta is incurably doomed to deprivation, to hell, for the\nduration of an eon.\nAnd, there being something further to be done, he nevertheless stopped\nhalfway with a lower degree of distinctive attainment.\nConquered by these three forms of false Teachings — his mind overwhelmed\n— Devadatta is incurably doomed to deprivation, to hell, for an eon.\n(Reference: ITI 89)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Doomed to Deprivation in Hell for an Eon", "sutta_refs": [], "page": null, "page_start": 82, "page_end": 83, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8a16559e-e3a5-47e8-8edd-4ef059400ad0", "parent_id": "book-vol11:ch21:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how his brother-in-law Devadatta is\nincurably doomed to the realm of hell.\nDevadatta is said to have been The Buddha’s brother-in-law who was envious and jealous\nof all that The Buddha had accomplished. Devadatta was ordained but actively conspired\nto eliminate The Buddha and take over his community of Students.\nIt is said that Devadatta attempted to kill The Buddha and engaged in other corrupt\npractices to overthrow The Buddha as the primary Teacher of The Community.\nDevadatta attempted to convince The Buddha to leave him as responsible of The\nCommunity upon The Buddha’s death, but none of his efforts to kill The Buddha or take\nover The Community were successful.\nThe Buddha is explaining that his brother-in-law is overwhelmed by false Teachings which\nwill doom him to hell due to his delusion and confusion that motivated unwholesome\ndeeds.\nThese same Teachings are not just applicable to Devadatta but all beings, as what The\nBuddha is teaching is based on The Natural Law of Kamma applicable to all beings.\n82", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Doomed to Deprivation in Hell for an Eon", "sutta_refs": [], "page": null, "page_start": 82, "page_end": 83, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eb776f97-5b48-4c23-b45f-57982b6b80e2", "parent_id": "book-vol11:ch21:commentary:1", "content_type": "commentary", "text": "(1) Unwholesome cravings/desires, (2) association with unwholesome people, and (3)\nbecoming complacent to stop learning, reflecting, and practicing the true Teachings that\nlead to Enlightenment having a low degree of attainment are the three forms of false\nteachings that The Buddha guides his Students to understand will lead to the realm of\nhell.\nA being whose mind is “overwhelmed” with false teachings is going to be unable to\nprogress towards the attainment of Enlightenment, therefore, will likely experience an\nunfavorable rebirth as described in this Teaching.\nThe Buddha explains the rebirth he predicts for Devadatta in hell will last an eon.\nAn eon is an incalculable length of time. An eon is so significant and lengthy that it is\nimmeasurable.\nIt is important to note that while The Buddha is providing this guidance and other\nTeachings related to rebirth in the realm of hell and the lower realms, he states in other\nTeachings that he himself experienced rebirth in all of these realms in past lives.\nSo while a being may be reborn into the lower realms and those rebirths are miserable for\nimmeasurable lengths of time, it is possible for a being to move beyond those existences\ninto a progressively improved rebirth.\nEven The Buddha himself, at one time, experienced existences in all of these various\nrealms but yet evolved over countless lifetimes to eventually become a Buddha.\nNot that you will become a Buddha but this can help to illustrate how rebirth in the lower\nrealms is not permanent but, now that you are in the human realm if one can avoid future\nrebirths in the lower realms, that would be ideal.\nThe way to accomplish that goal is through learning, reflecting, and practicing these\nTeachings with guidance from a Teacher to experience an improved condition of mind and\nlife in this very life to completely escape The Cycle of Rebirth.\n83", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Doomed to Deprivation in Hell for an Eon", "sutta_refs": [], "page": null, "page_start": 82, "page_end": 83, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d4005ea4-6cd4-43c7-9704-984e7ea39dec", "parent_id": "book-vol11:ch22:commentary:0", "content_type": "commentary", "text": "Chapter 22\nSimile for the Suffering in Hell\nMonks, there are these three characteristics of an unwise person, signs of an\nunwise person, attributes of an unwise person.\nWhat three?\nHere an unwise person is one who thinks unwholesome thoughts,\nspeaks unwholesome words, and does unwholesome actions.\nIf an unwise person were not so, how would the wise know him thus: This\nperson is an unwise person, an untrue man? But because an unwise person\nis one who thinks unwholesome thoughts, speaks unwholesome words, and\ndoes unwholesome actions, the wise know him thus: This person is\nunwise, an untrue man.\nAn unwise person feels pain and grief here and now in three ways. If an\nunwise person is seated in an assembly or along a street or in a square and\npeople there are discussing certain pertinent and relevant matters, then, if\nthe unwise person is one who kills living beings, takes what is not given,\nmisconducts himself in sensual pleasures, speaks falsehood, and indulges in\nliquor, wine, and intoxicants (substances that cause heedlessness), which\nare the basis of heedlessness, he thinks: These people are discussing certain\npertinent and relevant matters; these things are found in me, and I am seen\nengaging in those things.\nThis is the first kind of pain and grief that an unwise person feels here\nand now.\nAgain, when a robber culprit is caught, an unwise person sees Kings having\nmany kinds of torture inflicted on him:\nhaving him flogged with whips,\nbeaten with canes,\nbeaten with clubs;\nhaving his hands cut off,\nhis feet cut off,\nhis hands and feet cut off;\nhis ears cut off,\nhis nose cut off,\nhis ears and nose cut off;\n84", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Simile for the Suffering in Hell", "sutta_refs": ["MN"], "page": null, "page_start": 84, "page_end": 88, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8ca9f734-cb18-4beb-b621-607d2a2d9b08", "parent_id": "book-vol11:ch22:commentary:1", "content_type": "commentary", "text": "having him subjected to the ‘porridge pot,’\nto the ‘polished‑shell shave,’\nto the ‘Rahu’s mouth,’\nto the ‘fiery wreath,’\nto the ‘flaming hand,’\nto the ‘blades of grass,’\nto the ‘bark dress,’\nto the ‘antelope,’\nto the ‘meat hooks,’\nto the ‘coins,’\nto the ‘lye pickling,’\nto the ‘pivoting pin,’\nto the ‘rolled‑up palliasse’;\nand having him splashed with boiling oil,\nand having him thrown to be devoured by dogs,\nand having him impaled alive on stakes,\nand having his head cut off with a sword.\nThen the unwise person thinks thus: Because of such evil (unwholesome)\nactions as those, when a robber culprit is caught, Kings have many kinds of\ntortures inflicted on him: they have him flogged with whips … and have his\nhead cut off with a sword. Those things are found in me, and I am seen\nengaging in those things.\nThis is the second kind of pain and grief that an unwise person feels\nhere and now.\nAgain, when an unwise person is on his chair or on his bed or resting on the\nground, then the evil (unwholesome) actions that he did in the past — his\nbodily, verbal, and mental misconduct — cover him, overspread him, and\nenvelop him. Just as the shadow of a great mountain peak in the evening\ncovers, overspreads, and envelops the earth, so too, when an unwise person\nis on his chair or on his bed or resting on the ground, then the evil\n(unwholesome) actions that he did in the past — his bodily, verbal, and\nmental misconduct — cover him, overspread him, and envelop him.\nThen the unwise person thinks: ‘I have not done what is good, I have not\ndone what is wholesome, I have not made myself a shelter from anguish. I\nhave done what is evil (unwholesome), I have done what is cruel, I have done\nwhat is wicked. When I pass away, I shall go to the destination of those who\nhave not done what is good … who have done what is wicked’. He sorrows,\ngrieves, and has displeasure, he cries beating his breast and becomes\ndistraught.\n85", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Simile for the Suffering in Hell", "sutta_refs": ["MN"], "page": null, "page_start": 84, "page_end": 88, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a65dd683-1de4-454c-a45f-b83d4c6a63a6", "parent_id": "book-vol11:ch22:commentary:2", "content_type": "commentary", "text": "This is the third kind of pain and grief that an unwise person feels here\nand now.\nAn unwise person who has given himself over to misconduct of body,\nspeech, and mind, on the dissolution of the body, after death, reappears\nin a state without basic necessities, in an unhappy destination, even in\nhell.\nWere it rightly speaking to be said of anything: ‘That is utterly unwished for,\nutterly undesired, utterly disagreeable: it is of hell that, rightly speaking, this\nshould be said, so much so that it is hard to find a simile for the suffering in\nhell.\n‘But, Venerable Sir, can a simile be given?’\nIt can, Monk, The Perfectly Enlightened One said.\nMonks, suppose men caught a robber culprit and presented him to the King,\nsaying:\nSir, here is a robber culprit. Order what punishment you will for him.\nThen the King said: ‘Go and strike this man in the morning with a hundred\nspears’. And they struck him in the morning with a hundred spears.\nThen at noon the King asked: ‘How is that man?’ — ‘Sir, he is still alive’.\nThen the King said: ‘Go and strike that man at noon with a hundred spears’.\nAnd they struck him at noon with a hundred spears.\nThen in the evening the King asked: ‘How is that man?’ — ‘Sir, he is still alive’.\nThen the King said: ‘Go and strike that man in the evening with a hundred\nspears.’ And they struck him in the evening with a hundred spears.\nWhat do you think, Monks? Would that man experience pain and grief\nbecause of being struck with the three hundred spears?\n‘Venerable Sir, that man would experience pain and grief because of being\nstruck with even one spear, let alone three hundred.’\nThen, taking a small stone the size of his hand, The Perfectly Enlightened\nOne addressed the Monks thus:\nWhat do you think, Monks? Which is the greater, this small stone that I have\ntaken, the size of my hand, or Himālaya, the King of mountains?\n86", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Simile for the Suffering in Hell", "sutta_refs": ["MN"], "page": null, "page_start": 84, "page_end": 88, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "80a786dd-0c80-4cfa-abce-728009ebea3f", "parent_id": "book-vol11:ch22:commentary:3", "content_type": "commentary", "text": "‘Venerable Sir, the small stone that The Perfectly Enlightened One has taken,\nthe size of his hand, is insignificant beside Himālaya, the King of mountains; it\nis not even a fraction, there is no comparison.’\nSo too, Monks, the pain and grief that the man would experience because of\nbeing struck with the three hundred spears does not count beside the\nsuffering of hell; it is not even a fraction, there is no comparison.\nThe Law of The Three Seals\n1.) Porridge Pot is smashing the skull open, peeling off the scalp, putting a\nblazing iron inside with tongs in order to burst the brain out like over boiling\npot.\n2.) Polished‑Shell Shave is cutting and pulling out the strips of skin from the\nmarked two points at the upper lips, to the marked two points at the tops of\nthe ears, continuing to the marked two points in the back of the head and\ntwisting all pieces of skin to tie a knot together with hair. Two people would\ninsert a stick inside the knot, stir up, shake and tear off all the skin, the\nscalp and the hair. Then they will polish the skull with coarse sand to make it\nshine as white as a polished shell.\n3.) Rahu’s Mouth is widening up the mouth with hooks and setting up a\ncontinuous fire inside. Another method is tearing apart the lips through the\ntops of the ears with a sharp chisel, keeping the mouth wide open with\nhooks and letting it fill up with blood.\n4.) Fiery Wreath is wrapping up the whole body with an oil-soaked cloth\nand setting it on fire.\n5.) Flaming Hand is wrapping around the ten fingers with oil-soaked cloths\nand setting them on fire.\n6.) Blades of Grass is cutting flesh into several unbroken strips bound with\nskin from the neck base all the way down to the ankles, then tying the flesh\nstrips with rope, forcing and hitting one to walk over his own’s strips of meat\nuntil death.\n7.) Bark Dress is cutting flesh into strips, from neck base to waist and from\nwaist to ankles, letting the flesh strips hang down just as one is wearing a\ngrassy garment.\n87", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Simile for the Suffering in Hell", "sutta_refs": ["MN"], "page": null, "page_start": 84, "page_end": 88, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "df5f1049-6b15-442b-ab89-a3f565392b8f", "parent_id": "book-vol11:ch22:commentary:4", "content_type": "commentary", "text": "8.) Antelope is firmly putting the steel rings on both elbows and both knees,\ninserting the steel stakes inside those rings, infixing the stakes to the ground\nin order to prevent all body movements and setting a ring of fire around until\ndeath.\n9.) Meat Hook is striking the double-sharp edge hooks into the entire body,\npulling out small and large pieces of flesh and tendons out until death.\n10.) Coins is slicing bits of flesh at the weight of a “tumlung”, letting those\npieces fall from the body and continuing to cut until running out of meat.\n11.) Lye Pickling is slicing, chopping, cutting the whole body and scraping\nout all the small and large meat and tendons with acid-soaked brush, leaving\nonly the remains of skeleton.\n12.) Pivoting Pin is making one lie on one’s side, hammering down a steel\nspear through both ear holes in order to tie one tightly down to the ground,\nthen spinning one around by grabbing both feet like a person whirling.\n13.) Rolled‑Up Palliasse is crushing down the bone into powder with\nmillstones (without tearing off flesh and tendons), seizing hair, folding up\nflesh, skin and bone together in one mass, then lifting it up, lowering it down\nto make a round pile, subsequently placing it down as a foot wiping mat.\n14.) Splashed with Boiling Oil is stirring up the fiercely boiling oil and\npouring it on the body from the head down until death.\n15.) Thrown to Be Devoured by Dogs is confining the ferocious dogs,\nstarving them to the fullest extent for several days then letting them out to\ndevour the flesh and skin to the remains of skeleton.\n(Reference: MN 130)\nIn this Teaching from Gotama Buddha, he shares details of the pain and agony\nexperienced by one who has unwholesome conduct. He explains what is experienced in\nthis life to illustrate the extensive amount of despair and displeasure in the realm of hell.\nWhile any one of us could have previously been in the realm of hell, we can appreciate\nthat we are now in the human realm with the opportunity to improve our life practice\nensuring this will be our last life with no further rebirths in any realm within The Cycle of\nRebirth.\n88", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Simile for the Suffering in Hell", "sutta_refs": ["MN"], "page": null, "page_start": 84, "page_end": 88, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "45b7717b-af1a-4074-bb3d-4182224d8c83", "parent_id": "book-vol11:ch23:commentary:0", "content_type": "commentary", "text": "Chapter 23\nMany Kinds of Tortures Inflicted on Those Who Do\nEvil Unwholesome Actions\nMonks, suppose there were two houses with doors and a man with good\nsight standing there between them saw people going in and coming out and\npassing to and from.\nSo too, with the divine eye (third eye), which is purified and surpasses the\nhuman, I see beings passing away and reappearing, unwholesome and\nwholesome, fair and ugly, fortunate and unfortunate. I understand how\nbeings pass on according to their actions thus:\nThese worthy beings who were well conducted in body, speech, and mind,\nnot abusive of Noble Ones, right in their views, giving effect to Right Views in\ntheir actions, on the dissolution of the body, after death, have reappeared in\na happy destination, even in the heavenly world.\nOr these worthy beings who were well conducted in body, speech, and\nmind, not abusive of Noble Ones, right in their views, giving effect to Right\nViews in their actions, on the dissolution of the body, after death, have\nreappeared among human beings.\nBut these worthy beings who were ill conducted in body, speech, and mind,\nabusive of Noble Ones, wrong in their views, giving effect to wrong views in\ntheir actions, on the dissolution of the body, after death, have reappeared in\nthe realm of afflicted spirits.\nOr these worthy beings who were ill conducted in body, speech, and mind,\nabusive of Noble Ones, wrong in their views, giving effect to wrong views in\ntheir actions, on the dissolution of the body, after death, have reappeared in\nthe animal world.\nOr these worthy beings who were ill conducted in body, speech, and mind,\nabusive of Noble Ones, wrong in their views, giving effect to wrong views in\ntheir actions, on the dissolution of the body, after death, have reappeared in\na state without basic necessities, in an unhappy destination, in perdition,\neven in hell.\n89", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Many Kinds of Tortures Inflicted on Those Who Do", "sutta_refs": ["MN"], "page": null, "page_start": 89, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "29cd335f-03f7-4f37-81c5-0fec5ba65b41", "parent_id": "book-vol11:ch23:commentary:1", "content_type": "commentary", "text": "Now the wardens of hell seize such a being by the arms and present him to\nKing Yama, saying: Sir, this man has ill‑treated his mother, ill‑treated his\nfather, ill‑treated Ascetics, ill‑treated Brāhmins; he has had no respect for the\nelders of his clan. Let the King order his punishment.\nThen King Yama presses and questions and cross‑questions him about the\nfirst divine messenger:\nGood man, did you not see the first divine messenger to appear in the\nworld?\nHe says: ‘I did not, Venerable Sir.’\nThen King Yama says: Good man, have you never seen in the world a young\ntender infant lying prone, fouled in his own excrement and urine?\nHe says: ‘I have, Venerable Sir.’\nThen King Yama says: Good man, did it never occur to you — an intelligent\nand mature man — I too am subject to birth, I am not exempt from birth:\nsurely I had better do good by body, speech, and mind?\nHe says: ‘I was unable, Venerable Sir, I was complacent.’\nThen King Yama says: Good man, through complacency you have failed to\ndo good by body, speech, and mind. Certainly they will deal with you\naccording to your complacency. But this evil (unwholesome) action of yours\nwas not done by your mother or your father, or by your brother or your sister,\nor by your friends and companions, or by your kinsmen and relatives, or by\nAscetics and Brāhmins, or by gods; this evil (unwholesome) action was done\nby you yourself, and you yourself will experience its result.\nThen, after pressing and questioning and cross-questioning him about the\nfirst divine messenger, King Yama presses and questions and cross-\nquestions him about the second divine messenger: Good man, did you not\nsee the second divine messenger to appear in the world?\nHe says: ‘I did not, Venerable Sir.’\nThen King Yama says: Good man, have you never seen in the world a man\n— or a woman — at eighty, ninety, or a hundred years, aged, as crooked as\na roof bracket, doubled up, supported by a walking stick, unsteady, weak,\nyouth gone, teeth broken, grey‑haired, scanty‑haired, bald, wrinkled, with\nlimbs all blotchy?\n90", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Many Kinds of Tortures Inflicted on Those Who Do", "sutta_refs": ["MN"], "page": null, "page_start": 89, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9db5e5e6-985a-47d6-85b6-b9f0d95884cf", "parent_id": "book-vol11:ch23:commentary:2", "content_type": "commentary", "text": "He says: ‘I have, Venerable Sir.’\nThen King Yama says: Good man, did it never occur to you — an intelligent\nand mature man — I too am subject to aging, I am not exempt from aging;\nsurely I had better do good by body, speech, and mind?\nHe says: ‘I was unable, Venerable Sir, I was complacent.’\nThen King Yama says: Good man, through complacency you have failed to\ndo good by body, speech, and mind. Certainly they will deal with you\naccording to your complacency. But this evil (unwholesome) action of yours\nwas not done by your mother or your father, or by your brother or your sister,\nor by your friends and companions, or by your kinsmen and relatives, or by\nAscetics and Brāhmins, or by gods; this evil (unwholesome) action was done\nby you yourself, and you yourself will experience its result.\nThen, after pressing and questioning and cross‑questioning him about the\nsecond divine messenger, King Yama presses and questions and\ncross‑questions him about the third divine messenger: Good man, did you\nnot see the third divine messenger to appear in the world?\nHe says: ‘I did not, Venerable Sir.’\nThen King Yama says: Good man, have you never seen in the world a man\n— or a woman — afflicted, suffering, and gravely ill, lying fouled in his own\nexcrement and urine, lifted up by some and set down by others?\nHe says: ‘I have, Venerable Sir.’\nThen King Yama says: Good man, did it never occur to you — an intelligent\nand mature man — I too am subject to sickness, I am not exempt from\nsickness; surely I had better do good by body, speech, and mind?\nHe says: ‘I was unable, Venerable Sir, I was complacent.’\nThen King Yama says: Good man, through complacency you have failed to\ndo good by body, speech, and mind. Certainly they will deal with you\naccording to your complacency. But this evil (unwholesome) action of yours\nwas not done by your mother or your father, or by your brother or your sister,\nor by your friends and companions, or by your kinsmen and relatives, or by\nAscetics and Brāhmins, or by gods; this evil (unwholesome) action was done\nby you yourself, and you yourself will experience its result.\n91", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Many Kinds of Tortures Inflicted on Those Who Do", "sutta_refs": ["MN"], "page": null, "page_start": 89, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "58d21fbe-1dfd-4724-967f-762f1a07f491", "parent_id": "book-vol11:ch23:commentary:3", "content_type": "commentary", "text": "Then, after pressing and questioning and cross‑questioning him about the\nthird divine messenger, King Yama presses and questions and\ncross‑questions him about the fourth divine messenger: Good man, did you\nnot see the fourth divine messenger to appear in the world?\nHe says: ‘I did not, Venerable Sir.’\nThen King Yama says: Good man, have you never seen in the world, when a\nrobber culprit is caught, Kings having many kinds of tortures inflicted on him:\nhaving him flogged with whips, beaten with canes, beaten with clubs; having\nhis hands cut off, his feet cut off, his hands and feet cut off; his ears cut off,\nhis nose cut off, his ears and nose cut off; having him subjected to the\n‘porridge pot’, to the ‘polished‑shell shave’, to the ‘Rahu’s mouth’, to the\n‘fiery wreath’, to the ‘flaming hand’, to the ‘blades of grass’, to the ‘bark\ndress’, to the ‘antelope’, to the ‘meat hooks’, to the ‘coins’, to the ‘lye\npickling’, to the ‘pivoting pin’, to the ‘rolled‑up palliasse’; and having him\nsplashed with boiling oil, and having him thrown to be devoured by dogs,\nand having him impaled alive on stakes, and having his head cut off with a\nsword?\nHe says: ‘I have, Venerable Sir.’\nThen King Yama says: Good man, did it never occur to you — an intelligent\nand mature man — those who do evil (unwholesome) actions have such\ntortures of various kinds inflicted on them here and now; so what in the\nhereafter? Surely I had better do good by body, speech, and mind?\nHe says: ‘I was unable, Venerable Sir, I was complacent.’\nThen King Yama says: Good man, through complacency you have failed to\ndo good by body, speech, and mind. Certainly they will deal with you\naccording to your complacency. But this evil (unwholesome) action of yours\nwas not done by your mother or your father, or by your brother or your sister,\nor by your friends and companions, or by your kinsmen and relatives, or by\nAscetics and Brāhmins, or by gods; this evil (unwholesome) action was done\nby you yourself, and you yourself will experience its result.\nThen, after pressing and questioning and cross‑questioning him about the\nfourth divine messenger, King Yama presses and questions and\ncross‑questions him about the fifth divine messenger: Good man, did you\nnot see the fifth divine messenger to appear in the world?\nHe says: ‘I did not, Venerable Sir.’\n92", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Many Kinds of Tortures Inflicted on Those Who Do", "sutta_refs": ["MN"], "page": null, "page_start": 89, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bb90bc17-5157-45fa-bcae-8db6f24209b7", "parent_id": "book-vol11:ch23:commentary:4", "content_type": "commentary", "text": "Then King Yama says: Good man, have you never seen in the world a man\n— or a woman — one‑day dead, two‑days dead, three‑days dead, bloated,\nlivid, and oozing with matter?\nHe says: ‘I have, Venerable Sir.’\nThen King Yama says: Good man, did it never occur to you — an intelligent\nand mature man — I too am subject to death, I am not exempt from death:\nsurely I had better do good by body, speech, and mind?\nHe says: ‘I was unable, Venerable Sir, I was complacent.’\nThen King Yama says: Good man, through complacency you have failed to\ndo good by body, speech, and mind. Certainly they will deal with you\naccording to your complacency. But this evil (unwholesome) action of yours\nwas not done by your mother or your father, or by your brother or your sister,\nor by your friends and companions, or by your kinsmen and relatives, or by\nAscetics and Brāhmins, or by gods; this evil (unwholesome) action was done\nby you yourself, and you yourself will experience its result.\nThen, after pressing and questioning and cross‑questioning him about the\nfifth divine messenger, King Yama is silent.\nNow the wardens of hell torture him with the fivefold transfixing. They drive a\nred‑hot iron stake through one hand, they drive a red‑hot iron stake through\nthe other hand, they drive a red‑hot iron stake through one foot, they drive a\nred‑hot iron stake through the other foot, they drive a red‑hot iron stake in\nthe middle through his breast. There he feels painful, agonizing, piercing\nfeelings. Yet he does not die so long as that evil (unwholesome) action has\nnot exhausted its result.\nNext the wardens of hell throw him down and pare him with axes. There he\nfeels painful, agonizing, piercing feelings. Yet he does not die so long as that\nevil (unwholesome) action has not exhausted its result.\nNext the wardens of hell set him with his feet up and his head down and\npare him with adzes. There he feels painful, agonizing, piercing feelings. Yet\nhe does not die so long as that evil (unwholesome) action has not exhausted\nits result.\nNext the wardens of hell harness him to a chariot and drive him back and\nforth across ground that is burning, blazing, and glowing. There he feels\npainful, agonizing, piercing feelings. Yet he does not die so long as that evil\n(unwholesome) action has not exhausted its result.\n93", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Many Kinds of Tortures Inflicted on Those Who Do", "sutta_refs": ["MN"], "page": null, "page_start": 89, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9ba88f0c-2bb2-41cb-87de-96e303e18798", "parent_id": "book-vol11:ch23:commentary:5", "content_type": "commentary", "text": "Next the wardens of hell make him climb up and down a great mound of\ncoals that are burning, blazing, and glowing. There he feels painful,\nagonizing, piercing feelings. Yet he does not die so long as that evil\n(unwholesome) action has not exhausted its result.\nNext the wardens of hell take him feet up and head down and plunge him\ninto a red‑hot metal cauldron that is burning, blazing, and glowing. He is\ncooked there in a swirl of froth. And as he is being cooked there in a swirl of\nfroth, he is swept now up, now down, and now across. There he feels\npainful, agonizing, piercing feelings. Yet he does not die so long as that evil\n(unwholesome) action has not exhausted its result.\nNext the wardens of hell throw him into the Great Hell. Now as to that Great\nHell, Monks:\nIt has four corners and is built\nWith four doors, one set in each side,\nWalled up with iron all around\nAnd shut in with an iron roof.\nIts floor as well is made of iron\nAnd heated till it glows with fire.\nThe range is a full hundred leagues\nWhich it covers all‑pervasively.\nNow the flames that surge out from the Great Hell’s eastern wall dash\nagainst its western wall. The flames that surge out from its western wall dash\nagainst its eastern wall. The flames that surge out from its northern wall dash\nagainst its southern wall. The flames that surge out from its southern wall\ndash against its northern wall. The flames that dash out from the bottom\ndash against the top. And the flames that surge out from the top dash\nagainst the bottom. There he feels painful, agonizing, piercing feelings. Yet\nhe does not die so long as that evil (unwholesome) action has not exhausted\nits result.\nSome time or other, Monks, at the end of a long period, there comes an\noccasion when the Great Hell’s eastern door is opened. He runs towards it,\ntreading quickly. As he does so, his outer skin burns, his inner skin burns, his\nflesh burns, his sinews burn, his bones turn to smoke; and it is the same\nwhen his foot is uplifted. When at long last he reaches the door, then it is\nshut. There he feels painful, agonizing, piercing feelings. Yet he does not die\nso long as that evil (unwholesome) action has not exhausted its result.\nSome time or other, at the end of a long period, there comes an occasion\nwhen the Great Hell’s western door is opened … when its northern door is\nopened … when its southern door is opened. He runs towards it, treading\n94", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Many Kinds of Tortures Inflicted on Those Who Do", "sutta_refs": ["MN"], "page": null, "page_start": 89, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ab366243-6a6f-403a-ab86-3a9221fe558b", "parent_id": "book-vol11:ch23:commentary:6", "content_type": "commentary", "text": "quickly … When at long last he reaches the door, then it is shut. There he\nfeels painful, agonizing, piercing feelings. Yet he does not die so long as that\nevil (unwholesome) action has not exhausted its result.\nSome time or other, Monks, at the end of a long period, there comes an\noccasion when the Great Hell’s eastern door is opened. He runs towards it,\ntreading quickly. As he does so, his outer skin burns, his inner skin burns, his\nflesh burns, his sinews burn, his bones turn to smoke; and it is the same\nwhen his foot is uplifted. He comes out by that door.\nImmediately next to the Great Hell is the vast Hell of Excrement. He falls into\nthat. In that Hell of Excrement needle‑mouthed creatures bore through his\nouter skin and bore through his inner skin and bore through his flesh and\nbore through his sinews and bore through his bones and devour his marrow.\nThere he feels painful, agonizing, piercing feelings. Yet he does not die so\nlong as that evil (unwholesome) action has not exhausted its result.\nImmediately next to the Hell of Excrement is the vast Hell of Hot Embers. He\nfalls into that. There he feels painful, agonizing, piercing feelings. Yet he does\nnot die so long as that evil (unwholesome) action has not exhausted its\nresult.\nImmediately next to the Hell of Hot Embers is the vast Wood of Simbali\nTrees, a league high, bristling with thorns sixteen finger‑breadths long,\nburning, blazing, and glowing. They make him climb up and down those\ntrees. There he feels painful, agonizing, piercing feelings. Yet he does not die\nso long as that evil (unwholesome) action has not exhausted its result.\nImmediately next to the Wood of Simbali Trees is a vast Wood of Sword‑leaf\nTrees. He goes into that. The leaves, stirred by the wind, cut his hands and\ncut his feet and cut his hands and feet; they cut his ears and cut his nose\nand cut his ears and nose. There he feels painful, agonizing, piercing\nfeelings. Yet he does not die so long as that evil (unwholesome) action has\nnot exhausted its result.\nImmediately next to the Wood of Sword‑leaf Trees is a great river of caustic\nwater. He falls into that. There he is swept along the stream and against the\nstream and both along and against the stream. There he feels painful,\nagonizing, piercing feelings. Yet he does not die so long as that evil\n(unwholesome) action has not exhausted its result.\nNext the wardens of hell pull him out with a hook, and setting him on the\nground, they ask him:\n95", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Many Kinds of Tortures Inflicted on Those Who Do", "sutta_refs": ["MN"], "page": null, "page_start": 89, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2ae7b0d6-4fc0-4348-a723-7b03b108275e", "parent_id": "book-vol11:ch23:commentary:7", "content_type": "commentary", "text": "‘Good man, what do you want’? He says: ‘I am hungry, Venerable Sirs.’ Then\nthe wardens of hell prise open his mouth with red‑hot iron tongs, burning,\nblazing, and glowing, and they throw into his mouth a red‑hot metal ball,\nburning, blazing, and glowing. It burns his lips, it burns his mouth, it burns\nhis throat, it burns his stomach, and it passes out below carrying with it his\nintestines and mesentery. There he feels painful, agonizing, piercing feelings.\nYet he does not die so long as that evil (unwholesome) action has not\nexhausted its result.\nNext the wardens of hell ask him: ‘Good man, what do you want’? He says: ‘I\nam thirsty, Venerable Sirs’, Then the wardens of hell prise open his mouth\nwith red‑hot iron tongs, burning, blazing, and glowing, and they pour into his\nmouth molten copper, burning, blazing, and glowing. It burns his lips, it\nburns his mouth, it burns his throat, it burns his stomach, and it passes out\nbelow carrying with it his intestines and mesentery. There he feels painful,\nagonizing, piercing feelings. Yet he does not die so long as that evil\n(unwholesome) action has not exhausted its result.\nThen the wardens of hell throw him back again into the Great Hell.\nIt has happened that King Yama thought: Those in the world who do evil\nunwholesome actions indeed have all these many kinds of tortures inflicted\non them. Oh, that I might attain the human state, that a Tathāgata,\naccomplished and fully Enlightened, might appear in the world, that I might\nwait on that Fortunate One, that The Perfectly Enlightened One might teach\nme The Teachings, and that I might come to understand that Fortunate One’s\nTeachings!\nMonks, I tell you this is not as something I heard from another Ascetic or\nBrāhmin. I tell you this as something that I have actually known, seen, and\ndiscovered by myself.\nThat is what The Perfectly Enlightened One said. When the Fortunate One\nhad said that, The Teacher further said:\nThough warned by the divine messengers,\nFull many are the complacent,\nAnd people may sorrow long indeed\nOnce gone down to the lower world.\nBut when by the divine messengers\nGood people here in this life are warned,\nThey do not dwell in complacency\nBut practice well the noble Teachings.\n96", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Many Kinds of Tortures Inflicted on Those Who Do", "sutta_refs": ["MN"], "page": null, "page_start": 89, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "96fc412d-3bf3-4bbe-b0c9-50c4ff94c94b", "parent_id": "book-vol11:ch23:commentary:8", "content_type": "commentary", "text": "Clinging they look upon with fear\nFor it produces birth and death;\nAnd by not clinging they are freed\nIn the destruction of birth and death.\nThey reside in joy for they are safe\nAnd reach Nibbāna (Enlightenment) here and now.\nThey are beyond all fear and hate;\nThey have escaped all discontentedness.\n(Reference: MN 130)\nIn this Teaching from Gotama Buddha, he shares Teachings on how one should not dwell\nin complacency in this life overlooking guidance from heavenly beings.\nHe explains the extensive amount of despair and displeasure in the realm of hell and then,\nat the end, describes the joy experienced by those who have attained Enlightenment as\nthey have escaped all discontentedness and The Cycle of Rebirth to include rebirth in the\nrealm of hell.\nBeings who attain Enlightenment are freed from the constant rounds of birth and death.\nBut if one is complacent, they would be unable to experience liberation of mind and\nescape The Cycle of Rebirth.\nComplacency: dullness, lethargy, lack of motivation.\nRemedy: Enlightenment Factors of Investigation, Energy, and Joy.\nDetailed explanation of The Seven Factors of Enlightenment is available in this same book\nseries found in Chapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n97", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Many Kinds of Tortures Inflicted on Those Who Do", "sutta_refs": ["MN"], "page": null, "page_start": 89, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3ad73673-7137-44a8-832e-ffe4095dc22c", "parent_id": "book-vol11:ch24:commentary:0", "content_type": "commentary", "text": "Chapter 24\nSimile of the Life Span in Hell\n‘Venerable Sir, Sāriputta and Moggallāna have evil (unwholesome) desires\nand have come under the control of evil (unwholesome) desires’.\nDo not say so, Kokālika! Do not say so, Kokālika! Place confidence in\nSāriputta and Moggallāna, Kokālika. Sāriputta and Moggallāna are well\nbehaved.\nThen for a second time and yet a third time the Monk Kokālika repeated his\nwords, and a second and third time The Perfectly Enlightened One advised\nhim with the same words.\nThen the Monk Kokālika rose from his seat, paid homage (respect) to The\nPerfectly Enlightened One, circled The Perfectly Enlightened One keeping the\nright side towards him, and departed.\nThen, when the night had passed, The Perfectly Enlightened One addressed\nthe Monks:\nMonks, last night, when the night had advanced, Brahmā Sahampati\napproached me and said to me: ‘Venerable Sir, the Monk Kokālika has died,\nand because of his resentment against Sāriputta and Moggallāna, after death\nhe has been reborn in the red‑lotus hell’. He then paid homage (respect) to\nme, circled me keeping the right side towards me, and disappeared right\nthere.\n‘How long, Venerable Sir, is the life span in the red-lotus hell?’\nThe life span in the red‑lotus hell is long, Monk. It is not easy to count it and say\nit is so many years, or so many hundreds of years, or so many thousands of\nyears, or so many hundreds of thousands of years.\n‘Then is it possible, Venerable Sir, to give a simile?’\nIt is, Monk,\nSuppose there was a Kosalan cartload of twenty measures of sesamum seed.\nAt the end of every hundred years a man would remove one seed from it.\n98", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Simile of the Life Span in Hell", "sutta_refs": ["SN"], "page": null, "page_start": 98, "page_end": 101, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5f41d8d9-ee30-4a97-bc21-02e16c5b5bc1", "parent_id": "book-vol11:ch24:commentary:1", "content_type": "commentary", "text": "In this manner the Kosalan cartload of twenty measures of sesamum seed\nmight be depleted and eliminated more quickly than a life in a single abbuda\nhell would go by.\nOne life in the nirabbuda hell is the equivalent of twenty lives in the abbuda\nhell;\none life in the ababa hell is the equivalent of twenty lives in the nirabbuda\nhell;\none life in the ahaha hell is the equivalent of twenty lives in the ababa hell;\none life in the aṭaṭa hell is the equivalent of twenty lives in the ahaha hell;\none life in the water‑lily hell is the equivalent of twenty lives in the aṭaṭa hell;\none life in the sweet‑fragrance hell is the equivalent of twenty lives in the\nwater‑lily hell;\none life in the blue‑lotus hell is the equivalent of twenty lives in the\nsweet‑fragrance hell;\none life in the white‑lotus hell is the equivalent of twenty lives in the\nblue‑lotus hell;\nand one life in the red‑lotus hell is the equivalent of twenty lives in the\nwhite‑lotus hell.\nNow, because he harbored resentment against Sāriputta and Moggallāna,\nthe Monk Kokālika has been reborn in the red‑lotus hell.\nThis is what The Perfectly Enlightened One said. Having said this, The\nFortunate One, The Teacher, further said this:\nWhen a person has taken birth\nan axe is born inside his mouth\nwith which the unwise person cuts himself\nby uttering wrongful speech.\nHe who praises one deserving blame\nor blames one deserving praise\ncasts with his mouth an unlucky throw\nby which he finds no peacefulness.\n99", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Simile of the Life Span in Hell", "sutta_refs": ["SN"], "page": null, "page_start": 98, "page_end": 101, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "463fbddb-59ee-47f3-96e2-cd95f285c3df", "parent_id": "book-vol11:ch24:commentary:2", "content_type": "commentary", "text": "Slight is the unlucky throw at dice\nthat results in the loss of one’s wealth,\n[the loss] of all, oneself included; much worse is this unlucky throw\nof harboring hate against the holy ones.\nFor a hundred thousand\nand thirty‑six nirabbudas, plus five abbudas,\nthe slanderer of Noble Ones goes to hell,\nhaving defamed them with evil (unwholesome) speech and mind.\n(Reference: SN 6.10)\nIn this Teaching from Gotama Buddha, he shares the enormous life span in the realm of\nhell. He further shares how unwise it is to harbor resentment especially towards “Noble\nOnes” including slandering “Noble Ones”.\nA Noble One is the way Gotama Buddha explained those Students who had deeply\nstudied and were deeply practicing these Teachings.\nDuring Gotama Buddha’s lifetime, there was a caste system in place that taught people\nthat as they were born into a low or high family, they were either a low or high person in\nsociety. This rigid caste system made people believe that if they were of low status, they\nwere essentially a low or somewhat of a worthless individual. But, if they were of a high\nstatus, they were a “noble” individual.\nPeople were taught that if they were interested in a spiritual life, they would need to make\nofferings and payments to Brāhmins to be able to have them pray to the Gods on their\nbehalf. People believed in multiple Gods during The Buddha’s lifetime. People of a low\ncaste were convinced that they were unable to pray to the Gods because of their low\nstatus in life and due to that birth, they’d need to give money to the Brāhmin priests to\nhave them pray on their behalf.\nThe Buddha observed that this was not true and only created opportunity for corruption\nand false beliefs. He understood that people of all backgrounds and upbringing are\ncapable of attaining Enlightenment. He described his Teachings as “noble”, thus, The\nNoble Eight Fold Path, and he also referred to Practitioners as “Noble Ones” or a “Noble\nDisciple”.\nThe Buddha essentially provided guidance that people should adjust their thinking that\nbeing born into a certain family and the material possessions available to them within\ntheir family is not an indication of what makes them noble or un-noble. Instead, it is one’s\nwisdom, moral conduct, and mental discipline that determines if one is wholesome or\nunwholesome.\nIn this way, all beings are capable of becoming noble through learning, reflecting, and\npracticing these Teachings to improve the condition of their mind. The Buddha accepted\nall individuals as Students no matter what caste they were born into or what moral\nconduct they had participated in prior to deciding to undertake training in these\nTeachings. The Buddha was known to accept a prostitute and a murderer into his\n100", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Simile of the Life Span in Hell", "sutta_refs": ["SN"], "page": null, "page_start": 98, "page_end": 101, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c97ae54a-9eab-4905-ac61-5528e5312079", "parent_id": "book-vol11:ch24:commentary:3", "content_type": "commentary", "text": "Community of Practitioners who eventually attained Enlightenment during their lifetime.\nHe did not discriminate based on what family one was born into or past conduct. Instead,\nhe focused on helping all people learn and progress in the development of their life\npractice to awaken the mind to Enlightenment.\nAt a time when all of society was discriminating against people of insignificant material\npossessions, occupations, past conduct, and even gender, The Buddha practiced loving-\nkindness and compassion towards all beings. He was willing to support anyone who was\ninterested to investigate his Teachings helping them to progress towards Enlightenment\nthrough being invited and welcomed to do so within The Community of Practitioners.\nThis Teaching helps a Practitioner understand that harboring resentment or slandering\nothers is unwise and leads to unwholesome results in this life and future lives.\n101", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Simile of the Life Span in Hell", "sutta_refs": ["SN"], "page": null, "page_start": 98, "page_end": 101, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f2d16c07-a67a-4de0-8013-5c9c8da1cc80", "parent_id": "book-vol11:ch25:commentary:0", "content_type": "commentary", "text": "Chapter 25\nThe Hell Named ‘The Great Conflagration’\nMonks, there exists a hell named the Great Conflagration.\nThere, whatever form one sees with the eye is undesirable, never desirable;\nunlovely, never lovely; disagreeable, never agreeable.\nWhatever sound one hears with the ear … Whatever odor one smells with\nthe nose … Whatever flavor one tastes with the tongue … Whatever physical\nobject one touches with the body … Whatever mental objects one\nrecognizes with the mind is undesirable, never desirable; unlovely, never\nlovely; disagreeable, never agreeable.\nWhen this was said, a certain Monk said to The Perfectly Enlightened One:\n‘That conflagration, Venerable Sir, is indeed terrible; that conflagration is\nindeed very terrible.’\n‘But is there, Venerable Sir, any other conflagration more terrible and frightful\nthan that one?’\nThere is, Monk.\n‘But what, Venerable Sir, is that conflagration more terrible and frightful than\nthat one?’\nThose Ascetics or Brāhmins, Monk, who do not understand as it really is:\nThis is discontentedness,\nThis is the cause of discontentedness,\nThis is the elimination of discontentedness,\nThis is the way leading to the elimination of discontentedness — they\nexcite in volitional formations (choices/decisions) that lead to birth, in\nvolitional formations that lead to aging, in volitional formations that lead to\ndeath, in volitional formations that lead to sorrow, grief, pain, displeasure,\nand despair.\n102", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "The Hell Named ‘The Great Conflagration’", "sutta_refs": ["SN"], "page": null, "page_start": 102, "page_end": 103, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f77f0d38-3acb-49ac-bf9e-985ce89fd4ac", "parent_id": "book-vol11:ch25:commentary:1", "content_type": "commentary", "text": "Exciting in such volitional formations, they generate volitional formations\nthat lead to birth, generate volitional formations that lead to aging, generate\nvolitional formations that lead to death, generate volitional formations that\nlead to sorrow, grief, pain, displeasure, and despair.\nHaving generated such volitional formations (choices/decisions), they are\nburnt by the conflagration of birth, burnt by the conflagration of aging, burnt\nby the conflagration of death, burnt by the conflagration of sorrow, grief,\npain, displeasure, and despair.\nThey are not freed from birth, aging, and death; not freed from sorrow,\ngrief, pain, displeasure, and despair; not freed from discontentedness, I\nsay.\n(Reference: SN 56.43)\nIn this Teaching from Gotama Buddha, he shares how not understanding The Four Noble\nTruths is the worst hell.\nThrough not understanding The Four Noble Truths, a being continues to make choices\nand decisions that are unwise leading to discontentedness along with continued birth,\naging, and death.\nIt is only when a Practitioner has made the breakthrough to The Four Noble Truths that\nthey deeply understand discontentedness, the cause of discontentedness, the elimination\nof discontentedness, and the path leading to the complete elimination of\ndiscontentedness. Without this breakthrough, a being will continue to roam and wander\nthrough The Cycle of Rebirth experiencing massive amounts of discontentedness.\nThrough gaining the wisdom of The Four Noble Truths then a Practitioner understands the\nproblem and the solution to the unEnlightened mind.\n103", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "The Hell Named ‘The Great Conflagration’", "sutta_refs": ["SN"], "page": null, "page_start": 102, "page_end": 103, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "67861965-2b87-4f70-ab5b-51c44a5b71a9", "parent_id": "book-vol11:ch26:scripture", "content_type": "scripture", "text": "Chapter 26\nThe Hell Named ‘The Contact’s Sixfold Base’\nMonks, it is a gain for you, it is well gained by you, that you have obtained\nthe opportunity for living the holy life.\nI have seen, Monks, the hell named ‘Contact’s Sixfold Base.’\nThere whatever form one sees with the eye is undesirable, never desirable;\nunlovely, never lovely; disagreeable, never agreeable.\nWhatever sound one hears with the ear …\nWhatever odor one smells with the nose …\nWhatever flavor one tastes with the tongue …\nWhatever physical object one touches with the body …\nWhatever mental objects one recognizes with the mind is undesirable,\nnever desirable; unlovely, never lovely; disagreeable, never agreeable.\nIt is a gain for you, Monks, it is well gained by you, that you have obtained\nthe opportunity for living the holy life.\n(Reference: SN 35.135)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "The Hell Named ‘The Contact’s Sixfold Base’", "sutta_refs": ["SN"], "page": null, "page_start": 104, "page_end": 104, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2a3df406-6089-4c93-a83f-d8925fecba5e", "parent_id": "book-vol11:ch26:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares in these multiple Chapters how the\nvarious hells he was aware of are miserable and undesirable, not a place a being would\nbe interested to experience.\n“It is a gain for you, Monks, it is well gained by you, that you have obtained the\nopportunity for living the holy life”. The Buddha explains to the Students that because\nthey are human and have the opportunity to learn and practice The Teachings through\nleading a holy life, it is a great gain and benefit to them. Through being able to learn,\nreflect, and practice these Teachings, an individual is able to escape the massive amount\nof discontentedness experienced through existence and through existing in The Cycle of\nRebirth to include existence in the hell realm.\nAny amount of existence in any of the realms should be seen as undesirable because if\nthere is birth, there will be sickness, aging, and death to include a massive amount of\ndiscontentedness.\n104", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "The Hell Named ‘The Contact’s Sixfold Base’", "sutta_refs": ["SN"], "page": null, "page_start": 104, "page_end": 104, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bd48b518-7db3-443b-9a56-b1dceeac1de7", "parent_id": "book-vol11:ch27:scripture:0", "content_type": "scripture", "text": "Chapter 27\nThe Suffering of Bondage\nSo too, Monks, when one does not have confidence in [cultivating] wholesome\nqualities, when one does not have a sense of moral wrongdoing in [cultivating]\nwholesome qualities, when one does not have moral concern in [cultivating]\nwholesome qualities, when one does not have energy in [cultivating]\nwholesome qualities, when one does not have wisdom in [cultivating]\nwholesome qualities, in the Noble One’s discipline one is called a poor,\nimpoverished, needy person.\nHaving no confidence, no sense of moral wrongdoing, no moral concern, no\nenergy, no wisdom in [cultivating] wholesome qualities, that poor,\nimpoverished, needy person engages in misconduct by body, speech, and\nmind. This, I say, is his getting into debt.\nTo conceal his bodily misconduct, … To conceal his verbal misconduct, … To\nconceal his mental misconduct, he nurtures an evil (unwholesome) desire. He\nwishes: ‘Let no one know me’; he intends [with the desire]: ‘Let no one know\nme’; he speaks statements [with the desire]: ‘Let no one know me’; he makes\nbodily endeavors [with the desire]: ‘Let no one know me.’ This, I say, is the\ninterest he must pay.\nWell‑behaved fellow Monks speak thus about him: ‘This Venerable one acts\nin such a way, behaves in such a way’. This, I say, is his being advised.\nWhen he has gone to the forest, to the foot of a tree, or to an empty dwelling,\nevil unwholesome thoughts accompanied by remorse attack him. This, I say, is\nhis prosecution.\nThen, with the breakup of the body, after death, that poor, impoverished,\nneedy person who engaged in misconduct by body, speech, and mind is\nbound in the prison of hell or the prison of the animal realm. I do not see,\nMonks, any other prison that is as terrible and harsh, [and] such an obstacle\nto attaining the unsurpassed security from bondage (Enlightenment), as the\nprison of hell or the prison of the animal realm.\nPoverty is called discontentedness in the world;\nso too is getting into debt.\nA poor person who becomes indebted\nis troubled while enjoying himself.\n105", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "The Suffering of Bondage", "sutta_refs": ["AN"], "page": null, "page_start": 105, "page_end": 107, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f0ae1d91-ab1e-496d-bbd1-a8fcdda99a36", "parent_id": "book-vol11:ch27:scripture:1", "content_type": "scripture", "text": "Then they prosecute him\nand he also incurs imprisonment.\nThis imprisonment is indeed discontentedness\nfor one yearning for gain and sensual pleasures.\nJust so in the Noble One’s discipline,\none in whom confidence is lacking,\nwho does not see danger in wrongdoing and rude,\nheaps up a mass of evil unwholesome Kamma.\nHaving engaged in misconduct\nby body, speech, and mind,\nhe forms the wish:\n‘May no one find out about me.’\nHe twists around with his body,\n(twists around) by speech or mind;\nhe piles up his evil (unwholesome) deeds,\nin one way or another, repeatedly.\nThis unwise evildoer, knowing\nhis own misdeeds, is a poor person\nwho falls into debt,\ntroubled while enjoying himself.\nHis thoughts then prosecute him;\npainful mental states born of remorse\n(follow him wherever he goes)\nwhether in the village or the forest.\nThis unwise evildoer,\nknowing his own misdeeds,\ngoes to a certain (animal) realm\nor is even bound in hell.\nThis indeed is the discontentedness of bondage\nfrom which the wise person is freed, …\n(Reference: AN 6.45)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "The Suffering of Bondage", "sutta_refs": ["AN"], "page": null, "page_start": 105, "page_end": 107, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "27581e22-069b-4aa8-af8f-4566e1288bfd", "parent_id": "book-vol11:ch27:commentary:0", "content_type": "commentary", "text": "106", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "The Suffering of Bondage", "sutta_refs": ["AN"], "page": null, "page_start": 105, "page_end": 107, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d719b8bb-6d00-4542-adaf-f2d2b65c5339", "parent_id": "book-vol11:ch27:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a person who has unwholesome\nbodily, verbal, and mental conduct makes decisions to go into debt and is troubled by\ntheir indebtedness similar to a person who is impoverished.\nThe Buddha describes the realm of hell and the animal realm as a prison. Essentially, a\nbeing will find it extremely difficult to escape from those realms requiring countless\nrebirths before being able to experience an improved birth in the human or heavenly\nrealms with the opportunity to attain Enlightenment.\nWhen an individual is doing unwholesome conduct, the mind knows and worries about\nthese deeds. The unwise decisions lead to worry and despair. The Buddha explains:\n“When he has gone to the forest, to the foot of a tree, or to an empty dwelling, evil\nunwholesome thoughts accompanied by remorse attack him. This, I say, is his\nprosecution”.\nConversely, for one who purifies their bodily, verbal, and mental conduct on The Path to\nEnlightenment and attains Enlightenment knows they have purified their moral conduct.\nWise wholesome decisions lead to elimination of all worry and despair. One aspect of\neliminating discontentedness as part of The Path to Enlightenment is that a Practitioner\nknows they have purified their moral conduct and, in doing so, they are not causing any\nharm to other beings. The mind can be at ease and peaceful knowing their life practice is\nnot causing harm and, therefore, no harm will come to them. All fears can be eliminated\nof any harm returning to you because you are not causing any harm in the world.\nBut, for one who continues to make unwise decisions to have unwholesome moral\nconduct “Then, with the breakup of the body, after death, that poor, impoverished, needy\nperson who engaged in misconduct by body, speech, and mind is bound in the prison of\nhell or the prison of the animal realm”. A being is reborn based on the results of their\ndecisions. No one, no being, or no entity is sending you to a harmful and painful place\nsuch as hell or the animal realm but instead, it is one’s own decisions that create this\noutcome. Likewise, it is our own decisions that can lead to an improved rebirth or even\nEnlightenment in this life.\nContinued craving/desire/attachment leads to continued discontentedness and the mind\nis bound or tied to The Cycle of Rebirth continuing to experience wandering and roaming\nwith sorrow, grief, displeasure, and despair. “This indeed is the discontentedness of\nbondage…”.\nFor a Practitioner who continues to choose to make unwise unwholesome decisions,\nthese are decisions to remain bound to continued sorrow, grief, displeasure, and despair.\nIt is like a prison to remain in The Cycle of Rebirth while one who has attained\nEnlightenment is experiencing freedom from strong feelings, the mind is liberated, and no\nlonger bound to discontentedness or continued rebirth in The Cycle of Rebirth.\nDetailed explanation of moral wrongdoing and moral concern is available in this same\nbook series found in Chapter 25 of the book “Generosity” (Volume 13).\n107", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "The Suffering of Bondage", "sutta_refs": ["AN"], "page": null, "page_start": 105, "page_end": 107, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dbb53120-c289-45af-b109-a6fc6b533022", "parent_id": "book-vol11:ch28:commentary:0", "content_type": "commentary", "text": "Chapter 28\nFew in Hell to Be Reborn Among\nHuman Beings or Heavenly Beings\nWhat do you think, Monks, which is more: the little bit of soil in my fingernail\nor the great earth?\n‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly\nEnlightened One has taken up in his fingernail is insignificant. Compared to\nthe great earth, the little bit of soil that The Perfectly Enlightened One has\ntaken up in his fingernail is not calculable, does not bear comparison, does\nnot amount even to a fraction.’\nSo too, Monks, those beings are few who, when they pass away from hell,\nare reborn among human beings. But those beings are more numerous who,\nwhen they pass away from hell, are reborn in hell … in the animal realm … in\nthe realm of afflicted spirits .…\nFor what reason?\nBecause, Monks, they have not seen The Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness, the noble truth of the cause of\ndiscontentedness, the noble truth of the elimination of discontentedness, the\nnoble truth of the way leading to the elimination of discontentedness.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the cause of\ndiscontentedness’; an effort should be made to understand: ‘This is the\nelimination of discontentedness’; an effort should be made to understand: ‘This\nis the way leading to the elimination of discontentedness.’\nWhat do you think, Monks, which is more: the little bit of soil in my fingernail\nor the great earth?\n‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly\nEnlightened One has taken up in his fingernail is insignificant. Compared to\nthe great earth, the little bit of soil that The Perfectly Enlightened One has\ntaken up in his fingernail is not calculable, does not bear comparison, does\nnot amount even to a fraction.’\n108", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Few in Hell to Be Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 108, "page_end": 109, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f82800bc-bf40-49f4-9bc3-606ab99a8772", "parent_id": "book-vol11:ch28:commentary:1", "content_type": "commentary", "text": "So too, Monks, those beings are few who, when they pass away from hell,\nare reborn among the heavenly beings. But those beings are more numerous\nwho, when they pass away from hell, are reborn in hell … in the animal realm\n… in the realm of afflicted spirits …\nFor what reason?\nBecause, Monks, they have not seen The Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness, the noble truth of the cause of\ndiscontentedness, the noble truth of the elimination of discontentedness, the\nnoble truth of the way leading to the elimination of discontentedness.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the cause of\ndiscontentedness’; an effort should be made to understand: ‘This is the\nelimination of discontentedness’; an effort should be made to understand: ‘This\nis the way leading to the elimination of discontentedness.’\n(Reference: SN 56.114)\nIn this Teaching from Gotama Buddha, he shares how there are few beings who die in the\nrealm of hell who are reborn among human beings. Instead, they are reborn into hell, the\nanimal realm, or the realm of afflicted spirits.\nHe provides the reason that beings have not seen The Four Noble Truths which is what\ncauses them to be reborn in hell and to not be reborn into the human realm continuing to\nbe exist in the lower realms.\nIt is The Four Noble Truths that provide the breakthrough for beings to understand the\nproblem and solution to the unEnlightened mind. Beings in hell do not have the ability to\nlearn and practice these Teachings as they are in such agony that they are experiencing\nexclusively painful feelings being unable to focus on active learning, reflection, and\npractice of these Teachings to escape The Cycle of Rebirth.\n109", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Few in Hell to Be Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 108, "page_end": 109, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d3124a61-b54c-4ad7-9c4c-26b872976444", "parent_id": "book-vol11:ch29:commentary:0", "content_type": "commentary", "text": "Chapter 29\nOther Darkness Greater Than the Blinding\nDarkness in the World of Dreadful Regions\nMonks, there are world interstices, vacant and dreadful regions of blinding\ndarkness and gloom, where the light of the sun and moon, so powerful and\nmighty, does not reach.\n‘That darkness, Venerable Sir, is indeed great; that darkness is indeed very\ngreat. But is there, Venerable Sir, any other darkness greater and more\nfrightful than that one?’\nThere is, Monk.\n‘But what, Venerable Sir, is that darkness greater and more frightful than that\none?’\nThose Ascetics and Brāhmins, Monk, who do not understand as it really is:\nThis is discontentedness; who do not understand as it really is: This is the\ncause of discontentedness; who do not understand as it really is: This is the\nelimination of discontentedness; who do not understand as it really is: This\nis the way leading to the elimination of discontentedness — they excite in\nvolitional formations (choices/decisions) that lead to birth, in volitional\nformations that lead to aging, in volitional formations that lead to death, in\nvolitional formations that lead to sorrow, grief, pain, displeasure, and despair.\nExciting in such volitional formations, they generate volitional formations\n(choices/decisions) that lead to birth, generate volitional formations that lead to\naging, generate volitional formations that lead to death, generate volitional\nformations that lead to sorrow, grief, pain, displeasure, and despair. Having\ngenerated such volitional formations, they tumble into the darkness of birth,\ntumble into the darkness of aging, tumble into the darkness of death, tumble\ninto the darkness of sorrow, grief, pain, displeasure, and despair. They are\nnot freed from birth, aging, and death; not freed from sorrow, grief, pain,\ndispleasure, and despair; not freed from discontentedness, I say.\nBut, Monk, those Ascetics and Brāhmins who understand as it really is: This\nis discontentedness; who understand as it really is: This is the cause of\ndiscontentedness; who understand as it really is: This is the elimination of\ndiscontentedness; who understand as it really is: This is the way leading to\nthe elimination of discontentedness — they do not excite in volitional\nformations (choices/decisions) that lead to birth, in volitional formations that\n110", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "Other Darkness Greater Than the Blinding", "sutta_refs": ["SN"], "page": null, "page_start": 110, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9aaf516a-d604-4b2b-8974-603cf92b88f5", "parent_id": "book-vol11:ch29:commentary:1", "content_type": "commentary", "text": "lead to aging, in volitional formations that lead to death, in volitional\nformations that lead to sorrow, grief, pain, displeasure, and despair; freed from\ndiscontentedness, I say.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the cause of\ndiscontentedness’; an effort should be made to understand: ‘This is the\nelimination of discontentedness’; an effort should be made to understand: ‘This\nis the way leading to the elimination of discontentedness.’\n(Reference: SN 56.46)\nIn this Teaching from Gotama Buddha, he shares that it is great darkness for a being to\nnot understand The Four Noble Truths for the reasons mentioned in the previous\nChapters.\nHe encourages Students to make an effort to learn and practice The Four Noble Truths to\neliminate discontentedness which will allow a being to escape The Cycle of Rebirth.\n111\n\nAnimal Realm\n112", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "Other Darkness Greater Than the Blinding", "sutta_refs": ["SN"], "page": null, "page_start": 110, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cad3e3e3-c102-4448-9e47-80140c44358c", "parent_id": "book-vol11:ch30:commentary", "content_type": "commentary", "text": "Chapter 30\nTo Reappear in the Company of Animals\nMonks, there are animals that feed on grass. They eat by cropping fresh or\ndried grass with their teeth. And what animals feed on grass? Horses, cattle,\ndonkeys, goats, deer, and any other such animals.\nAn unwise person who formerly excited in flavors here and did evil\n(unwholesome) actions here, on the dissolution of the body, after death,\nreappears in the company of animals that feed on grass.\nThere are animals that feed on dung. They smell dung from a distance and\nrun to it, thinking: We can eat, we can eat! Just as Brāhmins run to the smell\nof a sacrifice, thinking: We can eat here, we can eat here! So too these\nanimals that feed on dung, smell dung from a distance and run to it, thinking:\nWe can eat here, we can eat here! And what animals feed on dung? Fowls,\npigs, dogs, jackals, and any other such animals.\nAn unwise person who formerly excited in flavors here and did evil\n(unwholesome) actions here, on the dissolution of the body, after death,\nreappears in the company of animals that feed on dung.\nThere are animals that are born, age, and die in darkness. And what animals\nare born, age, and die in darkness? Moths, maggots, earthworms, and any\nother such animals.\nAn unwise person who formerly excited in flavors here and did evil\n(unwholesome) actions here, on the dissolution of the body, after death,\nreappears in the company of animals that are born, age, and die in darkness.\nThere are animals that are born, age, and die in water. And what animals are\nborn, age, and die in water? Fish, turtles, crocodiles, and any other such\nanimals.\nAn unwise person who formerly excited in flavors here and did evil\n(unwholesome) actions here, on the dissolution of the body, after death,\nreappears in the company of animals that are born, age, and die in water.\nThere are animals that are born, age, and die in filth. And what animals are\nborn, age, and die in filth? Those animals that are born, age, and die in a\nrotten fish or in a rotten corpse or in rotten porridge or in a cesspit or in a\nsewer.\n113", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "To Reappear in the Company of Animals", "sutta_refs": [], "page": null, "page_start": 113, "page_end": 113, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c3eebc96-3a34-4b4b-acac-0782e3020a0a", "parent_id": "book-vol11:ch31:commentary:0", "content_type": "commentary", "text": "Chapter 31\nThe Serpents\nNow at that time, a certain serpent was troubled about his birth as a serpent,\nhe was ashamed of it, loathed it. Then it occurred to that serpent: Now, by\nwhat means could I be freed quickly from birth as a serpent and get back to\nthe human realm?\nThen it occurred to that serpent: These Ascetics, sons of the Sakyans, are\nTeachings-farers, even-farers, Brahmā-farers, they are truth-speakers, they\nare of moral habit, of good conduct. Now if I were to go forth among the\nAscetics, sons of the Sakyans, so would I be freed quickly from birth as a\nserpent and could get back to the human realm?\nThen that serpent, in the form of a Brahmān youth, having approached the\nMonks, asked for the going forth. The Monks let him go forth, they ordained\nhim. Now at that time that serpent, together with a certain Monk, was living in\na dwelling place on the edge of a town. Then that Monk, getting up in the\nnight towards dawn, paced up and down in the open air.\nThen that serpent, confident that the Monk had gone out, fell asleep. The\nwhole dwelling-place was full of the snake, his coils were protruding through\nthe windows.\nThen that Monk, thinking: “I will enter the dwelling-place,” opening the door,\nsaw the whole dwelling-place full of the snake, his coils protruding through\nthe windows. Terrified at seeing this, he let out a cry of distress. Monks,\nhaving run up, spoke thus to that Monk: Why did you, Venerable Sir, let out a\ncry of distress?\nVenerable Sirs, this whole dwelling-place is full of a snake, his coils are\nprotruding through the windows. Then that serpent having awakened\nbecause of this noise, sat down on his own seat. Monks spoke thus: Who\nare you, friend?\n‘I am a serpent, honored Sirs.’\nBut why did you, friend, act in this way?\nThen that serpent told this matter to the Monks. The Monks told this matter\nto The Perfectly Enlightened One.\n115", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "The Serpents", "sutta_refs": [], "page": null, "page_start": 115, "page_end": 116, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2c44dbca-f708-4240-b226-c1705117fe28", "parent_id": "book-vol11:ch31:commentary:1", "content_type": "commentary", "text": "Then The Perfectly Enlightened One on this occasion, in this connection,\nhaving had The Community of Monks come together, spoke thus to this\nserpent:\nIndeed, you serpents are not liable to growth in these Teachings and\ndiscipline. You, serpent, go away, observe the Observance Day precisely on\nthe fourteenth, fifteenth and eighth day of the half‑month. Thus, you will be\nfreed quickly from birth as a serpent and get back to the human realm.\nThen that serpent, thinking: It is said that I am not liable to growth in these\nTeachings and discipline, pained, troubled, shedding tears, departed having\nlet out a cry of distress.\nThen The Perfectly Enlightened One addressed the Monks, saying:\nMonks, there are these two cases of observation of a serpent’s true nature:\nwhen he indulges in sexual intercourse with a female of his own species, and\nwhen he falls asleep in confidence.\nMonks, these are two cases of observation of a serpent’s true nature.\nMonks, if an animal is not ordained, it should not be ordained; if it is\nordained, it should be expelled.\n(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 4: Mahavagga by I.B. Horner)\nIn this Teaching from Gotama Buddha, he shares that animals should not be ordained.\nIt is only in the human and heavenly realms that one can attain Enlightenment. Ordaining\nis to give up the household life, living through the generosity of Household Practitioners.\nBy living through the generosity of Household Practitioners, an Ordained Practitioner\nshould dedicate their time, effort, energy, and resources to learning, reflecting, and\npracticing The Teachings that lead to Enlightenment to develop their wisdom.\nOnce the Ordained Practitioner is well established in The Teachings, they should then\noffer The Teachings back to the Household Practitioners through sharing The Teachings\nwith those who choose to learn and practice these Teachings. In this way, there is an\nexchange that is mutually beneficial for the Household Practitioners and Ordained\nPractitioners.\nAn animal is unable to develop the mind on The Path to Enlightenment and offer these\nTeachings back to the Household Practitioners. It would be inappropriate to ordain an\nanimal as they would be unable to fulfill the responsibleness of the ordained lifestyle.\n116", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "The Serpents", "sutta_refs": [], "page": null, "page_start": 115, "page_end": 116, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1ad8b317-aa74-4493-ae96-4121c85b4fc5", "parent_id": "book-vol11:ch32:scripture", "content_type": "scripture", "text": "Chapter 32\nFour Modes of Generation of Nāgas\nMonks, there are these four modes of generation of nāgas.\nWhat four?\n(1)Nāgas born from eggs,\n(2)Nāgas born from the womb,\n(3)Nāgas born from moisture,\n(4)Nāgas of spontaneous birth.\nTherein, Monks, nāgas born from the womb, from moisture, and born\nspontaneously are superior to nāgas born from eggs.\nNāgas born from moisture and born spontaneously are superior to nāgas\nborn from eggs and from the womb.\nNāgas born spontaneously are superior to nāgas born from eggs, from the\nwomb, and from moisture.\nThese, Monks, are the four modes of generation of nāgas.\n(Reference: SN 29.2)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Four Modes of Generation of Nāgas", "sutta_refs": ["SN"], "page": null, "page_start": 117, "page_end": 118, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2c9ce9ef-9944-4c5b-a3e3-e4eafd989133", "parent_id": "book-vol11:ch32:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the methods of birth for a nāga.\nA nāga is a large snake or serpent.\nDuring the lifetime of The Buddha, there were not well established educational systems\nwhere individuals could pursue various aspects of learning and personal growth. The vast\nmajority of learning was done orally within a family structure by handing knowledge down\nfrom one generation to the next.\nAs individuals chose to leave the household life by leaving their family to pursue The Path\nto Enlightenment with The Buddha, they were placing their confidence in him to provide\neducation that would guide them to Enlightenment which included Teachings to better\nunderstand the world around them.\nToday, we learn various aspects of science through well established educational systems.\nBut during the lifetime of The Buddha, this did not exist so in some of his Teachings he\nincluded a basic understanding of aspects of life that his Students would not have\nunderstood but would be needed for their understanding of the world around them and to\nunderstand The Cycle of Rebirth.\n117", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Four Modes of Generation of Nāgas", "sutta_refs": ["SN"], "page": null, "page_start": 117, "page_end": 118, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3a6efd5c-36e8-474e-ad85-29a265b26815", "parent_id": "book-vol11:ch32:commentary:1", "content_type": "commentary", "text": "Without understanding birth, sickness, aging, and death, a Practitioner would have a\nchallenging time to understand The Cycle of Rebirth. So The Buddha needed to share a\nbasic understanding of birth of various beings with his Students so that they could also\nunderstand rebirth.\nToday, we gain the understanding of birth through various methods of learning as the\nbirthing process is well understood and documented. But, during the lifetime of The\nBuddha, over 2,500 years ago, this information was not readily accessible or understood\nto the degree of knowledge that we have today.\nWhile this content does not have any direct application to the attainment of\nEnlightenment, it is helpful to understand the birthing process of various beings to be able\nto understand The Cycle of Rebirth.\nThe Buddha taught all human beings of various classes and ages. He taught very young\nchildren and the elderly. He would have ensured that his Students had the opportunity to\ngain a well rounded education that helped them in life to grow their wisdom to include\nunderstanding various aspects of life and the world around them. He saw it as his\nresponsibility to provide education that would support his Students in all aspects of their\nlife. A Student who ordains is giving up their household life to join him in the pursuit of\nEnlightenment and based on their commitment, he ensured he provided meaningful and\ndeep wisdom that contributed to his Students long term success in life.\nHe fostered a relationship with his Students much like a parent and child relationship\nwhere the parent provides care and attention to the child while also providing wisdom to\ncontribute to their growth in life. He considered Students to be like his children and\nencouraged his Students to think of him much like a parent or father.\nIn this way, the proper intentions and proper relationship could be fostered to help a\nStudent develop a mind that is polite, kind, friendly, and respectful towards him as their\nTeacher but also so that the Student understood The Buddha’s unconditional love\ntowards his Students. He sought nothing and wanted nothing from his Students. Instead,\nhe was making himself available for all those who choose to learn, reflect, and practice\nThe Teachings.\nA healthy relationship that fosters politeness, kindness, friendliness, and respect within\nthe relationship between the Student and the Teacher and between the Teacher and the\nStudent is highly important for the benefit of the Student’s growth and development on\nThe Path to Enlightenment.\n118", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Four Modes of Generation of Nāgas", "sutta_refs": ["SN"], "page": null, "page_start": 117, "page_end": 118, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "60f53b1e-3a2c-463f-92e6-676a5657ab80", "parent_id": "book-vol11:ch33:commentary:0", "content_type": "commentary", "text": "Chapter 33\nNāgas Cause and Reason for\nObserving the Uposatha\nHere, Monks, some egg‑born nāgas think thus: In the past we acted\nundecidedly in body, speech, and mind. Having done so, with the breakup of\nthe body, after death, we were reborn in the company of egg‑born nāgas.\nIf today we practice good conduct of body, speech, and mind, then with the\nbreakup of the body, after death, we shall be reborn in a happy destination,\nin a heavenly world. Come now, let us practice good conduct of body,\nspeech, and mind.\nThis, Monk, is the cause and reason why some egg‑born nāgas here observe\nthe Uposatha and relinquish [concern for] their bodies.\n(The same is repeated for the other three types of nāgas.)\n(Reference: SN 29.3-29.6)\n119", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Nāgas Cause and Reason for", "sutta_refs": ["SN"], "page": null, "page_start": 119, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4ac26a1b-9e45-4d7a-9bf4-556492b55c95", "parent_id": "book-vol11:ch33:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares details of how an animal has some\nability to develop their understanding to make wiser decisions related to their bodily,\nverbal, and mental conduct leading to an improved rebirth including into the heavenly\nrealm.\nThere is not just one way to move in and out of the various realms of existence. Moving to\na higher rebirth requires improved decision making related to bodily, verbal, and mental\nconduct but beings in all the various realms can be reborn in and out of those realms\nbased on their own decisions.\nFor example, animals can be reborn into the hell, animal, afflicted spirits, human, and\nheavenly realms. Humans can be reborn into the hell, animal, afflicted spirits, human, and\nheavenly realms. All beings can be reborn in and out of all the various realms. There is not\njust one permanent method of how all beings are reborn in and out of these various\nrealms or a certain order that this must occur.\nThe Cycle of Rebirth occurs and functions without regard to whether a being understands\nthese Teachings or not. The Cycle of Rebirth is part of The Natural Laws of Existence and\nis not based on whether a being has learned or is practicing these Teachings or not.\nThe Cycle of Rebirth is constantly functioning as a Natural Law of Existence unaffected\nby a beings understanding of these natural laws. Through learning, reflecting, and\npracticing these Teachings (i.e. The Natural Laws of Existence), a being can make wiser\ndecisions leading to wholesome outcomes. Without an understanding of these Teachings,\nthe mind is fettered/tainted/polluted/defiled/hindered by its own ignorance (unknowing of\ntrue reality) continuing to struggle and have difficulties in life being unable to make wise\ndecisions to create wholesome outcomes while being constantly reborn to experience\ncontinuous discontentedness to include sorrow, misery, displeasure, and despair.\nLife is a real struggle and difficult because beings are living in a world that they do\nnot understand due to the mind’s ignorance (unknowing of true reality).\nThrough gaining wisdom to understand the world around us through deep investigation of\nThe Natural Laws of Existence (i.e. The Teachings of The Buddha), ignorance (unknowing\nof true reality) is eliminated and a being can reside in the world peaceful, calm, serene,\nand content with joy because they can now function with full understanding of these\nnatural laws.\nThe unEnlightened mind does not understand what it does not understand. But when it\ndoes understand through training the mind in The Natural Laws of Existence, then one\ncan make wiser decisions leading to wholesome outcomes which allows the mind to\nreside at ease within a world that it now fully and completely understands.\n120", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Nāgas Cause and Reason for", "sutta_refs": ["SN"], "page": null, "page_start": 119, "page_end": 120, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8895a58c-7ca9-4ce3-a848-e419ce0179e8", "parent_id": "book-vol11:ch34:commentary", "content_type": "commentary", "text": "Chapter 34\nTo Be Reborn in the Company of Egg‑Born Nāgas\n(First Discourse)\nHere, Monk, someone acts unwisely in body, speech, and mind. He has\nheard: Egg‑born nāgas are long‑lived, beautiful, and abound in happiness.\nHe thinks: Oh, with the breakup of the body, after death, may I be reborn in\nthe company of egg‑born nāgas! Then, with the breakup of the body, after\ndeath, he is reborn in the company of egg‑born nāgas.\nThis, Monks, is the cause and reason why someone here, with the\nbreakup of the body, after death, is reborn in the company of egg‑born\nnāgas.\n(The same is repeated for the other three types of nāgas.)\n(Reference: SN 30.3-30.6)\nIn this Teaching from Gotama Buddha, he shares how a human being can be reborn as a\nnāga. Rebirth as a nāga is undesirable as once one is reborn into the animal realm it is\nlike a prison and very difficult to move back into a human rebirth.\nThe Buddha shares that through making unwise decisions about one’s own bodily, verbal,\nand mental conduct, they are reborn into the animal realm. If there are unwise decisions\nrelated to bodily, verbal, and mental conduct, a being will produce unwholesome\noutcomes in this life and future lives.\nThrough acquiring wisdom of what is wholesome and what is unwholesome, a being can\nthen make wiser decisions leading to wholesome outcomes. Through acquiring wisdom,\nwe can make deliberate and intentional decisions that lead to wholesome outcomes both\nin this life and, if needed, future lives.\nThe ultimate goal would be to learn, reflect, and practice these Teachings to acquire\nwisdom leading to an improved condition of mind and life so that one can experience a\npeaceful existence in this life and no longer experience any future rebirths.\n121", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "To Be Reborn in the Company of Egg‑Born Nāgas", "sutta_refs": ["SN"], "page": null, "page_start": 121, "page_end": 121, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9c6c6ef2-70c8-4ee9-99bc-5c1240257ce3", "parent_id": "book-vol11:ch35:commentary", "content_type": "commentary", "text": "Chapter 35\nTo Be Reborn in the Company of Egg‑Born Nāgas\n(Second Discourse)\nHere, Monk, someone acts unwisely in body, speech, and mind. He has\nheard: Egg‑born nāgas are long‑lived, beautiful, and abound in happiness. He\nthinks: Oh, with the breakup of the body, after death, may I be reborn in the\ncompany of egg‑born nāgas!\nHe gives food…. He gives drink…. He gives clothing…. He gives a vehicle….\nHe gives a garland…. He gives a fragrance….He gives an ointment…. He gives\na bed…. He gives a dwelling…. He gives a lamp. Then, with the breakup of\nthe body, after death, he is reborn in the company of egg‑born nāgas.\nThis, Monks, is the cause and reason why someone here, with the breakup\nof the body, after death, is reborn in the company of egg‑born nāgas.\n(The same is repeated for the other three types of nāgas.)\n(Reference: SN 30.7-30.16)\nIn this Teaching from Gotama Buddha, he shares how a human being can be reborn as a\nnāga. Rebirth as a nāga is undesirable as once one is reborn into the animal realm it is\nlike a prison and very difficult to move back into a human rebirth.\nThe Buddha shares that through making unwise decisions about one’s own bodily, verbal,\nand mental conduct, they are reborn into the animal realm. If there are unwise decisions\nrelated to bodily, verbal, and mental conduct, a being will produce unwholesome\noutcomes in this life and future lives.\nThrough acquiring wisdom of what is wholesome and what is unwholesome, a being can\nthen make wiser decisions leading to wholesome outcomes. Through acquiring wisdom,\nwe can make deliberate and intentional decisions that lead to wholesome outcomes both\nin this life and, if needed, future lives.\nThe ultimate goal would be to learn, reflect, and practice these Teachings to acquire\nwisdom leading to an improved condition of mind and life so that one can experience a\npeaceful existence in this life and no longer experience any future rebirths\n122", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "To Be Reborn in the Company of Egg‑Born Nāgas", "sutta_refs": ["SN"], "page": null, "page_start": 122, "page_end": 122, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dc308b0b-2b28-44b7-a239-0283515c7ea0", "parent_id": "book-vol11:ch36:scripture", "content_type": "scripture", "text": "Chapter 36\nFour Modes of Generation of Supaṇṇas\nMonks, there are these four modes of generation of supaṇṇas.\nWhat four?\n(1)Supaṇṇas born from eggs,\n(2)supaṇṇas born from the womb,\n(3)supaṇṇas born from moisture,\n(4)supaṇṇas of spontaneous birth.\nTherein, Monks, egg‑born supaṇṇas carry off only nāgas that are egg‑born,\nnot those that are womb‑born, moisture‑born, or spontaneously born.\nWomb‑born supaṇṇas carry off nāgas that are egg‑born and womb‑born, but\nnot those that are moisture‑born or spontaneously born.\nMoisture‑born supaṇṇas carry off nāgas that are egg‑born, womb‑born, and\nmoisture‑born, but not those that are spontaneously born.\nSpontaneously born supaṇṇas carry off nāgas that are egg‑born,\nwomb‑born, moisture‑born, and spontaneously born.\nThese, Monks, are the four modes of generation of supaṇṇas.\n(Reference: SN 30.2)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "Four Modes of Generation of Supaṇṇas", "sutta_refs": ["SN"], "page": null, "page_start": 123, "page_end": 125, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "64ad4555-5ece-4611-9fff-e2d3c907b9d8", "parent_id": "book-vol11:ch36:commentary:0", "content_type": "commentary", "text": "123", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "Four Modes of Generation of Supaṇṇas", "sutta_refs": ["SN"], "page": null, "page_start": 123, "page_end": 125, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2932b1d7-137e-4647-89d5-c9ba9641ac7a", "parent_id": "book-vol11:ch36:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the methods of birth for a supaṇṇa.\nA supaṇṇa is a mythical bird-like creature also known as a garuḍa, whose traditional\nenemies are the snakes (nāga).\nI share that these are mythical creatures because, as of today, we do not know of these\nanimals existing in the world. We view them as mythical. However, 99% of all animals that\nonce existed on the planet are now extinct. That means, these creatures and others,\ncould have lived during the lifetime of The Buddha but no longer exist today, therefore, we\nconsider them to be mythical. But in reality, if they are being shared in The Pāli Canon as\npart of these Teachings, that means there is a good chance they existed during the\nlifetime of The Buddha otherwise, these Teachings would not have been spoken by The\nBuddha and then written down as part of this important text.\nThe Buddha’s Teachings are not based on belief, therefore, there would not have been\npeople who were attempting to get others to believe these beings existed but instead,\nthey would be focused on sharing The Words of The Buddha through writing down The\nTeachings that he spoke during his lifetime.\nWhile these animals are being referred to as a supaṇṇa, this could potentially be a large\nbird-like animal that we might think of as a bald eagle, hawk, etc. perhaps even larger\nthan those birds. Just because we feel this animal does not exist today does not mean it\ndid not exist in the past. Due to The Universal Truth of Impermanence, there are many\naspects of the animal realm that have changed as a result of evolution and the continuous\nchange.\nThere are even beings that are similar to the human beings that exist today that pre-date\nmodern humans that no longer exist today, but they did exist in the past. Just because\nthey do not exist today does not mean they did not exist in the past.\nDuring the lifetime of The Buddha, there were not well established educational systems\nwhere individuals could pursue various aspects of learning and personal growth. The vast\nmajority of learning was done orally within a family structure by handing knowledge down\nfrom one generation to the next.\nAs individuals chose to leave the household life by leaving their family to pursue The Path\nto Enlightenment with The Buddha, they were placing their confidence in him to provide\neducation that would guide them to Enlightenment which included Teachings to better\nunderstand the world around them.\nToday, we learn various aspects of science through well established educational systems.\nBut during the lifetime of The Buddha, this did not exist so in some of his Teachings he\nincluded a basic understanding of aspects of life that his Students would not have\nunderstood but would be needed for their understanding of the world around them and to\nunderstand The Cycle of Rebirth.\nWithout understanding birth, sickness, aging, and death, a Practitioner would have a\nchallenging time to understand The Cycle of Rebirth. So The Buddha needed to share a\nbasic understanding of birth of various beings with his Students so that they could also\nunderstand rebirth.\n124", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "Four Modes of Generation of Supaṇṇas", "sutta_refs": ["SN"], "page": null, "page_start": 123, "page_end": 125, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b7a857e9-d4d1-4742-89ad-a3fe575fd095", "parent_id": "book-vol11:ch36:commentary:2", "content_type": "commentary", "text": "Today, we gain the understanding of birth through various methods of learning as the\nbirthing process is well understood and documented. But, during the lifetime of The\nBuddha, over 2,500 years ago, this information was not readily accessible or understood\nto the degree of knowledge that we have today.\nWhile this content does not have any direct application to the attainment of\nEnlightenment, it is helpful to understand the birthing process of various beings to be able\nto understand The Cycle of Rebirth.\nThe Buddha taught all human beings of various classes and ages. He taught very young\nchildren and the elderly. He would have ensured that his Students had the opportunity to\ngain a well rounded education that helped them in life to grow their wisdom to include\nunderstanding various aspects of life and the world around them. He saw it as his\nresponsibility to provide education that would support his Students in all aspects of their\nlife. A Student who ordains is giving up their household life to join him in the pursuit of\nEnlightenment and based on their commitment, he ensured he provided meaningful and\ndeep wisdom that contributed to his Students long term success in life.\nHe fostered a relationship with his Students much like a parent and child relationship\nwhere the parent provides care and attention to the child while also providing wisdom to\ncontribute to their growth in life. He considered Students to be like his children and\nencouraged his Students to think of him much like a parent or father.\nIn this way, the proper intentions and proper relationship could be fostered to help a\nStudent develop a mind that is polite, kind, friendly, and respectful towards him as their\nTeacher but also so that the Student understood The Buddha’s unconditional love\ntowards his Students. He sought nothing and wanted nothing from his Students. Instead,\nhe was making himself available for all those who choose to learn, reflect, and practice\nThe Teachings.\nA healthy relationship that fosters politeness, kindness, friendliness, and respect within\nthe relationship between the Student and the Teacher and between the Teacher and the\nStudent is highly important for the benefit of the Student’s growth and development on\nThe Path to Enlightenment.\n125", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "Four Modes of Generation of Supaṇṇas", "sutta_refs": ["SN"], "page": null, "page_start": 123, "page_end": 125, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e5504328-3b60-4200-802f-df449801fcc2", "parent_id": "book-vol11:ch37:commentary", "content_type": "commentary", "text": "Chapter 37\nTo Be Reborn in the Company of\nEgg-Born Supaṇṇas\n(First Discourse)\nHere, Monk, someone acts unwisely in body, speech, and mind. He has\nheard: Egg‑born supaṇṇas are long‑lived, beautiful, and abound in\nhappiness.\nHe thinks: Oh, with the breakup of the body, after death, may I be reborn in\nthe company of egg‑born supaṇṇas! Then, with the breakup of the body,\nafter death, he is reborn in the company of egg‑born supaṇṇas.\nThis, Monks, is the cause and reason why someone here, with the breakup\nof the body, after death, is reborn in the company of egg‑born supaṇṇas.\n(The same is repeated for the other three types of supaṇṇas.)\n(Reference: SN 30.3-30.6)\nIn this Teaching from Gotama Buddha, he shares how a human being can be reborn as a\nsupaṇṇa. Rebirth as a supaṇṇa is undesirable as once one is reborn into the animal realm\nit is like a prison and very difficult to move back into a human rebirth.\nThe Buddha shares that through making unwise decisions about one’s own bodily, verbal,\nand mental conduct, they are reborn into the animal realm. If there are unwise decisions\nrelated to bodily, verbal, and mental conduct, a being will produce unwholesome\noutcomes in this life and future lives.\nThrough acquiring wisdom of what is wholesome and what is unwholesome, a being can\nthen make wiser decisions leading to wholesome outcomes. Through acquiring wisdom,\nwe can make deliberate and intentional decisions that lead to wholesome outcomes both\nin this life and, if needed, future lives.\nThe ultimate goal would be to learn, reflect, and practice these Teachings to acquire\nwisdom leading to an improved condition of mind and life so that one can experience a\npeaceful existence in this life and no longer experience any future rebirths.\n126", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "To Be Reborn in the Company of", "sutta_refs": ["SN"], "page": null, "page_start": 126, "page_end": 126, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "efb62441-6d93-42c2-bbd9-abe1fbf09373", "parent_id": "book-vol11:ch38:commentary", "content_type": "commentary", "text": "Chapter 38\nTo Be Reborn in the Company of\nEgg-Born Supaṇṇas\n(Second Discourse)\nHere, Monk, someone acts undecidedly in body, speech, and mind. He\nhas heard: Egg‑born supaṇṇas are long‑lived, beautiful, and abound in\nhappiness. He thinks: Oh, with the breakup of the body, after death, may I be\nreborn in the company of egg‑born supaṇṇas!\nHe gives food…. He gives drink…. He gives clothing…. He gives a vehicle….\nHe gives a garland…. He gives a fragrance…. He gives an ointment…. He\ngives a bed…. He gives a dwelling…. He gives a lamp. Then, with the breakup\nof the body, after death, he is reborn in the company of egg‑born supaṇṇas.\nThis, Monks, is the cause and reason why someone here, with the breakup\nof the body, after death, is reborn in the company of egg‑born supaṇṇas.\n(The same is repeated for the other three types of supaṇṇas.)\n(Reference: SN 30.7-30.16 also SN 30.17-30.46)\nIn this Teaching from Gotama Buddha, he shares how a human being can be reborn as a\nsupaṇṇa. Rebirth as a supaṇṇa is undesirable as once one is reborn into the animal realm\nit is like a prison and very difficult to move back into a human rebirth.\nThe Buddha shares that through making unwise decisions about one’s own bodily, verbal,\nand mental conduct, they are reborn into the animal realm. If there are unwise decisions\nrelated to bodily, verbal, and mental conduct, a being will produce unwholesome\noutcomes in this life and future lives.\nThrough acquiring wisdom of what is wholesome and what is unwholesome, a being can\nthen make wiser decisions leading to wholesome outcomes. Through acquiring wisdom,\nwe can make deliberate and intentional decisions that lead to wholesome outcomes both\nin this life and, if needed, future lives.\nThe ultimate goal would be to learn, reflect, and practice these Teachings to acquire\nwisdom leading to an improved condition of mind and life so that one can experience a\npeaceful existence in this life and no longer experience any future rebirths.\n127", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "To Be Reborn in the Company of", "sutta_refs": ["SN"], "page": null, "page_start": 127, "page_end": 127, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b9f46b2a-2143-47c6-848a-e521064b0d2d", "parent_id": "book-vol11:ch39:scripture:0", "content_type": "scripture", "text": "Chapter 39\nTo Reappear in the Company of Dogs\nTo Reappear in the Company of Oxen\n‘Venerable Sir, this Seniya is a naked dog-duty Ascetic who does what is hard\nto do: he eats his food when it is thrown to the ground. He has long taken up\nand practiced that dog-duty. What will be his destination? What will be his\nfuture course?’\nEnough, Punna, let that be. Do not ask me that.\nA second time and a third time Punna, the ox-duty Ascetic asked The\nPerfectly Enlightened One same question.\nHere, Punna, someone develops the dog‑duty fully and uninterruptedly; he\ndevelops the dog‑habit fully and uninterruptedly; he develops the dog‑mind fully\nand uninterruptedly; he develops dog‑behavior fully and uninterruptedly.\nHaving done so, on the dissolution of the body, after death, he reappears in\nthe company of dogs. But if he has such a view as this: ‘By this virtue or\nobservance or Asceticism or holy life, I shall become a [great] god or some\n[lesser] god’, that is wrong view in his case. Now there are two destinations for\none with wrong view, I say: hell or the animal realm.\nSo, Punna, if his dog‑duty succeeds, it will lead him to the company of dogs;\nif it fails, it will lead him to hell.\nWhen this was said, Seniya the naked dog-duty Ascetic cried out and burst\ninto tears.\n—————\n‘Venerable Sir, this Punna, son of the Koliyans, is an ox-duty Ascetic. He has\nlong taken up and practiced that ox-duty. What will be his destination? What\nwill be his future course?’\nEnough, Seniya, let that be. Do not ask me that.\nA second time and a third time Seniya the naked dog-duty Ascetic asked The\nPerfectly Enlightened One same question.\n128", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "To Reappear in the Company of Dogs", "sutta_refs": ["MN"], "page": null, "page_start": 128, "page_end": 135, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f42bca0f-1768-48e5-a9e9-586ea59a6ce7", "parent_id": "book-vol11:ch39:scripture:1", "content_type": "scripture", "text": "Here, Seniya, someone develops the ox‑duty fully and uninterruptedly; he\ndevelops the ox‑habit fully and uninterruptedly; he develops the ox‑mind fully\nand uninterruptedly; he develops ox‑behavior fully and uninterruptedly.\nHaving done so, on the dissolution of the body, after death, he reappears in\nthe company of oxen. But if he has such a view as this: ‘By this virtue or\nobservance or Asceticism or holy life, I shall become a [great] god or some\n[lesser] god’, that is wrong view in his case. Now there are two destinations for\none with wrong view, I say: hell or the animal realm.\nSo, Seniya, if his ox‑duty succeeds, it will lead him to the company of oxen;\nif it fails, it will lead him to hell.\nWhen this was said, Punna, son of the Koliyans, the ox-duty Ascetic cried out\nand burst into tears.\nThen The Perfectly Enlightened One told Seniya the naked dog-duty Ascetic:\nSeniya, I could not persuade you when I said:\nEnough, Seniya, let that be. Do not ask me that.\n[Then Punna the ox-duty Ascetic said:]\nVenerable Sir, I am not crying because The Perfectly Enlightened One has\nsaid this about me, but because I have long taken up and practiced this ox-\nduty.\nVenerable Sir, I have confidence in The Perfectly Enlightened One thus: ‘The\nPerfectly Enlightened One is capable of teaching me The Teachings in such a\nway that I can abandon this ox-duty and that this Seniya the naked dog-duty\nAscetic can abandon that dog-duty.\n(Reference: MN 57)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "To Reappear in the Company of Dogs", "sutta_refs": ["MN"], "page": null, "page_start": 128, "page_end": 135, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "25d7c682-a37b-4f39-98ad-288ed1fa0bc0", "parent_id": "book-vol11:ch39:commentary:0", "content_type": "commentary", "text": "129", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "To Reappear in the Company of Dogs", "sutta_refs": ["MN"], "page": null, "page_start": 128, "page_end": 135, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4e5b0aa8-6f4f-4786-b956-0a94ed435899", "parent_id": "book-vol11:ch39:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how if an individual functions like an\nanimal in this human life, they will be reborn in the animal realm upon their next rebirth.\nThe unEnlightened mind functions much like an animal. Many people consider human\nbeings to be animals. However, human beings are not animals it is just that the\nunEnlightened mind functions much like an animal mind. The vast majority of the world is\nunEnlightened at this time, thus, what many people observe with regards to human\nbeings is animalistic behaviors and conduct leading them to think of human beings as\nanimals.\nIt is important to understand animals and humans are not the same beings. Animals and\nhumans are in two completely different realms of existence with different qualities of\nmind. Humans and animals both experience all three feelings of discontentedness such\nas pleasant feelings, painful feelings, and feelings that are neither painful-nor-pleasant.\nBut, animals are unable to attain Enlightenment from their animal birth, and will need to\nfind their way into a new birth in the human or heavenly realms to attain Enlightenment.\nThe bodily, verbal, and mental conduct is much like animals from the animal realm. But,\nhuman beings who learn and practice these Teachings will function more and more like a\nhuman being through a well developed practice of these Teachings.\nAside from creating a better and more peaceful life in this existence, a human being who\nchooses to improve their life practice will be reborn in a more favorable condition in their\nnext life or completely escape The Cycle of Rebirth to eliminate existence in a future life\nwithin The Cycle of Rebirth.\nAs depicted in this Teaching, Students of The Buddha burst out in tears after hearing his\nTeaching. While The Buddha was aware that what he had to say had the potential of the\nStudent reacting in this way, the Students pressed on with their desire to know the\nanswer to the questions they asked.\nWhile the Students burst out in tears, it was not The Buddha or The Teachings that\ncaused the Student to cry. Instead, it was their own reaction to what they heard. The\nStudent’s mind caused its own discontentedness due to craving/desire/attachment.\nFor a Teacher to be effective in sharing these Teachings with Students, they need to be\nunattached to their Students. Students will sometimes cry or have other emotions while in\nthe presence of their Teacher. If a Teacher is attached to their Students, observing\nemotions from their Students has the potential to create strong feelings in the mind of the\nTeacher as well as hindering them from being able to deliver beneficial Teachings that the\nStudent needs to understand as part of The Path to Enlightenment.\nIf a Teacher is attached to their Students, their ability to help a Student would be\nsignificantly hindered. Therefore, a Teacher should ensure they are Enlightened prior to\naccepting Students as a Teacher while sharing these Teachings. If one chooses to share\nthese Teachings while being unEnlightened, if you observe the mind is attached to a\nStudent, the Teacher needs to actively work to eliminate the attachment otherwise, your\nability to serve as a beneficial Teacher will be significantly impacted likely causing harm to\nyour own mind and the mind of the Student.\nA Teacher needs to “let go” and practice non-clinging to any and all Students. This allows\nthe Teacher to share Teachings that they know in certain situations are going to produce\n130", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "To Reappear in the Company of Dogs", "sutta_refs": ["MN"], "page": null, "page_start": 128, "page_end": 135, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2328c9ce-413d-4fa7-911e-1e0413b72375", "parent_id": "book-vol11:ch39:commentary:2", "content_type": "commentary", "text": "emotions for their Students but ensures that they do indeed share those Teachings for the\nbenefit of the Student regardless of the potential of emotional reactions from a Student.\nIf a Teacher were to hold back Teachings that are needed for a Student’s progress on The\nPath to Enlightenment just because they are uncomfortable with seeing the emotions of\ntheir Students, then the Teacher would not be providing the needed Teachings to help the\nStudent advance and this would be harmful to the Student.\nInstead, if a Teacher is liberated from any cravings/desires/attachments, especially to their\nStudents, then they can share Teachings unimpeded by any defilements. A Teacher who\nis Enlightened will be best prepared to share these Teachings because their mind is no\nlonger afflicted with craving, anger, or ignorance (unknowing of true reality).\nIf a Teacher shares Teachings and the Student is displeased, angry, or uncomfortable with\nThe Teachings, the Teacher’s mind should be unaffected.\nIf a Teacher shares Teachings and the Student is pleased, laughs, or happily accepts The\nTeachings, the Teacher’s mind should be unaffected.\nA Teacher who is Enlightened will be unaffected by any positive, negative, or neutral\nreactions or responses from their Students. An effective Teacher is not delivering\nTeachings to please the ears of their Students but instead, they are sharing Teachings that\nlead to Enlightenment. Whether The Teachings are learned, reflected upon, practiced, or\naccepted by a Student should not be part of the Teacher’s decision making process of\nwhether to share a specific Teaching or not. If the Student will or will not react or respond\npositively or negatively to The Teachings, should not be part of a Teachers decision\nmaking process. Instead, a Teacher needs to be unhindered and share The Path to\nEnlightenment speaking the truth whether the Student is going to have a positive,\nnegative, or neutral reaction or response.\nA Teacher who is sharing the true Path to Enlightenment, is not going to adjust The\nTeachings to please the ears of a Student, but instead, share the truth that is needed to\nmove the mind to Enlightenment in a polite, kind, friendly, and respectful manner\nregardless of how a Student’s mind may or may not react or respond.\nWith that said, a wise Teacher can actively look for ways to more readily help a Student\nunderstand The Teachings in a way that is beneficial for the Student. But, The Path to\nEnlightenment is The Path to Enlightenment. There is no ability to change these Teachings\nand still have them be effective at improving the condition of the mind that leads Students\nto experiencing Enlightenment.\nThe Natural Laws of Existence (i.e. The Teachings of a Buddha) are permanent and\ndo not change based on the emotions of a Teacher or Student or any other\ncondition.\nWhile it may be enticing or appealing for a Teacher to attempt to change what a Buddha\nhas taught, doing so would only cause harm to the Teacher and the Student. An individual\nwho changes The Teachings of a Buddha would be doing so based on their own\narrogance and out of their own ignorance (unknowing of true reality).\n131", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "To Reappear in the Company of Dogs", "sutta_refs": ["MN"], "page": null, "page_start": 128, "page_end": 135, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "562091b2-9c12-4b9e-bd8d-49cbbe0f46a1", "parent_id": "book-vol11:ch39:commentary:3", "content_type": "commentary", "text": "A Buddha is the discoverer, declarer, and originator of The Path to Enlightenment. A\nBuddha declares The Teachings that are needed to attain Enlightenment. A person who is\nnot a Buddha would be unable to modify a Buddha’s Teachings in a way that would be\nbeneficial.\nIt is only a Buddha who truly knows with 100% clarity how to attain Enlightenment. A\nBuddha is Fully and Perfectly Enlightened while all others who attain Enlightenment, while\nEnlightened, their mind does not have the deep clarity and deep wisdom of that of a\nBuddha. Therefore, all others will need to learn, reflect, and practice The Teachings of a\nBuddha to attain Enlightenment.\nAttempting to modify or adjust a Buddha’s Teachings will cause great harm to that\nindividual and countless individuals who choose to learn with someone who has\nmodified The Teachings of a Buddha.\nThere should be no circumstances where an individual who is not a Buddha changes The\nTeachings of a Buddha as this would only cause great harm at the detriment of all those\nwho choose to learn or practice Teachings that have been modified.\nModified teachings will not lead to Enlightenment and would only mislead Students\ncausing great harm to all those involved.\nWhat is a Buddha?\nA “Buddha” is not a Stage of Enlightenment but instead, is a unique type of Enlightened\nbeing. A Buddha is an Arahant who has attained Enlightenment without any assistance of\nTeachers but only through their own efforts of using the world as their Teacher and\nperhaps Teachings of a previously awakened Buddha.\nThere are three primary criteria of what makes a Buddha a Buddha.\n1.) A Buddha awakens to Enlightenment through their own independent journey without\nthe assistance of any Teachers, independently discovering The Teachings that lead to\nEnlightenment.\nA Buddha has fully eliminated The Ten Fetters to attain Enlightenment as an Arahant but\nthey have done so through their own independent journey without the assistance of any\nTeachers, developing deep wisdom of what is needed to attain Enlightenment.\n2.) A Buddha guides countless others to Enlightenment during their lifetime through\nsharing their independently discovered Teachings that led to their own Enlightenment\nduring their independent journey.\nA Buddha has the ability to guide countless beings to the attainment of Enlightenment\nduring their lifetime and after their death. A Buddha will dedicate the remaining time of\ntheir life towards sharing their Teachings and guiding countless beings to Enlightenment.\n3.) Upon a Buddha’s death, they will leave their Teachings in a condition that can be\ncontinually shared assisting countless more beings to Enlightenment after their death.\n132", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "To Reappear in the Company of Dogs", "sutta_refs": ["MN"], "page": null, "page_start": 128, "page_end": 135, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ec82b8cf-6faf-4a8f-a215-81e85aca71a5", "parent_id": "book-vol11:ch39:commentary:4", "content_type": "commentary", "text": "A Buddha’s Teachings and Students will continue to guide countless people to\nEnlightenment after a Buddha’s death. A Buddha has already done the hard work of\nfiguring out how to attain Enlightenment. You just need to learn and practice his\nTeachings to improve the condition of the mind and your life.\nA Buddha is referred to as a Fully Perfectly Enlightened Buddha, a Perfectly Enlightened\nOne, or a Tathāgata. They are a human being, a Teacher, one with deep compassion for\nall beings and the world. They have deep wisdom to help the world through individuals\nchoosing to learn and practice their Teachings to attain Enlightenment.\nThey are considered Perfectly Enlightened because there are no outside influences that\nhave led to their awakening, so they have “Perfect Enlightenment” where their mind is\nunaffected by any teachings outside of their own independently discovered Teachings\nthat led to their awakening.\nA Buddha will have an excellent memory being able to recall countless past events and\nsituations with stunning accuracy. Unlike other humans, their memory does not fade and\nis not overwritten.\nA Buddha will need to weave their way through a previous Buddha’s Teachings as all\nthings are affected by impermanence, thus, a previous Buddha’s Teachings will not be in\na pure condition.\nA Buddha will be able to easily determine the condition of the mind of another person,\nthen be able to help them with Teachings to eliminate the unwholesome qualities of the\nmind and cultivate wholesome qualities of the mind. A Buddha will be able to observe the\ncondition of another being’s mind but only does so with an interest to help the other being\neliminate the unwholesome qualities from the mind and cultivate wholesome qualities in\nthe mind to guide one towards Enlightenment.\nA Buddha will have a deep practice of their own Teachings, leading by example as a\nliving, breathing, walking example of their Teachings.\nA Buddha will be able to make predictions of the future and understand the future\nprogress of the world as a whole while explaining past events and the current condition of\nthe world through their Teachings.\nA Buddha will know this is their last life without being reborn into any realm of existence.\nThey will have insight into their previous lives and knowledge of their existence in those\nprevious lives. Their only goal will be to lead as many people to Enlightenment as possible\nand to create a strong Community of humans with Enlightenment who will assist others to\nattain Enlightenment and leave strong Teachings that will assist unEnlightened beings to\nbecome Enlightened after a Buddha’s death.\nWhen a Buddha arises in the world, this is your best opportunity to attain Enlightenment.\nA Buddha will have independently realized their Enlightenment and will be experiencing\n“Perfect Enlightenment”. A Buddha will have deep knowledge, deep understanding, and\ndeep wisdom of how to attain Enlightenment through their independent realization of\nEnlightenment.\nA Buddha will be able to teach and guide all humans, who are interested to learn, towards\nEnlightenment.\n133", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "To Reappear in the Company of Dogs", "sutta_refs": ["MN"], "page": null, "page_start": 128, "page_end": 135, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b47ae7bd-1943-4b56-a416-1cde4975352b", "parent_id": "book-vol11:ch39:commentary:5", "content_type": "commentary", "text": "A Buddha arising in the world is extremely rare. The last Buddha currently known to the\nworld was Gotama Buddha who died over 2,500 years ago.\nWhy Does a Buddha Appear in the World?\nA Buddha appears in the world when a Buddha is needed.\nWhen humanity has reached a point of major confusion, conflict, and there is grave\nsuffering throughout the world, a Buddha will appear.\nA Buddha has the ability to help all of humanity to realize a better existence through their\nindependently realized Teachings.\nA Buddha will have struggled for countless lives to reach Enlightenment. Their journey on\nThe Path would have been long and difficult over untold numbers of countless rebirths\nbut they would never give up in their pursuit to Full and Perfect Enlightenment. They also\nwould never give up on sharing their Teachings with all of humanity teaching until death.\nA Buddha would have deep compassion for every single being in existence - past,\npresent, and future.\nA Buddha would know that they have attained Full and Perfect Enlightenment and are\nable to help all of humanity now and well into the future. But, all of humanity is never\nready and willing to learn, grow, and progress on The Path during a Buddha’s existence.\nAll unEnlightened beings are already experiencing significant internal struggles so they\nwill also struggle to closely understand and practice The Teachings that will lead to their\nfull liberation. Most will not even know there is a solution to their struggles of the mind\nbecause they do not necessarily realize there is a problem.\nComplacency is the norm and is the most detrimental quality of the mind.\nHumanity may or may not even see the struggles and issues that are apparent and so\nclear to a Buddha. The vast majority of humanity will not even know that a Buddha has\nappeared because they are unable to determine who is or is not Enlightened and, thus,\nwould not be able to determine who is or is not a Buddha. Humanity is mostly\n“unknowing” of true reality and “unknowing” of the countless problems faced by all\nbeings. The large masses do not understand the challenges they are facing with the\nunEnlightened mind so they are unfamiliar with the solutions to the unEnlightened mind.\nA Buddha sees all the problems, and has all the solutions of how to guide a being on The\nPath to Enlightenment so that a more Enlightened humanity can work together to solve its\nchallenges.\nA Buddha’s responsibility is not to himself as they have transcended any selfish pursuit or\ninterest in fame or fortune. A Buddha chooses to spread the word of their appearance\nand Teachings through guiding people to attain Enlightenment without the need for others\nto know they are a Buddha. A Buddha can be more productive through others not\nknowing he is a Buddha because he can more accurately assess a Practitioner’s mind. If\nthere is a worldwide announcement of the arrival of a Buddha, there would be those who\nagree and come to that Buddha for guidance, and others who would reject the idea of a\nBuddha being in existence.\n134", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "To Reappear in the Company of Dogs", "sutta_refs": ["MN"], "page": null, "page_start": 128, "page_end": 135, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "89b02b33-183b-48a4-9600-bc902361af00", "parent_id": "book-vol11:ch39:commentary:6", "content_type": "commentary", "text": "Those who reject the idea of a Buddha’s existence would not seek guidance on The Path\nto Enlightenment, and those who do seek guidance might try to be on their “best\nbehavior” masking the mind’s true nature. This would hinder a Buddha’s ability to observe\nthe condition of a Student’s mind and, thus, be more limiting to how a Buddha could\nassist their Students in the progress of Enlightenment.\nA Buddha would not be interested in a worldwide announcement of their awakening as it\nwould be counterproductive and would instead, choose to humbly and peacefully share\ntheir Teachings with those who choose to be taught. A Buddha will encourage people to\nlearn and progress on The Path guiding anyone who is interested to attain Enlightenment.\nA Buddha’s goal is to help eliminate the massive amount of suffering that is pervasive and\nthe original cause for the Buddha’s appearance in the world.\nA Buddha appearing in today’s society would need to be creative in understanding\nexactly how to present The Teachings to an “unaware” and otherwise absorbed audience.\nAn audience that is complacent either unknowingly unaware or purposefully ignoring their\nown suffering.\nEither way, upon a Buddha’s appearance, the Buddha will have to put much more thought\nand effort into convincing people that there is a problem rather than the thought and effort\nthat they would put into the actual sharing of The Teachings themselves.\nComplacency is not easily eradicated, and the vast majority of the world is complacent\nunknowing of the true struggles faced and the solutions to these struggles.\nOnce a person decides they need guidance and accepts responsibility to learn and\npractice, the Buddha is well prepared to deliver every Teaching that permeates their entire\nmind.\nThere is no one or nothing that could eliminate the wisdom acquired by a Buddha through\ntheir independently realized Enlightenment.\nThere are no specific physical features that would identify a Buddha as being a Buddha.\nYou will know who is a Buddha through observing their work to develop a dedicated\nCommunity of Practitioners and Teachers while assisting countless Practitioners to attain\nEnlightenment. You will be able to observe through a Buddha’s work towards sharing The\nTeachings into the world in such a way that helps countless beings attain Enlightenment\nduring his lifetime and after his death leaving The Teachings and a Community to share\nthose Teachings. And, if you know that individual does not have any Teachers but was\nable to benefit countless beings to attain Enlightenment during their lifetime and after\ntheir death, with their Teachings continuing to help countless beings attain Enlightenment,\nthen this person could be considered a Buddha.\n135", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "To Reappear in the Company of Dogs", "sutta_refs": ["MN"], "page": null, "page_start": 128, "page_end": 135, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "197c94d6-4a00-4d89-8b17-8ca615d1f97a", "parent_id": "book-vol11:ch40:scripture", "content_type": "scripture", "text": "Chapter 40\nThe Vast Plane of Misery\nMonks, suppose a man were to cut up the grass, sticks, branches, and\nfoliage in this Jambudīpa (one of the great continents) and collect them into a\nsingle heap. Having done so, he would impale the large creatures in the ocean\non the large stakes, the middle‑sized creatures on the middle‑sized stakes,\nand the small creatures on the small stakes.\nStill, Monks, the gross creatures in the ocean would not be exhausted even\nafter all the grass, sticks, branches, and foliage in this Jambudīpa had been\nused up and exhausted.\nThe small creatures in the ocean that could not easily be impaled on stakes,\nwould be even more numerous than this.\nFor what reason?\nBecause of the narrowness of their bodies.\nSo vast, Monks, is the plane of misery. The person who is accomplished in\nview, freed from that vast plane of misery, understands as it really is: This is\ndiscontentedness; This is the cause of discontentedness; This is the\nelimination of discontentedness; This is the way leading to the elimination of\ndiscontentedness.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the cause of\ndiscontentedness’; an effort should be made to understand: ‘This is the\nelimination of discontentedness’; an effort should be made to understand: ‘This\nis the way leading to the elimination of discontentedness.’\n(Reference: SN 56.36)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "The Vast Plane of Misery", "sutta_refs": ["SN"], "page": null, "page_start": 136, "page_end": 137, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "141fd489-50c2-4f29-9f9f-907d6c09404f", "parent_id": "book-vol11:ch40:commentary:0", "content_type": "commentary", "text": "136", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "The Vast Plane of Misery", "sutta_refs": ["SN"], "page": null, "page_start": 136, "page_end": 137, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fcff46a5-28ce-4b43-b841-484858627e8b", "parent_id": "book-vol11:ch40:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how there are countless beings in the\nanimal realm. A plethora of beings exist in the animal realm. Even with 99% of all animals\nthat once existed now extinct, there are still an enormous amount of beings that still exist\nin the animal realm.\nWhile many of the beings in the animal realm have moved on to other realms and/or\nattained Enlightenment from the human or heavenly realms, there are still countless\nbeings in the animal realm that need to be reborn into the human or heavenly realms to\nhave the opportunity to attain Enlightenment. This is one of the reasons why human\nbeings should not continue to rely on animal products to sustain our life. Through selfishly\nsustaining our life on animal products, those beings are then unable to develop enough\nwholesome Kamma in their short life span to experience an improved rebirth.\nThe vast majority of all beings born into the human realm have been reborn from the\nanimal realm into the human realm. This is why we have seen a decrease in beings within\nthe animal realm through extinction while there has simultaneously been an increase in\nthe number of beings in the human realm.\nWith Gotama Buddha predicting that a new Buddha would arise 2,500 years after his\ndeath, the human realm is now full of beings who are able to attain Enlightenment.\nOver the course of the coming years, the animal realm will continue to decrease with the\nhuman population continuing to increase. As more and more humans experience\nEnlightenment, the number of beings in the human realm will gradually decrease over\nmany generations until all beings have attained Enlightenment.\nThe Buddha explains, “So vast, Monks, is the plane of misery. The person who is\naccomplished in view, freed from that vast plane of misery, understands as it really is: This\nis discontentedness; This is the cause of discontentedness; This is the elimination of\ndiscontentedness; This is the way leading to the elimination of discontentedness”. The\nBuddha is explaining that there are countless beings in the lower realms and it is when a\nPractitioner is accomplished and well established in “Right View” that they are then freed\nfrom the lower realms. A Practitioner who is accomplished and well established in “Right\nView”, along with many other criteria, will have attained the first Stage of Enlightenment as a\nStream-Enterer. Once the first Stage of Enlightenment as a Stream-Enterer is attained, one is\nfinished with the lower realms never to be reborn there again. It is only a matter of time before\na Stream-Enterer will attain Enlightenment. They will either attain Enlightenment in this very\nlife or a maximum of seven (7) more rebirths.\nThe Buddha encourages Students to make an effort to understand The Four Noble Truths\nbecause it is understanding and practicing The Four Noble Truths that allows a Practitioner to\nbecome accomplished and well established in “Right View” to become freed from the lower\nrealms (i.e. the plane of misery).\n137", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "The Vast Plane of Misery", "sutta_refs": ["SN"], "page": null, "page_start": 136, "page_end": 137, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ac208325-ed3a-445a-abd6-0ea82bdebc1d", "parent_id": "book-vol11:ch41:scripture", "content_type": "scripture", "text": "Chapter 41\nTerrible and Harsh Prison of Hell and\nPrison of Animal Realm\nSo too, Monks, when one does not have confidence in [cultivating]\nwholesome qualities, when one does not have a sense of moral wrongdoing\nin [cultivating] wholesome qualities, when one does not have moral concern in\n[cultivating] wholesome qualities, when one does not have energy in\n[cultivating] wholesome qualities, when one does not have wisdom in\n[cultivating] wholesome qualities, in the Noble One’s discipline one is called a\npoor, impoverished, needy person.\nHaving no confidence, no sense of moral wrongdoing, no moral concern, no\nenergy, no wisdom in [cultivating] wholesome qualities, that poor,\nimpoverished, needy person engages in misconduct by body, speech, and\nmind. This, I say, is his getting into debt.\nTo conceal his bodily misconduct, … To conceal his verbal misconduct, … To\nconceal his mental misconduct, he nurtures an evil (unwholesome) desire. He\nwishes: Let no one know me; he intends [with the desire]: Let no one know\nme; he speaks statements [with the desire]: Let no one know me; he makes\nbodily endeavors [with the desire]: Let no one know me. This, I say, is the\ninterest he must pay.\nWell‑behaved fellow Monks speak thus about him: This Venerable One acts\nin such a way, behaves in such a way. This, I say, is his being advised.\nWhen he has gone to the forest, to the foot of a tree, or to an empty dwelling,\nevil unwholesome thoughts accompanied by remorse attack him. This, I say, is\nhis prosecution.\nThen, with the breakup of the body, after death, that poor, impoverished,\nneedy person who engaged in misconduct by body, speech, and mind is\nbound in the prison of hell or the prison of the animal realm.\nI do not see, Monks, any other prison that is as terrible and harsh, [and] such\nan obstacle to attaining the unsurpassed security from bondage\n(Enlightenment), as the prison of hell or the prison of the animal realm.\n(Reference: AN 6.45)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Terrible and Harsh Prison of Hell and", "sutta_refs": ["AN"], "page": null, "page_start": 139, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1fef887e-7cd7-4a83-adef-08319e74d1c7", "parent_id": "book-vol11:ch41:commentary", "content_type": "commentary", "text": "139\n\nIn this Teaching from Gotama Buddha, he shares how through lacking confidence, moral\nwrongdoing, moral concern, energy, and wisdom to cultivate wholesome qualities, one is\na “poor, impoverished, needy person”.\nThrough a lack of confidence, moral wrongdoing, moral concern, energy, and wisdom to\ncultivate wholesome qualities, one will engage in unwholesome conduct by body, speech,\nand mind. It is Right Intention, Right Speech, and Right Action that provide the wisdom of\nmoral conduct by body, speech, and mind.\nRight Intention: Mind\nRight Speech: Speech\nRight Action: Body\nThrough a lack of wholesome bodily, verbal, and mental conduct, one is reborn into the\nlower realms of hell and the animal realm.\nThe Buddha explains who being reborn into hell or the animal realm is like a prison. He\nshares this because once reborn into hell or the animal realm, it is very difficult to return\nback to the human or heavenly realms for an opportunity to attain Enlightenment.\nHell, nor the animal realm, are permanent, but once reborn into those realms, there is\nsignificant pain and misery with no ability to attain Enlightenment from those realms. It\nrequires countless rebirths in those realms before a being can make it back to the human\nor heavenly realms for the opportunity to attain Enlightenment.\nThis is one of the reasons Gotama Buddha was so supportive, encouraging, and\nmotivating to help as many beings as possible during his lifetime to attain Enlightenment.\nHis Teachings helped countless people during his lifetime and after his death to live a\nbetter way of life, attain Enlightenment, and escape The Cycle of Rebirth.\nMoral wrongdoing is the knowledge and understanding of what is wholesome or\nunwholesome related to bodily, verbal, and mental conduct.\nMoral concern is to have care and an interest to improve one’s life and life practice by\nchoosing to practice wholesome bodily, verbal, and mental conduct. To have regard that\none’s moral conduct is unwise or unwholesome and needs to improve.\nDetailed explanation of moral wrongdoing and moral concern is available in this same\nbook series found in Chapter 25 of the book “Generosity” (Volume 13).\n140", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Terrible and Harsh Prison of Hell and", "sutta_refs": ["AN"], "page": null, "page_start": 139, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "43a8b838-c1f7-4cdc-a7c1-f03fcf2288f7", "parent_id": "book-vol11:ch42:commentary:0", "content_type": "commentary", "text": "Chapter 42\nFew Animals Are Reborn Among\nHuman Beings or Heavenly Beings\nWhat do you think, Monks, which is more: the little bit of soil in my fingernail\nor the great earth?\n‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly\nEnlightened One has taken up in his fingernail is insignificant. Compared to\nthe great earth, the little bit of soil that The Perfectly Enlightened One has\ntaken up in his fingernail is not calculable, does not bear comparison, does\nnot amount even to a fraction.’\nSo too, Monks, those beings are few who, when they pass away from the\nanimal realm, are reborn among human beings. But those beings are more\nnumerous who, when they pass away from the animal realm, are reborn in\nhell … in the animal realm … in the realm of afflicted spirits …\nFor what reason?\nBecause, Monks, they have not seen The Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness, the noble truth of the cause of\ndiscontentedness, the noble truth of the elimination of discontentedness, the\nnoble truth of the way leading to the elimination of discontentedness.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the cause of\ndiscontentedness’; an effort should be made to understand: ‘This is the\nelimination of discontentedness’; an effort should be made to understand: ‘This\nis the way leading to the elimination of discontentedness.’\nWhat do you think, Monks, which is more: the little bit of soil in my fingernail\nor the great earth?\n‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly\nEnlightened One has taken up in his fingernail is insignificant. Compared to\nthe great earth, the little bit of soil that The Perfectly Enlightened One has\ntaken up in his fingernail is not calculable, does not bear comparison, does\nnot amount even to a fraction.’\n141", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Few Animals Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 141, "page_end": 143, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a908aaea-abdb-44cf-a545-674e73d4431e", "parent_id": "book-vol11:ch42:commentary:1", "content_type": "commentary", "text": "So too, Monks, those beings are few who, when they pass away from the\nanimal realm, are reborn among the heavenly beings. But those beings are\nmore numerous who, when they pass away from the animal realm, are reborn\nin hell … in the animal realm … in the realm of afflicted spirits …\nFor what reason?\nBecause, Monks, they have not seen The Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness, the noble truth of the cause of\ndiscontentedness, the noble truth of the elimination of discontentedness, the\nnoble truth of the way leading to the elimination of discontentedness.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the cause of\ndiscontentedness’; an effort should be made to understand: ‘This is the\nelimination of discontentedness’; an effort should be made to understand: ‘This\nis the way leading to the elimination of discontentedness.’\n(Reference: SN 56.120-56.131)\nIn this Teaching from Gotama Buddha, he shares how there are not many beings who are\nreborn from the animal realm into the human realm but instead, beings from the animal\nrealm are continuously reborn in the realm of hell, animal, and afflicted spirits. The lower\nrealms of hell and the animal realm are like a prison.\nHe provides the reason for this as beings have not seen The Four Noble Truths. Without\nlearning, reflecting, and practicing The Four Noble Truths to establish Right View, a being\nwould find it difficult to ever attain Enlightenment. Animals have no opportunity to learn,\nreflect, and practice these Teachings to develop the mind to attain Enlightenment. They\nare incapable of cultivating the mind to the extent needed to attain Enlightenment,\ntherefore, they are continuously reborn in and out of the lower realms of existence.\nThe Buddha encourages Students to make an effort to understand The Four Noble Truths\nas from within the human realm we can learn, reflect, and practice to develop and\ncultivate the mind to attain Enlightenment.\nThe Buddha also shares how there are not many beings who are reborn from the animal\nrealm into the heavenly realm but instead, beings from the animal realm are continuously\nreborn in the realm of hell, animal, and afflicted spirits. The lower realms of hell and the\nanimal realm are like a prison.\n142\n\nAfflicted Spirits\n143", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Few Animals Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 141, "page_end": 143, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1f3d6955-93f0-47dc-8880-73416f193117", "parent_id": "book-vol11:ch43:commentary:0", "content_type": "commentary", "text": "Chapter 43\nHungry Ghosts\n(Afflicted Spirits)\n1.) The Skeleton\nVenerable Mahāmoggallāna said.\n‘Here, friend, as I was coming down from Mount Vulture Peak, I saw a\nskeleton moving through the air. Vultures, crows, and hawks, following it in\nhot pursuit, were pecking at it between the ribs, stabbing it, and tearing it\napart while it let out cries of pain.\nIt occurred to me: It is wonderful, indeed! It is amazing, indeed! That there\ncould be such a being, that there could be such a spirit, that there could be\nsuch a type of individual existence!’\nThen The Perfectly Enlightened One addressed the Monks thus:\nMonks, there are disciples who reside having become vision, having become\nknowledge, in that a disciple can know, see, and witness such a sight. In the\npast, Monks, I too saw that being, but I did not speak about it. For if I had\nspoken about it, others would not have believed me, and if they had not\nbelieved me, that would have led to their harm and discontentedness for a\nlong time.\nThat being, Monks, used to be a cattle butcher in this same Rājagaha (old\ncapital city of Magadha Kingdom). Having been tormented in hell for many\nyears, for many hundreds of years, for many thousands of years, for many\nhundreds of thousands of years as a result of that (unwholesome) Kamma,\nas a residual result of that same (unwholesome) Kamma, he is experiencing\nsuch a type of individual existence.\n2.) The Piece of Meat\n… I saw a piece of meat moving through the air. Vultures, crows, and hawks,\nfollowing it in hot pursuit, were stabbing at it and tearing it apart as it let out\ncries of pain. …\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat being, Monks, was a cattle butcher in this same Rājagaha….\n144", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "Hungry Ghosts", "sutta_refs": ["SN"], "page": null, "page_start": 144, "page_end": 150, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "657663b9-6577-428a-8553-36cd0660a4d7", "parent_id": "book-vol11:ch43:commentary:1", "content_type": "commentary", "text": "3.) The Lump of Meat\n… I saw a lump of meat moving through the air. Vultures, crows, and hawks,\nfollowing it in hot pursuit, were stabbing at it and tearing it apart as it let out\ncries of pain. …\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat being was a poultry butcher in this same Rājagaha….\n4.) The Flayed Man\n… I saw a flayed man moving through the air. Vultures, crows, and hawks,\nfollowing it in hot pursuit, were stabbing at it and tearing it apart as it let out\ncries of pain. …\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat being was a sheep butcher in this same Rājagaha….\n5.) Sword Hairs\n… I saw a man with body‑hairs of swords moving through the air. Those\nswords kept on rising up and striking his body while he let out cries of pain\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat being was a hog butcher in this same Rājagaha….\n6.) Spear Hairs\n… I saw a man with body‑hairs of spears moving through the air. Those spears\nkept on rising up and striking his body while he let out cries of pain….\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat being was a deer hunter in this same Rājagaha….\n145", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "Hungry Ghosts", "sutta_refs": ["SN"], "page": null, "page_start": 144, "page_end": 150, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "81edc18e-efc4-4801-9add-c697fa1b56ee", "parent_id": "book-vol11:ch43:commentary:2", "content_type": "commentary", "text": "7.) Arrow Hairs\n… I saw a man with body‑hairs of arrows moving through the air. Those arrows\nkept on rising up and striking his body while he let out cries of pain….\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat being was a torturer in this same Rājagaha….\n8.) Needle Hairs (1)\n… I saw a man with body‑hairs of needles moving through the air. Those\nneedles kept on rising up and striking his body while he let out cries of pain….\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat being was a horse trainer in this same Rājagaha….\n9.) Needle Hairs (2)\n… I saw a man with body‑hairs of needles moving through the air. Those\nneedles entered his head and came out from his mouth; they entered his\nmouth and came out from his chest; they entered his chest and came out\nfrom his belly; they entered his belly and came out from his thighs; they entered\nhis thighs and came out from his calves; they entered his calves and came\nout from his feet, while he let out cries of pain….\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat being was a slanderer in this same Rājagaha….\n10.) Pot Testicles\n… I saw a man whose testicles were like pots moving through the air. When\nhe walked, he had to lift his testicles onto his shoulders, and when he sat\ndown, he sat on top of his testicles. Vultures, crows, and hawks, following him\nin hot pursuit, were stabbing at him and tearing him apart while he let out\ncries of pain….\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat being was a corrupt magistrate in this same Rājagaha….\n146", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "Hungry Ghosts", "sutta_refs": ["SN"], "page": null, "page_start": 144, "page_end": 150, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6ab30985-ab06-416a-af28-d1cc95dbe252", "parent_id": "book-vol11:ch43:commentary:3", "content_type": "commentary", "text": "11.) With Head Submerged\n… I saw a man with head submerged in a pit of dung….\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat being was an adulterer in this same Rājagaha….\n12.) The Dung Eater\n… I saw a man submerged in a pit of dung, eating dung with both hands….\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat being, Monks, was a hostile Brāhmin in this same Rājagaha. In the time\nof the Buddha Kassapa’s Dispensation, he invited the male ordained\nCommunity to a meal. Having had rice pots filled with dung, he said to the\nMonks: ‘Sirs, eat as much as you want from this and take the rest away with\nyou’. Having been tormented in hell for many years, for many hundreds of\nyears, for many thousands of years, for many hundreds of thousands of\nyears as a result of that (unwholesome) Kamma, as a residual result of that\nsame (unwholesome) Kamma, he is experiencing such a type of individual\nexistence.\n13.) The Flayed Woman\n… I saw a flayed woman moving through the air. Vultures, crows, and hawks,\nfollowing her in hot pursuit, were stabbing at her and tearing her apart while\nshe let out cries of pain….\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat woman was an adulteress in this same Rājagaha. Having been\ntormented in hell for many years, for many hundreds of years, for many\nthousands of years, for many hundreds of thousands of years as a result of\nthat (unwholesome) Kamma, as a residual result of that same (unwholesome)\nKamma, she is experiencing such a type of individual existence.\n147", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "Hungry Ghosts", "sutta_refs": ["SN"], "page": null, "page_start": 144, "page_end": 150, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cf724ec4-15c6-4f22-be0f-2eb7ad04a7e7", "parent_id": "book-vol11:ch43:commentary:4", "content_type": "commentary", "text": "14.) The Ugly Woman\n… I saw a woman, foul‑smelling and ugly, moving through the air. Vultures,\ncrows, and hawks, following her in hot pursuit, were stabbing at her and\ntearing her apart while she let out cries of pain….\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat woman was a fortune‑teller in this same Rājagaha….\n15.) The Sweltering Woman\n… I saw a woman, her body roasting, sweltering, sooty, moving through the\nair, while she let out cries of pain….\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat woman was the Chief Queen of the King of Kaliṅga. Of a jealous\ncharacter, she poured a brazier of coals over one of the King’s consorts….\n16.) The Headless Trunk\n… I saw a headless trunk moving through the air; its eyes and mouth were on\nits chest. Vultures, crows, and hawks, following it in hot pursuit, were stabbing\nat it and tearing it apart while it let out cries of pain….\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat being was an executioner named Harika in this same Rājagaha….\n17.) The Unwholesome Male Ordained Practitioner\n… I saw a Monk moving through the air. His outer robe, bowl, waistband,\nand body were burning, blazing, and flaming while he let out cries of pain….\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat Monk had been an unwholesome Monk in the Buddha Kassapa’s\nDispensation….\n148", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "Hungry Ghosts", "sutta_refs": ["SN"], "page": null, "page_start": 144, "page_end": 150, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "47aa4ab3-01ed-4299-845f-d89d6320184c", "parent_id": "book-vol11:ch43:commentary:5", "content_type": "commentary", "text": "18.) The Unwholesome Female Ordained Practitioner\n… I saw a female Ordained Practitioner moving through the air. Her outer\nrobe, bowl, waistband, and body were burning, blazing, and flaming while\nshe let out cries of pain….\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat female Ordained Practitioner had been an unwholesome female\nOrdained Practitioner in the Buddha Kassapa’s Dispensation….\n19.) The Unwholesome Probationary Nun\n… I saw a probationary nun moving through the air. Her outer robe, bowl,\nwaistband, and body were burning, blazing, and flaming while she let out\ncries of pain….\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat probationary nun had been an unwholesome probationary nun in the\nBuddha Kassapa’s Dispensation….\n20.) The Unwholesome Novice Monk\n… I saw a novice Monk moving through the air. His outer robe, bowl,\nwaistband, and body were burning, blazing, and flaming while he let out\ncries of pain….\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat novice Monk had been an unwholesome novice Monk in the Buddha\nKassapa’s Dispensation….\n21.) The Unwholesome Novice Nun\n… I saw a novice nun moving through the air. Her outer robe, bowl,\nwaistband, and body were burning, blazing, and flaming while she let out\ncries of pain….\nThen The Perfectly Enlightened One addressed the Monks thus:\nThat novice nun had been an unwholesome novice nun in the Buddha\nKassapa’s Dispensation….\n149\n\n(Reference: SN 19.1-19.21)\nIn this Teaching from Gotama Buddha, he shares multiple individuals who have been\nreborn in the realm of afflicted spirits. He provides a large variety of different types of\nindividuals and their conduct that lead to rebirth in the realm of afflicted spirits.\n150", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "Hungry Ghosts", "sutta_refs": ["SN"], "page": null, "page_start": 144, "page_end": 150, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8057f95b-5991-4efc-b0d6-8d64ae068076", "parent_id": "book-vol11:ch44:commentary:0", "content_type": "commentary", "text": "Chapter 44\nFew Afflicted Spirits Are Reborn Among\nHuman Beings or Heavenly Beings\nWhat do you think, Monks, which is more: the little bit of soil in my fingernail\nor the great earth?\n‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly\nEnlightened One has taken up in his fingernail is insignificant. Compared to\nthe great earth, the little bit of soil that The Perfectly Enlightened One has\ntaken up in his fingernail is not calculable, does not bear comparison, does\nnot amount even to a fraction’.\nSo too, Monks, those beings are few who, when they pass away from the\nrealm of afflicted spirits, are reborn among human beings. But those beings\nare more numerous who, when they pass away from the realm of afflicted\nspirits, are reborn in hell … in the animal realm … in the realm of afflicted\nspirits …\nFor what reason?\nBecause, Monks, they have not seen The Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness, the noble truth of the cause of\ndiscontentedness, the noble truth of the elimination of discontentedness, the\nnoble truth of the way leading to the elimination of discontentedness.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the cause of\ndiscontentedness’; an effort should be made to understand: ‘This is the\nelimination of discontentedness’; an effort should be made to understand: ‘This\nis the way leading to the elimination of discontentedness.’\nWhat do you think, Monks, which is more: the little bit of soil in my fingernail\nor the great earth?\n151", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Few Afflicted Spirits Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 151, "page_end": 154, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0b815720-2d31-476a-bd1f-264f3eff6173", "parent_id": "book-vol11:ch44:commentary:1", "content_type": "commentary", "text": "‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly\nEnlightened One has taken up in his fingernail is insignificant. Compared to\nthe great earth, the little bit of soil that The Perfectly Enlightened One has\ntaken up in his fingernail is not calculable, does not bear comparison, does\nnot amount even to a fraction.’\nSo too, Monks, those beings are few who, when they pass away from the\nrealm of afflicted spirits, are reborn among the heavenly beings. But those\nbeings are more numerous who, when they pass away from the realm of\nafflicted spirits, are reborn in hell … in the animal realm … in the realm of\nafflicted spirits …\nFor what reason?\nBecause, Monks, they have not seen The Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness, the noble truth of the cause of\ndiscontentedness, the noble truth of the elimination of discontentedness, the\nnoble truth of the way leading to the elimination of discontentedness.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the cause of\ndiscontentedness’; an effort should be made to understand: ‘This is the\nelimination of discontentedness’; an effort should be made to understand: ‘This\nis the way leading to the elimination of discontentedness.’\n(Reference: SN 56.126-56.131)\n152", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Few Afflicted Spirits Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 151, "page_end": 154, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d4c9f4da-71b4-498a-9a6b-ecc65e9c6a87", "parent_id": "book-vol11:ch44:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how there are not many beings who are\nreborn from the realm of afflicted spirits into the human realm but instead, beings from the\nrealm of afflicted spirits are continuously reborn in the realm of hell, animal, and afflicted\nspirits. The lower realms of hell and the animal realm are like a prison.\nHe provides the reason for this as beings have not seen The Four Noble Truths. Without\nlearning, reflecting, and practicing The Four Noble Truths to establish Right View, a being\nwould find it difficult to ever attain Enlightenment. Afflicted Spirits have no opportunity to\nlearn, reflect, and practice these Teachings to develop the mind to attain Enlightenment.\nThey are incapable of cultivating the mind to the extent needed to attain Enlightenment,\ntherefore, they are continuously reborn in and out of the lower realms of existence.\nThe Buddha encourages Students to make an effort to understand The Four Noble Truths\nas from within the human realm we can learn, reflect, and practice to develop and\ncultivate the mind to attain Enlightenment.\nThe Buddha also shares how there are not many beings who are reborn from the realm of\nafflicted spirits into the heavenly realm but instead, beings from the realm of afflicted\nspirits are continuously reborn in the realm of hell, animal, and afflicted spirits. The lower\nrealms of hell and the animal realm are like a prison.\n153\n\nHuman Beings\n154", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Few Afflicted Spirits Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 151, "page_end": 154, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0b6f5f7b-6947-47c7-a196-049d55d1ea9e", "parent_id": "book-vol11:ch45:commentary:0", "content_type": "commentary", "text": "Chapter 45\nTen Courses of Wholesome Kamma\n(Deposited in Heaven)\nPurity by body, Cunda, is threefold.\nPurity by speech is fourfold.\nPurity by mind is threefold.\nAnd how, Cunda, is purity by body threefold?\n(1)Here, someone, having abandoned the destruction of life, abstains from\nthe destruction of life. With the rod and weapon laid aside, diligent and\nkindly, he resides compassionate towards all living beings.\n(2)Having abandoned the taking of what is not given, he abstains from taking\nwhat is not given. He does not steal the wealth and property of others in\nthe village or in the forest.\n(3)Having abandoned sexual misconduct, he abstains from sexual\nmisconduct. He does not have sexual relations with women who are\nprotected by their mother, father, mother and father, brother, sister, or\nrelatives; who are protected by their Teachings; who have a husband;\nwhose violation entails a penalty; or even with one already engaged.\nIt is in this way that purity by body is threefold.\nAnd how, Cunda, is purity by speech fourfold?\n(1)Here, someone, having abandoned false speech, abstains from false\nspeech. If he is summoned to a council, to an assembly, to his relatives’\npresence, to his club, or to the court, and questioned as a witness thus:\nSo, good man, tell what you know, then, not knowing, he says, ‘I do not\nknow’, or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’\nor seeing, he says, ‘I see’. Thus he does not knowingly speak falsehood\nfor his own benefit, or for another’s benefit, or for some insignificant\nworldly benefit.\n(2)Having abandoned argumentative speech, he abstains from\nargumentative speech. Having heard something here, he does not repeat\nit elsewhere in order to divide (those people) from these; or having heard\nsomething elsewhere, he does not repeat it to these people in order to\ndivide (them) from those. Thus he is one who reunites those who are\n155", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Ten Courses of Wholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 155, "page_end": 157, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "349ffddd-58b6-4af9-8bb3-5dbb9fdacb14", "parent_id": "book-vol11:ch45:commentary:1", "content_type": "commentary", "text": "divided, a promoter of unity, who enjoys calmness, rejoices in calmness,\nencourages calmness, a speaker of words that promote calmness.\n(3)Having abandoned harsh speech, he abstains from harsh speech. He\nspeaks such words as are gentle, pleasing to the ear, and lovable, as go\nto the heart, are courteous, desired by many, and agreeable to many.\n(4)Having abandoned idle chatter, he abstains from idle chatter. He speaks\nat a proper time, speaks truth, speaks what is beneficial, speaks on The\nTeachings and the discipline; at a proper time, he speaks such words as\nare worth recording, reasonable, concise, and beneficial.\nIt is in this way that purity by speech is fourfold.\nAnd how, Cunda, is purity by mind threefold?\n(1)Here, someone is without longing (craving). He does not long (crave) for\nthe wealth and property of others thus: Oh, may what belongs to another\nbe mine!\n(2)He is of good will (loving-kindness) and his intentions are free of hate thus:\nMay these beings live peacefully, free from hostility, harm, and anxiety!\n(3)He holds Right View (wisdom) and has a correct perspective thus: There is\nwhat is given, sacrificed, and offered: there is fruit and result of\nwholesome and unwholesome actions; there is this world and the other\nworld; there is mother and father; there are beings spontaneously reborn;\nthere are in the world Ascetics and Brāhmins of right conduct and right\npractice who, having realized this world and the other world for\nthemselves by direct knowledge (experience), make them known to\nothers.\nIt is in this way that purity by mind is threefold.\nThese, Cunda, are the ten courses of (wholesome) Kamma.\n...It is because people engage in these ten courses of (wholesome) Kamma\nthat the heavenly beings, human beings, and other good destinations are\nseen.\nMonks, one possessing these ten qualities is deposited in heaven as if\nbrought there.\n(Reference: AN 10.176)\n156", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Ten Courses of Wholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 155, "page_end": 157, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d4d86244-2ccd-4da4-aa93-6fcdf856f03d", "parent_id": "book-vol11:ch45:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares “Ten Courses of Wholesome Kamma”\nbased on purity of body, speech, and mind. This is the conduct that leads to rebirth in the\nheavenly realm. But, rebirth in the heavenly realm is not desirable as there is still existence\nand still discontentedness in that realm. The heavenly realm is not permanent and beings\nthere are still in The Cycle of Rebirth with the potential to be reborn back into lower\nrealms. Beings in the heavenly realm tend to be complacent and unmotivated to learn,\nreflect, and practice these Teachings because they are experiencing exclusively pleasant\nfeelings. There are not painful feelings or feelings that are neither painful-nor-pleasant,\ntherefore, with complacency to include lack of motivation, those beings are oftentimes\ncontinually reborn moving back into the realms of human, afflicted spirits, animal, or even\nhell.\nThe origin of all wholesome Kamma is generosity, loving-kindness, and wisdom known as\nThe Three Wholesome Roots. But in this Teaching, The Buddha shares more specific\nguidance to help Practitioners more deeply understand some of the specifics that\nproduce wholesome Kamma.\nThis Teaching will help one to further purify their intentions, speech, and actions using\nThe Eight Fold Path as a foundational Teaching.\nBody = Right Action\nSpeech = Right Speech\nMind = Right Intention\nThis Teaching provides one with detailed guidance of what purities of body, speech, and\nmind lead to wholesome outcomes or results known as wholesome Kamma.\nThe Path to Enlightenment is to train the mind to no longer make unwholesome decisions\nand instead, purify one’s bodily actions, speech or communication, and mind or thoughts.\nThrough deeply understanding and practicing this Teaching along with all the others\nshared by Gotama Buddha, a Practitioner moves the mind closer to Enlightenment where\none is only ever making wholesome decisions producing wholesome results (i.e.\nwholesome Kamma).\nIf you have not done any of these in the past, then through training the mind, with a\ncomprehensive approach to improvements in developing a life practice, a Practitioner will\n“clean up” their life practice experiencing improved results in the condition of the mind\nand their life.\nThrough gradual training and gradual practice, one will experience gradual progress\nobserving the condition of the mind becomes peaceful, calm, serene, and content with\njoy, permanently, through training the mind to attain Enlightenment.\n157", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Ten Courses of Wholesome Kamma", "sutta_refs": ["AN"], "page": null, "page_start": 155, "page_end": 157, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dc583024-8c97-4461-8a8b-0262b405da35", "parent_id": "book-vol11:ch46:scripture", "content_type": "scripture", "text": "Chapter 46\nFive Advantages to One of Wholesome Morality\nand of Success in Morality\nAnd, Householders, there are these five advantages to one of wholesome\nmorality and of success in morality.\nWhat are they?\nIn the first place, through careful attention to his affairs, he gains much\nwealth.\nIn the second place, he gets a wholesome reputation for morality and\nwholesome conduct.\nIn the third place, whatever assembly he approaches, whether of Khattiyas,\nBrāhmins, Householders or Ascetics, he does so with confidence and\nassurance.\nIn the fourth place, he dies unconfused.\nIn the fifth place, after death, at the breaking‑up of the body, he arises in a\ngood place, a heavenly world.\nThese are the five advantages to one of wholesome morality, and of success\nin morality.\n(Reference: UD 8.6)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "Five Advantages to One of Wholesome Morality", "sutta_refs": [], "page": null, "page_start": 158, "page_end": 161, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1b9d57a1-3b12-40fb-9d66-f22ea37c4f61", "parent_id": "book-vol11:ch46:commentary:0", "content_type": "commentary", "text": "158", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "Five Advantages to One of Wholesome Morality", "sutta_refs": [], "page": null, "page_start": 158, "page_end": 161, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f8b822ef-c1b3-4442-a647-e8518b27dbe3", "parent_id": "book-vol11:ch46:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the five advantages for one who\npractices wholesome moral conduct.\nIt is The Eight Fold Path of these Teachings that shares the wholesome conduct through\nRight Speech, Right Action, and Right Livelihood. There are other Teachings that provide\ndetails to ensure a Practitioner deeply understands wholesome moral conduct and can be\nguided to practice in a way that is wholesome.\nThe Buddha’s Teachings are shared in layers with The Eight Fold Path providing a core\nand central Teaching that many of his other Teachings plug into helping guide a\nPractitioner to Enlightenment. The Eight Fold Path provides a certain level of detail with\nother Teachings helping to provide increased degrees of depth as a Practitioner more fully\nexplores all the various Teachings.\nThis Teaching helps a Practitioner understand the advantage, or benefits, that can be\npredicted for one who practices wholesome moral conduct as described as part of The\nPath to Enlightenment.\n1.) In the first place, through careful attention to his affairs, he gains much wealth.\nBy practicing wholesome moral conduct a Practitioner’s mind can be at ease allowing\nthem to pay close attention to their daily activities performing each task thoroughly which\nleads to increased wealth.\nThrough performing one’s duties with wholesome intentions and completing tasks\nthoroughly, business partners are more than pleased to work with you. People do not do\nbusiness with businesses, they do business with people. Therefore, when you practice\nwholesome moral conduct through your career and profession, people enjoy working with\nyou, they know they will receive quality work, they enjoy supporting your efforts and\ngoals, and they are more than willing to send their friends, family, and others to you for\nproducts and services. This leads to increased growth in your career or business\nproviding opportunities for you and your family to thrive.\n2.) In the second place, he gets a wholesome reputation for morality and wholesome\nconduct.\nBy practicing wholesome moral conduct a Practitioner gains a reputation in their community\nfor being wholesome which will lead to wholesome friendships and fulfilling relationships\namong all beings so that one can live in harmony and peace with others. This provides a\ndaily life where you are able to peacefully interact with all beings in a way that does not\ncause harm, therefore, your wholesome reputation will circulate opening up continued\nopportunities for personal and professional relationships that are fully rewarding allowing the\nmind to be at ease.\n159", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "Five Advantages to One of Wholesome Morality", "sutta_refs": [], "page": null, "page_start": 158, "page_end": 161, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "628e9c11-dc8d-462c-8eb5-dd3be0c83da4", "parent_id": "book-vol11:ch46:commentary:2", "content_type": "commentary", "text": "3.) In the third place, whatever assembly he approaches, whether of Khattiyas,\nBrāhmins, Householders or Ascetics, he does so with confidence and assurance.\nBy practicing wholesome moral conduct, a Practitioner knows they are not causing harm\nto anyone, therefore, no harm will come to them. The mind can be peaceful, steadied,\nstable, and at ease.\nWhen they join various groups of individuals, no matter who they are, one can function in\nharmony with all beings having humbled and respectful confidence assured they will be\nwell received and successful in their interactions.\n4.) In the fourth place, he dies unconfused.\nDeath is one of the most challenging times for an unEnlightened mind. Death of those\nwho are close to you, and your own death, will oftentimes present significant challenges\nto the unEnlightened mind.\nWhen one is nearing death with a lack of wisdom related to wholesome moral conduct,\nthere can be confusion and difficulties as the mind is holding on to the world and\ncountless objects in the world. The mind can be fearful of what’s next because one is\nunsure if how they conducted their life was wholesome or unwholesome.\nBut, when you deeply understand and practice these Teachings, you know exactly what is\nwholesome and unwholesome. Through your own wise decisions, a Practitioner chooses\nto practice the wholesome Teachings leading to wholesome outcomes. One can observe\nthey have harmony in every single one of their interactions and relationships. There is no\nfear or confusion at death for a Practitioner who deeply understands and is practicing\nwholesome moral conduct.\nThey know they treated all beings well and did not cause harm through their conduct.\nWhen it’s time for death, a Practitioner who practices wholesome moral conduct can be\nat ease knowing that they were treating beings politely, kindly, friendly, and respectfully.\nThere is no confusion.\nA being who practices these Teachings closely knows that if they have attained\nEnlightenment, then there is no further rebirth. And if one is not Enlightened, they know\nbecause of their wholesome moral conduct, that their next rebirth will be in an improved\ndesignation. Therefore, one can exit this life without confusion knowing with 100%\ncertainty that there is either no further rebirth or an improved rebirth in their next life.\nIf an individual has not practiced wholesome moral conduct up to this point in their life,\nthat is ok. One can learn, reflect, and practice these Teachings now to clean up their life\npractice producing improved results going forward in life. At death, one is not judged on\nthe totality of their life to determine whether they are reborn in a good or bad designation.\nInstead, based on the condition of one’s own mind at the time of death, either\nEnlightened or unEnlightened, that is when one will experience what happens after death\nwhich will be determined by the condition of the mind at death. So even if you have done\nhorrible things in the past, one can improve their life practice now to still experience\nbeneficial results in this life and potentially attain Enlightenment to escape The Cycle of\n160", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "Five Advantages to One of Wholesome Morality", "sutta_refs": [], "page": null, "page_start": 158, "page_end": 161, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "62fe221e-2adc-418d-9a82-8852501f5d80", "parent_id": "book-vol11:ch46:commentary:3", "content_type": "commentary", "text": "Rebirth. And, if one does not attain Enlightenment in this life, all the work and effort that is\ninvested now will contribute to an improved rebirth and benefit you in that new existence.\nDuring the lifetime of The Buddha, he ordained an individual who murdered 999 people.\nThe murderer completely turned his life around by learning and practicing these\nTeachings to attain Enlightenment prior to death. I am sure you have not murdered 999\npeople, therefore, you can make the decision to walk towards the light and away from the\ndarkness now, leading to improved results in this life, and if needed, an improved\ndesignation in a future rebirth.\n5.) In the fifth place, after death, at the breaking‑up of the body, he arises in a good\nplace, a heavenly world.\nAn individual who is unEnlightened and is practicing wholesome moral conduct will, at death,\nbe reborn in an improved designation. If one is reborn back into the human realm, they will\nhave an improved rebirth. There is also the potential for rebirth to occur in the heavenly realm.\nHowever, as mentioned previously in this book, rebirth into the heavenly realm is not\npermanent and is not necessarily ideal. Beings in the heavenly realm are still in The Cycle of\nRebirth and need to attain Enlightenment to escape further existences. Beings in the\nheavenly realm oftentimes lack motivation to learn and practice these Teachings due to only\nexperiencing exclusively pleasant feelings. They do not experience painful feelings or feelings\nthat are neither painful-nor-pleasant, therefore, they are oftentimes complacent and require\nrebirth back into other realms continuing The Cycle of Rebirth.\nA wise Practitioner will be determined, dedicated, and diligent to learn, reflect, and practice\nthese Teachings while in this human birth with motivation to attain Enlightenment to eliminate\nand escape The Cycle of Rebirth in this life.\nThere is no need to be reborn into the heavenly realm and doing so, does not mean one will\nexperience Enlightenment in that rebirth even though it is possible. If one enters the heavenly\nrealm as a Non-Returner (i.e. the third Stage of Enlightenment) they will attain Enlightenment\nin that birth. But, that is not the only way to enter the heavenly realm.\nThere are beings who enter the heavenly realm who are not in the third Stage of\nEnlightenment and those beings have a highly likely potential to be reborn into additional\nexistences in other realms besides the heavenly realm if they do not attain Enlightenment in\nthe heavenly realm. It would be unwise to anticipate rebirth in the heavenly realm and expect\nthat one will attain Enlightenment from that realm.\nThere is no guarantee that one will be reborn in the heavenly realm and if reborn in the\nheavenly realm, there is no guarantee that one will attain Enlightenment from the\nheavenly realm.\n161", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "Five Advantages to One of Wholesome Morality", "sutta_refs": [], "page": null, "page_start": 158, "page_end": 161, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "78098fdc-d987-4463-8e0d-b76bfffc5183", "parent_id": "book-vol11:ch47:scripture", "content_type": "scripture", "text": "Chapter 47\nOne is Reborn through One’s Deeds\nMonks, beings are the owners of their Kamma, the heirs of their Kamma;\nthey have Kamma as their origin, Kamma as their relative, Kamma as their\nresort; whatever Kamma they do, wholesome or unwholesome, they are its\nheirs.\nHere, having abandoned the destruction of life, someone abstains from the\ndestruction of life; with the rod and weapon laid aside, dedicated and kindly,\nhe resides compassionate toward all living beings. He does not creep along\nby body, speech, and mind. His bodily Kamma is straight; his verbal Kamma\nis straight; his mental Kamma is straight. His destination is straight; his\nrebirth is straight.\nBut for one with a straight destination and rebirth, I say, there is one of two\ndestinations: either the exclusively pleasant heavens or influential families,\nsuch as those of affluent Khattiyas, affluent Brāhmins, or affluent\nHouseholders, [families that are] rich, with great wealth and property,\nabundant gold and silver, abundant treasures and belongings, abundant\nwealth and grain.\nThus a being is reborn from a being; one is reborn through one’s deeds.\nWhen one has been reborn, contacts affect one.\nIt is in this way, I say, that beings are the heirs of their Kamma.\n(The Tathāgata spoke of ‘abandoning of taking what is not given’ and\n‘abandoning of sexual misconduct’ with discourses similar to that of\n‘abandoning taking life’: He also spoke of ‘the fourfold wholesome conduct\nof speech and the threefold wholesome conduct of mind’ in the same way.)\n(Reference: AN 10.216)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "One is Reborn through One’s Deeds", "sutta_refs": ["AN"], "page": null, "page_start": 162, "page_end": 163, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e1307477-0043-41d2-a9b7-bdd7a38127bf", "parent_id": "book-vol11:ch47:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how rebirth occurs based on one’s\ndeeds or actions.\nWhile craving is the fuel that determines if there is rebirth, it is the results of our actions\nthat determines where and in what condition one will be reborn. The location and\ncondition of one’s rebirth is determined by The Natural Law of Kamma.\nRebirth: a new being that has come into existence through The Cycle of Rebirth\nbased on a previous being’s craving and Kamma.\n162", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "One is Reborn through One’s Deeds", "sutta_refs": ["AN"], "page": null, "page_start": 162, "page_end": 163, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fdf2cac2-1472-40a0-a00f-49e0af583554", "parent_id": "book-vol11:ch47:commentary:1", "content_type": "commentary", "text": "Gotama Buddha taught rebirth through The Cycle of Rebirth.\nRebirth is a new existence of a new being that has been reborn based on a previous\nbeing’s craving. Craving is the fuel that causes rebirth. If there is craving at the time of\ndeath, there will be rebirth into a new existence. If Enlightenment has been attained (i.e.\nall craving, anger, and ignorance are fully extinguished), there will be no rebirth.\nThe new being may or may not have residual memories of previous existences in its new\nconsciousness that may be recalled over time during the new being’s life. Rebirth is not\nbased on a permanent soul or spirit of any kind but instead is caused by the craving of\nthe previous being which produces a new birth into a new existence.\nEach new birth is a new existence or new life. In reality, this should be shared and\ndiscussed as The Cycle of New Existence because there is nothing that is actually being\nreborn.\nKamma of the previous being will determine the destination and life situation of the new\nbeing. Kamma of the previous being determines in which realm the new being will be\nreborn, Hell, Animal, Afflicted Spirits, Human, or the Heavenly realm. Kamma from the\nprevious being also determines the quality of life of the new being. For example, the\nfamily and life situation (poverty vs. wealth) one is born into, the appearance of the new\nbeing, and the condition of the new being’s body and mind are all determined based on\nthe Kamma of the previous being.\nIf the previous being generated significant amounts of wholesome Kamma to be reborn\ninto the human realm, the new being is reborn into a favorable destination within a\nwealthy family, beautiful appearance, and/or with a healthy body and mind.\nIf the previous being generated significant amounts of unwholesome Kamma, the new\nbeing is reborn into an unfavorable destination of the lower realms (Hell, Animal, or\nAfflicted Spirits Realm) or if reborn into the human realm, the being will be reborn into\ndifficult circumstances in the new existence based on the previous being’s Kamma.\nDifficult circumstances that result from the previous being’s Kamma would include what\nrealm the new being is reborn, what part of the world, the type of family, the amount of\nwealth, ability to acquire necessities to sustain life, appearance, and the health of the\nbody and the mind.\nCraving determines if there is rebirth while Kamma determines in what realm, what\nsituation, and the condition of the new being upon rebirth.\nThe Buddha shares that when one has wholesome conduct through body, speech, and\nmind, one’s Kamma (i.e. results) are also wholesome (i.e. straight). Therefore, with\nwholesome (i.e. straight) bodily, verbal, and mental conduct one’s rebirth is wholesome or\nstraight.\nThe Buddha provides guidance on wholesome bodily, verbal, and mental conduct\nthroughout his Teachings. Specifically, you can see Chapter 7 of this book for detailed\nexplanation of these Teachings.\n163", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "One is Reborn through One’s Deeds", "sutta_refs": ["AN"], "page": null, "page_start": 162, "page_end": 163, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ab33aa24-1f10-48ea-ab3a-19b7b635b746", "parent_id": "book-vol11:ch48:scripture", "content_type": "scripture", "text": "Chapter 48\nThree Surpassing Respects of Jambudīpa People\nMonks, in three respects the people of Uttarakuru surpass the heavenly\nbeings (Tāvatiṃsa) and the people of Jambudīpa (one of the great\ncontinents).\nWhat three?\n(1)They are without selfishness and possessiveness;\n(2)their life span is fixed; and\n(3)their living conditions are exceptional.\nIn these three respects, the people of Uttarakuru surpass the heavenly beings\nand the people of Jambudīpa.\nIn three respects, the people of Jambudīpa surpass the people of Uttarakuru\nand the heavenly beings.\nWhat three?\n(1)They are heroes;\n(2)they are mindful; and\n(3)there is the living of the spiritual life here.\nIn these three respects, the people of Jambudīpa surpass the people of\nUttarakuru and the heavenly beings.\n(Reference: AN 9.21)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Three Surpassing Respects of Jambudīpa People", "sutta_refs": ["AN"], "page": null, "page_start": 164, "page_end": 165, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c16b0df3-a531-4058-b9ac-750a1f0de12b", "parent_id": "book-vol11:ch48:commentary", "content_type": "commentary", "text": "164\n\nIn this Teaching from Gotama Buddha, he shares insight into a few wholesome qualities\nthat he considers to be highly important.\nIn discussing the people of Uttarakuru he shares that there are three qualities that people\nof this region surpass heavenly beings. People of Uttarakuru have the qualities of:\n1.) They are without selfishness and possessiveness;\n2.) their life span is fixed; and\n3.) their living conditions are exceptional.\nThis Teaching alludes to The Buddha pointing out that heavenly beings do not possess\nthese same qualities.\nThe Buddha then shares that there are three qualities that the people of Jambudīpa surpass\nthe people of Uttarakuru and the heavenly beings. People of Jambudīpa have the qualities\nof:\n1.) They are heroes;\n2.) they are mindful; and\n3.) there is the living of the spiritual life here.\nThis Teaching alludes to The Buddha pointing out that the people of Uttarakuru nor heavenly\nbeings possess these same qualities. This also provides insight that The Buddha views\nbeing brave, mindful, and living the spiritual life as respectful qualities that one should aspire\nto cultivate in their life practice.\n165", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Three Surpassing Respects of Jambudīpa People", "sutta_refs": ["AN"], "page": null, "page_start": 164, "page_end": 165, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d3936848-fd95-486c-a469-ee7d44e2bb56", "parent_id": "book-vol11:ch49:commentary:0", "content_type": "commentary", "text": "Chapter 49\nBirth is the Origin of Discontentedness\nThe Union of Three Things\nMonks, the conception of an embryo in a womb takes place through the\nunion of three things.\nHere, there is the union of the mother and father, but it is not the mother’s\nseason, and the consciousness/mind (gandhabba) to be reborn is not\npresent - in this case there is no conception of an embryo in a womb.\nHere, there is the union of the mother and father, and it is the mother’s\nseason, but the consciousness/mind (gandhabba) to be reborn is not present\n- in this case too there is no conception of an embryo in a womb.\nBut when there is the union of the mother and father, and it is the mother’s\nseason, and the consciousness/mind (gandhabba) to be reborn is present,\nthrough the union of these three things the conception of an embryo in a\nwomb takes place.\nThe mother then carries the embryo in her womb for nine or ten months with\nmuch anxiety, as a heavy burden. Then, at the end of nine or ten months, the\nmother gives birth with much anxiety, as a heavy burden.\nThen, when the child is born, she nourishes it with her own blood; for the\nmother’s breast-milk is called blood in the Noble One’s Discipline.\nWhen he grows up and his sense bases mature, the child plays at such\ngames as toy ploughs, tipcat, somersaults, toy windmills, toy measures, toy\ncarts, and a toy bow and arrow.\nWhen he grows up and his sense bases mature (still further), the youth\nenjoys himself provided and endowed with the five cords of sensual\npleasure, with forms recognizable by the eye... sounds recognizable by the\near… odors recognizable by the nose... flavors recognizable by the tongue…\nphysical objects recognizable by the body that are wished for, desired,\nagreeable and likeable, connected with sensual desire, and provocative of\ncraving.\n166", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "Birth is the Origin of Discontentedness", "sutta_refs": ["MN"], "page": null, "page_start": 166, "page_end": 168, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b3a2f9d1-a563-4b9b-aa35-f89822da1c3c", "parent_id": "book-vol11:ch49:commentary:1", "content_type": "commentary", "text": "On seeing a form with the eye, he craves after it if it is pleasing; he dislikes it\nif it is unpleasing. He resides with mindfulness of the body unestablished,\nwith a limited mind, and he does not understand as it actually is the\nliberation of mind and liberation by wisdom wherein those evil unwholesome\nstates cease without remainder.\nEngaged as he is in favoring and opposing, whatever feeling he feels\nwhether pleasant or painful or neither painful-nor-pleasant he delights in that\nfeeling, welcomes it, and remains holding to it.\nAs he does so, excitement arises in him.\nNow excitement in feelings is clinging. With his clinging as condition,\nexistence (comes to be); with existence as condition, birth; with birth as\ncondition, aging-and-death, sorrow, grief, pain, displeasure, and despair\ncome to be.\nSuch is the origin of this whole mass of discontentedness.\nOn hearing a sound with the ear …\nOn smelling an odor with the nose …\nOn tasting a flavor with the tongue …\nOn touching a physical object with the body …\nOn recognizing a mental object with the mind, he craves after it if it is\npleasing; he dislikes it if it is unpleasing. He resides with mindfulness of the\nbody unestablished, with a limited mind, and he does not understand as it\nactually is the liberation of mind and liberation by wisdom wherein those evil\nunwholesome states are eliminated without remainder.\nEngaged as he is in favoring and opposing, whatever feeling he feels —\nwhether pleasant or painful or neither painful‑nor‑pleasant — he delights in that\nfeeling, welcomes it, and remains holding to it. As he does so, excitement\narises in him.\nNow excitement in feelings is clinging.\nWith his clinging as condition, existence [comes to be]; with existence as\ncondition, birth; with birth as condition, aging-and-death, sorrow, grief, pain,\ndispleasure, and despair come to be.\nSuch is the origin of this whole mass of discontentedness.\n(Reference: MN 38.26)\n167", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "Birth is the Origin of Discontentedness", "sutta_refs": ["MN"], "page": null, "page_start": 166, "page_end": 168, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "df45d0ad-8022-442d-bd3e-fbb00fe8c5c0", "parent_id": "book-vol11:ch49:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a being is born into the world\nthrough a mother and father, The Six Sense Bases mature, craving is established through\nThe Six Sense Bases, the mind is unaware of these Teachings having ignorance\n(unknowing of true reality), and experiences discontentedness.\nThe Buddha shares how a being comes into the world and experiences\ndiscontentedness.\nThere are three components that are needed to create a living being. An egg, sperm, and\na consciousness (i.e. a mind). If these things are present, there is a living being.\nPlants do not have a mind. While we may consider them as being “alive”, in some\nrespects, they are not living beings. Bacteria are not a living being because they do not\noriginate from an egg, sperm, nor have a consciousness.\nA being’s sense bases mature in the womb and outside of the womb. As a being\nexperiences the arising of pleasant feelings, the mind craves and clings, wanting them to\nbe permanent. The mind excites in pleasant feelings, welcoming them into the mind.\nDue to the mind’s craving and clinging to pleasant feelings and those are temporary, the\nmind then experiences painful feelings and feelings that are neither painful-nor-pleasant.\nIt is craving/desire through The Six Sense Bases that the mind attempts to satisfy its\nunquenchable thirst for pleasant feelings but it never can be fully and completely satisfied\nso it continues on with its wandering and roaming throughout The Cycle of Rebirth\nfettered/tainted/polluted with “sensual desire”.\nIt is not until a Practitioner chooses to actively learn, reflect, and practice these Teachings\nthat the mind can experience permanent peacefulness and satisfaction through the\nelimination of craving/desire/attachment to eliminate the entire massive amount of\ndiscontentedness experienced by the unEnlightened mind.\nThrough directly training the mind, a Practitioner can eliminate conditioned feelings, such\nas excitement, based on impermanent conditions. Then, it can be liberated from its\nstrong feelings finding lasting satisfaction and inner fulfillment.\n168", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "Birth is the Origin of Discontentedness", "sutta_refs": ["MN"], "page": null, "page_start": 166, "page_end": 168, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7e55483b-f349-4ba9-b852-e7f6a52e4e1f", "parent_id": "book-vol11:ch50:commentary", "content_type": "commentary", "text": "Chapter 50\nHow Is One Developed in the Womb?\nThen the Yakkha Indaka (indigenous ethnic group from the Indian\nsubcontinent) approached The Perfectly Enlightened One and addressed him\nin verse:\n‘As the Buddhas say that form is not the soul, how then does\none obtain this body?\nFrom where do one’s bones and liver come? How is one\ndeveloped in the womb?’\nThe Perfectly Enlightened One:\nFirst there is the kalala;\nFrom the kalala comes the abbuda;\nFrom the abbuda the pesī is produced;\nFrom the pesī the ghana arises;\nFrom the ghana emerge the limbs,\nThe head‑hair, body‑hair, and nails.\nAnd whatever food the mother eats —\nThe meals and drink that she consumes —\nBy this, the being there is maintained,\nThe person inside the mother’s womb.\n(Reference: SN 10.1)\nIn this Teaching from Gotama Buddha, he shares how a being develops in the womb.\nDuring the lifetime of The Buddha, there was no modern day science or the ability to\nstudy how a womb develops inside a mother’s body. Therefore, for The Buddha to have\nacquired this wisdom is astounding.\nThe use of the words koala, abbuda, pesī, and ghana are not known to me. These would\nmost likely have been words in use during the lifetime of The Buddha within the language\nhe taught.\nAs is typical for The Buddha’s Teachings, he is showing the cause and effect of how one\nthing leads to another as he describes a maturing being inside a mother’s womb.\n169", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "How Is One Developed in the Womb?", "sutta_refs": ["SN"], "page": null, "page_start": 169, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a567742f-47e7-43f1-8612-b3183c8b2b8e", "parent_id": "book-vol11:ch51:commentary:0", "content_type": "commentary", "text": "Chapter 51\nConsciousness Conditions Name-and-Form\nI have said: “Consciousness conditions name-and-form” and this is the way\nthat should be understood, Ānanda.\n...If consciousness were not to come into the mother’s womb, would name-\nand-form develop there?\n‘No, Venerable Sir.’\nOr if consciousness, having entered the mother’s womb, were to be\ndeflected, would name-and-form come to birth in this life?\n‘No, Venerable Sir.’\nAnd if the consciousness of such a tender young being, boy or girl, were\nthus cut off, would name-and-form grow, develop, and mature?\n‘No, Venerable Sir.’\nTherefore, Ānanda, just this, namely consciousness, is the root, the cause,\nthe origin, the condition of name-and-form.\nI have said: “Name-and-form conditions consciousness” and this is the way\nthat should be understood, Ānanda.\nIf consciousness did not find a resting-place in name-and-form, would there\nsubsequently be an arising and coming-to-be of birth, aging, death, and\ndiscontentedness?\n‘No, Venerable Sir.’\nTherefore, Ānanda, just this, namely name-and-form, is the root, the cause,\nthe origin, the condition of consciousness.\nThus far then, Ānanda, we can trace birth and decay, death and falling into\nother states and being reborn.\n171", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Consciousness Conditions Name-and-Form", "sutta_refs": ["DN"], "page": null, "page_start": 171, "page_end": 172, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2e332c48-a163-4e17-b9ac-9b3d125b0f07", "parent_id": "book-vol11:ch51:commentary:1", "content_type": "commentary", "text": "Thus far extends the way of designation,\nThus far extends the way of concepts,\nThus far is the sphere of understanding,\nThus far the round goes as far as can be discerned in this life.\nNamely to name-and-form together with consciousness.\n(Reference: DN 15)\nIn this Teaching from Gotama Buddha, he shares how it is the consciousness “having\nentered the mother’s womb” that a “name-and-form” is created. Through existence, a\nbeing will experience “birth, aging, death, and discontentedness”.\nThis means, that if there is no birth, then there is no aging, death, or discontentedness.\nIt is because we are constantly reborn taking an existence that beings continually\nexperience discontentedness. It is not until one trains the mind to attain Enlightenment\nthat they have eliminated 100% of all discontentedness. In doing so, the mind will be\npeaceful, calm, serene, and content with joy - permanently. And, there will be no further\nexistence because the consciousness has been fully purified through training to attain\nEnlightenment.\nIt is only when there is craving/desire/attachment in the mind that consciousness remains\nand continues to experience rebirth. Craving is the fuel that causes rebirth.\nIf we are not born, then there will be no aging, death, or discontentedness.\n172", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Consciousness Conditions Name-and-Form", "sutta_refs": ["DN"], "page": null, "page_start": 171, "page_end": 172, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1a4fbdd3-a015-49bd-865f-9c7aa76a9242", "parent_id": "book-vol11:ch52:scripture:0", "content_type": "scripture", "text": "Chapter 52\nUnion and Disengagement Concerning\nFemininity and Masculinity\nMonks, I will teach you a discourse on union and disengagement.\nListen….\nAnd what is that discourse on union and disengagement?\nA woman, Monks, attends internally to her feminine faculty, her feminine\nbehavior, her feminine appearance, her feminine aspect, her feminine\ndesire, her feminine voice, her feminine decoration. She becomes excited by\nthese and takes delight in them. Excited by them, taking delight in them, she\nattends externally to [a man’s] masculine faculty, his masculine behavior, his\nmasculine appearance, his masculine aspect, his masculine desire, his\nmasculine voice, his masculine decoration. She becomes excited by these\nand takes delight in them. Excited by them, taking delight in them, she\ndesires union externally, and she also desires the pleasure and joy that arise\non account of such union.\nBeings who are delighted with their femininity, enter upon union with men. It\nis in this way that a woman does not transcend her femininity.\nA man, Monks, attends internally to his masculine faculty, his masculine\nbehavior, his masculine appearance, his masculine aspect, his masculine\ndesire, his masculine voice, his masculine decoration. He becomes excited by\nthese and takes delight in them. Excited by them, taking delight in them, he\nattends externally to [a woman’s] feminine faculty, her feminine behavior, her\nfeminine appearance, her feminine aspect, her feminine desire, her feminine\nvoice, her feminine decoration. He becomes excited by these and takes\ndelight in them. Excited by them, taking delight in them, he desires union\nexternally, and he also desires the pleasure and joy that arise on account of\nsuch union.\nBeings who are delighted with their masculinity, enter upon union with\nwomen. It is in this way that a man does not transcend his masculinity.\nThis is how union comes about.\n173", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Union and Disengagement Concerning", "sutta_refs": ["AN"], "page": null, "page_start": 173, "page_end": 177, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9d1ee695-3fb1-4623-b4d7-23fbbfd17216", "parent_id": "book-vol11:ch52:scripture:1", "content_type": "scripture", "text": "And how does disengagement come about?\nA woman, Monks, does not attend internally to her feminine faculty, her\nfeminine behavior, her feminine appearance, her feminine aspect, her\nfeminine desire, her feminine voice, her feminine decoration. She does not\nbecome excited by these or take delight in them. Not excited by them, not\ntaking delight in them, she does not attend externally to [a man’s] masculine\nfaculty, his masculine behavior, his masculine appearance, his masculine\naspect, his masculine desire, his masculine voice, his masculine decoration.\nShe does not become excited by these or take delight in them. Not excited by\nthem, not taking delight in them, she does not desire union externally, nor\ndoes she desire the pleasure and joy that arise on account of such union.\nBeings who are not delighted with their femininity, become disengaged from\nmen. It is in this way that a woman transcends her femininity.\nA man, Monks, does not attend internally to his masculine faculty, his\nmasculine behavior, his masculine appearance, his masculine aspect, his\nmasculine desire, his masculine voice, his masculine decoration. He does not\nbecome excited by these or take delight in them. Not excited by them, not\ntaking delight in them, he does not attend externally to [a woman’s] feminine\nfaculty, her feminine behavior, her feminine appearance, her feminine\naspect, her feminine desire, her feminine voice, her feminine decoration. He\ndoes not become excited by these or take delight in them. Not excited by\nthem, not taking delight in them, he does not desire union externally, nor does\nhe desire the pleasure and joy that arise on account of such union.\nBeings who are not delighted with their masculinity, become disengaged\nfrom women. It is in this way that a man transcends his masculinity.\nThis is how disengagement comes about. This, Monks, is The Teaching\ndiscourse on union and disengagement.\n(Reference: AN 7.51)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Union and Disengagement Concerning", "sutta_refs": ["AN"], "page": null, "page_start": 173, "page_end": 177, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f228d6bf-cdef-442c-b49a-395fe7e9cd7b", "parent_id": "book-vol11:ch52:commentary:0", "content_type": "commentary", "text": "174", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Union and Disengagement Concerning", "sutta_refs": ["AN"], "page": null, "page_start": 173, "page_end": 177, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "235a6054-2a7e-4a64-9453-4517ec0ba2f8", "parent_id": "book-vol11:ch52:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how some women are interested in men\nas a sexual partner and that some men are interested in women as a sexual partner.\nHe further describes women who are not interested in men as a sexual partner and men\nwho are not interested in women as a sexual partner.\nDuring the lifetime of The Buddha there were, of course, human beings who preferred\nsame gender relationships and human beings who preferred opposite gender\nrelationships.\nThe Buddha made this observation and taught his Students that both of these exist. He\ndid not have any other Teachings on this topic because it is completely normal and fits\nwith his Teaching on The Universal Truth of Impermanence.\nThe Buddha taught over 2,500 years ago and through his journey to Enlightenment he\nbecame The Perfectly Enlightened One. His mind was awake to the wisdom of these\nnatural laws beyond what an average human being can understand.\nIt is important to note that even 2,500 years ago, The Buddha was so wise that he\nunderstood same gender relationships and opposite gender relationships, and that these\nare all completely normal. He never taught that there was any harm being caused to the\nindividuals, or society as a whole, due to same gender or opposite gender relationships.\nWhen he taught The Five Precepts related to sexual misconduct, being aware of same\ngender and opposite gender relationships, nothing he taught related to sexual\nmisconduct included gender. Therefore, as you investigate The Natural Laws of Existence,\none can come to understand that there is no harm in individuals choosing to be in a\nloving and consenting relationship with the same gender, opposite gender, or having no\nrelationship with a life partner at all remaining single.\nToday, there are some who consider same gender relationships harmful. However, there is\nno harm in two loving and consenting adults to be in a loving relationship. Individuals who\nchoose a same gender relationship are not causing harm to themselves nor anyone else\nand is why The Buddha never taught this is harmful.\nThe challenge for some individuals is that their mind craves/desires permanence wanting\nall beings to conform to their expectations that all human beings should have an opposite\ngender relationship. But this is based on one’s own craving/desire for permanence, and is\nwhy anyone who maintains this thinking will cause themselves discontentedness over\nsomeone else’s relationship.\nOne aspect of attaining Enlightenment is to train the mind to not put one’s own wants and\nexpectations on others, attempting to get others to conform to one’s own cravings and\ndesires. The unEnlightened mind will oftentimes attempt to force others to conform to its\nown way of thinking as a way to attempt to create lasting satisfaction. The unEnlightened\nmind has a certain perspective of how it believes the world should function and then\nattempts to impose that on others, rather than focusing on one’s own life challenges and\nunderstanding The Natural Laws of Existence.\n175", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Union and Disengagement Concerning", "sutta_refs": ["AN"], "page": null, "page_start": 173, "page_end": 177, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "48a10470-dc99-4b75-9e4f-99c881560a71", "parent_id": "book-vol11:ch52:commentary:2", "content_type": "commentary", "text": "When the unEnlightened mind discovers the world does not function in the way of its own\nperceptions, then it struggles and has difficulties to exist in the world thinking that if it\ncould just “fix the world” to function in the way of its choosing, that will solve the problem\nof its discontent mind.\nThe unEnlightened mind falsely believes that if it can just get everyone to conform to its\nperception of how the world should function, the world will be perfect and the mind will\nbe satisfied. But, this is the mind’s own craving/desire/attachment with conceit (i.e.\narrogance) thinking that it knows best and the world needs to be “fixed” to conform to\none’s own perceptions of how the world should function.\nIn reality, a Practitioner needs to only understand The Natural Laws of Existence to fix\none’s own mind of craving, desiring, wanting, and expecting things to function in a way\nthat is pleasing to the individual rather than the world functions the way it does based on\nThe Natural Laws of Existence. The world cannot be “fixed” but instead, a Practitioner’s\ngoal should be to understand The Natural Laws of Existence so that one can come to\nunderstand that not all people are going to function exactly the same way. Craving and\ndesiring for all people to function in exactly the same way is part of the primary problem\nof the unEnlightened mind that causes itself to be discontent. The mind is craving\npermanence longing and yearning for all things to be exactly the same. This is impossible\ndue to The Universal Truth of Impermanence.\nThe only thing that will solve one’s own discontent mind is to train the mind to understand\nThe Natural Laws of Existence, how the world actually functions, and then the mind can\nreside peaceful, calm, serene, and content with joy because it fully understands and can\nfunction with knowledge of these natural laws. The mind can be liberated from moving\nabout the world attempting to fix everyone else and instead, work on the challenges of\none’s own mind through developing deep understanding and practice of The Natural\nLaws of Existence that lead to freedom and liberation.\nThis is why The Buddha did not have anything to teach related to some people’s\nmisperception that same gender relationships are unwholesome. Based on The Natural\nLaws of Existence, specifically The Universal Truth of Impermanence, it is not possible for\neveryone in the world to function in exactly the same way. That would be permanence\nand cannot exist. All women will not be interested in a relationship with a man. All men\nwill not be interested in a relationship with a woman. All people will not be interested in a\nrelationship at all and some will choose to remain single without children. This is a normal\noccurrence of life and is explained by The Universal Truth of Impermanence.\nSame gender relationships, opposite gender relationships, and choosing to remain single\nare all part of an individuals free will choice and that choice does not impact anyone in a\nharmful way. Rather, this helps one to see The Universal Truth of Impermanence applies\nto “all things” including relationships.\nIt is impossible for everyone in the world to conform to one specific way of being as it\nrelates to relationships. There is no harm in same gender relationships and anyone that\nfeels there is, is not understanding the most basic and fundamental Natural Law of\nExistence known as The Universal Truth of Impermanence.\nA being can eliminate their own discontentedness and liberate the mind further by letting\ngo of wanting everyone in the world to have an opposite gender relationship\nunderstanding that all beings make free will choices and one’s own choice of who to love\n176", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Union and Disengagement Concerning", "sutta_refs": ["AN"], "page": null, "page_start": 173, "page_end": 177, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8a2c227e-09aa-4f70-898d-10c687eb59bd", "parent_id": "book-vol11:ch52:commentary:3", "content_type": "commentary", "text": "in a intimate relationship does not affect anyone. Love is love and when all beings learn\nhow to love all other beings, then the harmful, unskillful, and destructive behaviors of\nattempting to force others to conform to one’s own wants and expectations can be\neliminated from the world making it a more peaceful and harmonious place for everyone\nto exist free of craving, anger, and ignorance (unknowing of true reality).\nWhen a human being does not get its cravings/desires fulfilled, the mind will oftentimes\nrevert to anger/hatred/ill will. This is why we see anger, hatred, and ill will directed towards\ngroups and individuals of different genders, religions, sexual preferences, ethnicities, etc.\nAn individual will crave and desire for all beings to be the same way, lacking the wisdom\nof The Universal Truth of Impermanence. When the mind discovers that their cravings/\ndesires are not satisfied, one experiences painful feelings and directs anger, hatred, and ill\nwill towards individuals and groups who are different. The unEnlightened mind does not\nlike impermanence and its anger, hatred, and ill will arises and motivates unskillful\nconduct that harms others and thus, harms themselves.\nIndividuals, and thus the world, can eliminate racism, sexism, xenophobia, and other\nharmful destructive thinking through training the mind to eliminate craving/desire/\nattachment. When a human being understands The Universal Truth of Impermanence,\nknowing that it is not possible for everyone in the world to be the same, and that one is\ncausing their own discontentedness through craving/desire/attachment wanting\npermanence, one can train the mind to become liberated from its own hatred. Through\ntraining the mind on The Path to Enlightenment, beings can be liberated from the self\nimposed suffering (i.e. discontentedness) caused by its own mind, learning how to live in\nharmony and peace with all other beings.\nEliminating the craving to “fix the world”, an individual can focus on the real challenge\nwithin one’s own mind. Purifying the mind of its own craving, anger, and ignorance\n(unknowing of true reality), an individual can be liberated from its destructive thinking,\nbehaviors, habits, and conduct choosing to interact with all beings in wholesome ways\nleading to peacefulness within one’s own mind.\n177", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Union and Disengagement Concerning", "sutta_refs": ["AN"], "page": null, "page_start": 173, "page_end": 177, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "742fd61f-3b37-473c-9f31-b5068a855ed6", "parent_id": "book-vol11:ch53:commentary:0", "content_type": "commentary", "text": "Chapter 53\nWhy Human Beings Are Seen to Be\nUnwholesome and Wholesome?\nThen the Brāhmin Student Subha, Todeyya’s son, went to The Perfectly\nEnlightened One and exchanged greetings with him. When this courteous\nand friendly talk was finished, he sat down at one side and asked The\nPerfectly Enlightened One:\n‘Master Gotama, what is the cause and condition why human beings are\nseen to be unwholesome and wholesome? For people are seen to be short-\nlived and long-lived, sickly and healthy, ugly and beautiful, uninfluential and\ninfluential, poor and wealthy, low-born and high-born, unwise and wise. What\nis the cause and condition, Master Gotama, why human beings are seen to\nbe unwholesome and wholesome?’\nStudent, beings are owners of their actions, heirs of their actions; they\noriginate from their actions, are bound to their actions, have their actions as\ntheir refuge. It is action that distinguishes beings as unwholesome and\nwholesome.\n‘I do not understand in detail the meaning of Master Gotama’s statement,\nwhich he spoke in brief without expounding the meaning in detail. It would be\ngood if Master Gotama would teach me The Teachings so that l might\nunderstand in detail the meaning of Master Gotama’s statement.’\nThen, Student, listen and attend closely to what I shall say.\n‘Yes, sir’ the Brāhmin Student Subha replied.\nThe Perfectly Enlightened One said this:\nHere, Student, some man or woman kills living beings and is murderous,\nbloody-handed, given to blows and violence, merciless to living beings.\nBecause of performing and undertaking such action, on the dissolution of\nthe body, after death, he reappears in a state without basic necessities, in an\nunhappy destination, in perdition, even in hell. But if on the dissolution of the\nbody, after death, he does not reappear in a state without basic necessities in\nan unhappy destination, in perdition, in hell, but instead comes back to the\nhuman state, then wherever he is reborn he is short-lived.\n178", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Why Human Beings Are Seen to Be", "sutta_refs": ["MN"], "page": null, "page_start": 178, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "caafb197-f154-4b82-9349-98a2e3aaa6a7", "parent_id": "book-vol11:ch53:commentary:1", "content_type": "commentary", "text": "This is the way, Student, that leads to short life, namely, one kills living\nbeings and is murderous, bloody-handed, given to blows and violence,\nmerciless to living beings.\nBut here, Student, some man or woman, abandoning the killing of living\nbeings, abstains from killing living beings; with rod and weapon laid aside,\ngentle and kindly, he resides compassionate to all living beings. Because of\nperforming and undertaking such action, on the dissolution of the body, after\ndeath, he reappears in a happy destination, even in the heavenly world. But if\non the dissolution of the body, after death, he does not reappear in a happy\ndestination, in the heavenly world, but instead comes back to the human\nstate, then wherever he is reborn he is long-lived.\nThis is the way, Student, that leads to long life, namely, abandoning the\nkilling of living beings, one abstains from killing living beings; with rod and\nweapon laid aside, gentle and kindly, one resides compassionate to all living\nbeings.\nHere, Student, some man or woman is given to injuring beings with the hand,\nwith a clod, with a stick, or with a knife. Because of performing and\nundertaking such action, on the dissolution of the body, after death, he\nreappears in a state without basic necessities, in an unhappy destination, in\nperdition, even in hell. But if instead he comes back to the human state, then\nwherever he is reborn he is sickly.\nThis is the way, Student, that leads to sickliness, namely, one is given to\ninjuring beings with the hand, with a clod, with a stick, or with a knife.\nBut here, Student, some man or woman is not given to injuring beings with\nthe hand, with a clod, with a stick, or with a knife. Because of performing\nand undertaking such action, on the dissolution of the body, after death, he\nreappears in a happy destination, in the heavenly world. But if instead he\ncomes back to the human state, then wherever he is reborn he is healthy.\nThis is the way, Student, that leads to health, namely, one is not given to\ninjuring beings with the hand, with a clod, with a stick, or with a knife.\nHere, Student, some man or woman is of an angry and irritable character;\neven when criticized a little, he is offended, becomes angry, hostile, and\nresentful, and displays anger, hate, and bitterness. Because of performing\nand undertaking such action, on the dissolution of the body, after death, he\nreappears in a state without basic necessities, in an unhappy destination, in\nperdition, even in hell. But if instead he comes back to the human state, then\nwherever he is reborn he is ugly.\n179", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Why Human Beings Are Seen to Be", "sutta_refs": ["MN"], "page": null, "page_start": 178, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c25ff626-c5f8-4a8e-a20e-7a6d1f54efb7", "parent_id": "book-vol11:ch53:commentary:2", "content_type": "commentary", "text": "This is the way, Student, that leads to ugliness, namely, one is of an angry\nand irritable character, even when criticized a little, he is offended, becomes\nangry, hostile, and resentful, and displays anger, hate, and bitterness.\nBut here, Student, some man or woman is not of an angry and irritable\ncharacter; even when criticized a little, he is not offended, does not become\nangry, hostile, and resentful, and does not display anger, hate, and\nbitterness. Because of performing and undertaking such action, on the\ndissolution of the body, after death, he reappears in a happy destination, in\nthe heavenly world. But if instead he comes back to the human state, then\nwherever he is reborn he is beautiful.\nThis is the way, Student, that leads to being beautiful, namely, one is not of\nan angry and irritable character, even when criticized a little, he is not\noffended, does not become angry, hostile, and resentful, and does not\ndisplay anger, hate, and bitterness.\nHere, Student, some man or woman is jealous, one who is selfish, resentful,\nand feels bitter about the gains, honor, respect, appreciation, salutations,\nand veneration received by others. Because of performing and undertaking\nsuch action, on the dissolution of the body, after death, he reappears in a\nstate without basic necessities, in an unhappy destination, in perdition, even\nin hell. But if instead he comes back to the human state, then wherever he is\nreborn he is uninfluential.\nThis is the way, Student, that leads to being uninfluential, namely, one is\njealous, resentful, and feels bitter towards the gains, honor, respect,\nappreciation, salutations, and veneration received by others.\nBut here, Student, some man or woman is not jealous, one who is not\nselfish, resentful, and feels bitter about the gains, honor, respect,\nappreciation, salutations, and veneration received by others. Because of\nperforming and undertaking such action, on the dissolution of the body, after\ndeath, he reappears in a happy destination, in the heavenly world. But if\ninstead he comes back to the human state, then wherever he is reborn he is\ninfluential.\nThis is the way, Student, that leads to being influential, namely, one is not\njealous, resentful and feels bitter towards the gains, honor, respect,\nappreciation, salutations, and veneration received by others.\nHere, Student, some man or woman does not give food, drink, clothing,\ncarriages, garlands, scents, ointments, beds, dwelling, and lamps to\nAscetics or Brāhmins. Because of performing and undertaking such action,\non the dissolution of the body, after death, he reappears in a state without\n180", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Why Human Beings Are Seen to Be", "sutta_refs": ["MN"], "page": null, "page_start": 178, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "30d75ee8-41f5-4be5-8d73-cbbd06994019", "parent_id": "book-vol11:ch53:commentary:3", "content_type": "commentary", "text": "basic necessities, in perdition, even in hell. But if instead he comes back to\nthe human state, then wherever he is reborn he is poor.\nThis is the way, Student, that leads to poverty, namely, one does not give\nfood, drink, clothing, carriages, garlands, scents, ointments, beds, dwelling\nand lamps to Ascetics or Brāhmins.\nBut here, Student, some man or woman gives food, drink, clothing,\ncarriages, garlands, scents, ointments, beds, dwelling and lamps to Ascetics\nor Brāhmins. Because of performing and undertaking such action, on the\ndissolution of the body, after death, he reappears in a happy destination, in\nthe heavenly world. But if instead he comes back to the human state, then\nwherever he is reborn he is wealthy.\nThis is the way, Student, that leads to wealth, namely, one gives food, drink,\nclothing, carriages, garlands, scents, ointments, beds, dwelling and lamps to\nAscetics or Brāhmins.\nHere, Student, some man or woman is stubborn and arrogant; he does not\npay homage (respect) to one who should receive homage (respect), does not\nrise up for one in whose presence he should rise up, does not offer a seat to\none who deserves a seat, does not make way for one for whom he should\nmake way, and does not honor, respect, appreciate, and venerate one who\nshould be honored, respected, appreciated, and venerated. Because of\nperforming and undertaking such action, on the dissolution of the body, after\ndeath, he reappears in a state without basic necessities, in perdition, even in\nhell. But if instead he comes back to the human state, then wherever he is\nreborn he is low-born.\nThis is the way, Student, that leads to low birth, namely, one is stubborn and\narrogant; he does not pay homage (respect) to one who should receive\nhomage (respect), does not rise up for one in whose presence he should rise\nup, does not offer a seat to one who deserves a seat, does not make way for\none for whom he should make way, and does not honor, respect, appreciate,\nand venerate one who should be honored, respected, appreciated, and\nvenerated.\nBut here, Student, some man or woman is not stubborn and arrogant; he\npays homage (respect) to one who should receive homage (respect), rises up\nfor one in whose presence he should rise up, offers a seat to one who\ndeserves a seat, makes way for one for whom he should make way, and\nhonors, respects, appreciates, and venerates one who should be honored,\nrespected, appreciated, and venerated.\n181", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Why Human Beings Are Seen to Be", "sutta_refs": ["MN"], "page": null, "page_start": 178, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ecb0e63b-4f1c-4644-9725-fb8417740be4", "parent_id": "book-vol11:ch53:commentary:4", "content_type": "commentary", "text": "Because of performing and undertaking such action, on the dissolution of\nthe body, after death, he reappears in a happy destination, in the heavenly\nworld. But if instead he comes back to the human state, then wherever he is\nreborn he is high-born.\nThis is the way, Student, that leads to high birth, namely, one is not stubborn\nand arrogant; he pays homage (respect) to one who should receive homage\n(respect), rises up for one in whose presence he should rise up, offers a seat\nto one who deserves a seat, makes way for one for whom he should make\nway, and honors, respects, appreciates, and venerates one who should be\nhonored, respected, appreciated, and venerated.\nHere, Student, some man or woman does not visit an Ascetic or a Brāhmin\nand ask: Venerable Sir, what is wholesome? What is unwholesome? What is\nblameable? What is blameless? What should be cultivated? What should not\nbe cultivated? What kind of action will lead to my harm and\ndiscontentedness for a long time? What kind of action will lead to my welfare\nand peacefulness for a long time? Because of performing and undertaking\nsuch action, on the dissolution of the body, after death, he reappears in a\nstate without basic necessities, in perdition, even in hell. But if instead he\ncomes back to the human state, then wherever he is reborn he is unwise.\nThis is the way, Student, that leads to being unwise, namely, one does not\nvisit an Ascetic or Brāhmin and ask such questions.\nBut here, Student, some man or woman visits an Ascetic or a Brāhmin and\nasks: Venerable Sir, what is wholesome? What is unwholesome? What is\nblameable? What is blameless? What should be cultivated? What should not\nbe cultivated? What kind of action will lead to my harm and\ndiscontentedness for a long time? What kind of action will lead to my welfare\nand peacefulness for a long time? Because of performing and undertaking\nsuch action, on the dissolution of the body, after death, he reappears in a\nhappy destination, in the heavenly world. But if instead he comes back to the\nhuman state, then wherever he is reborn he is wise.\nThis is the way, Student, that leads to wisdom, namely, one visits an Ascetic\nor Brāhmin and asks such questions.\nThus, Student, the way that leads to short life makes people short-lived, the\nway that leads to long life makes people long-lived; the way that leads to\nsickliness makes people sickly, the way that leads to health makes people\nhealthy; the way that leads to ugliness makes people ugly, the way that leads\nto being beautiful makes people beautiful; the way that leads to being\nuninfluential makes people uninfluential, the way that leads to being\ninfluential makes people influential; the way that leads to poverty makes\n182", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Why Human Beings Are Seen to Be", "sutta_refs": ["MN"], "page": null, "page_start": 178, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a33b1482-8592-40bd-9543-34ad32c32c5f", "parent_id": "book-vol11:ch53:commentary:5", "content_type": "commentary", "text": "people poor, the way that leads to wealth makes people wealthy; the way\nthat leads to low birth makes people low-born, the way that leads to high\nbirth makes people high-born; the way that leads to unwise makes people\nunwise, the way that leads to wisdom makes people wise.\nBeings are owners of their actions, Student, heirs of their actions; they\noriginate from their actions, are bound to their actions, have their actions as\ntheir refuge. It is action that distinguishes beings as unwholesome and\nwholesome.\nWhen this was said, the Brāhmin Student Subha, Todeyya's son, said to The\nPerfectly Enlightened One:\n‘Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama\nhas made The Teachings clear in many ways, as though he were turning\nupright what had been overturned, revealing what was hidden, showing the\nway to one who was lost, or holding up a lamp in the dark for those with\neyesight to see forms. I go to Master Gotama for refuge and to The\nTeachings and to The Community of Monks. Let Master Gotama remember\nme as a Household Practitioner who has gone to him for refuge for life.’\n(Reference: MN 135)\n183", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Why Human Beings Are Seen to Be", "sutta_refs": ["MN"], "page": null, "page_start": 178, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b05f2ff3-eded-4212-a1c9-ba7ffb3ff54e", "parent_id": "book-vol11:ch53:commentary:6", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the “cause and effect” relationship\nbetween actions that we perform and the results they generate.\nThese Teachings are not being shared to fear anyone into learning and practicing these\nTeachings but instead, explaining what true reality is, so that a Practitioner is then able to\nmake improved decisions through improved wisdom.\nNotice that The Buddha does not share a Teaching unless someone asks him a question.\nWhen asked, The Buddha shares the truth to help his Students acquire wisdom.\nIn this Teaching, The Buddha is sharing how “beings are owners of their actions, heirs of\ntheir actions; they originate from their actions, are bound to their actions, have their\nactions as their refuge. It is action that distinguishes beings as unwholesome and\nwholesome”. In other words, there is no action that we perform that does not have some\nresult. And, we are unable to run and hide from that result, unwholesome or wholesome.\nAll actions produce a result. Through the wisdom of these Teachings, Practitioners can\ndiscover the qualities of mind and actions that are unwholesome and those that are\nwholesome. It is one’s actions that determine if they are unwholesome or wholesome.\nEssentially, all The Buddha’s Teachings are guiding one to deeply understand The Natural\nLaw of Kamma and through that wisdom, one will make wiser wholesome decisions\nproducing wholesome outcomes.\nThe Buddha explains how various actions lead to certain results. Keep in mind that there\nis no being or entity that is overseeing The Natural Law of Kamma. This natural law\nfunctions on its own without intervention or judgment by any being.\nRather than believing what you are learning in this Teaching, instead, reflect on what is\nbeing shared.\nThe Buddha is providing actions performed that have certain results.\nKilling living beings results in a being having a short life span. Do not believe this but\ninstead, look at the natural world around you to determine if this is truth or not so that you\ncan acquire wisdom.\nHave you or have you ever known anyone who has destroyed life repeatedly? Did it lead\nto a short life span? Perhaps you might think of individuals involved in all types of killing,\nnot just killing that is considered illegal but all killing as The Natural Law of Kamma does\nnot function based on societal laws created by humans.\nThink of world leaders who, in the past, were dedicated to killing and look at the result of\ntheir life. Consider soldiers who are sent into battle. Think of the animal world such as\nsnakes, lions, bears, etc., these animals generally have shorter life span than animals like\nelephants or turtles which do not kill for food.\nNow, apply this same method of reflection on The Teachings to discover the truth on each\nindividual Teaching shared by The Buddha, specifically those in this Teaching.\nThe Buddha shares that beings who injure other beings are sickly. Those who are angry\nand irritable are ugly. Jealous beings are uninfluential.\n184", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Why Human Beings Are Seen to Be", "sutta_refs": ["MN"], "page": null, "page_start": 178, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f7806806-67b1-4616-8f0e-ae90cf78717d", "parent_id": "book-vol11:ch53:commentary:7", "content_type": "commentary", "text": "You can take time, effort, and energy to gradually investigate each aspect of these\nTeachings to reflect through looking at the world around you to determine if what The\nBuddha is sharing is the truth so that you can acquire wisdom. In this way, you are not\nbelieving these Teachings but instead, you are investigating them to independently\ndiscover the truth to acquire wisdom.\nRemember, these Teachings are not to be believed but instead, one can learn, reflect, and\npractice to observe the truth for yourself.\nNow that you have learned this Teaching, now it is time to reflect.\nAs you reflect on these Teachings and outcomes, one can come to the conclusion that\nThe Buddha’s Teachings are the truth and with this new found wisdom choose to no\nlonger make decisions that would include any of these unwholesome qualities while\ntraining the mind to practice the wholesome qualities shared by The Buddha. As you do,\nthe condition of the mind and your life will gradually improve as more people will interact\nwith you in wholesome ways because that is what you are doing, making wholesome\nchoices to interact with people and conduct your life through the wisdom of these\nwholesome Teachings.\nAs you can see, The Buddha is not attempting to fear, guilt, or shame anyone into\nlearning and practicing his Teachings but instead, sharing the truth of what will or will not\nhappen in one’s life now and in the future should one continue to choose to make\ndecisions to include any of these into your life practice.\nHis Teachings are not attempting to control anyone, because that is not possible. Instead,\nhis Teachings are providing guidance based on the truth of The Natural Law of Kamma for\none who chooses to learn, reflect, and practice this “better way of life” so that you can\nexperience peacefulness, calmness, serenity, and contentedness with joy through not\ncausing harm in the world so that, over time, no harm will come to you.\n185", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Why Human Beings Are Seen to Be", "sutta_refs": ["MN"], "page": null, "page_start": 178, "page_end": 185, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "47665bd0-693a-4e64-b28d-84a146504fe8", "parent_id": "book-vol11:ch54:scripture", "content_type": "scripture", "text": "Chapter 54\nDuty of a Noble Wheel-Turning Monarch\nThe Perfectly Enlightened One spoke about a Wheel-Turning Monarch of\nlong long ago, this conversation is between the consecrated Khattiya King\n(Son) and King Dalhanemi (Father).\nBut what, Sir, is the duty of a Noble Wheel‑Turning Monarch?\n“It is this, my son: Yourself depending on The Teachings, honoring it,\nrevering it, cherishing it, doing homage (respect) to it and venerating it, having\nThe Teachings as your badge and banner, acknowledging The Teachings as\nyour master, you should establish guard, security, and protection according to\nThe Teachings for your own household, your troops, your nobles and royal\nsubordinates (vassals), for Brāhmins and Householders, town and country\nfolk, Ascetics and Brāhmins, for beasts and birds.\nLet no crime exist in your Kingdom, and to those who are in need, give\nproperty.\nAnd whatever Ascetics and Brāhmins in your Kingdom have renounced the\nlife of sensual desire (obsession) and are devoted to patient mental discipline\nand gentleness, each one taming himself, each one calming himself and each\none striving for the end of craving, from time to time you should go to them\nand consult them as to what is wholesome and what is unwholesome, what is\nblameworthy and what is blameless, what is to be followed and what is not to\nbe followed, and what action will in the long run lead to harm and sorrow, and\nwhat to welfare and peacefulness. Having listened to them, you should avoid\nthe evil unwholesome and do what is wholesome.\nThat, my son, is the duty of a Noble Wheel‑Turning Monarch.\n(Reference: DN 26)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 54, "chapter_title": "Duty of a Noble Wheel-Turning Monarch", "sutta_refs": ["DN"], "page": null, "page_start": 186, "page_end": 187, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e4c822c9-bb24-4ee0-a1bc-373397f850c0", "parent_id": "book-vol11:ch54:commentary:0", "content_type": "commentary", "text": "186", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 54, "chapter_title": "Duty of a Noble Wheel-Turning Monarch", "sutta_refs": ["DN"], "page": null, "page_start": 186, "page_end": 187, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "878d4523-912c-437b-9f89-c705b61a042d", "parent_id": "book-vol11:ch54:commentary:1", "content_type": "commentary", "text": "In this Teaching, there is a conversation between a father and son who are the heads of a\nroyal family as Kings.\nDuring the lifetime of The Buddha, a son became a King at a certain age allowing the\nfather to retire. This conversation is between a father and son with the father providing\nguidance to his son of how to run his Kingdom.\nThe father is explaining how The Teachings of The Buddha are a central aspect of being a\nwise King and that his Teachings will provide guidance helping him to be a successful\nKing. The father advises his son to consult with “Ascetics and Brāhmins” “as to what is\nwholesome and what is unwholesome, what is blameworthy and what is blameless, what\nis to be followed and what is not to be followed, and what action will in the long run lead to\nharm and sorrow, and what to welfare and peacefulness”.\nThe father is advising his son to practice The Teachings of The Buddha sharing “Having\nlistened to them, you should avoid the evil unwholesome and do what is wholesome. That,\nmy son, is the duty of a Noble Wheel‑Turning Monarch”.\nA Wheel-Turning Monarch is an individual who is a leader of a large population of people\nwho chooses to guide them based on The Teachings of The Buddha.\nDuring the lifetime of The Buddha, these were actual Kings.\nToday, we could think of a President, Prime Minister, Kings, Queens, politicians, and\nothers who lead a large population of people through wise decision making based on The\nNatural Laws of Existence shared in The Teachings of The Buddha.\nA Wheel-Turning Monarch is a leader of a population of people who decides to implement\nrules for the population based on these Teachings. With their influence to be able to set\nrules and guidelines for the population, it is seen as beneficial to guide a population of\npeople through these good wholesome Teachings.\nThese individuals have deep wisdom of The Teachings and choose to practice them for\ntheir own life while also making decisions about their leadership of a large population of\npeople based on The Natural Laws of Existence, specifically, The Natural Law of Kamma.\nThey are a role model of these Teachings, in that they are setting an example for others to\nobserve that benefits the population of people through more closely understanding how\nto practice The Teachings in daily life through the example displayed by the “Wheel-\nTurning Monarch” or today, a leader of a large population of people.\nThe Natural Laws of Existence are a much higher law than any laws that could be created\nby human beings. Therefore, for a King or leader to function through these Natural Laws\nof Existence, this would lead to wholesome outcomes for large groups of people. A\nWheel-Turning Monarch has significant influence to help large populations of people\nthrough structuring their Kingdom and how it operates based on these natural laws as\nthis would help individuals in the population more readily progress towards\nEnlightenment.\n187", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 54, "chapter_title": "Duty of a Noble Wheel-Turning Monarch", "sutta_refs": ["DN"], "page": null, "page_start": 186, "page_end": 187, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7dff2d49-2122-46e2-b1a4-f011696cb6d5", "parent_id": "book-vol11:ch55:scripture", "content_type": "scripture", "text": "Chapter 55\nBeings Bound by Action\nOne is not a Brāhmin by birth,\nNor by birth a non-Brāhmin.\nBy action is one a Brāhmin,\nBy action is one a non-Brāhmin.\nFor men are farmers by their acts,\nAnd by their acts are craftsmen too;\nAnd men are merchants by their acts,\nAnd by their acts are servants too.\nAnd men are robbers by their acts,\nAnd by their acts are soldiers too;\nAnd men are chaplains by their acts,\nAnd by their acts are rulers too.\nSo that is how the truly wise\nSee action as it really is,\nSee dependent origination,\nSkilled in action and its results.\nAction makes the world go round;\nAction makes this generation turn.\nLiving beings are bound by action\nLike the chariot wheel by the linchpin.\n(Reference: SNP 3.9)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 55, "chapter_title": "Beings Bound by Action", "sutta_refs": [], "page": null, "page_start": 188, "page_end": 189, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "20c1dc03-dc28-4dd2-a6b9-373a5a90562a", "parent_id": "book-vol11:ch55:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how it is one’s actions that determine\neverything about an individual.\nDuring the lifetime of The Buddha, it was believed that based on what type of family you\nwere born into determined what type of life you would live. For example, if you were born\ninto a highly wealthy and influential family, an individual would expect to have a certain\ntype of life versus an individual born into a family of little wealth or influence.\nPeople who were born into Brāhmin families were considered to be holy and able to\ncommunicate with the Gods while people of lower castes (i.e. status) were unable to have\na spiritual life being dependent on the Brāhmin to do the spiritual work for others.\nCommon people would pay Brāhmin a fee to pray on their behalf. This created an\nenvironment where corruption was able to be easily introduced as fees could easily be\nchanged and the common person had no recourse to improve their life because it was\n188", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 55, "chapter_title": "Beings Bound by Action", "sutta_refs": [], "page": null, "page_start": 188, "page_end": 189, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "14fc71c8-1cf3-40d1-a8db-d8c6572835b5", "parent_id": "book-vol11:ch55:commentary:1", "content_type": "commentary", "text": "the Brāhmin who controlled access to the Gods that were believed in during that lifetime.\nBrāhmins were considered to be holy and sacred, all determined by what family an\nindividual was born into not by their deeds or actions.\nThis Teaching, and others, from The Buddha helped individuals understand that one is not\na holy person by birth but by their actions. It is our actions that is the “cause” or “action”\nthat creates certain “effects” or “results” in our life.\nIf one were to think just because they were born into a certain family, life should be good\nor bad, then they are not yet understanding The Natural Law of Kamma. The results we\nexperience in this life is not purely based on what family we are born into but is\ndetermined by our actions.\nAs we make wholesome or unwholesome decisions, we experience the corresponding\nresults in our life. As The Buddha shares, “that is how the truly wise see action as it really\nis”. A wise Practitioner will need to see this cause and effect relationship within all\naspects of life. There is nothing that occurs in this world without a “cause” or “action”\nthen there is an “effect” or “result”.\nAll individuals are able to attain Enlightenment leading a spiritual life, this is not\ndependent on what family one is born into as part of this life.\nThe Buddha explains the complete series of events as it relates to The Cycle of Rebirth\nand the experiencing of discontentedness in his Teaching on Dependent Origination. He\npoints to that in this Teaching when he said, “see dependent origination skilled in action\nand its results”. Dependent Origination is the ultimate truth that explains the causality or\ncausal relationship between ignorance (unknowing of true reality) and discontentedness\nalong with The Cycle of Rebirth and beings continued wandering in The Cycle of Rebirth.\nIt is action that determines everything in the world explained by The Buddha as “action\nmakes the world go round; action makes this generation turn. Living beings are bound by\naction like the chariot wheel by the linchpin”.\nIt is our actions that determine what we do or do not experience in this life. A chariot or\ncart is pulled by horses with a primary “linchpin” that connects the cart and horses.\nWithout the “linchpin”, the chariot would not function or move. So too, it is one’s actions\nthat determines what does and does not happen in one’s life. One’s actions are the\n“linchpin” or primary aspect of one’s life that determines all outcomes.\nPurifying one’s bodily, verbal, and mental actions will result in an improved condition of\nmind and life.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n189", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 55, "chapter_title": "Beings Bound by Action", "sutta_refs": [], "page": null, "page_start": 188, "page_end": 189, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d1c1712d-2b5c-4411-beba-c53c16a6cd83", "parent_id": "book-vol11:ch56:commentary", "content_type": "commentary", "text": "Chapter 56\nThe Path Leading to Reappearance in\nAccordance With One’s Objective\nMonks, I shall teach you reappearance in accordance with one’s objective.\nListen and attend closely to what I shall say.\nHere, Monks, a Monk possesses confidence, virtue (moral conduct),\nlearning, generosity, and wisdom. He thinks: ‘Oh, that on the dissolution of the\nbody, after death, I might reappear in the company of well‑to‑do Nobles’! He\nfixes his mind on that, determined upon it, develops it. These objectives and\nthis effort of his, thus developed and cultivated, lead to his reappearance\nthere.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He thinks: ‘Oh, that on the dissolution of the body,\nafter death, I might reappear in the company of well‑to‑do Brāhmins’! He fixes\nhis mind on that, determined upon it, develops it. These objectives and this\neffort of his, thus developed and cultivated, lead to his reappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He thinks: ‘Oh, that on the dissolution of the body,\nafter death, I might reappear in the company of well‑to‑do Householders’!\nHe fixes his mind on that, determined upon it, develops it. These objectives\nand this effort of his, thus developed and cultivated, lead to his reappearance\nthere.\nThis, Monks, is the path, the way that leads to reappearance there.\n(Reference: MN 41)\n190\n\nIn this Teaching from Gotama Buddha, he shares how a human being can develop certain\nqualities of mind, and in doing so, will lead to rebirth in an improved designation.\nAgain, it is important to keep in mind that the goal of these Teachings and The Path to\nEnlightenment is to attain Enlightenment so that there isn’t rebirth. Likewise, the way\nleading to rebirth in an improved destination is the same path that leads to Enlightenment.\nThe qualities of mind that The Buddha highlights are confidence, virtue (moral conduct),\nlearning, generosity, and wisdom.\nFor a Practitioner to experience an improved designation upon rebirth, The Buddha\ndescribes these qualities of mind as important to accomplishing the objective.\n191", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 56, "chapter_title": "The Path Leading to Reappearance in", "sutta_refs": ["MN"], "page": null, "page_start": 190, "page_end": 191, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "69d954bb-a6d8-4943-bd4d-3def990ef503", "parent_id": "book-vol11:ch57:commentary:0", "content_type": "commentary", "text": "Chapter 57\n‘On Knowledge of Beginnings’\nThere comes a time, Vāseṭṭha, when, sooner or later after a long period, this\nworld contracts. At a time of contraction, beings are mostly born in the\nheavenly realm (Ābhassara Brahmā world). And there they dwell, mind‑made,\nfeeding on excitement, self‑luminous, moving through the air, glorious—and\nthey stay like that for a very long time.\nBut sooner or later, after a very long period, this world begins to expand\nagain. At a time of expansion, the beings from the heavenly realm\n(Ābhassara Brahmā world), having passed away from there, are mostly\nreborn in this world. Here they dwell, mind‑made, feeding on excitement,\nself‑ luminous, moving through the air, glorious—and they stay like that for a\nvery long time.\nAt that period, Vāseṭṭha, there was just one mass of water, and all was\ndarkness, blinding darkness. Neither moon nor sun appeared, no\nconstellations or stars appeared, night and day were not distinguished, nor\nmonths and fortnights, no years or seasons, and no male and female, beings\nbeing reckoned just as beings.\nAnd sooner or later, after a very long period of time, savoury earth spread\nitself over the waters where those beings were. It looked just like the skin\nthat forms itself over hot milk as it cools. It was endowed with color, smell\nand taste. It was the color of fine ghee or butter, and it was very sweet, like\npure wild honey.\nThen some being of a greedy nature said: “I say, what can this be?” and\ntasted the savoury earth on its finger. In so doing, it became taken with the\nflavor, and craving arose in it. Then other beings, taking their cue from that\none, also tasted the stuff with their fingers. They too were taken with the\nflavor, and craving arose in them. So they set to with their hands, breaking\noff pieces of the stuff in order to eat it. And the result of this was that their\nself‑luminance disappeared. And as a result of the disappearance of their\nself-luminance, the moon and the sun appeared, night and day were\ndistinguished, months and fortnights appeared, and the year and its\nseasons. To that extent the world re‑evolved.\nAnd those beings continued for a very long time feasting on this savoury\nearth, feeding on it and being nourished by it. And as they did so, their\nbodies became coarser, and a difference in looks developed among them.\n192", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "‘On Knowledge of Beginnings’", "sutta_refs": ["DN"], "page": null, "page_start": 192, "page_end": 201, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4555a1c3-5186-4907-b16b-a3d4a9c1a479", "parent_id": "book-vol11:ch57:commentary:1", "content_type": "commentary", "text": "Some beings became good‑looking, others ugly. And the good‑looking ones\ndespised the others, saying: “We are better‑looking than they are.” And\nbecause they became arrogant and conceited about their looks, the savoury\nearth disappeared. At this, they came together and grieved, crying: “Oh that\nflavor! Oh that flavor!” And so nowadays when people say: “Oh that flavor!”\nwhen they get something nice, they are repeating an ancient saying without\nrealizing it.\nAnd then, when the savory earth had disappeared, a fungus cropped up, in\nthe manner of a mushroom. It was of a good color, smell, and taste. It was\nthe color of fine ghee or butter, and it was very sweet, like pure wild honey.\nAnd those beings set to and ate the fungus. And this lasted for a very long\ntime. And as they continued to feed on the fungus, so their bodies became\ncoarser still, and the difference in their looks increased still more. And the\ngood‑looking ones despised the others … And because they became\narrogant and conceited about their looks, the sweet fungus disappeared.\nNext, creepers appeared, shooting up like bamboo… , and they too were\nvery sweet, like pure wild honey.\nAnd those beings set to and fed on those creepers. And as they did so, their\nbodies became even coarser, and the difference in their looks increased still\nmore … And they became still more arrogant, and so the creepers\ndisappeared too. At this, they came together and grieved, crying: “Oh, our\ncreeper’s gone! What have we lost!” And so now today when people, on\nbeing asked why they are upset, say: “Oh, what have we lost!” they are\nrepeating an ancient saying without realizing it.\nAnd then, after the creepers had disappeared, rice appeared in open spaces,\nfree from powder and from husks, fragrant and clean‑grained. And what they\nhad taken in the evening for supper had grown again and was ripe in the\nmorning, and what they had taken in the morning for breakfast was ripe\nagain by evening, with no sign of reaping. And these beings set to and fed\non this rice, and this lasted for a very long time. And as they did so, their\nbodies became coarser still, and the difference in their looks became even\ngreater. And the females developed female sex‑organs, and the males\ndeveloped male organs. And the women became excessively preoccupied\nwith men, and the men with women. Owing to this excessive preoccupation\nwith each other, passion was aroused, and their bodies burnt with lust. And\nlater, because of this burning, they indulged in sexual activity.\nBut those who saw them indulging threw dust, ashes or cow‑dung at them,\ncrying: “Die, you filthy beast! How can one being do such things to another!”\nJust as today, in some districts, when a daughter‑in‑law is led out, some\npeople throw dirt at her, some ashes, and some cow‑dung, without realizing\n193", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "‘On Knowledge of Beginnings’", "sutta_refs": ["DN"], "page": null, "page_start": 192, "page_end": 201, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "051fe8fb-2152-4c23-8afc-62c55322e6aa", "parent_id": "book-vol11:ch57:commentary:2", "content_type": "commentary", "text": "that they are repeating an ancient observance. What was considered bad\nform in those days is now considered good form.\nAnd those beings who in those days indulged in sex were not allowed into a\nvillage or town for one or two months. Accordingly, those who indulged for\nan excessively long period in such immoral practices began to build\nthemselves dwellings so as to indulge under cover.\nNow it occurred to one of those beings who was inclined to laziness: “Well\nnow, why should I be bothered to gather rice in the evening for supper and in\nthe morning for breakfast? Why shouldn’t I gather it all at once for both\nmeals?” And he did so. Then another one came to him and said: “Come on,\nlet’s go rice‑gathering.” “No need, my friend, I’ve gathered enough for both\nmeals.” Then the other, following his example, gathered enough rice for two\ndays at a time, saying: “That should be about enough.” Then another being\ncame and said to that second one: “Come on, let’s go rice‑gathering.” “No\nneed, my friend, I’ve gathered enough for two days.” (The same for 4, then 8\ndays).\nHowever, when those beings made a store of rice and lived on that,\nhusk‑powder and husk began to envelop the grain, and where it was reaped\nit did not grow again, and the cut place showed, and the rice grew in\nseparate clusters.\nAnd then those beings came together grieving: “Wicked ways have become\nwidespread among us: at first we were mind‑made, feeding on excitement …\n(all events repeated down to the latest development, each fresh change\nbeing said to be due to ‘wicked and unwholesome ways’) … and the rice\ngrows in separate clusters. So now let us divide up the rice into fields with\nboundaries.” So they did so.\nThen, Vāseṭṭha, one greedy‑natured being, while watching over his own plot,\ntook another plot that was not given to him, and enjoyed the fruits of it. So\nthey seized hold of him and said: “You’ve done a wicked thing, taking\nanother’s plot like that! Don’t ever do such a thing again!” “I won’t”, he said,\nbut he did the same thing a second and a third time.\nAgain he was seized and rebuked, and some hit him with their fists, some\nwith stones, and some with sticks. And in this way, Vāseṭṭha, taking what\nwas not given, and condemning, and lying, and punishment, took their\norigin.\nThen those beings came together and grieved the arising of these evil\n(unwholesome) things among them; taking what was not given, condemning,\nlying and punishment. And they thought: “Suppose we were to appoint a\n194", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "‘On Knowledge of Beginnings’", "sutta_refs": ["DN"], "page": null, "page_start": 192, "page_end": 201, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9e997758-21b0-43ee-a682-7837e9abd8d9", "parent_id": "book-vol11:ch57:commentary:3", "content_type": "commentary", "text": "certain being who would show anger where anger was due, punish those\nwho deserved it, and banish those who deserved banishment! And in return,\nwe would grant him a share of the rice”\nSo they went to the one among them who was the handsomest, the\nbest‑looking, the most pleasant and capable, and asked him to do this for\nthem in return for a share of the rice, and he agreed.\n“The People’s Choice” is the meaning of Mahā‑Sammata, which is the first\nregular title to be introduced. “Ruler Of The Fields” is the meaning of\nKhattiya, the second such title. And “He Gladdens Others With Teachings” is\nthe meaning of Rājā, the third title to be introduced.\nThis, then, Vāseṭṭha, is the origin of the class of Khattiyas, in accordance\nwith the ancient titles that were introduced for them. They originated among\nthese very same beings, like ourselves, no different, and in accordance with\nTeachings, not otherwise.\nTeachings are the best thing for people, in this life and the next as well.\nThen some of these beings thought: “Evil things have appeared among\nbeings, such as taking what is not given, condemning, lying, punishment and\nbanishment. We ought to put aside evil and unwholesome things.” And they\ndid so. “They Put Aside Evil And Unwholesome Things” is the meaning of\nBrāhmin, which is the first regular title to be introduced for such people.\nThey made leaf‑huts in forest places and meditated in them. With the\nsmoking fire gone out, with pestle cast aside, gathering almsfood for their\nevening and morning meals, they went away to a village, town or royal city to\nseek their food, and then they returned to their leaf‑huts to meditate. People\nsaw this and noted how they meditated. “They Meditate” is the meaning of\nJhāyaka, which is the second regular title to be introduced.\nHowever, some of those beings, not being able to meditate in leaf‑huts,\nsettled around towns and villages and compiled books. People saw them\ndoing this and not meditating. “Now These Do Not Meditate” is the meaning\nof Ajjhāyaka, which is the third regular title to be introduced.\nAt that time, it was regarded as a low designation, but now it is the higher.\nThis, then, Vāseṭṭha, is the origin of the class of Brāhmins in accordance with\nthe ancient titles that were introduced for them. Their origin was from among\nthese very same beings, like themselves, no different, and in accordance\nwith Teachings, not otherwise.\nTeachings are the best thing for people in this life and the next as well.\n195", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "‘On Knowledge of Beginnings’", "sutta_refs": ["DN"], "page": null, "page_start": 192, "page_end": 201, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "53655c88-0c3a-4074-b8b2-3f7d497fb50c", "parent_id": "book-vol11:ch57:commentary:4", "content_type": "commentary", "text": "And then, Vāseṭṭha, some of those beings, having paired off, adopted various\ntrades, and this “Various” is the meaning of Vessa, which came to be the\nregular title for such people. This, then, is the origin of the class of Vessas, in\naccordance with the ancient titles that were introduced for them. Their origin\nwas from among these very same beings …\nAnd then, Vāseṭṭha, those beings that remained went in for hunting. “They\nAre Base Who Live By The Chase”, and that is the meaning of Sudda, which\ncame to be the regular title for such people. This, then, is the origin of the\nclass of Suddas in accordance with the ancient titles that were introduced\nfor them. Their origin was from among these very same beings …\nAnd then, Vāseṭṭha, it came about that some Khattiya, dissatisfied with his\nown Teachings, went forth from the household life into homelessness,\nthinking: “I will become an Ascetic.” And a Brāhmin did likewise, a Vessa did\nlikewise, and so did a Sudda. And from these four classes the class of\nAscetics came into existence.\nTheir origin was from among these very same beings, like themselves, no\ndifferent, and in accordance with Teachings, not otherwise.\nTeachings are the best thing for people, in this life and the next as well.\nAnd, Vāseṭṭha, a Khattiya who has led a bad life in body, speech, and\nthought, and who has wrong view will, in consequence of such wrong views\nand deeds, at the breaking‑up of the body after death, be reborn in a state of\nloss, an ill fate, the downfall, the hell‑state. So too will a Brāhmin, a Vessa or\na Sudda.\nLikewise, a Khattiya who has led a good life in body, speech, and thought,\nand who has Right View will, in consequence of such Right View and deeds,\nat the breaking‑up of the body after death, be reborn in a good destination,\nin a heaven‑state. So too will a Brāhmin, a Vessa or a Sudda.\nAnd a Khattiya who has performed deeds of both kinds in body, speech, and\nthought, and whose view is mixed will, in consequence of such mixed views\nand deeds, at the breaking‑up of the body after death, experience both\npleasure and pain. So too will a Brāhmin, a Vessa or a Sudda.\nAnd a Khattiya who is restrained in body, speech, and thought, and who has\ndeveloped The Seven Factors of Enlightenment, will attain to Final Nibbāna\n(Final Enlightenment) in this very life. So too will a Brāhmin, a Vessa or a\nSudda.\n196", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "‘On Knowledge of Beginnings’", "sutta_refs": ["DN"], "page": null, "page_start": 192, "page_end": 201, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "02e9fa42-4ea2-4981-b86d-aa2cfdd15655", "parent_id": "book-vol11:ch57:commentary:5", "content_type": "commentary", "text": "And, Vāseṭṭha, whoever of these four castes, as a Monk, becomes an\nArahant who has destroyed the taints (fetters), done what had to be done,\nlaid down the burden, attained to the highest goal, completely destroyed the\nfetter of existence, and become liberated by the highest wisdom, he is\ndeclared to be chief among them in accordance with Teachings, and not\notherwise.\nTeachings are the best thing for people, in this life and the next as well.\nThe Khattiya’s best among those who value clan;\nHe with knowledge and conduct is best of gods and men.\n(Reference: DN 27)\nIn this Teaching from Gotama Buddha, he shares a story of creation and how the world\ncomes to be.\nFinal Nibbāna\nFinal Nibbāna, or Final Enlightenment, is when someone attains Enlightenment and dies.\nThis is referred to as Final Enlightenment.\nDuring one’s life, the mind can be trained to attain Enlightenment. The mind will reside\npeaceful, calm, serene, and content with joy - permanently. The mind will no longer\nexperience any mental pain associated with unwelcomed emotions, thoughts, ideas, or\nany sort of discontentedness of mind. All discontentedness such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc. will be completely eliminated from the mind.\nHowever, a being is unable to completely transcend physical pain while in the human\nform. This is impossible. While the mind can be developed to not react with anger,\nsadness, hostility, aggression, or other discontent feelings upon experiencing physical\npain, nonetheless, physical pain will still be experienced by the mind.\nThe mind can eliminate all cravings/desires/attachments while in the human form and\nduring this life to experience Enlightenment. But while still alive, a being cannot eliminate\nthe connection between the body and the mind. The mind is still connected to physical\nbody during life. Therefore, the mind will still experience physical pain but the mind will\nexperience it differently in the Enlightened mental state versus in the unEnlightened\nmental state.\nIn the unEnlightened mental state, when the mind experiences physical pain, one can\nbecome angered, frustrated, irritated, annoyed, hostile, aggressive, resentful, fearful, and\nexperience other discontent feelings. This is due to the mind craving permanent health,\npermanent comfort, and permanent pleasant feelings from the body. It is impossible for\nthe body to experience permanent comfort due to The Universal Truth of Impermanence.\n197", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "‘On Knowledge of Beginnings’", "sutta_refs": ["DN"], "page": null, "page_start": 192, "page_end": 201, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eff6a120-45d2-440c-9a58-d0d40ff3c7ad", "parent_id": "book-vol11:ch57:commentary:6", "content_type": "commentary", "text": "The pain associated with the physical body is an important aspect of the mind that needs\nto exist in order for a being to function in the world. If a being did not experience physical\npain, they would be unable to remove the physical body from harm when too close to a\nheat source or another problematic situation arose. The sensation of physical pain\nexperienced by the mind helps a being understand, potential damage will occur or has\noccurred and therefore, seek a remedy to the physical pain. This is why we choose to\nstep away from a heat source. The mind is alerted that the physical body is experiencing\npain and the being takes action to resolve the situation. This is beneficial and needed\nduring life.\nIn these situations, an unEnlightened mind will oftentimes experience discontentedness\nassociated with the craving for permanent comfort of the physical body. When there is\nphysical pain, the unEnlightened mind becomes discontent.\nAn Enlightened mind has been deeply trained to the point that it understands physical\npain is impermanent, and that allowing the mind to become discontent due to physical\npain, does not help to eliminate the physical pain.\nDiscontentedness at times of physical pain could actually make the situation worse.\nFor example, if one was bitten by a poisonous snake and became agitated, overactive,\nand uncalm, this would increase respirations of the lungs and heart functions creating\nconditions for the poison to more rapidly move through the body causing more significant\ninjury and damage with an increased risk of potential death. Through training the mind to\nreside unagitated and calm, an individual can decrease the harm to the body and improve\ntheir ability to survive an injury such as a snake bite because the poison will not permeate\nin the body as rapidly when the mind is calm. Through the mind remaining calm during\nphysical injuries, a being increases their ability to resolve the situation with a positive\noutcome.\nWhen an Enlightened mind experiences physical pain, the mind can continue to reside\npeaceful, calm, serene, and content with joy despite the physical injury, damage, or pain.\nThis is an added benefit experienced by an Enlightened mind producing improved\noutcomes in situations where physical pain is experienced.\nNonetheless, there is still physical pain for an Enlightened being but it is just that the mind\nwill not react to the pain and instead, respond to resolve the situation finding a solution.\nThe physical pain associated with existence will continue for the remaining time of\nexistence even for an Enlightened being. But, they will not experience mental anguish or\nany type of discontentedness associated with the physical pain. The Enlightened mind\ndoes not relate to the pain in the same way as the unEnlightened mind which will\noftentimes become discontent due to physical pain.\nIt is not until the physical body dies, described by Gotama Buddha as “the breakup of the\nbody”, that the body and mind completely separate. From that point, not only has one\ntranscended discontentedness their entire life due to the attainment of Enlightenment, but\nthe being will then experience the complete elimination of all pain including physical pain.\nThis is referred to as Final Enlightenment or Final Nibbāna.\nEnlightenment is experienced during life and the mind has transcended all emotional pain\nand suffering. But, the physical pain will remain, because it is needed to make wise\ndecisions concerning the physical body during times of injury. The Enlightened mind will\n198", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "‘On Knowledge of Beginnings’", "sutta_refs": ["DN"], "page": null, "page_start": 192, "page_end": 201, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0c19ad6e-7e0c-4c6f-839c-d0ab68acc457", "parent_id": "book-vol11:ch57:commentary:7", "content_type": "commentary", "text": "have physical pain but will have acquired an improved way of responding to the physical\npain rather than reacting to it.\nOnce a being has attained Enlightenment and dies, there is no longer any physical pain\nbecause the separation of the body and mind has occurred, therefore one has attained\nFinal Enlightenment. All pain both mental and physical has been completely eliminated -\npermanently.\nIt is possible for an unEnlightened being to experience Enlightenment and Final\nEnlightenment at the time of death. The being would have experienced discontentedness\ntheir entire life but at the time of death, they would immediately experience Enlightenment\nand Final Enlightenment no longer experiencing rebirth through The Cycle of Rebirth.\nWhat happens once one attains Enlightenment and dies experiencing Final Enlightenment\nis an undeclared Teaching of Gotama Buddha. He did not teach what is next other than\nan Enlightened being will not experience any further existence in The Cycle of Rebirth.\nThere are other Teachings from Gotama Buddha in this book series related to how to\nensure The Teachings of a Buddha are sustained in the world. Chapters 33 and 34 in the\nbook “Foundation in The Teachings” (Volume 3) provides these Teachings and an\nexplanation of these Teachings.\nWhat Happens at Death?\nAfter we die does the body become soil to the earth or after death what remains?\nIsn’t there spirit or energy which exist inside our body? Isn’t there some sort of\nenergy?\nNo, at the time of death the body and mind separate and then there is \"break up of the\nbody\".\nThe body was described by Gotama Buddha through The Four Elements of Earth, Wind,\nFire, and Water.\nEssentially, the physical body is described and classified into these Four Elements.\nEarth: The solids of the body. (hair, teeth, nails, bones, etc.)\nWind: The movement of bodily functions. (Circulation, movement of bile, etc.)\nFire: The temperature of the body.\nWater: The liquids of the body. (urine, saliva, blood, pus, tears, etc.)\nThe physical body is nothing more than these four elements coming together with a mind\nor consciousness. The joining of the body and the mind creates a person.\nOnce the body and mind separate, the body will deteriorate remaining as these four\nelements but without a mind or consciousness.\n199", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "‘On Knowledge of Beginnings’", "sutta_refs": ["DN"], "page": null, "page_start": 192, "page_end": 201, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e47f75d1-e3b5-48fc-8310-5ac461350343", "parent_id": "book-vol11:ch57:commentary:8", "content_type": "commentary", "text": "What you are looking at when you see the body is a unique collection of these four\nelements that is always in a state of change and upon death, the body will continue that\nchange and configuration but it will still be just these four elements.\nThe body will progressively deteriorate and depending whether there is burial or\ncremation, will determine how quickly the process of change occurs.\nThrough burial, the process is much slower. Cremation accelerates the process of change\nof these four elements.\nWhat happens to the mind upon death?\nIf the mind is not yet Enlightened, (i.e. the mind has not yet attained Enlightenment), then\nthere is rebirth into one of The Five Realms.\nHeavenly Realm\nHuman Realm\nAfflicted Spirits Realm\nAnimal Realm\nHell Realm\nHeavenly, Afflicted Spirits, and Hell realms are formless realms. (i.e. there is no physical\nform).\nHuman and Animal realms are form realms, (i.e. there is physical form).\nRebirth is not instantaneous and upon rebirth there is a completely new existence with a\nnew form or formless existence and a new consciousness, (i.e. a new mind).\nThe new mind will have residual memories of past lives and unextinguished craving/\ndesire/attachment from past lives. The residual memories of past lives may potentially be\nrecalled as the mind awakens towards Enlightenment more and more.\nIf someone attains Enlightenment what happens to the mind? Does it disappear?\nIf the mind has experienced Enlightenment during the human or heavenly existence or at\ndeath, (i.e. Enlightenment can be attained during an existence in the human or heavenly\nrealm or at death in those realms but not in the lower realms), the body and mind\nseparate and what happens next is an \"undeclared\" Teaching.\nTo attain Enlightenment, the mind needs to get to the point where there is no craving/\ndesire/attachment (i.e. mental longing with a strong eagerness) to know what is next.\nAn Enlightened mind is experiencing so much peace, calm, serenity, and contentedness\nwith joy that is permanent, the mind is not going to care what is next.\nAn Enlightened mind has already extinguished all fears including the fear of death,\ntherefore, the mind is so peaceful and does not fear death so what happens next, the\nEnlightened mind does not care.\n200", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "‘On Knowledge of Beginnings’", "sutta_refs": ["DN"], "page": null, "page_start": 192, "page_end": 201, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7a16eb5a-1893-4fe6-880d-28a1d38850be", "parent_id": "book-vol11:ch57:commentary:9", "content_type": "commentary", "text": "Having attained Enlightenment, you will know that you are already experiencing complete\nand utter peacefulness so if there is something next after death for an Enlightened being,\nit is either as good as you are currently experiencing or better.\nAnd, if there is nothing next, then, ok, you are \"done\".\nEither way, the mind needs to \"let go\" of wanting to know what is next and just focus on\nlearning and practicing The Teachings with guidance on The Path to Enlightenment to\nexperience Enlightenment in this life now that you are human.\nIs the mind or soul/spirit the same thing?\nNo they are not.\nThere is no Teaching from The Buddha that there is or is not a soul/spirit. This is not a\nTeaching he shared. He left The Teaching on a soul/spirit as \"undeclared\".\n201", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "‘On Knowledge of Beginnings’", "sutta_refs": ["DN"], "page": null, "page_start": 192, "page_end": 201, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ff3b1d9c-4d20-445a-afc3-bf3456cbace7", "parent_id": "book-vol11:ch58:scripture:0", "content_type": "scripture", "text": "Chapter 58\nCauses of a Decrease in People’s Lifespan\nThe King established guard and protection, but he did not give property to\nthe needy, and as a result poverty became widespread.\nThus, from the not giving of property to the needy, poverty became\nwidespread, from the growth of poverty, the taking of what was not given\nincreased, from the increase of theft, the use of weapons increased, from the\nincreased use of weapons, the taking of life increased - and from the\nincrease in the taking of life, people’s lifespan decreased, their beauty\ndecreased, and as a result of this decrease of lifespan and beauty, the\nchildren of those whose lifespan had been eighty thousand years lived for\nonly forty thousand years.\nThus, from the not giving of property to the needy, ... the taking of life\nincreased, and from the taking of life, lying increased, from the increase in\nlying, people’s lifespan decreased, their beauty decreased, and as a result,\nthe children of those whose lifespan had been forty thousand years lived for\nonly twenty thousand years.\nThus, from the not giving of property to the needy, … the speaking evil of\nothers increased, and in consequence, people’s lifespan decreased, their\nbeauty decreased, and as a result, the children of those whose lifespan had\nbeen twenty thousand years lived only for ten thousand years.\nThus, from the not giving of property to the needy, ... sexual misconduct\nincreased, and in consequence people’s lifespan decreased, their beauty\ndecreased, and as a result, the children of those whose lifespan had been\nten thousand years lived for only five thousand years.\nAnd among the generation whose lifespan was five thousand years, two\nthings increased: harsh speech and idle chatter, in consequence of which\npeople’s lifespan decreased, their beauty decreased, and as a result, the\nchildren of those whose lifespan had been five thousand years lived, some\nfor two-and-a-half thousand years, and some for only two thousand years.\nAnd among the generation whose lifespan was two-and-a-half thousand\nyears, craving and anger increased, and in consequence people’s lifespan\ndecreased, their beauty decreased, and as a result, the children of those\nwhose lifespan had been two-and-half thousand years lived for only a\nthousand years.\n202", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 58, "chapter_title": "Causes of a Decrease in People’s Lifespan", "sutta_refs": ["DN"], "page": null, "page_start": 202, "page_end": 208, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b8cefc18-f819-43e0-8c75-0d2de6ff8f40", "parent_id": "book-vol11:ch58:scripture:1", "content_type": "scripture", "text": "Among the generation whose lifespan was a thousand years, false opinions\nincreased ... and as a result, the children of those whose lifespan had been a\nthousand years lived for only five hundred years.\nAnd among the generation whose lifespan was five hundred years, three\nthings increased: incest, excessive greed, and unwholesome practices\nincreased ... and as a result, the children of those whose lifespan had been\nfive hundred years lived, some for two hundred and fifty years, some for only\ntwo hundred years.\nAnd among those whose lifespan was two hundred and fifty years, these\nthings increased: lack of respect for mother and father, for Ascetics and\nBrāhmins, and for the head of the community.\nThus, from the not giving of property to the needy, ... lack of respect for\nmother and father, for Ascetics and Brāhmins, and for the head of the\ncommunity increased, and in consequence people’s lifespan and beauty\ndecreased, and the children of those whose lifespan had been two-and-a-\nhalf centuries lived for only a hundred years.\nMonks, a time will come when the children of these people will have a life\nspan of ten years. And with them, girls will be marriageable at five years old.\nAnd with them, these flavors will disappear: ghee, butter, sesame-oil,\nmolasses and salt. Among them, kudru-sa-grain will be the chief food, just\nas rice and curry are today.\nAnd with them, the ten courses of moral conduct will completely disappear,\nand the ten courses of evil will prevail exceedingly; for those of a ten-year\nlifespan there will be no word for ‘moral’ so how can there be anyone who\nacts in a moral way? Those people who have no respect for mother or father,\nfor Ascetics and Brāhmins, for the head of the community, will be the ones\nwho enjoy honor and prestige. Just as it is now the people who show\nrespect for mother and father, for Ascetics and Brāhmins, for the head of the\ncommunity, who are praised and honored, so it will be with those who do the\nopposite.\nAmong those of a ten-year lifespan, no account will be taken of mother or\naunt, of mother’s sister-in-law, of Teacher’s wife or of one’s father’s wives\nand so on - all will be promiscuous in the world like sheep, fowl and pigs,\ndogs and jackals. Among them fierce hostility will prevail one for another,\nfierce hatred, fierce anger, and thoughts of killing, mother against child and\nchild against mother, father against child and child against father, brother\nagainst brother, brother against sister, just as the hunter feels hatred for the\nbeast he stalks …\n203", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 58, "chapter_title": "Causes of a Decrease in People’s Lifespan", "sutta_refs": ["DN"], "page": null, "page_start": 202, "page_end": 208, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8bc1b09a-a8f0-4073-8794-76f815f37d8d", "parent_id": "book-vol11:ch58:scripture:2", "content_type": "scripture", "text": "And for those of a ten-year lifespan, there will come to be a ‘sword-interval’\nof seven days, during which they will mistake one another for wild beasts.\nSharp swords will appear in their hands and, thinking: ‘There is a wild beast!’\nthey will take each other’s lives with those swords.\nBut there will be some beings who do not want to take part in this killing.\nThey went into hiding for seven days. Then, at the end of the seven days,\nthey will emerge from their hiding-places and rejoice together as one\ncommunity, saying: \"Wholesome beings, I see that you are alive!\" ... so let us\nnow do good! … And through having undertaken such wholesome things,\nthey will increase in lifespan gradually from ten years back to eighty\nthousand years again. And in that time an Arahant Fully Enlightened Buddha\nnamed Maitreya will arise in the world.\n(Reference: DN 26)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 58, "chapter_title": "Causes of a Decrease in People’s Lifespan", "sutta_refs": ["DN"], "page": null, "page_start": 202, "page_end": 208, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8b7bbd95-b455-4b2a-9c6e-ee427e86c629", "parent_id": "book-vol11:ch58:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a leader of a community can throw\nan entire population of people into significant and unfortunate circumstances.\nMuch like The Teaching in the previous Chapter, The Buddha shows the “cause and\neffect” or “action and result”, essentially, the results of the King’s decision to be selfish\nand how it affects the entire population.\nThat one decision has an effect impacting countless people. Through countless\nunwholesome decisions that are made, the population of people experience\nunwholesome results such as: poverty, theft, use of weapons, killing, lying, sexual\nmisconduct, etc. all resulting in a decrease of lifespan for the entire population of people.\nThe description of what The Buddha is sharing explains how one decision of selfishness\ncan lead to a cascade of decisions that result in significant and unfortunate results for an\nentire population of people.\nHe then explains that there will be a Fully Enlightened Buddha named Maitreya who will\narise in the world. The goal and objective of a Buddha is to share these Teachings in a\nway that countless beings can learn and practice to attain Enlightenment benefiting the\nworld and improving the condition of the world. Through countless individuals choosing\nto learn and practice these Teachings making wholesome decisions, this will gradually\nimprove the condition of the world.\nJust like individual unwholesome decisions from one individual can work to degrade a\npopulation, individual wholesome decisions from each individual, to improve our life\npractice, can improve the condition of one’s mind, their life, and the world. So, if one\ndecision from a King can degrade a population of people, one decision can work to\nimprove the condition of a population of people as well.\nYour decision to improve your life practice will help improve your life, the life of those\nclose to you, and all of humanity.\n204", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 58, "chapter_title": "Causes of a Decrease in People’s Lifespan", "sutta_refs": ["DN"], "page": null, "page_start": 202, "page_end": 208, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3a1c078c-9c18-460f-98c5-604706186f6c", "parent_id": "book-vol11:ch58:commentary:1", "content_type": "commentary", "text": "Why Did Gotama Buddha Share That He is a Buddha and Why Will Maitreya Buddha\nNot Share with The Public That He is a Buddha?\nDuring the lifetime of Gotama Buddha, people did not know what is a Buddha. To help\nhumanity understand what a Buddha is, Gotama Buddha needed to help us to\nunderstand this important Teaching by sharing that he is a Buddha.\nSo, during his lifetime, he shared that he is The Perfectly Enlightened One - a Buddha.\nThis helped us to understand what a Buddha is and is not, so this important Teaching\nwas understood and available to be shared throughout humanity after his death.\nWhat is a Buddha?\nA “Buddha” is not a Stage of Enlightenment but instead, is a unique type of Enlightened\nbeing. A Buddha is an Arahant who has attained Enlightenment without any assistance of\nTeachers but only through their own efforts of using the world as their Teacher and\nperhaps Teachings of a previously awakened Buddha.\nThere are three primary criteria of what makes a Buddha a Buddha.\n1.) A Buddha awakens to Enlightenment through their own independent journey without\nthe assistance of any Teachers, independently discovering The Teachings that lead to\nEnlightenment.\nA Buddha has fully eliminated The Ten Fetters to attain Enlightenment as an Arahant but\nthey have done so through their own independent journey without the assistance of any\nTeachers, developing deep wisdom of what is needed to attain Enlightenment.\n2.) A Buddha guides countless others to Enlightenment during their lifetime through\nsharing their independently discovered Teachings that led to their own Enlightenment\nduring their independent journey.\nA Buddha has the ability to guide countless beings to the attainment of Enlightenment\nduring their lifetime and after their death. A Buddha will dedicate the remaining time of\ntheir life towards sharing their Teachings and guiding countless beings to Enlightenment.\n3.) Upon a Buddha’s death, they will leave their Teachings in a condition that can be\ncontinually shared assisting countless more beings to Enlightenment after their death.\nA Buddha’s Teachings and Students will continue to guide countless people to\nEnlightenment after a Buddha’s death. A Buddha has already done the hard work of\nfiguring out how to attain Enlightenment. You just need to learn and practice his\nTeachings to improve the condition of the mind and your life.\nA Buddha is referred to as a Fully Perfectly Enlightened Buddha, a Perfectly Enlightened\nOne, or a Tathāgata. They are a human being, a Teacher, one with deep compassion for\nall beings and the world. A Buddha has deep wisdom to help the world and can\naccomplish that goal through individuals choosing to learn and practice their Teachings to\nattain Enlightenment.\n205", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 58, "chapter_title": "Causes of a Decrease in People’s Lifespan", "sutta_refs": ["DN"], "page": null, "page_start": 202, "page_end": 208, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3868f743-bc68-4574-a1f2-716ded51e68b", "parent_id": "book-vol11:ch58:commentary:2", "content_type": "commentary", "text": "They are considered Perfectly Enlightened because there are no outside influences that\nhave led to their awakening, so they have “Perfect Enlightenment” where their mind is\nunaffected by any teachings outside of their own independently discovered Teachings\nthat led to their awakening.\nA Buddha will have an excellent memory being able to recall countless past events and\nsituations with stunning accuracy. Unlike other humans, their memory does not fade and\nis not overwritten.\nWhy Will Maitreya Buddha Not Share with The Public That He is a Buddha?\nGotama Buddha predicted that a new Buddha would arise 2,500 years after his death and\nreferred to him as “Maitreya Buddha”. Gotama Buddha died in 483 BCE which dates the\nawakening of Maitreya Buddha to the year 2017.\n“Maitreya” refers to “loving-kindness” as it is predicted that this new Buddha will have a\nsignificant amount of loving-kindness for the world and choose to share The Path to\nEnlightenment with all of humanity, restoring The Teachings of Gotama Buddha for all of\nhumanity to gradually become Enlightened.\nSince Gotama Buddha shared The Teachings of what a Buddha is and is not, and in\ncurrent times declaring one’s self as a Buddha would be viewed as arrogance, prideful,\nboasting, and based in ego, Maitreya Buddha will not share that he is a Buddha but\ninstead, humbly share his Teachings without a need for others to know he is a Buddha -\nhis Students may gradually discover this truth on their own as they progress towards\nawakening to Enlightenment.\nDuring the lifetime of Gotama Buddha, there was no such thing as “worldwide fame”.\nInstead, Gotama Buddha was initially isolated to a small portion of the world. He taught\nin, what we refer to today as, Northeast India. Sharing and teaching that he was a\nBuddha, did not produce the perception that he was attempting to elevate himself to\n“worldwide fame” because worldwide fame did not exist during his lifetime.\nHumanity spoke many different languages 2,500 years ago and there was only minimal\ninteraction between various populations and societies. So sharing and teaching that he\nwas a Buddha was to acknowledge what a Buddha is and is not, while helping humanity\nunderstand this important Teaching along with all the other Teachings that lead to\nEnlightenment.\nToday, if someone declared they were a Buddha, this would be scrutinized and\nconsidered as, someone attempting to attain “worldwide fame” and people would\nconsider this to be based in arrogance, pride, boastfulness, and ego. Therefore, an\nindividual who publicly declares themselves as a Buddha could not actually be a Buddha\nbecause they could not be Enlightened if there was arrogance, pride, boastfulness, and\nego.\nMaitreya Buddha would know that if he announced his awakening to Enlightenment, that\nno one would believe this and therefore, it would hinder his ability to share The Teachings\nthat lead to Enlightenment.\n206", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 58, "chapter_title": "Causes of a Decrease in People’s Lifespan", "sutta_refs": ["DN"], "page": null, "page_start": 202, "page_end": 208, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0fe4cb76-649c-48ee-943a-6f71ef6a7c5e", "parent_id": "book-vol11:ch58:commentary:3", "content_type": "commentary", "text": "A Buddha’s Teachings are not based in belief. They are not interested in anyone\nbelieving anything at all, including, believing that they are a Buddha.\nA Buddha does not need anyone to know they are a Buddha to be able to effectively\nshare their Teachings into the world. A Buddha would be wise enough to awaken to\nEnlightenment on their own without any Teachers or guidance which is an enormous feat\nthat requires a significant amount of wisdom. The last Buddha currently known to the\nworld existed over 2,500 years ago.\nMaitreya Buddha would not only have the wisdom to awaken to Enlightenment on his\nown without any Teachers or guidance but, he would also have the wisdom of how to\nshare his Teachings with all those who have a sincere interest to learn his Teachings\nwithout the need for others to know he is a Buddha. Not only would Maitreya Buddha\nhave the wisdom to awaken to Enlightenment on his own but, he would be able to create\na wholesome environment that is conducive for Students to learn, reflect, and practice\nThe Teachings that lead to Enlightenment with his guidance and without anyone needing\nto know he is a Buddha.\nIn fact, others knowing he is a Buddha would actually hinder his ability to share his\nTeachings and to guide countless Students to Enlightenment.\nOne of the most significant “powers” that a Buddha has is that no one knows he is a\nBuddha.\nA Buddha has the ability to observe the quality of mind of his Students based on\nobservation and interaction with them. He can observe the wholesome and unwholesome\nqualities of mind and then offer Teachings to help them cultivate wholesome qualities of\nmind and eliminate the unwholesome qualities of mind. A Buddha is more effective when\nno one knows that he is a Buddha so that he can more readily observe the normal state\nof an individual’s mind and then share Teachings to help his Students who are seeking\nguidance.\nIn this way, if people knew Maitreya Buddha existed in the world, they would potentially\nbe on their best behavior anytime they are around him and thus, render useless his ability\nto observe the normal state of his Student’s mind.\nHe would be unable to observe the wholesome and unwholesome qualities of his\nStudent’s mind, therefore, he would lack the insight to readily offer Teachings that would\nhelp guide his Students to Enlightenment.\nA Buddha’s only goal is to guide as many Students to Enlightenment as possible during\ntheir lifetime and leave The Teachings in a condition that countless more people can get\nto Enlightenment after their death.\nIf a population of people were convinced that Maitreya Buddha is a Buddha, not only\nwould people need to believe him, not only would people consider that he has arrogance,\npride, boastfulness, and ego, thus, not be a Buddha…but also, his power and ability to\ndiagnose the mind of his Student’s would be rendered useless and hinder his goal to\nguide countless Students to Enlightenment because he would lack the insight of the\nwholesome and unwholesome qualities of mind of his Students and be unable to share\nTeachings with them based on those important observations.\n207", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 58, "chapter_title": "Causes of a Decrease in People’s Lifespan", "sutta_refs": ["DN"], "page": null, "page_start": 202, "page_end": 208, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "78b51516-3daf-4f53-956c-dc8ce3439382", "parent_id": "book-vol11:ch58:commentary:4", "content_type": "commentary", "text": "There was not a worldwide announcement of Gotama Buddha’s awakening nor was there\na worldwide announcement of the arrival of other important Teachers, such as, Jesus\nChrist. Therefore, Maitreya Buddha would not need a worldwide announcement to be an\neffective Teacher but instead, would have the wisdom to accomplish his goals of restoring\nThe Teachings of Gotama Buddha that guide all of humanity to Enlightenment on The\nPath to Enlightenment without anyone knowing he is a Buddha.\nHaving countless Enlightened beings in the world would create the ability for all of\nhumanity to create “heaven on earth”.\nPeople not knowing that Maitreya Buddha has awakened to Enlightenment would\nbe beneficial to Maitreya Buddha, his Students, and all of humanity in multiple ways.\n1.) People would not need to believe he is a Buddha, they could discover the truth on\ntheir own as they learn, reflect, and practice his Teachings to awaken to Enlightenment.\n2.) Humanity would not regard him as having arrogance, pride, boastfulness, or ego\nbecause he would humbly go about his work guiding countless people to Enlightenment\nwhile restoring The Teachings of Gotama Buddha back into the world.\n3.) He would retain his ability to observe the wholesome and unwholesome qualities of\nmind of his Students, thus, aiding him in more readily guiding countless people to\nEnlightenment.\nNo one should expect that Maitreya Buddha will make a worldwide announcement of his\nawakening. Instead, he will humbly, peacefully, and respectfully share his Teachings into\nthe world with all those who have a sincere interest in learning, reflecting, and practicing\nThe Path to Enlightenment to attain Enlightenment.\nIf you learn, reflect, and practice The Teachings of Maitreya Buddha that are restoring The\nTeachings of Gotama Buddha, then you will see the clarity, conciseness, and preciseness\nthat Maitreya Buddha can share Gotama Buddha’s Teachings with all those who choose\nto progress towards Enlightenment. And, you will be able to make significant progress\ntowards Enlightenment through his in-depth Teachings based on his deep wisdom.\nMaitreya Buddha’s only goal is to restore The Teachings of Gotama Buddha by guiding\ncountless people to Enlightenment during his lifetime and after his death. He would have\nno interest in fame or fortune as he would know those are not what leads to lasting and\nfulfilling peacefulness and joy that is permanent - the Enlightened mind.\nIf you live during the lifetime of Maitreya Buddha, this is the very best time to learn,\nreflect, and practice The Teachings to attain Enlightenment. There is no other time in\nhistory that is better than learning directly with a Buddha to attain Enlightenment.\nMay you all experience the peace and joy of the Enlightened mind.\nBe well and have a wonderful life…..perhaps your last life.\n208", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 58, "chapter_title": "Causes of a Decrease in People’s Lifespan", "sutta_refs": ["DN"], "page": null, "page_start": 202, "page_end": 208, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8dede881-db33-4fbd-a7c3-c354d603e0fe", "parent_id": "book-vol11:ch59:scripture", "content_type": "scripture", "text": "Chapter 59\nBecome Unrighteous\nMonks, when Kings are unrighteous, the royal subordinates (vassals)\nbecome unrighteous.\nWhen the royal subordinates (vassals) are unrighteous, Brāhmins and\nHouseholders become unrighteous.\nWhen Brāhmins and Householders are unrighteous, the people of the towns\nand countryside become unrighteous.\nWhen the people of the towns and countryside are unrighteous, the sun and\nmoon proceed off course.\nWhen the sun and moon proceed off course, the constellations and the stars\nproceed off course.\nWhen the constellations and the stars proceed off course, day and night\nproceed off course.\nWhen day and night proceed off course, the months and weeks proceed off\ncourse.\nWhen the months and weeks proceed off course, the seasons and years\nproceed off course.\nWhen the seasons and years proceed off course, the winds blow off course\nand at random.\nWhen the winds blow off course and at random, the deities become upset.\nWhen the deities are upset, sufficient rain does not fall.\nWhen sufficient rain does not fall, the crops ripen irregularly.\nWhen people eat crops that ripen irregularly, they become short-lived, ugly,\nweak, and sickly.\n(Then, The Tathāgata explained in the above, in detail, with the opposite\ncauses with the opposite results.\n209\n\n‘Monks, when Kings, are righteous, the royal subordinates (vassals) become\nrighteous...When sufficient rain falls, the crops ripen in season. When people\neat crops that ripen in season, they become long-lived, beautiful, strong, and\nhealthy’)\n(Reference: AN 4.70)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 59, "chapter_title": "Become Unrighteous", "sutta_refs": ["AN"], "page": null, "page_start": 209, "page_end": 210, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b3879ca7-3be6-40ca-accb-f7de8fb775ed", "parent_id": "book-vol11:ch59:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a leader of a community can throw\nan entire population of people into significant and unfortunate circumstances.\nWhen “Kings are unrighteous, the royal subordinates (vassals) become unrighteous”. As a\nKing would be the leader of a community or population of people and when a leader is\nunwholesome, all who follow that individual will also be unwholesome.\nThis “cause and effect” or “action and result” is further explaining The Natural Law of\nKamma how each of our individual decisions lead to results or consequences.\nThe Buddha traces this one decision from the King demonstrating how it affects aspects\nof the environment, thus, causing lack of food, shortened lifespan and even sickness for\nan entire population of people.\nThere is a corresponding discourse where Gotama Buddha shares the opposite that when\na leader of the community is righteous or wholesome, that leads to positive effects that\nbenefit all.\nYou can apply this to your household, professional environment, and all those\nsurrounding you. That through your efforts to practice these wholesome Teachings,\nothers around you will also choose to make wholesome decisions. You can influence and\nguide children, co-workers, and all those close to you, whom you care about, through\nyour own choices within your life practice choosing to practice wholesome moral\nconduct.\nPeople will learn through your own wholesome conduct which will influence their\ndecisions. Observing and understanding this “cause and effect” or “action and result”,\nessentially the results of our decisions, is to understand The Natural Law of Kamma\napplying it to your daily life.\nThrough wise wholesome decision making, a Practitioner will experience wholesome\noutcomes. It is these Teachings that will help guide you in making wholesome decisions\nin your life that will lead to wholesome outcomes. The more deeply you understand these\nTeachings including The Teachings on The Natural Law of Kamma, you will be able to\nmake wise wholesome decisions to improve the condition of the mind and your life, thus,\nbenefiting you and all those around you.\nDetailed explanation of The Natural Law of Kamma is available in this same book series\nfound in Chapter 9 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) and “The Natural Law of Kamma” (Volume 6).\n210", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 59, "chapter_title": "Become Unrighteous", "sutta_refs": ["AN"], "page": null, "page_start": 209, "page_end": 210, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9c994c0c-c3aa-49df-8527-76ce9e261b1b", "parent_id": "book-vol11:ch60:commentary", "content_type": "commentary", "text": "Chapter 60\nReasons for Depopulation\n‘Master Gotama, I have heard older Brāhmins who are aged, burdened with\nyears, Teachers of Teachers, saying: ‘In the past this world was so thickly\npopulated one would think there was no space between people. The villages,\ntowns, and capital cities were so close that roosters could fly between them.’\nWhy is it, Master Gotama, that at present the number of people has declined,\ndepopulation is seen, and villages, towns, cities, and districts have\nvanished?’\nAt present, Brāhmin, people are excited by unwholesome lust, overcome by\nunrighteous greed, affected by wrong harmful teachings. As a result, they\ntake up weapons and slay one another. Hence many people die.\nThis is a reason why at present the number of people has declined,\ndepopulation is seen, and villages, towns, cities, and districts have vanished.\nAgain, at present people are excited by unwholesome lust, overcome by\nunrighteous greed, affected by wrong harmful teachings. When this happens,\nsufficient rain does not fall. As a result, there is a famine, a scarcity of grain;\nthe crops become spoiled and turn to straw. Hence many people die.\nThis is another reason why at present the number of people has declined,\ndepopulation is seen, and villages, towns, cities, and districts have vanished.\nAgain, at present people are excited by unwholesome lust, overcome by\nunrighteous greed, affected by wrong harmful teachings. When this happens,\nthe Yakkhas (indigenous ethnic group from the Indian subcontinent) release\nwild spirits. Hence many people die.\nThis is yet another reason why at present the number of people has declined,\ndepopulation is seen, and villages, towns, cities, and districts have vanished.\n(Reference: AN 3.56)\n211", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 60, "chapter_title": "Reasons for Depopulation", "sutta_refs": ["AN"], "page": null, "page_start": 211, "page_end": 211, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "88891b04-ca25-4592-a334-32cb505d50e9", "parent_id": "book-vol11:ch61:scripture", "content_type": "scripture", "text": "Chapter 61\nCause of Ill Will\n‘By what fetters, Sir, are beings bound - gods, humans, asuras, nagas,\ngandhabbas and whatever other kinds there may be - whereby, although they\naspire to live without hate, harming, hostility or ill will, and in peace, they yet\nlive in hate, harming one another, hostile and with ill will?’\nRuler of the Gods, it is the bonds of jealousy and material gain that bind\nbeings so that, though they aspire to live without hate, harming, hostility or ill\nwill, and in peace, they yet live in hate, harming one another, hostile and with\nill will.\n‘But Sir, what gives rise to jealousy and material gain, what is their origin, how\nare they born, how do they arise? Owing to the presence of what do they\narise, owing to the absence of what do they not arise?’\nJealousy and material gain, Ruler of the Gods, take rise from happiness and\nsadness, this is their origin, this is how they are born, how they arise. When\nthese are present, they arise, when these are absent, they do not arise.\n‘But, Sir, what gives rise to being happy and sad, what is their origin, how are\nthey born, how do they arise? Owing to the presence of what do they arise,\nowing to the absence of what do they not arise?’\nThey arise, Ruler of the Gods, from craving/desire; due to the presence of\ncraving/desire they arise, due to the absence of craving/desire they do not\narise.\n(Reference: DN 21)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 61, "chapter_title": "Cause of Ill Will", "sutta_refs": ["DN"], "page": null, "page_start": 213, "page_end": 214, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4425b30f-79d3-4bda-9602-0dcb62db6e36", "parent_id": "book-vol11:ch61:commentary", "content_type": "commentary", "text": "213\n\nIn this Teaching from Gotama Buddha, he shares how ill will arises in the mind as a result\nof craving/desire/attachment.\nBecause there is craving/desire/attachment, the mind experiences happiness and\nsadness.\nBecause there is happiness and sadness, the mind experiences jealousy and material\ngain.\nSo while one might “aspire to live without hate, harming, hostility or ill will, and in peace,\nthey yet live in hate, harming one another, hostile and with ill will” due to craving/desire/\nattachment existing in the mind.\nAnger, hatred, and ill will are all the same pollution of the mind that breeds hostility,\naggression, and resentment. The solution to eliminating anger/hatred/ill will is to develop\na Loving-kindness Meditation practice while practicing loving-kindness in daily life\nthrough all our interactions with all beings.\nAnger, hatred, or ill will is part of The Three Poisons, The Three Unwholesome Roots, or\nThe Three Fires.\nDetailed explanation of The Three Poisons is available in this same book series found in\nChapter 8 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nDetailed explanation of establishing a Loving-kindness Meditation practice is available in\nthis same book series found in Chapter 11 of the book “Developing a Life Practice: The\nPath That Leads to Enlightenment” (Volume 1).\n214", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 61, "chapter_title": "Cause of Ill Will", "sutta_refs": ["DN"], "page": null, "page_start": 213, "page_end": 214, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b3248411-9865-4e60-b7e6-a1959ad33599", "parent_id": "book-vol11:ch62:scripture:0", "content_type": "scripture", "text": "Chapter 62\nOne Frightened and Terrified of Death\nOne Not Frightened and Terrified of Death\nBrāhmin, there are those subject to death that are frightened and terrified of\ndeath, but there are also those subject to death that are not frightened and\nterrified of death.\nAnd, Brāhmin, who are those subject to death that are frightened and\nterrified of death?\nHere, someone is not free of lust, desire, wants, thirst, passion, and craving\nfor sensual pleasures. When he incurs a severe and debilitating illness, he\nthinks: ‘Oh, the sensual pleasures dear to me will leave me, and I will have to\nleave those sensual pleasures.’ He sorrows, suffers, and grieves; he cries\nbeating his breast and becomes confused.\nThis is one subject to death who is frightened and terrified of death.\nAgain, someone is not free of lust, desire, wants, thirst, passion, and craving\nfor the body. When he incurs a severe and debilitating illness, he thinks: ‘Oh,\nthis body dear to me will leave me, and I will have to leave this body.’ He\nsorrows, suffers, and grieves; he cries beating his breast and becomes\nconfused.\nThis, too, is one subject to death who is frightened and terrified of death.\nAgain, someone has not done what is good and wholesome or made a\nshelter for himself, but he has done what is evil, cruel, and defiled\n(unwholesome). When he incurs a severe and debilitating illness, he thinks:\n‘Oh, I have not done anything good and wholesome, nor have I made a\nshelter for myself, but I have done what is evil, cruel, and defiled\n(unwholesome). When I pass on, I will meet the appropriate fate.’ He\nsorrows, suffers, and grieves; he cries beating his breast and becomes\nconfused.\nThis, too, is one subject to death who is frightened and terrified of death.\nAgain, someone here is uncertain, doubtful, and unclear about the good\nwholesome Teachings. When he incurs a severe and debilitating illness, he\nthinks: ‘Oh, I am uncertain, doubtful, and unclear about the good wholesome\n215", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 62, "chapter_title": "One Frightened and Terrified of Death", "sutta_refs": ["AN"], "page": null, "page_start": 215, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "85f98284-e558-48ca-bf15-081ecf57c469", "parent_id": "book-vol11:ch62:scripture:1", "content_type": "scripture", "text": "Teachings.’ He sorrows, suffers, and grieves; he cries beating his breast and\nbecomes confused.\nThis, too, is one subject to death who is frightened and terrified of death.\nThese are four subject to death that are frightened and terrified of death.\nAnd, Brāhmin, who are those subject to death that are not frightened and\nterrified of death?\nHere, someone is free of lust, desire, wants, thirst, passion, and craving for\nsensual pleasures. When he incurs a severe and debilitating illness, he does\nnot think: ‘Oh, the sensual pleasures dear to me will leave me, and I will have\nto leave those sensual pleasures.’ He does not sorrow, suffer, and grieve; he\ndoes not cry beating his breast and become confused.\nThis is one subject to death who is not frightened and terrified of death.\nAgain, someone is free of lust, desire, wants, thirst, passion, and craving for\nthe body. When he incurs a severe and debilitating illness, he does not think:\n‘Oh, this body dear to me will leave me, and I will have to leave this body.’\nHe does not sorrow, suffer, and grieve; he does not cry beating his breast\nand become confused.\nThis, too, is one subject to death who is not frightened and terrified of death.\nAgain, someone has not done what is evil, cruel, and defiled (unwholesome),\nbut has done what is good and wholesome and made a shelter for himself.\nWhen he incurs a severe and debilitating illness, he thinks: ‘Indeed, I have\nnot done anything evil, cruel, and defiled (unwholesome), but I have done\nwhat is good and wholesome and made a shelter for myself. When I pass on,\nI will meet the appropriate fate.’ He does not sorrow, suffer, and grieve; he\ndoes not cry beating his breast and become confused.\nThis, too, is one subject to death who is not frightened and terrified of death.\nAgain, someone is certain, doubt‑free, and clear about the good wholesome\nTeachings. When he incurs a severe and debilitating illness, he thinks: ‘I am\ncertain, doubt‑free, and clear about the good wholesome Teachings. He\ndoes not sorrow, suffer, and grieve; he does not cry beating his breast and\nbecome confused.\nThis, too, is one subject to death who is not frightened and terrified of death.\n216\n\nThese, Brāhmin, are four subject to death that are not frightened and terrified\nof death.\n(Reference: AN 4.184)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 62, "chapter_title": "One Frightened and Terrified of Death", "sutta_refs": ["AN"], "page": null, "page_start": 215, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b9db60f0-6964-4a0c-aefc-0ed096ffe26b", "parent_id": "book-vol11:ch62:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how an individual who is subject to\ndeath can be frightened and terrified of death, and how one who is subject to death is not\nfrightened and terrified of death.\nThe Buddha provides guidance on what leads to fear of death and what leads to no fear\nof death. These are Teachings that are exactly opposite of each other.\nWhat leads to fear of death is:\n1.) Someone has craving/desire for sensual pleasures.\n2.) Someone has craving/desire for the physical body.\n3.) Someone has done evil, cruel, and unwholesome things in the world.\n4.) Someone is uncertain, doubtful, unclear about these good wholesome Teachings.\nIn this case, the individual dies with sorrow, suffering, grieving and becomes confused at\ndeath since the mind is not liberated.\nWhat leads to not having fear of death is:\n1.) Someone does not have craving/desire for sensual pleasures.\n2.) Someone does not have craving/desire for the physical body.\n3.) Someone has not done evil, cruel, and unwholesome things in the world.\n4.) Someone is certain, doubt-free, clear about these good wholesome Teachings.\nIn this case, the individual dies without sorrow, suffering, grieving and does not become\nconfused at death since the mind is experiencing more peace and tranquility at death.\nBeing “subject to death” means that one’s mind is not yet liberated by having attained\nEnlightenment. A being who is not subject to death is described as “the deathless” in\nGotama Buddha’s Teachings. An Enlightened being’s physical body will die, and the mind\nseparates from the body, this is referred to as Final Enlightenment, but it is not considered\ndeath because it is just the impermanent nature of existence. An Enlightened being has\nliberated the mind from all defilements and there is “no self” to die. Instead, it is viewed\nas just the separation of the body and the mind at the end of life to experience Final\nEnlightenment.\n“The Deathless” is another way of referring to Enlightenment. One who has attained\nEnlightenment has escaped The Cycle of Rebirth and will no longer experience the\nconstant rounds of birth, sickness, aging, and death. Therefore, The Buddha refers to one\nwho has attained Enlightenment as “The Deathless”.\nHaving attained Enlightenment in this life, a being is so peaceful, calm, serene, and\ncontent with joy that the mind never experiences any discontent feelings. The mind has\neliminated 100% of all fears, including the fear of death. For the rest of one’s life, they will\n217", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 62, "chapter_title": "One Frightened and Terrified of Death", "sutta_refs": ["AN"], "page": null, "page_start": 215, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9c219a69-602a-4d76-8a0c-b470f62f4310", "parent_id": "book-vol11:ch62:commentary:1", "content_type": "commentary", "text": "never again experience any discontent feelings. So, at the time of their last death, there is\nno death. The physical body dies and the mind separates from the physical body, referred\nto as “Final Enlightenment”.\nTherefore, because there is no “you”, (i.e. an Enlightened being has realized The Universal\nTruth of Non-self), then “you” have not died but instead, the body and mind have just\nseparated. This is referred to as “the breaking-up of the body after death”. It is the\nphysical body that dies and the mind that separates from the physical body at death. But,\nfor one who has attained Enlightenment, there is no longer any rebirth through The Cycle\nof Rebirth, therefore, an Enlightened being is considered to be “The Deathless”.\nThe Buddha left The Teachings of what happens when one attains Enlightenment and\ndies as an “undeclared” Teaching. He did not share what does or does not happen once\nEnlightenment is attained and there is death.\nI suspect The Buddha did this for one of these reasons:\n1.) The Buddha only ever taught what he had direct knowledge of and had experienced\nfor himself. Because he had never attained Enlightenment and died, he may not have\nknown what was next, if anything, so therefore he left what happens after the death of an\nEnlightened being as “undeclared”.\n2.) If The Buddha was aware that there is something next after a being has attained\nEnlightenment and dies, it must be as good or better than Enlightenment itself. If there is\nsomething that does happen after death of an Enlightened being, The Buddha could have\nwisely left this as an “undeclared” Teaching so that the unEnlightened mind does not\ndevelop a craving/desire/attachment (i.e. mental longing with a strong eagerness) for\nwhat may come after death.\nAn unEnlightened Practitioner has so many cravings/desires/attachments to eliminate\nfrom the mind, a wise Teacher who knows of something beneficial that comes after the\ndeath of an Enlightened being would not provide Teachings on what that is as a way of\nensuring their Students do not develop a craving/desire/attachment for any potential\nafterlife. Gotama Buddha, if he did know of something that does come next, wisely left\nthis as an undeclared Teaching ensuring his Students did not develop a craving/desire/\nattachment for any potential afterlife hindering Enlightenment. The goal of a Teacher who\nis sharing Teachings on The Path to Enlightenment, and definitely the goal of a Buddha, is\nto guide Students to Enlightenment. Through leaving any potential discussion of an\nafterlife as undeclared, this would be a compassionate way to ensure one’s Teachings are\nnot creating hindrances towards the attainment of Enlightenment but instead, eliminates\nany and all hindrances through sharing The Teachings that do lead to Enlightenment.\n3.) The Buddha only ever shared Teachings that lead to Enlightenment. While all the\nwisdom a Buddha acquires as part of their independent journey to Enlightenment is\nrepresented by all the leaves in all the trees of the forest, what is needed to attain\nEnlightenment is represented only by the few leaves collected in one’s hands.\nIf there is something that happens for an Enlightened being after death, knowing that is\nnot required for the attainment of Enlightenment. Only those Teachings that are needed\nfor the attainment of Enlightenment need to be shared with Students so they can focus\nthe mind on learning, reflecting, and practicing those Teachings. Anything beyond that,\n218", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 62, "chapter_title": "One Frightened and Terrified of Death", "sutta_refs": ["AN"], "page": null, "page_start": 215, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "06916953-3562-4d68-80e1-44ee758e9f54", "parent_id": "book-vol11:ch62:commentary:2", "content_type": "commentary", "text": "would just be distracting and potentially take away from the core and central Path to\nEnlightenment.\nAn Enlightened being’s mind is so peaceful, calm, serene, and content with joy residing\nonly in the present moment, an Enlightened being is not going to care or be concerned\nwith what is next after death. They have overcome the most significant challenge ever,\nwhich is to eliminate 100% of all discontentedness in the mind. Having attained that goal\nthrough determination, dedication, and diligence to one’s practice and having overcome\nthe fear of death, an Enlightened being is not going to care what is next, if anything at all.\nAt death, an Enlightened being will not be reborn in The Cycle of Rebirth. There is no\nreason to ever share what may or may not happen to an Enlightened being after death.\n219", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 62, "chapter_title": "One Frightened and Terrified of Death", "sutta_refs": ["AN"], "page": null, "page_start": 215, "page_end": 219, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9d389f14-9a13-4053-ac33-da6c3f175d2a", "parent_id": "book-vol11:ch63:commentary:0", "content_type": "commentary", "text": "Chapter 63\nRare That One Obtains the Human State\nMonks, suppose that this great earth had become one mass of water, and a\nman would throw a ring with a single hole upon it. An easterly wind would\ndrive it westward; a westerly wind would drive it eastward; a northerly wind\nwould drive it southward; a southerly wind would drive it northward. There\nwas a blind turtle which would come to the surface once every hundred\nyears. What do you think, Monks, would that blind turtle, coming to the\nsurface once every hundred years, insert its neck into that ring with a single\nhole?\n‘It would be rare, Venerable Sir, that the blind turtle coming to surface once\nevery hundred years, would insert its neck into that ring with a single hole.’\nSo too, Monks, it is rare that one obtains the human state; rare that a\nTathāgata, an Arahant, a Perfectly Enlightened One arises in the world; rare\nthat The Teachings and Discipline proclaimed by The Tathāgata shines in the\nworld.\nYou have obtained that human state, Monks; a Tathāgata, an Arahant, a\nPerfectly Enlightened One has arisen in the world; The Teachings and\nDiscipline proclaimed by The Tathāgata shines in the world.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the\ncause of discontentedness’; an effort should be made to understand: ‘This is\nthe elimination of discontentedness’; an effort should be made to\nunderstand: ‘This is the way leading to the elimination of discontentedness.’\n(Reference: SN 56.48)\n220", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 63, "chapter_title": "Rare That One Obtains the Human State", "sutta_refs": ["SN"], "page": null, "page_start": 220, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "01ce056f-bde5-4554-bcd6-24c8336d0d44", "parent_id": "book-vol11:ch63:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that the arising of a Fully Perfectly\nEnlightened Buddha, a Tathāgata, is extremely rare.\nIt is extremely rare and unique for a Buddha to have arisen in the world, for one to have\nobtained the human state during the lifetime of an actual Buddha, and for The Teachings\nof a Buddha that lead to Enlightenment to “shine in the world”.\nDue to the rare and unique circumstances individuals found themselves in, during the\nlifetime of Gotama Buddha, he encouraged them to make an effort to understand The\nFour Noble Truths. A Practitioner making the break through to learn, reflect, and practice\nThe Four Noble Truths will have established “Right View” and be clearly headed in the\ndirection of Enlightenment, and due to the rare and unique circumstances of having a\nBuddha rise, obtaining the human state, and The Teachings shining in the world this\nwould be the ideal time for a human being to attain Enlightenment as studying with a Fully\nPerfectly Enlightened Buddha would be a significant advantage in one’s own ability to\nattain Enlightenment.\n221", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 63, "chapter_title": "Rare That One Obtains the Human State", "sutta_refs": ["SN"], "page": null, "page_start": 220, "page_end": 221, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3936eba8-5748-4703-946a-4f2a44835c4f", "parent_id": "book-vol11:ch64:scripture:0", "content_type": "scripture", "text": "Chapter 64\nBeings Are Few Who Are Reborn Among\nHuman Beings or Heavenly Beings\nBecause They Have Not Seen\nThe Four Noble Truths\nThen The Perfectly Enlightened One took up a little bit of soil in his fingernail\nand addressed the Monks thus: What do you think, Monks, which is more:\nthe little bit of soil in my fingernail or the great earth?\n‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly\nEnlightened One has taken up in his fingernail is insignificant. Compared to\nthe great earth, that little bit of soil is not calculable, does not bear\ncomparison, does not amount even to a fraction.’\nSo too, Monks, those beings are few who, when they pass away as human\nbeings, are reborn among human beings. But those beings are more numerous\nwho, when they pass away as human beings, are reborn in hell … in the animal\nrealm … in the realm of afflicted spirits …\nFor what reason?\nBecause, Monks, they have not seen The Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness, the noble truth of the cause of\ndiscontentedness, the noble truth of the elimination of discontentedness, the\nnoble truth of the way leading to the elimination of discontentedness.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the\ncause of discontentedness’; an effort should be made to understand: ‘This is\nthe elimination of discontentedness’; an effort should be made to\nunderstand: ‘This is the way leading to the elimination of discontentedness.’\nWhat do you think, Monks, which is more: the little bit of soil in my fingernail\nor the great earth?\n222", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Beings Are Few Who Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 222, "page_end": 225, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bf6cd518-2a97-494f-aa2a-4212b9414f44", "parent_id": "book-vol11:ch64:scripture:1", "content_type": "scripture", "text": "‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly\nEnlightened One has taken up in his fingernail is insignificant. Compared to\nthe great earth, the little bit of soil that The Perfectly Enlightened One has\ntaken up in his fingernail is not calculable, does not bear comparison, does\nnot amount even to a fraction.\nSo too, Monks, those beings are few who, when they pass away as human\nbeings, are reborn among the heavenly beings. But those beings are more\nnumerous who, when they pass away as human beings, are reborn in hell …\nin the animal realm … in the realm of afflicted spirits…\nFor what reason?\nBecause, Monks, they have not seen The Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness, the noble truth of the cause of\ndiscontentedness, the noble truth of the elimination of discontentedness, the\nnoble truth of the way leading to the elimination of discontentedness.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the cause of\ndiscontentedness’; an effort should be made to understand: ‘This is the\nelimination of discontentedness’; an effort should be made to understand: ‘This\nis the way leading to the elimination of discontentedness.’\n(Reference: SN 56.61)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Beings Are Few Who Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 222, "page_end": 225, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e87e9187-547f-4171-9b08-e381b4d5749a", "parent_id": "book-vol11:ch64:commentary:0", "content_type": "commentary", "text": "223", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Beings Are Few Who Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 222, "page_end": 225, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0202691a-0ba7-4dd3-8992-8a191f6b37cb", "parent_id": "book-vol11:ch64:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that there “are few who are reborn\namong human beings” and there “are more numerous who, when they pass away as human\nbeings, are reborn in hell … in the animal realm … in the realm of afflicted spirits …” due to\nbeings not having understood The Four Noble Truths. The Buddha shares a similar\nTeaching related to how there “are few who are reborn among heavenly beings” and there\n“are more numerous who, when they pass away as human beings, are reborn in hell … in the\nanimal realm … in the realm of afflicted spirits …” due to beings not having understood\nThe Four Noble Truths.\nIt is The Four Noble Truths that helps a Practitioner to breakthrough to understanding\ndiscontentedness, the cause of discontentedness, the elimination of discontentedness,\nand the way leading to the elimination of discontentedness (i.e. The Eight Fold Path).\nWithout this understanding and practice, a being would have no opportunity to acquire\nthe wisdom of why their mind experiences discontentedness and how to eliminate it,\nthus, they would not be able to attain Enlightenment.\nIt is through learning, reflecting, and practicing The Four Noble Truths that a Practitioner\ncan make the breakthrough to understanding that they cause their own discontent\nfeelings, to establish Right View and then have the ability to eliminate all\ndiscontentedness from the mind.\nThe Buddha uses an analogy to describe just how few beings are reborn among human\nbeings and heavenly beings.\nThe soil of the entire earth represents all the beings that exist while the amount of soil\nunder The Buddha’s fingernail represents the number of beings who are reborn as human\nbeings or heavenly beings with the opportunity to learn, reflect, and practice these\nTeachings to attain Enlightenment.\nThe Buddha explains “those beings are few who are reborn among human beings” or\n“heavenly beings”. But “are more numerous who, when they pass away as human beings,\nare reborn in hell … in the animal realm … in the realm of afflicted spirits …” due to beings\nnot having understood The Four Noble Truths.\nHe then encourages Students to make an effort to breakthrough to The Four Noble Truths\nwith this Teaching. “Therefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the cause of\ndiscontentedness’; an effort should be made to understand: ‘This is the elimination of\ndiscontentedness’; an effort should be made to understand: ‘This is the way leading to\nthe elimination of discontentedness’”.\nA Teacher can support and encourage Students to learn, reflect, and practice these\nTeachings but it is the Student who will need to apply the effort and energy through\ndetermination, dedication, and diligence to learn, reflect, and practice these Teachings to\nexperience the results of a peaceful, calm, serene, and content mind with joy -\npermanently. The mind can completely and entirely eliminate 100% of all\ndiscontentedness through applying effort towards the attainment of Enlightenment.\nEvery Practitioner will need to do the work to experience the results.\n224", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Beings Are Few Who Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 222, "page_end": 225, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7e379eb7-33e7-4290-9dbf-b9198cd36d5b", "parent_id": "book-vol11:ch64:commentary:2", "content_type": "commentary", "text": "Heavenly Beings\n225", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Beings Are Few Who Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 222, "page_end": 225, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "27ca47c0-a28d-4137-9063-5dc73612be44", "parent_id": "book-vol11:ch65:scripture", "content_type": "scripture", "text": "Chapter 65\nThe Three Surpassing Respects of\nthe Heavenly Beings\n(Tāvatiṃsa)\nMonks, in three respects the heavenly beings (Tāvatiṃsa) surpass the people\nof Uttarakuru and the people of Jambudīpa.\nWhat three?\n(1)In heavenly life span,\n(2)in heavenly beauty, and\n(3)in heavenly happiness.\nIn these three respects the heavenly beings surpass the people of\nUttarakuru and the people of Jambudīpa.\n(Reference: AN 9.12)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 65, "chapter_title": "The Three Surpassing Respects of", "sutta_refs": ["AN"], "page": null, "page_start": 226, "page_end": 226, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3b8008b0-cfd0-4c18-a4b2-71639708db22", "parent_id": "book-vol11:ch65:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares insight into a few wholesome qualities\nthat he considers to be highly important possessed by heavenly beings surpassing the\npeople of Uttarakuru and Jambudīpa.\nHe shares that there are three qualities that heavenly beings possess surpassing the\npeople of Uttarakuru and Jambudīpa. Heavenly beings have the qualities of:\n1.) Heavenly life span,\n2.) heavenly beauty, and\n3.) heavenly happiness.\nThis Teaching alludes to The Buddha pointing out that the people of Uttarakuru and\nJambudīpa do not possess these same qualities.\n226", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 65, "chapter_title": "The Three Surpassing Respects of", "sutta_refs": ["AN"], "page": null, "page_start": 226, "page_end": 226, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "67b8a102-9140-496e-b0eb-c9f495b78216", "parent_id": "book-vol11:ch66:scripture:0", "content_type": "scripture", "text": "Chapter 66\nBy Reason of Righteous Conduct\n‘Master Gotama, what is the cause and condition why some beings here, on\nthe dissolution of the body, after death, reappear in states without basic\nnecessities, in an unhappy destination, in perdition, even in hell?\nAnd what is the cause and condition why some beings here, on the\ndissolution of the body, after death, reappear in a happy destination, even in\nthe heavenly world?’\nHouseholders, it is by reason of conduct not in accordance with The\nTeachings, by reason of unrighteous conduct that some beings here, on the\ndissolution of the body, after death, reappear in states without basic\nnecessities, in an unhappy destination, in perdition, even in hell.\nIt is by reason of conduct in accordance with The Teachings, by reason of\nrighteous conduct that some beings here, on the dissolution of the body,\nafter death, reappear in a happy destination, even in the heavenly world.\n‘We do not understand the detailed meaning of Master Gotama’s spoken\nwords, which he has spoken in brief without explaining the detailed meaning.\nIt would be good if Master Gotama would teach us The Teachings so that we\nmight understand the detailed meaning of his spoken words.’\nThen, Householders, listen and attend closely to what I shall say.\nHouseholders, there are three kinds of bodily conduct not in accordance\nwith The Teachings, unrighteous conduct. There are four kinds of verbal\nconduct not in accordance with The Teachings, unrighteous conduct. There\nare three kinds of mental conduct not in accordance with The Teachings,\nunrighteous conduct.\nHouseholders, there are three kinds of bodily conduct in accordance with\nThe Teachings, righteous conduct. There are four kinds of verbal conduct in\naccordance with The Teachings, righteous conduct. There are three kinds of\nmental conduct in accordance with The Teachings, righteous conduct.\n(The detailed meaning at Chapter 14 - Ten Courses of Unwholesome Kamma\n(Deposited in Hell) and Chapter 45 - Ten Courses of Wholesome Kamma\n(Deposited in Heaven) of this book.)\n227", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 66, "chapter_title": "By Reason of Righteous Conduct", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 227, "page_end": 232, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fd4b5cec-e602-444a-b7ff-7c9df7b5513f", "parent_id": "book-vol11:ch66:scripture:1", "content_type": "scripture", "text": "If, Householders, one who observes conduct in accordance with The\nTeachings, righteous conduct, should have the objective: ‘Oh, that on the\ndissolution of the body, after death, I might reappear in the company of\nwell‑to‑do nobles!’ it is possible that, on the dissolution of the body, after\ndeath, he will reappear in the company of well‑to‑do nobles.\nWhy is that?\nBecause he observes conduct that is in accordance with The Teachings,\nrighteous conduct.\nIf, Householders, one who observes conduct in accordance with The\nTeachings, righteous conduct, should have the objective: ‘Oh, that on the\ndissolution of the body, after death, I might reappear in the company of\nwell‑to‑do Brāhmins!’\n… in the company of well‑to‑do Householders! … in the company of the gods\nof the heaven of The Four Great Kings! … in the company of the gods of the\nheaven of the Thirty‑three … the Yāma gods … the gods of the Tusita heaven\n… the gods who excite in creating … the gods who wield power over others’\ncreations … the gods of Brahmās company … the gods of Radiance … the\ngods of Limited Radiance… the gods of Immeasurable Radiance … the gods\nof Streaming Radiance … the gods of Glory … the gods of Limited Glory …\nthe gods of Immeasurable Glory … the gods of Refulgent Glory… the gods of\nGreat Fruit … the Aviha gods … the Atappa gods… the Sudassa gods … the\nSudassī gods … the Akaniṭṭha gods … the gods of the base of infinite\nspace… the gods of the base of infinite consciousness … the gods of the\nbase of nothingness … the gods of the base of neither\nperception‑nor‑non‑perception!’ it is possible that on the dissolution of the\nbody, after death, he will reappear in the company of the gods of the base of\nneither perception‑nor‑non-perception.\nWhy is that?\nBecause he observes conduct in accordance with The Teachings, righteous\nconduct.\nIf, Householders, one who observes conduct in accordance with The\nTeachings, righteous conduct, should have the objective: ‘Oh, that by realizing\nfor myself with direct knowledge (experience) I might here and now enter\nupon and reside in the liberation of mind and liberation by wisdom that are\ntaintless with the destruction of the taints!’ - it is possible that, by realizing for\nhimself with direct knowledge (experience), he will here and now enter\nupon and reside in the liberation of mind and liberation by wisdom that are\ntaintless with the destruction of the taints.\n228", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 66, "chapter_title": "By Reason of Righteous Conduct", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 227, "page_end": 232, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "56dc5144-acdd-4ec3-9d80-560db9f063db", "parent_id": "book-vol11:ch66:scripture:2", "content_type": "scripture", "text": "Why is that?\nBecause he observes conduct in accordance with The Teachings, righteous\nconduct.\n(Reference: MN 41)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 66, "chapter_title": "By Reason of Righteous Conduct", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 227, "page_end": 232, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "948ac4e6-c253-42bb-b96c-b8a6303871f2", "parent_id": "book-vol11:ch66:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares what leads to rebirth in the realm of hell\nand what leads to rebirth in the heavenly realm.\nIt is one’s own decisions to either have unwholesome or wholesome conduct. It is our\nown decisions that lead to the results we experience in this life and, if needed, future\nlives.\nThere is no being that is judging us on the totality of our entire life to determine if we\nshould permanently go to a bad place or a good place, but instead, it is our own\ndecisions that determine the results we experience in this life or as we move through The\nCycle of Rebirth. This is The Natural Law of Kamma.\nKamma, or The Natural Law of Kamma, refers to the fact that everything in life has a\n“cause and effect” or “action and result”. Essentially, our intentions, speech, and actions,\nwholesome or unwholesome, have an effect on us. One way to think of Kamma is that\nKamma is “the results of our own decisions” or “the effects of our own decisions”.\nYou may have been exposed to the word “Karma” which is referring to the same natural\nlaw but using a different language. Karma is from the Sanskrit language while Kamma is\nfrom the Pāli language. The source of Gotama Buddha’s Teachings is in the Pāli language.\nThose who are learning and practicing these Teachings from The Pāli Canon, the most\ncomplete source of Gotama Buddha’s Teachings, will typically use the word “Kamma”\ninstead of “Karma”.\nAll of Gotama Buddha’s Teachings center on the importance of “not doing any harm”. By\ndoing harm to other beings, we do harm to ourselves because of The Natural Law of\nKamma.\nIf we put out wholesome intentions, speech, and actions, wholesomeness will come back\nto us. With wholesome and pure intentions, speech, actions, and livelihood, we know that\nour life will be wholesome, calm, steady, and peaceful as we eliminate more and more\nattachments on our pursuit to Enlightenment.\nLikewise, if our intentions, speech, actions, and livelihood are unwholesome,\nunwholesome things will come back to us. If we harm other beings, through our\nintentions, speech, actions, or livelihood, harm will return back to us.\nKamma is not necessarily instantaneous or immediate. It may not come back in exactly\nthe same form we put it out in. For example, if we put calm, steady, kind, and polite\nwaves into the world’s seas, that’s what will come back to us. Maybe not immediately, but\nover time we will see this steadiness and calmness come back to us.\n229", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 66, "chapter_title": "By Reason of Righteous Conduct", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 227, "page_end": 232, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "29ac88c3-17f7-45d8-979b-0fe2a0350678", "parent_id": "book-vol11:ch66:commentary:1", "content_type": "commentary", "text": "Conversely, if we put out damaging and vicious waves into our world’s seas, then that is\nwhat will come back to us. Fierce, strong, and violent waters will create havoc and floods\nin our life. Kamma is not a system of rewards and punishments but instead a natural law\nof “cause and effect” or “action and results” - the results of our decisions.\nKamma does not need to be feared. The Natural Law of Kamma needs to be understood\nso that we can make wise choices in our life that lead to a more peaceful mind and a\nmore peaceful existence for us individually and all of humanity.\nThere is no fear in these Teachings and there is no fear in Kamma.\nThe only one who fears Kamma is the person who does not understand The Natural Law\nof Kamma and is unable to make wise decisions that would lead to a more peaceful\nexistence.\nThe more you learn and practice The Teachings of Gotama Buddha, the more awakened\nthe mind will become to The Natural Law of Kamma and the better decisions one can\nmake. This will result in a more peaceful existence to include a peaceful, calm, serene,\nand content mind with joy.\nGotama Buddha’s Teachings are guiding you in understanding this Natural Law of Kamma\nto awaken the mind to better life choices that lead to an improved existence.\nEach person has 100% ability to make decisions in their life, these are personal choices.\nBased on the personal choices we make, the resulting effect will be experienced. This is\nour Kamma.\nThe Natural Law of Kamma is something that is talked about in modern society but\noftentimes as a joke or said in passing. Kamma is sometimes thought to be a mystical or\nmysterious concept. However, Kamma is the governing factor of all things in life through\n“cause and effect” or “action and result”.\nKamma is the results or effects of our own decisions. It is a natural law that exists, and\nGotama Buddha’s Teachings are awakening the mind to deeply understand this natural\nlaw, so that you can make good wholesome decisions to function peacefully in life.\nThrough understanding The Natural Law of Kamma, you will make much better decisions\nin life and, thus, experience better results.\nThere is no one that governs this natural law or oversees its functioning. The Natural Law\nof Kamma just exists and it is absolutely one-hundred percent truth.\n230", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 66, "chapter_title": "By Reason of Righteous Conduct", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 227, "page_end": 232, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "16d0ad63-40b8-432b-bccb-76d32445120d", "parent_id": "book-vol11:ch66:commentary:2", "content_type": "commentary", "text": "Examples of Kamma are:\n1.) You murder someone and then you are put into jail. Your quality of life is impacted by\nbecoming worse.\n2.) You steal something and then you are put into jail and people steal from you. Your\nquality of life is impacted by becoming worse.\n3.) You commit sexual misconduct having sexual contact with a person already involved\nin a relationship. This relationship is discovered, and the partner finds you and a verbal\nand/or physical attack transpires. Your quality of life is impacted by becoming worse.\n4.) You are someone who speaks with false truth through lying, gossip, and slander.\nPeople cannot trust your words and you find it difficult to have relationships, conduct\nbusiness, and people constantly lie to you. Your quality of life is impacted by becoming\nworse.\n5.) You take substances becoming heedless and find yourself lacking concentration or\nmindfulness with the inability to focus on work, relationships, and everyday activities. Your\nquality of life is impacted by becoming worse.\nWhen our intentions, speech, actions, and livelihood are pure without craving, anger, or\nignorance (unknowing of true reality), we are creating wholesome Kamma for ourselves,\nthus, goodness will come back to us.\nThree Causes for the Origination of Unwholesome Kamma\nMonks, there are these three causes for the origination of (unwholesome) Kamma.\nWhat three?\n(1) Craving (Desire/Greed/Attachment) is a cause for the origination of (unwholesome)\nKamma;\n(2) Anger (Hatred/Ill Will) is a cause for the origination of (unwholesome) Kamma;\n(3) Ignorance (Delusion/Unknowing of True Reality) is a cause for the origination of\n(unwholesome) Kamma.\n(Gotama Buddha)\n(Reference: AN 3.34)\n231", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 66, "chapter_title": "By Reason of Righteous Conduct", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 227, "page_end": 232, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f9e473d6-e2c2-48a1-bd91-be94ea04a926", "parent_id": "book-vol11:ch66:commentary:3", "content_type": "commentary", "text": "Three Causes for the Origination of Wholesome Kamma\nMonks, there are these three causes for the origination of (wholesome) Kamma.\nWhat three?\n(1) Non-Craving (Generosity) is a cause for the origination of (wholesome) Kamma;\n(2) Non-Anger (Loving-kindness) is a cause for the origination of (wholesome) Kamma;\n(3) Non-Ignorance (Wisdom) is a cause for the origination of (wholesome) Kamma.\n(Gotama Buddha)\n(Reference: AN 3.34)\nIt is the goal of Gotama Buddha’s Teachings to eliminate The Three Poisons (i.e. The\nThree Unwholesome Roots) of craving/greed, anger/hatred, and ignorance/delusion/\nunknowing of true reality realizing non-self and dissolving the ego to attain Enlightenment.\nThis is the awakened mind that can be peaceful and co-exist with others peacefully.\nThrough eliminating these Three Poisons, one has eliminated all the unwholesome roots\nthat create unwholesome Kamma, thus, Enlightenment will be attained. The more people\nwho attain the mental state of Enlightenment, the more peaceful existence all of humanity\nwill experience. Through everyone actively pursuing Enlightenment, the world will\ngradually become a more peaceful place to exist.\nAlways keep in mind that the goal of The Path to Enlightenment is to attain\nEnlightenment in this life and to not experience rebirth. But, if one does need to\nexperience rebirth, as part of The Buddha’s Teachings, he is explaining how and why\nthat occurs.\nDetailed explanation of The Natural Law of Kamma is available in this same book series\nfound in Chapter 9 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) and the book “The Natural Law of Kamma” (Volume 6).\n232", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 66, "chapter_title": "By Reason of Righteous Conduct", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 227, "page_end": 232, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3546204c-745a-494f-82f5-2f942858559f", "parent_id": "book-vol11:ch67:scripture:0", "content_type": "scripture", "text": "Chapter 67\nWhy Is One Gift Not of Great Fruit and Benefit\nWhile the Other Is?\n‘Venerable Sir, why is it that one gift is not of great fruit and benefit while the\nother is?’\nHere, Sāriputta, someone gives a gift with expectations, with a bound mind,\nlooking for rewards; he gives a gift, [thinking]: ‘Having passed away, I will\nmake use of this.’ He gives that gift to an Ascetic or a Brāhmin: food and\ndrink; clothing and vehicles; garlands, scents, and ointments; bedding,\ndwellings, and lighting. Having given such a gift, with the breakup of the\nbody, after death, he is reborn in companionship with the heavenly beings\n[ruled by] The Four Great Kings. Having exhausted that Kamma, psychic\npotency, glory, and authority, he comes back and returns to this state of\nbeing.\nBut, Sāriputta, someone does not give a gift with expectations, with a bound\nmind, looking for rewards; he does not give a gift, [thinking]: ‘Having passed\naway, I will make use of this’. Rather, he gives a gift, [thinking]: ‘Giving is\ngood’. He gives that gift to an Ascetic or a Brāhmin: food and drink; clothing\nand vehicles; garlands, scents, and ointments; bedding, dwellings, and\nlighting. Having given such a gift, with the breakup of the body, after death,\nhe is reborn in companionship with the Tāvatiṃsa heavenly beings. Having\nexhausted that Kamma, psychic potency, glory, and authority, he comes\nback and returns to this state of being.\nHe does not give a gift, [thinking]: ‘Giving is good’, but rather he gives a gift,\n[thinking]: ‘Giving was practiced before by my father and forefathers; I should\nnot abandon this ancient family custom’. He gives that gift to an Ascetic or a\nBrāhmin: food and drink; clothing and vehicles; garlands, scents, and\nointments; bedding, dwellings, and lighting. Having given such a gift, with\nthe breakup of the body, after death, he is reborn in companionship with the\nYāma heavenly beings. Having exhausted that Kamma, psychic potency,\nglory, and authority, he comes back and returns to this state of being.\nHe does not give a gift, [thinking]: ‘Giving was practiced before by my father\nand forefathers; I should not abandon this ancient family custom’, but rather\nhe gives a gift, [thinking]: ‘I cook; these people do not cook. It isn’t right that\nI who cook should not give to those who do not cook’. He gives that gift to\nan Ascetic or a Brāhmin: food and drink; clothing and vehicles; garlands,\nscents, and ointments; bedding, dwellings, and lighting. Having given such a\n233", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 67, "chapter_title": "Why Is One Gift Not of Great Fruit and Benefit", "sutta_refs": ["AN"], "page": null, "page_start": 233, "page_end": 236, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f74752f1-da6a-4191-9ae7-f0b5a56ee02e", "parent_id": "book-vol11:ch67:scripture:1", "content_type": "scripture", "text": "gift, with the breakup of the body, after death, he is reborn in companionship\nwith the Tusita heavenly beings. Having exhausted that Kamma, psychic\npotency, glory, and authority, he comes back and returns to this state of\nbeing.\nHe does not give a gift, [thinking]: ‘I cook; these people do not cook. It isn’t\nright that I who cook should not give to those who do not cook’, but rather\nhe gives a gift, [thinking]: ‘Just as he sees of the elders — that is, Aṭṭhaka,\nVāmaka, Vāmaheavenly being, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja,\nVāseṭṭha, Kassapa, and Bhagu — held those great sacrifices, so I will share a\ngift’. He gives that gift to an Ascetic or a Brāhmin: food and drink; clothing\nand vehicles; garlands, scents, and ointments; bedding, dwellings, and\nlighting. Having given such a gift, with the breakup of the body, after death,\nhe is reborn in companionship with the heavenly beings who excite in\ncreation. Having exhausted that Kamma, psychic potency, glory, and\nauthority, he comes back and returns to this state of being.\nHe does not give a gift, [thinking]: ‘Just as he sees of the elders — that is,\nAṭṭhaka … and Bhagu — held those great sacrifices, so I will share a gift’,\nbut rather he gives a gift, [thinking]: ‘When I am giving a gift, my mind\nbecomes tranquil (calm), and energy and joy arise’. He gives that gift to an\nAscetic or a Brāhmin: food and drink; clothing and vehicles; garlands,\nscents, and ointments; bedding, dwellings, and lighting. Having given such a\ngift, with the breakup of the body, after death, he is reborn in companionship\nwith the heavenly beings who control what is created by others. Having\nexhausted that Kamma, psychic potency, glory, and authority, he comes\nback and returns to this state of being.\nHe does not give a gift, [thinking]: ‘When I am giving a gift, my mind\nbecomes tranquil (calm), and energy and joy arise’, but rather he gives a gift,\n[thinking]: ‘It’s an enhancement of the mind, an accessory of the mind’. He\ngives that gift to an Ascetic or a Brāhmin: food and drink; clothing and\nvehicles; garlands, scents, and ointments; bedding, dwellings, and lighting.\nHaving given such a gift, with the breakup of the body, after death, he is\nreborn in companionship with the heavenly beings of Brahmā’s (God’s)\ncompany. Having exhausted that Kamma, psychic potency, glory, and\nauthority, he does not come back and return to this state of being.\nThis, Sāriputta, is the reason why a gift given by someone here is not of great\nfruit and benefit. And this is the reason why a gift given by someone here is\nof great fruit and benefit.\n(Reference: AN 7.52)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 67, "chapter_title": "Why Is One Gift Not of Great Fruit and Benefit", "sutta_refs": ["AN"], "page": null, "page_start": 233, "page_end": 236, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
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{"chunk_id": "e6639664-b1ce-409b-b23c-c5304b703d8d", "parent_id": "book-vol11:ch67:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a gift that is given is either of great\nfruit and benefit or not.\nThe Buddha explains that giving a gift with expectations, with a bound mind, looking for\nrewards, thinking that one will make use of that gift in the future, that gift is not of great\nbenefit. A gift given in these circumstances means a Practitioner still has craving/desire/\nattachment, thus, the gift is not of great benefit.\nThe Buddha further explains additional criteria of giving that hinders one from\nexperiencing the best results from practicing generosity.\n- Someone does not give a gift with expectations, with a bound mind, looking for\nrewards; he does not give a gift, [thinking]: ‘Having passed away, I will make use of this’.\nRather, he gives a gift, [thinking]: ‘Giving is good’.\n- He does not give a gift, [thinking]: ‘Giving is good’, but rather he gives a gift, [thinking]:\n‘Giving was practiced before by my father and forefathers; I should not abandon this\nancient family custom’.\n- He does not give a gift, [thinking]: ‘Giving was practiced before by my father and\nforefathers; I should not abandon this ancient family custom’, but rather he gives a gift,\n[thinking]: ‘I cook; these people do not cook. It isn’t right that I who cook should not give\nto those who do not cook’.\n- He does not give a gift, [thinking]: ‘I cook; these people do not cook. It isn’t right that I\nwho cook should not give to those who do not cook’, but rather he gives a gift, [thinking]:\n‘Just as he sees of the elders — that is, Aṭṭhaka, Vāmaka, Vāmaheavenly being,\nVessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu — held\nthose great sacrifices, so I will share a gift’.\n- He does not give a gift, [thinking]: ‘Just as he sees of the elders — that is, Aṭṭhaka,\nVāmaka, Vāmaheavenly being, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha,\nKassapa, and Bhagu — held those great sacrifices, so I will share a gift’, but rather he\ngives a gift, [thinking]: ‘When I am giving a gift my mind becomes tranquil (calm), and\nenergy and joy arise’.\nSometimes a Practitioner gives without fully understanding these Teachings, and while\nnot a “great benefit” there is some benefit. There are situations where in order to start\npracticing generosity, one needs to give and start breaking down the wall of reluctancy to\ngive. While it would be of a much greater benefit to give without any expectation of\nanything in return, that may be something that a Practitioner needs to gradually develop\nand might choose to start giving as a way to cultivate a mind that does give without any\nexpectations.\nThe Buddha explains that someone who gives with expectations, with a bound mind,\nlooking for rewards, thinking that one will make use of that gift in the future will ultimately\nbe reborn because there is still craving/desire/attachment in the mind. Craving is the fuel\nthat causes rebirth. If there is craving at the time of death, there will be rebirth. If there is\nbirth, there will be sickness, aging, and death. Discontentedness will continue.\n235", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 67, "chapter_title": "Why Is One Gift Not of Great Fruit and Benefit", "sutta_refs": ["AN"], "page": null, "page_start": 233, "page_end": 236, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d693c652-219e-45b6-a888-8b407646c5cd", "parent_id": "book-vol11:ch67:commentary:2", "content_type": "commentary", "text": "Finally, The Buddha provides guidance that helps a Practitioner understand the true goal\nand objective of sharing a gift through the practicing of generosity. The objective is to\ntrain the mind to eliminate craving/desire/attachment (i.e. enhancement of the mind, an\naccessory of the mind).\n- He does not give a gift, [thinking]: ‘When I am giving a gift my mind becomes tranquil,\nand energy and joy arise’, but rather he gives a gift, [thinking]: ‘It’s an enhancement of the\nmind, an accessory of the mind’.\nIn other words, a Practitioner should give a gift without expectations or for any of the\nother reasons previously shared. Instead, a Practitioner should practice generosity\nbecause they know it allows them to eliminate selfishness to cultivate the mind\neliminating craving/desire/attachment. This enhances one’s life practice by improving the\ncondition of the mind bringing it closer to Enlightenment.\nA Practitioner would be unable to attain Enlightenment with selfishness residing in the\nmind as there would still be craving/desire/attachment leading to discontentedness and\nrebirth in The Cycle of Rebirth.\nThe primary determination of whether a gift provides benefit for the Practitioner is based\non whether one gives with or without expectations.\nThe practice of generosity helps a Practitioner to eliminate craving/desire/attachment, the\ncause of discontentedness. Through a well developed practice of generosity, a\nPractitioner can eliminate selfishness from the mind.\nIf one practices generosity with the expectation of receiving something in return for their\noffering, then a Practitioner is only giving because they want something in return. This\napproach to practicing generosity would not eliminate craving/desire/attachment nor\nselfishness. Instead, the mind is only giving because it wants something in return and,\ntherefore, the benefit of providing an offering through practicing generosity is not\nexperienced.\nDetailed explanation of practicing generosity is available in this same book series found in\nthe book “Generosity” (Volume 13).\n236", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 67, "chapter_title": "Why Is One Gift Not of Great Fruit and Benefit", "sutta_refs": ["AN"], "page": null, "page_start": 233, "page_end": 236, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1506eab9-1eef-4ed6-a4a0-5b1a68c78f8d", "parent_id": "book-vol11:ch68:scripture:0", "content_type": "scripture", "text": "Chapter 68\nHaving Fulfilled and Not Having Fulfilled One’s\nDuty Towards The Ascetics\n(Ordained Practitioners)\nMonks, last night, when the night had advanced, a number of heavenly\nbeings of stunning beauty, illuminating the entire Jeta’s Grove, approached\nme, paid homage (respect) to me, and stood to one side.\nThose heavenly beings then said: In the past, Venerable Sir, when we were\nhuman beings, Monks approached our homes. We rose up for them but did\nnot pay homage (respect) to them. Not having fulfilled our duty, full of regret\nand remorse, we were reborn in an inferior class [of heavenly beings].\nSome other heavenly beings approached me and said: In the past, Venerable\nSir, when we were human beings, Monks approached our homes. We rose up\nfor them and paid homage (respect) to them, but we did not offer them seats.\nNot having fulfilled our duty, full of regret and remorse, we were reborn in an\ninferior class [of heavenly beings].\nSome other heavenly beings approached me and said: In the past, Venerable\nSir, when we were human beings, Monks approached our homes. We rose\nup for them, paid homage (respect) to them, and offered them seats, but we\ndid not share things with them to the best of our ability and capacity …\n… we shared things with them to the best of our ability and capacity, but we\ndid not sit close by to listen to The Teachings …\n… we sat close by to listen to The Teachings, but we did not listen to it with\neager ears …\n… we listened to it with eager ears, but having heard it, we did not retain The\nTeachings in mind …\n… having heard it, we retained The Teachings in mind, but we did not\nexamine the meaning of The Teachings that had been retained in mind …\n… we examined the meaning of The Teachings that had been retained in\nmind, but we did not understand the meaning of The Teachings and then\npractice in accordance with The Teachings. Not having fulfilled our duty, full\n237", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 68, "chapter_title": "Having Fulfilled and Not Having Fulfilled One’s", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 237, "page_end": 240, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6b85fd65-fd46-4682-9565-cbf1e912068a", "parent_id": "book-vol11:ch68:scripture:1", "content_type": "scripture", "text": "of regret and remorse, we were reborn in an inferior class [of heavenly\nbeings].\nSome other heavenly beings approached me and said: In the past, Venerable\nSir, when we were human beings, Monks approached our homes. We rose\nup for them, paid homage (respect) to them, offered them seats, and shared\nthings with them to the best of our ability and capacity. We sat close by to\nlisten to The Teachings and listened to it with eager ears; having heard it, we\nretained The Teachings in mind; we examined the meaning of The\nTeachings that had been retained in mind; and we understood the meaning\nof The Teachings and then practiced in accordance with The Teachings.\nHaving fulfilled our duty, free of regret and remorse, we were reborn in a\nsuperior class [of heavenly beings].\nThese are the feet of trees, Monks, these are empty huts. Meditate, Monks,\ndo not be complacent. Do not have cause to regret it later, like those prior\nheavenly beings.\n(Reference: AN 9.19)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 68, "chapter_title": "Having Fulfilled and Not Having Fulfilled One’s", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 237, "page_end": 240, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ba07a4ba-b3b5-4b6a-8b15-f645ecdb7007", "parent_id": "book-vol11:ch68:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how human beings who were\ncomplacent in their learning and practice of these Teachings were reborn into an inferior\nclass of heavenly beings due to lacking determination, dedication, and diligence to\ndevelop their life practice based on The Teachings of The Buddha.\nBut, human beings who were not complacent in their learning and practice of these\nTeachings were reborn into a superior class of heavenly beings due to their determination,\ndedication, and diligence to develop their life practice based on The Teachings of The\nBuddha.\nCan you explain complacency and how to eliminate it from the mind?\nComplacency is a hindrance to Enlightenment and will obstruct an individual from\nattaining this mental state.\nComplacency is experienced in the mind where it is dull, lethargic, and unmotivated, it will\nhinder a Practitioner from the attainment of Enlightenment.\nComplacency includes: being disinterested to learn and practice The Teachings of The\nBuddha. This can be experienced as a disinterest to read books, come to classes, seek\nguidance from a Teacher, meditate, etc. The Buddha describes complacency to the point\nwhere, if the mind experiences an unwholesome thought/idea/feeling and the Practitioner\ndoes nothing about it, then the mind is complacent. What a Practitioner is taught to do on\nThe Path to Enlightenment is to “cut off and let go” of all unwholesome thoughts/ideas/\nfeelings, therefore, if one does nothing about an unwholesome thought/idea/feelings, the\nmind is complacent.\n238", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 68, "chapter_title": "Having Fulfilled and Not Having Fulfilled One’s", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 237, "page_end": 240, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "db6d757e-0149-4047-8f2b-e6d1b72e1cd2", "parent_id": "book-vol11:ch68:commentary:1", "content_type": "commentary", "text": "Again, this will hinder an individual from the attainment of Enlightenment, which is a\npurification of the mind.\nIf the mind is unEnlightened, then there is the fetter/taint/pollution of mind described as\nignorance (unknowing of true reality) still in the mind. A Practitioner does not understand\nthings as they truly are, the mind lacks wisdom of The Natural Laws of Existence. This is\nan all encompassing pollution of mind and is the last one that will be eliminated from the\nmind prior to Enlightenment.\nAs long as one’s mind is unEnlightened, it does not have the needed wisdom to attain\nEnlightenment because it is not yet practicing The Teachings (i.e. The Natural Laws of\nExistence), thus, there is ignorance, confusion, misunderstanding, misperception, a lack\nof wisdom, or “the unknowing of true reality” still in the mind. Ignorance is eliminated\nthrough learning, reflecting (i.e. independently verifying), and practicing The Teachings of\nThe Buddha to acquire wisdom. Wisdom is just the opposite of “the unknowing of true\nreality” and will eradicate the mind’s fetter/taint/pollution of mind described as ignorance.\nWhile ignorance is involved in all the fetters/taints/pollutions, the fetters that are directly\ninvolved in complacency are “Doubt” and “Sensual Desire”.\nThe mind doubts The Teachings of The Buddha and their ability to guide an individual to\nEnlightenment. And, the mind is having sensual desire, in that, it is holding on to certain\nthings with craving/desire/attachment being unmotivated to learn and practice The\nTeachings while also indulging in unwholesome thoughts/ideas/feelings.\nDoubt (Elimination of doubts about The Teachings and the ability of them to attain\nEnlightenment. Confidence in The Buddha, The Teachings, The\nCommunity, your Teacher, and your own ability to attain Enlightenment.)\nSensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes,\nears, nose, tongue, body, and the mind.)\nThere is a remedy, or solution to eliminate complacency, that can be implemented to\nensure the mind is able to overcome this obstacle and continue its journey to\nEnlightenment.\nThe solution is to practice The Eight Fold Path to include, the Enlightenment factors of\ninvestigation, energy, and joy from The Seven Factors of Enlightenment. The\nEnlightenment factors of investigation, energy, and joy are just the opposites of the\ndullness, lethargy, and lack of motivation that exists in the mind during the time of\ncomplacency. Some older texts use the phrase “sloth and torpor” for complacency but,\n“complacency” is a much better way to understand this aspect of the unEnlightened mind\nwith language we use today.\nInvestigation: (Dedicated examination, exploration, research, study, and questioning to\nlearn The Teachings.)\nEnergy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\nJoy: (Pleased and delighted not associated with any specific object; unconditioned\ngladness; the Practitioner is not attaining it by craving/desire/attachment.)\n239", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 68, "chapter_title": "Having Fulfilled and Not Having Fulfilled One’s", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 237, "page_end": 240, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f281e80a-7c3f-4267-92b5-cb7034294834", "parent_id": "book-vol11:ch68:commentary:2", "content_type": "commentary", "text": "Meditate, Monks, do not be complacent, lest you will regret it later. This is my instruction\nto you. (Reference: SN 43.1)\nYou can learn more about complacency and its remedy using these resources.\nVolume 1 - Chapter 3 and the recorded classes where I teach The Five Hindrances, this is\none of those.\nFree Books - The Words of The Buddha\nhttps://www.buddhadailywisdom.com/freebuddhabooks\nThe Five Hindrances & The Seven Factors of Enlightenment\nhttps://www.youtube.com/watch?v=7t6VKPshUn0\n240", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 68, "chapter_title": "Having Fulfilled and Not Having Fulfilled One’s", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 237, "page_end": 240, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "abe7fd4d-5e7a-4a58-b25b-337a1cf13bfa", "parent_id": "book-vol11:ch69:commentary:0", "content_type": "commentary", "text": "Chapter 69\nReappearance in Accordance with\nOne’s Objectives\nMonks, I shall teach you reappearance in accordance with one’s objectives.\nListen and attend closely to what I shall say.\nHere, Monks, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He thinks: ‘Oh, that on the dissolution of the body, after\ndeath, I might reappear in the company of well‑to‑do Nobles!’ … ‘Oh, that on\nthe dissolution of the body, after death, I might reappear in the company of\nwell‑to‑do Brāhmins!’… ‘Oh, that on the dissolution of the body, after death, I\nmight reappear in the company of well‑to‑do Householders!’ He fixes his\nmind on that, determined upon it, develops it. These objectives and this\nresiding of his, thus developed and cultivated, lead to his reappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He hears that the gods of the heaven of The Four\nGreat Kings are long‑lived, beautiful, and enjoy great happiness. He thinks:\n‘Oh, that on the dissolution of the body, after death, I might reappear in the\ncompany of the gods of the heaven of The Four Great Kings!’ He fixes his\nmind on that, determined upon it, develops it. These objectives and this\nresiding of his, thus developed and cultivated, lead to his reappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He hears that the gods of the heaven of the\nThirty‑three … the Yāma gods … the gods of the Tusita heaven … the gods\nwho excite in creating … the gods who wield power over others’ creations are\nlong‑lived, beautiful, and enjoy great happiness. He thinks: ‘Oh, that on the\ndissolution of the body, after death, I might reappear in the company of the\ngods who wield power over others’ creations!’ He fixes his mind on that,\ndetermined upon it, develops it. These objectives and this residing of his, thus\ndeveloped and cultivated, lead to his reappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\n241", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 69, "chapter_title": "Reappearance in Accordance with", "sutta_refs": ["MN"], "page": null, "page_start": 241, "page_end": 244, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a67d55de-bbeb-40a8-ac70-7215949e68a5", "parent_id": "book-vol11:ch69:commentary:1", "content_type": "commentary", "text": "Again, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He hears that the Brahmā of a Thousand is\nlong‑lived, beautiful, and enjoys great happiness. Now the Brahmā of a\nThousand resides determined on permeating a world‑system of a thousand\nworlds, and he resides determined on permeating the beings that have\nreappeared there. Just as a man with good sight might take a gallnut (plant\ngrowth that resembles a nut) in his hand and review it, so the Brahmā of a\nThousand resides determined on permeating a world‑system of a thousand\n[worlds], and he resides determined on permeating the beings that have\nreappeared there. The Monk thinks: ‘Oh, that on the dissolution of the body,\nafter death, I might reappear in the company of the Brahmā of a Thousand!’\nHe fixes his mind on that, determined upon it, develops it. These objectives\nand this residing of his, thus developed and cultivated, lead to his\nreappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He hears that the Brahmā of Two Thousand … the\nBrahmā of Three Thousand … the Brahmā of Four Thousand … the Brahmā\nof Five Thousand is long‑lived, beautiful, and enjoys great happiness. Now the\nBrahmā of Five Thousand resides determined on permeating a world‑system\nof five thousand worlds, and he resides determined on permeating the beings\nthat have reappeared here. Just as a man with good sight might take five\ngallnuts (plant growth that resembles a nut) in his hand and review them, so\nthe Brahmā of Five Thousand resides determined on permeating a\nworld‑system of five thousand worlds, and he resides determined on\npermeating the beings that have reappeared there. The Monk thinks: ‘Oh,\nthat on the dissolution of the body, after death, I might reappear in the\ncompany of the Brahmā of Five Thousand!’ He fixes his mind on that,\ndetermined upon it, develops it. These objectives and this residing of his, thus\ndeveloped and cultivated, lead to his reappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He hears that the Brahmā of Ten Thousand is\nlong‑lived, beautiful, and enjoys great happiness. Now the Brahmā of Ten\nThousand resides determined on permeating a world‑system of ten thousand\nworlds, and he resides determined on permeating the beings that have\nreappeared there. Just as a fine beryl gem (mineral composed of beryllium\naluminium cyclosilicate; a rare stone) of purest water, eight‑faceted, well cut,\nlying on red brocade, glows, radiates, and shines, so the Brahmā of Ten\nThousand resides determined on permeating a world‑system of ten thousand\nworlds, and he resides determined on permeating the beings that have\n242", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 69, "chapter_title": "Reappearance in Accordance with", "sutta_refs": ["MN"], "page": null, "page_start": 241, "page_end": 244, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eb179147-21cc-4bba-8885-0140d8953d1a", "parent_id": "book-vol11:ch69:commentary:2", "content_type": "commentary", "text": "reappeared there. The Monk thinks: ‘Oh, that on the dissolution of the body,\nafter death, I might reappear in the company of the Brahmā of Ten Thousand!’\nHe fixes his mind on that, determined upon it, develops it. These objectives\nand this residing of his, thus developed and cultivated, lead to his\nreappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He hears that the Brahmā of a Hundred Thousand is\nlong‑lived, beautiful, and enjoys great happiness. Now the Brahmā of a\nHundred Thousand resides determined on permeating a world‑system of a\nhundred thousand worlds, and he resides determined on permeating the\nbeings that have reappeared there. Just as an ornament of finest gold, very\nskillfully created in the furnace by a clever goldsmith, lying on red brocade,\nglows, radiates, and shines, so the Brahmā of a Hundred Thousand resides\ndetermined on permeating a world‑system of a hundred thousand worlds,\nand he resides determined on permeating the beings that have reappeared\nthere. The Monk thinks: ‘Oh, that on the dissolution of the body, after death, I\nmight reappear in the company of the Brahmā of a Hundred Thousand!’ He\nfixes his mind on that, determined upon it, develops it. These objectives and\nthis residing of his, thus developed and cultivated, lead to his reappearance\nthere.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He hears that the gods of Radiance … the gods of\nLimited Radiance … the gods of Immeasurable Radiance … the gods of\nStreaming Radiance … the gods of Glory … the gods of Limited Glory … the\ngods of Immeasurable Glory… the gods of Refulgent Glory … the gods of\nGreat Fruit … the Aviha gods … the Atappa gods … the Sudassa gods … the\nSudassī gods … the Akaniṭṭha gods are long‑lived, beautiful, and enjoy great\nhappiness. He thinks: ‘Oh, that on the dissolution of the body, after death, I\nmight reappear in the company of the Akaniṭṭha gods!’ He fixes his mind on\nthat, determined upon it, develops it. These objectives and this residing of\nhis, thus developed and cultivated, lead to his reappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He hears that the gods of the base of infinite space\n… the gods of the base of infinite consciousness … the gods of the base of\nnothingness … the gods of the base of neither perception‑nor‑non‑perception\nare long‑lived, long‑enduring, and enjoy great happiness. He thinks: ‘Oh, that\n243", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 69, "chapter_title": "Reappearance in Accordance with", "sutta_refs": ["MN"], "page": null, "page_start": 241, "page_end": 244, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1095a89c-ac58-4ca4-b972-d3dd530f27f6", "parent_id": "book-vol11:ch69:commentary:3", "content_type": "commentary", "text": "on the dissolution of the body, after death, I might reappear in the company\nof the gods of the base of neither perception‑nor‑non‑perception!’ He fixes his\nmind on that, determined upon it, develops it. These objectives and this\nresiding of his, thus developed and cultivated, lead to his reappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He thinks: ‘Oh, that by realizing for myself with\ndirect knowledge (experience), I might here and now enter upon and reside in\nthe liberation of mind and liberation by wisdom that are taintless with the\ndestruction of the taints!’ And by realizing for himself with direct knowledge\n(experience), he here and now enters upon and resides in the liberation of\nmind and liberation by wisdom that are taintless with the destruction of the\ntaints.\nMonks, this Monk does not reappear anywhere at all.\n(Reference: MN 120)\nIn this Teaching from Gotama Buddha, he shares how a human being can develop certain\nqualities of mind, and in doing so, will lead to rebirth in an improved designation.\nAgain, it is important to keep in mind that the goal of these Teachings and The Path to\nEnlightenment is to attain Enlightenment so that there isn’t rebirth. Likewise, the way\nleading to rebirth in an improved destination is the same path that leads to Enlightenment.\nThe qualities of mind that The Buddha highlights are confidence, virtue (moral conduct),\nlearning, generosity, and wisdom.\nFor a Practitioner to experience an improved designation upon rebirth, The Buddha\ndescribes these qualities of mind as important to accomplishing the objective.\nLastly, The Buddha describes that a Practitioner who possesses confidence, virtue (moral\nconduct), learning, generosity, and wisdom, but sets their objective towards the\nattainment of Enlightenment, does not reappear anywhere at all. In other words, a being\nwho attains Enlightenment is not reborn.\nThis is the ultimate goal of The Path to Enlightenment, to eliminate discontentedness and\nescape The Cycle of Rebirth.\n244", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 69, "chapter_title": "Reappearance in Accordance with", "sutta_refs": ["MN"], "page": null, "page_start": 241, "page_end": 244, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "945834f3-ebf9-4fa4-a5ff-144f93853bd9", "parent_id": "book-vol11:ch70:commentary:0", "content_type": "commentary", "text": "Chapter 70\nEight Kinds of Rebirth on Account of Giving\nMonks, there are these eight kinds of rebirth on account of giving.\nWhat eight?\n(1) Here, someone gives a gift to an Ascetic or a Brāhmin: food and drink;\nclothing and vehicles; garlands, scents, and ointments; bedding, dwellings,\nand lighting. Whatever he gives, he expects something in return. He sees\naffluent Khattiyas, affluent Brāhmins, or affluent Householders enjoying\nthemselves furnished and endowed with the five objects of sensual pleasure.\nIt occurs to him: ‘Oh, with the breakup of the body, after death, may I be\nreborn in companionship with affluent Khattiyas, affluent Brāhmins, or\naffluent Householders!’ He sets his mind on this, fixes his mind on this, and\ndevelops this state of mind. That objective of his, determined on what is\ninferior, not developed higher, leads to rebirth there. With the breakup of the\nbody, after death, he is reborn in companionship with affluent Khattiyas,\naffluent Brāhmins, or affluent Householders — and that is for one who is\nvirtuous (practices moral conduct), I say, not for one who is immoral. The\nheart’s objective of one who is virtuous succeeds because of his purity.\n(2) Someone else gives a gift to an Ascetic or a Brāhmin: food and drink …\nand lighting. Whatever he gives, he expects something in return. He has\nheard: ‘The heavenly beings [ruled by] The Four Great Kings are long‑lived,\nbeautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breakup\nof the body, after death, may I be reborn in companionship with the heavenly\nbeings [ruled by] The Four Great Kings!’ He sets his mind on this, fixes his\nmind on this, and develops this state of mind. That objective of his,\ndetermined on what is inferior, not developed higher, leads to rebirth there.\nWith the breakup of the body, after death, he is reborn in companionship\nwith the heavenly beings [ruled by] The Four Great Kings — and that is for\none who is virtuous (practices moral conduct), I say, not for one who is\nimmoral. The heart’s objective of one who is virtuous succeeds because of\nhis purity.\n(3) Someone else gives a gift to an Ascetic or a Brāhmin: food and drink …\nand lighting. Whatever he gives, he expects something in return. He has\nheard: (4) The Tāvatiṃsa heavenly beings … (5) the Yāma heavenly beings …\nthe Tusita heavenly beings … (6) the heavenly beings who excite in creation\n… (7) the heavenly beings who control what is created by others are\nlong‑lived, beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with\n245", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 70, "chapter_title": "Eight Kinds of Rebirth on Account of Giving", "sutta_refs": ["AN"], "page": null, "page_start": 245, "page_end": 246, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "74b5362c-7983-4681-a8f2-ae027d3a3373", "parent_id": "book-vol11:ch70:commentary:1", "content_type": "commentary", "text": "the breakup of the body, after death, may I be reborn in companionship with\nthe heavenly beings who control what is created by others!’ He sets his mind\non this, fixes his mind on this, and develops this state of mind. That objective\nof his, determined on what is inferior, not developed higher, leads to rebirth\nthere. With the breakup of the body, after death, he is reborn in\ncompanionship with the heavenly beings who control what is created by\nothers — and that is for one who is virtuous (practices moral conduct), I say,\nnot for one who is immoral. The heart’s objective of one who is virtuous\nsucceeds because of his purity.\n(8) Someone else gives a gift to an Ascetic or a Brāhmin: food and drink …\nand lighting. Whatever he gives, he expects something in return. He has\nheard: ‘The heavenly beings of Brahmā’s (God’s) company are long‑lived,\nbeautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breakup\nof the body, after death, may I be reborn in companionship with the heavenly\nbeings of Brahmā’s (God’s) company!’ He sets his mind on this, fixes his\nmind on this, and develops this state of mind. That objective of his,\ndetermined on what is inferior, not developed higher, leads to rebirth there.\nWith the breakup of the body, after death, he is reborn in companionship\nwith the heavenly beings of Brahmā’s (God’s) company — and that is for one\nwho is virtuous (practicing moral conduct), I say, not for one who is immoral;\nfor one without craving, not for one with craving. The heart’s objective of one\nwho is virtuous succeeds because of his purity.\nThese, Monks, are the eight kinds of rebirth on account of giving.\n(Reference: AN 8.35)\nIn this Teaching from Gotama Buddha, he shares how through practicing generosity a\nPractitioner improves their rebirth, should rebirth be needed.\nCraving is the fuel that causes rebirth. It is generosity that helps to eliminate craving/\ndesire/attachment in the mind. Through developing one’s practice of generosity, among\nother training guidance, they are training the mind to eliminate craving/desire/attachment.\nThus, with craving/desire/attachment diminished, a Practitioner will experience less\ndiscontentedness and ultimately eliminate discontentedness when craving/desire/\nattachment is eliminated.\nAt the same time that one is eliminating craving/desire/attachment to eliminate\ndiscontentedness, they are also eliminating the cause of rebirth. Therefore, through\npracticing generosity, a Practitioner is improving their ability to attain Enlightenment\nthrough cultivating the mind to eliminate craving/desire/attachment and, if rebirth is\nneeded, improving their destination upon future rebirth.\nDetailed explanation of practicing generosity is available in this same book series found in\nthe book “Generosity” (Volume 13).\n246", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 70, "chapter_title": "Eight Kinds of Rebirth on Account of Giving", "sutta_refs": ["AN"], "page": null, "page_start": 245, "page_end": 246, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2a12086b-5d08-47e9-9647-c060d79f54f5", "parent_id": "book-vol11:ch71:commentary:0", "content_type": "commentary", "text": "Chapter 71\nThree Bases of Meritorious Activity\nMonks, there are these three bases of meritorious activity (generating\nwholesome Kamma).\nWhat three?\nThe basis of meritorious activity consisting in giving; the basis of meritorious\nactivity consisting in virtuous behavior; and the basis of meritorious activity\nconsisting in meditative development.\n(1) Here, Monks, someone has practiced the basis of meritorious activity\nconsisting in giving to a limited extent; he has practiced the basis of\nmeritorious activity consisting in virtuous behavior to a limited extent; but he\nhas not undertaken the basis of meritorious activity consisting in meditative\ndevelopment. With the breakup of the body, after death, he is reborn among\nhumans in an unfavorable condition.\n(2) Someone else has practiced the basis of meritorious activity consisting in\ngiving to a middling extent; he has practiced the basis of meritorious activity\nconsisting in virtuous behavior to a middling extent; but he has not\nundertaken the basis of meritorious activity consisting in meditative\ndevelopment. With the breakup of the body, after death, he is reborn among\nhumans in a favorable condition.\n(3) Someone else has practiced the basis of meritorious activity consisting in\ngiving to a superior extent; he has practiced the basis of meritorious activity\nconsisting in virtuous behavior to a superior extent; but he has not undertaken\nthe basis of meritorious activity consisting in meditative development. With the\nbreakup of the body, after death, he is reborn in companionship with the\nheavenly beings [ruled by] The Four Great Kings.\nThere The Four Great Kings, who had practiced supremely the basis of\nmeritorious activity consisting in giving and the basis of meritorious activity\nconsisting in virtuous behavior surpass the heavenly beings [ruled by] The Four\nGreat Kings in ten respects: in heavenly life span, heavenly beauty, heavenly\nhappiness, heavenly glory, and heavenly authority; and in heavenly forms,\nsounds, odors, flavors, and physical objects.\n248", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 71, "chapter_title": "Three Bases of Meritorious Activity", "sutta_refs": ["AN"], "page": null, "page_start": 248, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d4f639b2-d20a-46fd-975a-df40fb823953", "parent_id": "book-vol11:ch71:commentary:1", "content_type": "commentary", "text": "(4) Someone else has practiced the basis of meritorious activity consisting in\ngiving to a superior extent; he has practiced the basis of meritorious activity\nconsisting in virtuous behavior to a superior extent; but he has not undertaken\nthe basis of meritorious activity consisting in meditative development. With\nthe breakup of the body, after death, he is reborn in companionship with the\nTāvatiṃsa heavenly beings.\nThere Sakka, Ruler of the Heavenly Beings, who had practiced supremely\nthe basis of meritorious activity consisting in giving and the basis of\nmeritorious activity consisting in virtuous behavior, surpasses the Tāvatiṃsa\nheavenly beings in ten respects: in heavenly life span, heavenly beauty,\nheavenly happiness, heavenly glory, and heavenly authority; and in heavenly\nforms, sounds, odors, flavors, and physical objects.\n(5) Someone else has practiced the basis of meritorious activity consisting in\ngiving to a superior extent; he has practiced the basis of meritorious activity\nconsisting in virtuous behavior to a superior extent; but he has not undertaken\nthe basis of meritorious activity consisting in meditative development. With\nthe breakup of the body, after death, he is reborn in companionship with the\nYāma heavenly beings.\nThere the young heavenly being Suyāma, who had practiced supremely the\nbasis of meritorious activity consisting in giving and the basis of meritorious\nactivity consisting in virtuous behavior, surpasses the Yāma heavenly beings\nin ten respects: in heavenly life span, heavenly beauty, heavenly happiness,\nheavenly glory, and heavenly authority; and in heavenly forms, sounds,\nodors, flavors, and physical objects.\n(6) Someone else has practiced the basis of meritorious activity consisting in\ngiving to a superior extent; he has practiced the basis of meritorious activity\nconsisting in virtuous behavior to a superior extent; but he has not undertaken\nthe basis of meritorious activity consisting in meditative development. With\nthe breakup of the body, after death, he is reborn in companionship with the\nTusita heavenly beings.\nThere the young heavenly being Santusita, who had practiced supremely the\nbasis of meritorious activity consisting in giving and the basis of meritorious\nactivity consisting in virtuous behavior, surpasses the Tusita heavenly beings\nin ten respects: in heavenly life span, heavenly beauty, heavenly happiness,\nheavenly glory, and heavenly authority; and in heavenly forms, sounds,\nodors, flavors, and physical objects.\n249", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 71, "chapter_title": "Three Bases of Meritorious Activity", "sutta_refs": ["AN"], "page": null, "page_start": 248, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e9e08afc-7e4f-4467-afe8-daf29c501ec6", "parent_id": "book-vol11:ch71:commentary:2", "content_type": "commentary", "text": "(7) Someone else has practiced the basis of meritorious activity consisting in\ngiving to a superior extent; he has practiced the basis of meritorious activity\nconsisting in virtuous behavior to a superior extent; but he has not undertaken\nthe basis of meritorious activity consisting in meditative development. With the\nbreakup of the body, after death, he is reborn in companionship with the\nheavenly beings who excite in creation.\nThere the young heavenly being Sunimmita, who had practiced supremely\nthe basis of meritorious activity consisting in giving and the basis of\nmeritorious activity consisting in virtuous behavior, surpasses the heavenly\nbeings who excite in creation in ten respects: in heavenly life span, heavenly\nbeauty, heavenly happiness, heavenly glory, and heavenly authority; and in\nheavenly forms, sounds, odors, flavors, and physical objects.\n(8) Someone else has practiced the basis of meritorious activity consisting in\ngiving to a superior extent; he has practiced the basis of meritorious activity\nconsisting in virtuous behavior to a superior extent; but he has not undertaken\nthe basis of meritorious activity consisting in meditative development. With the\nbreakup of the body, after death, he is reborn in companionship with the\nheavenly beings who control what is created by others.\nThere the young heavenly being Vasavattī, who had practiced supremely the\nbasis of meritorious activity consisting in giving and the basis of meritorious\nactivity consisting in virtuous behavior, surpasses the heavenly beings who\ncontrol what is created by others in ten respects: in heavenly life span,\nheavenly beauty, heavenly happiness, heavenly glory, and heavenly authority;\nand in heavenly forms, sounds, odors, flavors, and physical objects.\nThese, Monks, are the three bases of meritorious activity.\n(Reference: AN 8.35)\n250", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 71, "chapter_title": "Three Bases of Meritorious Activity", "sutta_refs": ["AN"], "page": null, "page_start": 248, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ab44a0c9-51f4-408c-971b-b1d88b2725f5", "parent_id": "book-vol11:ch71:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the way of practice as generosity, moral\nconduct (virtuous behavior), and meditation.\nGenerosity: a readiness and taking the action of frequently giving something more than is\nstrictly necessary, such as time, effort, energy, or resources without any expectation of\nanything in return.\nMoral Conduct (Virtuous Behavior): holding and acting upon high principles for proper\nconduct.\nMeditation: is a technique to actively train the mind during dedicated, independent,\npurposeful training sessions to eliminate unwholesome qualities of the mind and/or\ncultivate wholesome qualities of the mind in the positions of seated, lying, standing, or\nwalking.\nWhile in this Teaching The Buddha describes these are “the three bases of meritorious\nactivity” and describes how a Practitioner can practice these to improve their rebirth,\nthese are also the same Teachings that lead to Enlightenment. These are often referred to\nas “The Way of Practice”.\nA Practitioner would need to have a well developed practice of generosity to eliminate\ncraving/desire/attachment from the mind and remove selfishness from the mind.\nA Practitioner would need to have a well developed practice of moral conduct (virtuous\nbehavior), as described as part of The Eight Fold Path, to eliminate the harm one is\ncausing through their bodily, verbal, and mental conduct.\nA Practitioner would need to have a well developed practice of meditation to train the\nmind to eliminate unwholesome qualities and cultivate wholesome qualities.\nWithout all three of these aspects of “The Way of Practice”, a Practitioner would be\nunable to attain Enlightenment.\nDetailed explanation of practicing generosity is available in this same book series found in\nthe book “Generosity” (Volume 13).\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nDetailed explanation of how to develop a meditation practice is available in this same\nbook series found in Chapter 11 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1) and in the book “Breathing Mindfulness Meditation”\n(Volume 7).\n251", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 71, "chapter_title": "Three Bases of Meritorious Activity", "sutta_refs": ["AN"], "page": null, "page_start": 248, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "993f56f4-2692-4248-9442-da8550ca4d4d", "parent_id": "book-vol11:ch72:scripture:0", "content_type": "scripture", "text": "Chapter 72\nThe Generous One Would Surpass the Other\n‘Here, Venerable Sir, there might be two disciples of The Perfectly\nEnlightened One equal in confidence, virtuous behavior (moral conduct), and\nwisdom, but one is generous while the other is not. With the breakup of the\nbody, after death, they would both be reborn in a good destination, in a\nheavenly world. When they have become heavenly beings, would there be\nany distinction or difference between them?’\nThere would be, Sumanā, The Perfectly Enlightened One said: The\ngenerous one, having become a heavenly being, would surpass the other in\nfive ways: in heavenly life span, heavenly beauty, heavenly happiness,\nheavenly glory, and heavenly authority. The generous one, having become a\nheavenly being, would surpass the other in these five ways.\n‘But, Venerable Sir, if these two pass away from there and again become\nhuman beings, would there still be some distinction or difference between\nthem?’\nThere would be, Sumanā, The Perfectly Enlightened One said: When they\nagain become human beings, the generous one would surpass the other in\nfive ways: in human life span, human beauty, human happiness, human\nfame, and human authority. When they again become human beings, the\ngenerous one would surpass the other in these five ways.\n‘But, Venerable Sir, if these two should go forth from the household life into\nhomelessness, would there still be some distinction or difference between\nthem?’\nThere would be, Sumanā, The Perfectly Enlightened One said: The generous\none, having gone forth, would surpass the other in five ways.\n(1)He would usually use a robe that has been specifically offered to him,\nseldom one that had not been specifically offered to him.\n(2)He would usually eat almsfood that has been specifically offered to him,\nseldom almsfood that had not been specifically offered to him.\n(3)He would usually use a lodging that had been specifically offered to him,\nseldom one that had not been specifically offered to him.\n252", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 72, "chapter_title": "The Generous One Would Surpass the Other", "sutta_refs": ["AN"], "page": null, "page_start": 252, "page_end": 255, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f3f9f132-b6a1-4291-82f4-977275b88519", "parent_id": "book-vol11:ch72:scripture:1", "content_type": "scripture", "text": "(4)He would usually use medicines and supplies for the sick that had been\nspecifically offered to him, seldom those that had not been specifically\noffered to him.\n(5)His fellow monastics, those with whom he resides, would usually behave\ntoward him in agreeable ways by bodily, verbal, and mental action,\nseldom in disagreeable ways. They would usually present him what is\nagreeable, seldom what is disagreeable. The generous one, having gone\nforth, would surpass the other in these five ways.\n‘But, Venerable Sir, if both attain Arahantship, would there still be some\ndistinction or difference between them after they have attained Arahantship?’\nIn this case, Sumanā, I declare, there would be no difference between the\nliberation [of one] and the liberation [of the other].\n‘It’s outstanding and amazing, Venerable Sir! Truly, one has good reason to\ngive alms (a donation) and do meritorious deeds, since they will be helpful if\none becomes a heavenly being, [again] becomes a human being, or goes\nforth.\nSo it is, Sumanā! So it is, Sumanā! Truly, one has good reason to give alms (a\ndonation) and do meritorious deeds, since they will be helpful if one becomes\na heavenly being, [again] becomes a human being, or goes forth.\nThis is what The Perfectly Enlightened One said.\nHaving said this, The Fortunate One, The Teacher, further said this:\nAs the stainless moon moving through the sphere of space\noutshines with its radiance all the stars in the world, so one\naccomplished in virtuous behavior (moral conduct), a person\nendowed with confidence, outshines by generosity all the selfish\npeople in the world.\nAs the hundred-peaked rain cloud, thundering, covered in\nlightning, pours down rain upon the earth, overwhelming the\nplains and lowlands, so The Perfectly Enlightened One’s disciple,\nthe wise one accomplished in vision, surpasses the selfish\nperson in five specific respects:\nLife span and glory, beauty and peacefulness.\nPossessed of wealth, after death he rejoices in heaven.\n253\n\n(Reference: AN 5.31)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 72, "chapter_title": "The Generous One Would Surpass the Other", "sutta_refs": ["AN"], "page": null, "page_start": 252, "page_end": 255, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a2b30beb-2bd4-404b-9ab4-75a9fd563f20", "parent_id": "book-vol11:ch72:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares answers to questions related to the\npractice of generosity.\nA Student asks The Buddha what would be the difference between two Practitioners who\nare learning and practicing his Teachings upon rebirth, given that both Practitioners were\nequally practicing confidence, virtuous behavior (moral conduct), and wisdom but one\nwould be generous while the other is not.\nThe Student asks this question related to rebirth in the heavenly realm, human realm,\nhaving become an Ordained Practitioner, and if both Practitioners attained Enlightenment.\nHeavenly Realm\nThe Buddha explains that there would be a difference between the two Practitioners upon\nrebirth in the heavenly realm. If both Practitioners were equally established in confidence,\nvirtuous behavior (moral conduct), and wisdom but one was generous in the past life\nwhile the other was not, the Practitioner who was generous “would surpass the other in\nfive ways: in heavenly life span, heavenly beauty, heavenly happiness, heavenly glory, and\nheavenly authority”.\nHuman Realm\nThe Buddha explains that there would be a difference between the two Practitioners upon\nrebirth in the human realm. If both Practitioners were equally established in confidence,\nvirtuous behavior (moral conduct), and wisdom but one was generous in the past life\nwhile the other was not, the Practitioner who was generous “would surpass the other in\nfive ways: in human life span, human beauty, human happiness, human fame, and human\nauthority”.\nBecoming Ordained Practitioners\nThe Buddha explains that there would be a difference between the two Practitioners upon\nrebirth in the human realm and both deciding to become Ordained Practitioners. If both\nOrdained Practitioners were equally established in confidence, virtuous behavior (moral\nconduct), and wisdom but one was generous in the past life while the other was not, the\nPractitioner who was generous “would surpass the other in five ways”.\n(1) He would usually use a robe that has been specifically offered to him, seldom one that\nhad not been specifically offered to him.\n(2) He would usually eat almsfood that has been specifically offered to him, seldom\nalmsfood that had not been specifically offered to him.\n(3) He would usually use a lodging that had been specifically offered to him, seldom one\nthat had not been specifically offered to him.\n(4) He would usually use medicines and supplies for the sick that had been specifically\noffered to him, seldom those that had not been specifically offered to him.\n254", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 72, "chapter_title": "The Generous One Would Surpass the Other", "sutta_refs": ["AN"], "page": null, "page_start": 252, "page_end": 255, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fa3709a7-6d99-48dd-8efc-7f7bd95417e7", "parent_id": "book-vol11:ch72:commentary:1", "content_type": "commentary", "text": "(5) His fellow monastics, those with whom he resides, would usually behave toward him\nin agreeable ways by bodily, verbal, and mental action, seldom in disagreeable ways.\nThey would usually present him what is agreeable, seldom what is disagreeable. The\ngenerous one, having gone forth, would surpass the other in these five ways.\nDue to the Practitioner having a well developed practice of generosity in a previous life,\nthey will experience individuals being generous to them in their current life. This is as a\nresult of their actions in the previous and current life.\nAttaining Enlightenment\nThe Buddha explains that there would not be a difference between the two Practitioners\nupon rebirth in the human realm. If both Practitioners were equally established in\nconfidence, virtuous behavior (moral conduct), and wisdom but one was generous in the\npast life while the other was not, for two Practitioners who have attained Enlightenment\n“there would be no difference between the liberation [of one] and the liberation [of the\nother]”.\nAn Enlightened being is an Enlightened being. Any and all Enlightened beings will\nexperience liberation of mind, such that, there will be no discontentedness because both\nPractitioners have fully and completely eliminated all of The Ten Fetters. With all the\nfetters/taints/pollution of mind eliminated, both Practitioners will have eradicated\ndiscontentedness and escaped The Cycle of Rebirth. The mind of both Practitioners will\nbe peaceful, calm, serene, and content with joy - permanently.\nGenerosity should be practiced on a continuous and ongoing basis. A Practitioner should\nincorporate generosity as part of their normal life. Giving and sharing with others trains\none’s own mind to eliminate craving/desire/attachment removing the stain of selfishness\nfrom the mind. A Practitioner’s mind would not be liberated to attain Enlightenment\nwithout a well developed practice of continuous and ongoing generosity.\nDetailed explanation of The Realms of Existence is available in this same book series\nfound in the book “The Realms of Existence” (Volume 11).\nDetailed explanation of practicing generosity is available in this same book series found in\nthe book “Generosity” (Volume 13).\n255", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 72, "chapter_title": "The Generous One Would Surpass the Other", "sutta_refs": ["AN"], "page": null, "page_start": 252, "page_end": 255, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a9994e0f-e992-4f03-baf0-f9b2365a5908", "parent_id": "book-vol11:ch73:commentary:0", "content_type": "commentary", "text": "Chapter 73\nA Simile Describing the Happiness of Heaven\nA wise man who has given himself over to wholesome conduct of body,\nspeech, and mind, on the dissolution of the body, after death, reappears in a\nhappy destination, even in heaven.\nWere it rightly speaking to be said of anything: ‘That is entirely wished for,\nentirely desired, entirely agreeable,’ it is of heaven that, rightly speaking, this\nshould be said, so much so that it is hard to finish describing the happiness\nof heaven.\n‘But, Venerable Sir, can a simile be given?’\nIt can, Monk, The Perfectly Enlightened One said: Monks, suppose that a\nWheel‑Turning Monarch possessed the seven treasures and the four kinds of\nsuccess, and because of that experienced pleasure and happiness.\nWhat are the seven treasures?\n(1) Here, when a head‑anointed noble King has bathed his head on the\nUposatha Day of the fifteenth and has ascended to the upper palace\nchamber for the Uposatha, there appears to him the divine wheel‑treasure with\nits thousand spokes, its tire, and its hub, complete in every aspect. On seeing\nit, the head‑anointed noble King thinks thus: Now it has been heard by me\nthat when a head‑anointed noble King has bathed his head on the Uposatha\nDay of the fifteenth and has ascended to the upper palace chamber for the\nUposatha, and there appears to him the divine wheel‑treasure with its\nthousand spokes, its tire, and its hub, complete in every aspect, then that\nKing becomes a Wheel‑Turning Monarch. ‘Am I then a Wheel‑Turning\nMonarch?’\nThen the head‑anointed noble King rises from his seat, and taking a water\nvessel in his left hand, he sprinkles the wheel‑treasure with his right hand,\nsaying: ‘Turn forward, good wheel‑treasure; triumph, good wheel‑treasure!’\nThen the wheel‑treasure turns forward rolling in the eastern direction and the\nWheel‑Turning Monarch follows it with his four‑constituent army.\nNow in whatever region the wheel‑treasure pauses, there the\nWheel‑Turning Monarch takes up residence with his four‑constituent army.\nAnd opposing Kings in the eastern direction come to the Wheel‑Turning\n256", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 73, "chapter_title": "A Simile Describing the Happiness of Heaven", "sutta_refs": ["MN"], "page": null, "page_start": 256, "page_end": 262, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5de5f805-2e6e-4cb6-8581-876bc24777f6", "parent_id": "book-vol11:ch73:commentary:1", "content_type": "commentary", "text": "Monarch and speak thus: Come, great King; welcome, great King; command,\ngreat King; advise, great King.\nThe Wheel‑Turning Monarch speaks thus: You should not kill living beings;\nyou should not take what has not been given; you should not misconduct\nyourselves in sensual pleasures; you should not speak falsehood; you should\nnot drink intoxicants (substances that cause heedlessness); you should eat\nwhat you are accustomed to eat. And the opposing Kings in the eastern\ndirection submit to the Wheel‑Turning Monarch.\nThen the wheel‑treasure plunges into the eastern ocean and emerges again.\nAnd then it turns forward rolling in the southern direction … And the\nopposing Kings in the southern direction submit to the Wheel‑Turning\nMonarch. Then the wheel‑treasure plunges into the southern ocean and\nemerges again. And then it turns forward rolling in the western direction …\nAnd the opposing Kings in the western direction submit to the\nWheel‑Turning Monarch. Then the wheel‑treasure plunges into the\nwestern ocean and emerges again. And then it turns forward rolling in the\nnorthern direction … And the opposing Kings in the northern direction\nsubmit to the Wheel‑Turning Monarch.\nNow when the wheel‑treasure has triumphed over the earth to the ocean’s\nedge, it returns to the royal capital and remains as if fixed on its axle at the\ngate of the Wheel‑Turning Monarch’s inner palace, as a decoration to the\ngate of his inner palace. Such is the wheel‑treasure that appears to a\nWheel‑Turning Monarch.\n(2) Again, the elephant‑treasure appears to the Wheel‑Turning Monarch, all\nwhite, with sevenfold stance, with supernormal power, flying through the air,\nthe King of elephants named ‘Uposatha’. On seeing him, the Wheel‑Turning\nMonarch’s mind has confidence in him thus: It would be wonderful to ride the\nelephant, if he would undergo taming! Then the elephant‑treasure undergoes\ntaming just like a fine thoroughbred elephant well tamed for a long time.\nAnd it so happens that the Wheel‑Turning Monarch, when testing the\nelephant‑treasure, mounts him in the morning, and after traveling the whole\nearth to the edge of the ocean, he returns to the royal capital to take his\nmorning meal. Such is the elephant‑treasure that appears to a Wheel‑Turning\nMonarch.\n(3) Again, the horse‑treasure appears to the Wheel‑Turning Monarch, all\nwhite, with raven‑black head, with mane like muñja grass, with supernormal\npower, flying through the air, the King of horses named ‘Valāhaka’\n[‘Thundercloud’]. On seeing him, the Wheel‑Turning Monarch’s mind has\nconfidence in him thus: It would be wonderful to ride the horse, if he would\n257", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 73, "chapter_title": "A Simile Describing the Happiness of Heaven", "sutta_refs": ["MN"], "page": null, "page_start": 256, "page_end": 262, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "697ceeef-1a40-43bb-bdf9-ebaeb189c5eb", "parent_id": "book-vol11:ch73:commentary:2", "content_type": "commentary", "text": "undergo taming! Then the horse‑treasure undergoes taming just like a fine\nthoroughbred horse well tamed for a long time.\nAnd it so happens that the Wheel‑Turning Monarch, when testing the\nhorse‑treasure, mounts him in the morning, and after traveling the whole\nearth to the edge of the ocean, he returns to the royal capital to take his\nmorning meal. Such is the horse‑treasure that appears to a Wheel‑Turning\nMonarch.\n(4) Again, the jewel‑treasure appears to the Wheel‑Turning Monarch. The\njewel is fine beryl (mineral composed of beryllium aluminium cyclosilicate; a rare\nstone) of purest water, eight‑faceted, and well cut. Now the radiance of the\njewel‑treasure spreads around for a whole league.\nAnd it so happens that when the Wheel‑Turning Monarch is testing the\njewel‑treasure, he draws up his four‑constituent army in formation, and\nmounting the jewel on top of his banner, he sets forth in the darkness and\ngloom of the night. Then all the [inhabitants of the] villages nearby begin\ntheir work by its light, thinking that it is day. Such is the jewel‑treasure that\nappears to a Wheel‑Turning Monarch.\n(5) Again, the woman‑treasure appears to the Wheel‑Turning Monarch,\nbeautiful, comely and graceful, possessing the supreme beauty of\ncomplexion, neither too tall nor too short, neither too slim nor too stout,\nneither too dark nor too fair, surpassing human beauty without reaching divine\nbeauty. The touch of the woman‑treasure is such that it is like a cluster of\nkapok or a cluster of cotton‑wool. When it is cool, her limbs are warm; when it\nis warm, her limbs are cool. From her body the scent of sandalwood comes\nforth, and from her mouth the scent of lotuses. She rises before the\nWheel‑Turning Monarch and retires after him. She is eager to serve,\nagreeable in conduct, and sweet in speech. Since she is never lacking\nconfidence to the Wheel‑Turning Monarch even in thought, how could she be\nso in body? Such is the woman‑treasure that appears to a Wheel‑Turning\nMonarch.\n(6) Again, the steward‑treasure appears to the Wheel‑Turning Monarch. The\ndivine eye (third eye) born of past action is established in him whereby he\nsees hidden stores of treasure both with owners and ownerless. He\napproaches the Wheel‑Turning Monarch and says: Sir, you remain at ease. I\nshall take care of your monetary affairs. And it so happens that when the\nWheel‑Turning Monarch is testing the steward‑treasure, he boards a boat,\nand putting out into the river Ganges, in midstream he tells the\nsteward‑treasure: I need gold and bullion, steward. — Then, Sir, let the boat\nbe steered towards one bank. — Steward, it is actually here that I need gold\nand bullion.\n258", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 73, "chapter_title": "A Simile Describing the Happiness of Heaven", "sutta_refs": ["MN"], "page": null, "page_start": 256, "page_end": 262, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "50502594-8a28-4b08-afdb-b570d84e4d83", "parent_id": "book-vol11:ch73:commentary:3", "content_type": "commentary", "text": "Then the steward‑treasure plunges both hands into the water and draws up\na pot full of gold and bullion, and he tells the Wheel‑Turning Monarch: Is this\nenough, Sir? Is enough done, enough offered? — This is enough, steward,\nenough is done, enough offered. Such is the steward‑treasure that appears to\na Wheel‑Turning Monarch.\n(7) Again, the counsellor‑treasure appears to the Wheel‑Turning Monarch,\nwise, knowledgable, and a good decision-maker, capable of getting the\nWheel‑Turning Monarch to promote that which is worthy of being promoted,\nto dismiss that which should be dismissed, and to establish that which\nshould be established. He approaches the Wheel‑Turning Monarch and says:\nSir, you remain at ease. I shall govern. Such is the counsellor‑treasure that\nappears to a Wheel‑Turning Monarch.\nThese are the seven treasures that a Wheel‑Turning Monarch possesses.\nWhat are the four kinds of success?\n(1)Here a Wheel‑Turning Monarch is handsome, attractive, and graceful,\npossessing the supreme beauty of complexion, and he surpasses other\nhuman beings in that respect. This is the first kind of success that a\nWheel‑Turning Monarch possesses.\n(2)Again, a Wheel‑Turning Monarch lives long and endures long, and he\nsurpasses other human beings in that respect. This is the second kind of\nsuccess that a Wheel‑Turning Monarch possesses.\n(3)Again, a Wheel‑Turning Monarch is free from illness and affliction,\npossessing a good digestion that is neither too cool nor too warm, and he\nsurpasses other human beings in that respect. This is the third kind of\nsuccess that a Wheel‑Turning Monarch possesses.\n(4)Again, a Wheel‑Turning Monarch is dear and agreeable to Brāhmins and\nHouseholders. Just as a father is dear and agreeable to his children, so\ntoo a Wheel‑Turning Monarch is dear and agreeable to Brāhmins and\nHouseholders. Brāhmins and Householders, too, are dear and agreeable to a\nWheel‑Turning Monarch. Just as children are dear and agreeable to a father,\nso too Brāhmins and Householders are dear and agreeable to a\nWheel‑Turning Monarch.\nOnce a Wheel‑Turning Monarch was driving in a pleasure park with his\nfour‑constituent army. Then Brāhmins and Householders went to him and\nspoke thus: Sir, drive slowly that we may see you longer.\n259", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 73, "chapter_title": "A Simile Describing the Happiness of Heaven", "sutta_refs": ["MN"], "page": null, "page_start": 256, "page_end": 262, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7b170e35-2b13-4270-91b8-5c3f5ca3529b", "parent_id": "book-vol11:ch73:commentary:4", "content_type": "commentary", "text": "And so he told his charioteer (driver):\nCharioteer, drive slowly that I may see the Brāhmins and Householders longer.\nThis is the fourth kind of success that a Wheel‑Turning Monarch possesses.\nThese are the four kinds of success that a Wheel‑Turning Monarch\npossesses.\nWhat do you think, Monks? Would a Wheel‑Turning Monarch experience\npleasure and happiness because of possessing these seven treasures and\nthese four kinds of success?\n‘Venerable Sir, a Wheel-Turning Monarch would experience pleasure and\nhappiness because of possessing even one treasure, let alone seven\ntreasures and four kinds of success.’\nThen, taking a small stone the size of his hand, The Perfectly Enlightened\nOne addressed the Monks thus:\nWhat do you think, Monks? Which is the greater, this small stone that I have\ntaken, the size of my hand, or Himālaya, the King of mountains?\n‘Venerable Sir, the small stone that The Perfectly Enlightened One has taken,\nthe size of his hand, is minimal beside Himālaya, the King of mountains; it is\nnot even a fraction, there is no comparison.\nSo too, Monks, the pleasure and happiness that a Wheel‑Turning Monarch\nwould experience because of possessing the seven treasures and the four\nkinds of success is minimal beside the happiness of heaven; it is not even a\nfraction, there is no comparison.\nIf, some time or other, at the end of a long period, the wise man comes\nback to the human state, it is into a high family that he is reborn — into a\nfamily of well‑to‑do Nobles, or well‑to‑do Brāhmins, or well‑to‑do\nHouseholders — one that is rich, of great wealth, of great possessions, with\nabundant gold and silver, with abundant assets and means, and with\nabundant money and grain. He is handsome, attractive and graceful,\npossessing the supreme beauty of complexion. He obtains food and drink,\nclothes, vehicles, garlands, scents and ointments, bed, lodging, and light. He\nconducts himself well in body, speech, and mind, and having done so, on the\ndissolution of the body, after death, he reappears in a happy destination, even\nin the heavenly world.\n260\n\nMonks, suppose a gambler at the very first lucky throw won a great fortune,\nyet a lucky throw such as that is insignificant; it is a far more lucky throw when\na wise man who conducts himself well in body, speech, and mind, on the\ndissolution of the body, after death, reappears in a happy destination, even in\nthe heavenly world.\nThis is the complete perfection of the wise man’s condition.\n(Reference: MN 129)\n261", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 73, "chapter_title": "A Simile Describing the Happiness of Heaven", "sutta_refs": ["MN"], "page": null, "page_start": 256, "page_end": 262, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3e41b25f-4afa-4aeb-bbab-16099b47299e", "parent_id": "book-vol11:ch73:commentary:5", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a simile to describe the amount of\npleasure and happiness experienced in the heavenly realm.\nHe provides a story related to the Wheel-Turning Monarch and all the pleasure and\nhappiness that he might experience sharing that this is minimal compare to that which is\nexperienced in the heavenly realm.\nWhile the heavenly realm is known to be highly pleasurable and happy, it is not a\ndesirable outcome for one’s current human life.\nBeings in the heavenly realm are experiencing so much pleasure and happiness that they\noftentimes lack the motivation to learn and practice these Teachings to attain\nEnlightenment. Thus, they are reborn back into other realms continuing the problem of\nrebirth and discontentedness as they roam and wander throughout The Cycle of Rebirth.\nThe heavenly realm is not a permanent resting place, but instead, a temporary existence\nthat has a certain life span. Once that life span is over, if Enlightenment has not been\nattained, then one will be reborn into a new existence continuing the problem of The\nCycle of Rebirth with the mind continuing to experience discontentedness.\nA wise Practitioner would use this human birth, one where we do have motivation to learn\nand practice these Teachings, to make efforts towards the attainment of Enlightenment. In\nthis human realm, an ideal place to work towards the attainment of Enlightenment, we\nexperience all three (3) feelings of discontentedness. Pleasant feelings, painful feelings,\nand feelings that are neither painful-nor-pleasant are all experienced in this human realm.\nDiscontentedness: Gotama Buddha describes three feelings as discontent. The goal of\nthese Teachings is to eliminate discontentedness of mind providing the mind a permanent\nplace to reside in Enlightenment.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,\nstress, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,\nuncomfortable, unsatisfied, etc.)\nSince human beings experience all three (3) feelings of discontentedness, we are\noftentimes more motivated than those beings in the heavenly realm to progress towards\nEnlightenment.\nWith heavenly beings only experiencing exclusively pleasant feelings, they will oftentimes\nbe complacent and need to experience continued rebirth before escaping The Cycle of\nRebirth through the attainment of Enlightenment.\nBeings in the lower realms are unable to attain Enlightenment and beings in the heavenly\nrealm, while they are able to attain Enlightenment, oftentimes lack the motivation to work\ntowards Enlightenment. Therefore, the human realm is the most ideal existence to apply\neffort and energy towards the attainment of Enlightenment.\n262", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 73, "chapter_title": "A Simile Describing the Happiness of Heaven", "sutta_refs": ["MN"], "page": null, "page_start": 256, "page_end": 262, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e09098a0-dbc6-4cb6-93a7-2a59226def37", "parent_id": "book-vol11:ch74:commentary:0", "content_type": "commentary", "text": "Chapter 74\nGreat Fruit and Benefit of the\nNoble Ones’ Uposatha Observance\nThere are, Visākhā, three kinds of Uposathas.\nWhat three?\n(1) The cattle workers Uposatha,\n(2) the Nigaṇṭhas’ Uposatha,\n(3) and the Noble Ones’ Uposatha.\nAnd how, Visākhā, is the cattle workers Uposatha observed?\nSuppose, Visākhā, in the evening a cattle worker returns the cows to their\nowners. He reflects thus: Today the cows grazed in such and such a place\nand drank water in such and such a place. Tomorrow the cows will graze in\nsuch and such a place and drink water in such and such a place.\nSo too, someone here observing the Uposatha reflects thus: Today I ate this\nand that food; today I ate a meal of this and that kind. Tomorrow I will eat\nthis and that food; tomorrow I will eat a meal of this and that kind. He\nthereby passes the day with craving/greed and longing in his mind.\nIt is in such a way that the cattle workers Uposatha is observed. The cattle\nworkers Uposatha, thus observed, is not of great fruit and benefit, nor is it\nextraordinarily brilliant and extensive.\nAnd how, Visākhā, is the Nigaṇṭhas’ Uposatha observed?\nThere are, Visākhā, Ascetics called Nigaṇṭhas. They urge their disciples thus:\nCome, good man, lay down the rod toward living beings residing more than a\nhundred yojanas’ (12-15 km) distance in the eastern quarter. Lay down the\nrod toward living beings residing more than a hundred yojanas’ distance in\nthe western quarter. Lay down the rod toward living beings residing more\nthan a hundred yojanas’ distance in the northern quarter. Lay down the rod\ntoward living beings residing more than a hundred yojanas’ distance in the\nsouthern quarter. Thus they urge them to be sympathetic and\ncompassionate toward some living beings, but not to others. On the\nUposatha Day, they urge their disciples thus: Come, good man, having laid\naside all clothes, recite: I am not anywhere the belonging of anyone, nor is\nthere anywhere anything in any place that is mine. However, his parents\n263", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 74, "chapter_title": "Great Fruit and Benefit of the", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 272, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aa8af2a7-f7f9-45f3-a645-6bfd6107dac4", "parent_id": "book-vol11:ch74:commentary:1", "content_type": "commentary", "text": "know: This is our son. And he knows: These are my parents. His wife and\nchildren know: He is our supporter. And he knows: These are my wife and\nchildren. His slaves, workers, and servants know: He is our master. And he\nknows: These are my slaves, workers, and servants. Thus on an occasion\nwhen they should be urged in truthfulness, [the Nigaṇṭhas] urge them in false\nspeech. This, I say, is false speech. When that night has passed, he makes\nuse of possessions that have not been given. This, I say, is taking what has\nnot been given.\nIt is in such a way that the Nigaṇṭhas’ Uposatha is observed. When one has\nobserved the Uposatha in the way of the Nigaṇṭhas, the Uposatha is not of\ngreat fruit and benefit, nor is it extraordinarily brilliant and extensive.\nAnd how, Visākhā, is the Noble Ones’ Uposatha observed?\nThe defiled mind is cleansed by effort. And how is the defiled mind cleansed\nby effort?\nHere, Visākhā, a Noble Disciple recollects (recalls/remembers) The Tathāgata\nthus: The Perfectly Enlightened One is an Arahant, Perfectly Enlightened,\naccomplished in true wisdom and conduct, fortunate, knower of the world,\nunsurpassed trainer of persons to be tamed, Teacher of heavenly beings and\nhumans, the Enlightened One, The Perfectly Enlightened One. When a Noble\nDisciple recollects (recalls/remembers) The Tathāgata, his mind becomes\ntranquil (calm), joy arises, and the defilements of the mind are abandoned in\nthe same way that one’s head, when dirty, is cleansed by effort.\nAnd how, Visākhā, does one cleanse a dirty head by effort? By means of\ncleansing paste, clay, water, and the appropriate effort by the person. It is in\nsuch a way that one’s head, when dirty, is cleansed by effort. So too, the\ndefiled mind is cleansed by effort.\nThis is called a Noble Disciple who observes the Uposatha of Brahmā (God),\nwho resides together with Brahmā (God), and it is by considering Brahmā\n(God) that his mind becomes tranquil, joy arises, and the defilements of the\nmind are abandoned. It is in this way that the defiled mind is cleansed by\neffort.\nThe defiled mind, Visākhā, is cleansed by effort. And how is the defiled mind\ncleansed by effort?\nHere, Visākhā, a Noble Disciple recollects (recalls/remembers) The Teachings\nthus: The Teachings are well expounded by The Perfectly Enlightened One,\ndirectly visible, immediate, inviting one to come and see, applicable, to be\npersonally experienced by the wise. When a Noble Disciple recollects\n264", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 74, "chapter_title": "Great Fruit and Benefit of the", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 272, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "397c3daf-9198-4567-9171-8216ba0b98be", "parent_id": "book-vol11:ch74:commentary:2", "content_type": "commentary", "text": "(recalls/remembers) The Teachings, his mind becomes tranquil, joy arises,\nand the defilements of the mind are abandoned in the same way that one’s\nbody, when dirty, is cleansed by effort.\nAnd how, Visākhā, does one cleanse a dirty body by effort? By means of a\nbathing brush, lime powder, water, and the appropriate effort by the person.\nIt is in such a way that one’s body, when dirty, is cleansed by effort. So too,\nthe defiled mind is cleansed by effort.\nThis is called a Noble Disciple who observes the Uposatha of The Teachings,\nwho resides together with The Teachings, and it is by considering The\nTeachings that his mind becomes tranquil, joy arises, and the defilements of\nthe mind are abandoned. It is in this way that the defiled mind is cleansed by\neffort.\nThe defiled mind, Visākhā, is cleansed by effort. And how is the defiled mind\ncleansed by effort?\nHere, Visākhā, a Noble Disciple recollects (recalls/remembers) The\nCommunity thus: The Community of The Perfectly Enlightened One’s\ndisciples is practicing the good way, practicing the straight way, practicing\nthe true way, practicing the proper way; that is, the four pairs of persons, the\neight types of individuals — this Community of The Perfectly Enlightened\nOne’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings,\nworthy of respectful salutation, the unsurpassed field of merit for the world.\nWhen a Noble Disciple recollects (recalls/remembers) The Community, his\nmind becomes tranquil, joy arises, and the defilements of the mind are\nabandoned in the same way that a dirty cloth is cleansed by effort.\nAnd how, Visākhā, does one cleanse a dirty cloth by effort? By means of\nheat, lye, cow dung, water, and the appropriate effort by the person. It is in\nsuch a way that a dirty cloth is cleansed by effort. So too, the defiled mind is\ncleansed by effort.\nThis is called a Noble Disciple who observes the Uposatha of The\nCommunity, who resides together with The Community, and it is by\nconsidering The Community that his mind becomes tranquil, joy arises, and\nthe defilements of the mind are abandoned. It is in this way that the defiled\nmind is cleansed by effort.\nThe defiled mind, Visākhā, is cleansed by effort. And how is the defiled mind\ncleansed by effort?\n265", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 74, "chapter_title": "Great Fruit and Benefit of the", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 272, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cc8dbd46-933e-4f04-99b3-3120176ccc26", "parent_id": "book-vol11:ch74:commentary:3", "content_type": "commentary", "text": "Here, Visākhā, a Noble Disciple recollects (recalls/remembers) his own\nvirtuous behavior (moral conduct) as unbroken, untorn, unblemished,\nunblotched, liberating, praised by the wise, not misunderstood, and leading\nto concentration. When a Noble Disciple recollects (recalls/remembers) his\nvirtuous behavior (moral conduct), his mind becomes tranquil, joy arises, and\nthe defilements of the mind are abandoned in the same way that a dirty\nmirror is cleansed by effort.\nAnd how, Visākhā, is a dirty mirror cleansed by effort? By means of oil,\nashes, a roll of cloth, and the appropriate effort by the person. It is in such a\nway that a dirty mirror is cleansed by effort. So too, the defiled mind is\ncleansed by effort.\nThis is called a Noble Disciple who observes the Uposatha of virtuous\nbehavior (moral conduct), who resides together with virtuous behavior (moral\nconduct), and it is by considering virtuous behavior (moral conduct) that his\nmind becomes tranquil, joy arises, and the defilements of the mind are\nabandoned. It is in this way that the defiled mind is cleansed by effort.\nThe defiled mind, Visākhā, is cleansed by effort. And how is the defiled mind\ncleansed by effort?\nHere, Visākhā, a Noble Disciple recollects (recalls/remembers) the heavenly\nbeings thus: There are heavenly beings [ruled by] The Four Great Kings,\nTāvatiṃsa heavenly beings, Yāma heavenly beings, Tusita heavenly beings,\nheavenly beings who excite in creation, heavenly beings who control what is\ncreated by others, heavenly beings of Brahmā’s (God’s) company, and\nheavenly beings still higher than these. I too have such confidence as those\nheavenly beings possessed because of which, when they passed away from\nhere, they were reborn there; I too have such virtuous behavior (moral\nconduct) as those heavenly beings possessed because of which, when they\npassed away from here, they were reborn there; I too have such learning as\nthose heavenly beings possessed because of which, when they passed\naway from here, they were reborn there; I too have such generosity as those\nheavenly beings possessed because of which, when they passed away from\nhere, they were reborn there; I too have such wisdom as those heavenly\nbeings possessed because of which, when they passed away from here,\nthey were reborn there. When a Noble Disciple recollects (recalls/remembers)\nthe confidence, virtuous behavior (moral conduct), learning, generosity, and\nwisdom in himself and in those heavenly beings, his mind becomes tranquil,\njoy arises, and the defilements of the mind are abandoned in the same way\nthat impure gold is cleansed by effort.\n266", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 74, "chapter_title": "Great Fruit and Benefit of the", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 272, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "39fa9c3a-c4de-41a5-a3f4-f1086b92bcc0", "parent_id": "book-vol11:ch74:commentary:4", "content_type": "commentary", "text": "And how, Visākhā, is impure gold cleansed by effort?\nBy means of a furnace, salt, red chalk, a blow‑pipe and tongs, and the\nappropriate effort by the person. It is in such a way that impure gold is\ncleansed by effort. So too, the defiled mind is cleansed by effort.\nThis is called a Noble Disciple who observes the Uposatha of the heavenly\nbeings, who resides together with the heavenly beings, and it is by\nconsidering the heavenly beings that his mind becomes tranquil, joy arises,\nand the defilements of the mind are abandoned. It is in this way that the\ndefiled mind is cleansed by effort.\n(i) This Noble Disciple, Visākhā, reflects thus: As long as they live, the\nArahants abandon and abstain from the destruction of life; with the rod\nand weapon laid aside, diligent and kindly, they reside compassionate\ntoward all living beings. Today, for this night and day, I too shall abandon\nand abstain from the destruction of life; with the rod and weapon laid\naside, diligent and kindly, I too shall reside compassionate toward all\nliving beings. I shall imitate the Arahants in this respect and the Uposatha\nwill be observed by me.\n(ii) As long as they live, the Arahants abandon and abstain from taking what\nis not given; they take only what is given, awaiting only what is given, and\nare honest at heart, free of theft. Today, for this night and day, I too shall\nabandon and abstain from taking what is not given; I shall accept only\nwhat is given, awaiting only what is given, and be honest at heart, free of\ntheft. I shall imitate the Arahants in this respect and the Uposatha will be\nobserved by me.\n(iii) As long as they live, the Arahants abandon sexual activity and observe\ncelibacy, living apart, abstaining from sexual intercourse, the common\nperson’s practice. Today, for this night and day, I too shall abandon\nsexual activity and observe celibacy, living apart, abstaining from sexual\nintercourse, the common person’s practice. I shall imitate the Arahants in\nthis respect and the Uposatha will be observed by me.\n(iv) As long as they live, the Arahants abandon and abstain from false\nspeech; they speak truth, adhere to truth; they are trustworthy and\nreliable, not deceivers of the world. Today, for this night and day, I too\nshall abandon and abstain from false speech; I shall be a speaker of\ntruth, an adherent of truth, trustworthy and reliable, not a deceiver of the\nworld. I shall imitate the Arahants in this respect and the Uposatha will be\nobserved by me.\n267", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 74, "chapter_title": "Great Fruit and Benefit of the", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 272, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e71bb64c-f3ab-49dc-ba6a-39aa231708e4", "parent_id": "book-vol11:ch74:commentary:5", "content_type": "commentary", "text": "(v) As long as they live, the Arahants abandon and abstain from liquor, wine,\nand intoxicants (substances that cause heedlessness), the basis for\nheedlessness. Today, for this night and day, I too shall abandon and\nabstain from liquor, wine, and intoxicants, the basis for heedlessness. I\nshall imitate the Arahants in this respect and the Uposatha will be\nobserved by me.\n(vi) As long as they live, the Arahants eat once a day, abstaining from eating\nat night and from food outside the proper time. Today, for this night and\nday, I too shall eat once a day, abstaining from eating at night and from\nfood outside the proper time. I shall imitate the Arahants in this respect\nand the Uposatha will be observed by me.\n(vii)As long as they live, the Arahants abstain from dancing, singing,\ninstrumental music, and unsuitable shows, and from adorning and\nbeautifying themselves by wearing garlands and applying scents and\nfragrances. Today, for this night and day, I too shall abstain from dancing,\nsinging, instrumental music, and unsuitable shows, and from adorning\nand beautifying myself by wearing garlands and applying scents and\nfragrances. I shall imitate the Arahants in this respect and the Uposatha\nwill be observed by me.\n(viii) As long as they live, the Arahants abandon and abstain from the use of\nhigh and luxurious beds; they lie down on a low resting place, either a\nsmall bed or a straw mat. Today, for this night and day, I too shall\nabandon and abstain from the use of high and luxurious beds; I shall lie\ndown on a low resting place, either a small bed or a straw mat. I shall\nimitate the Arahants in this respect and the Uposatha will be observed by\nme.\nIt is in this way, Visākhā, that the Noble Ones’ Uposatha is observed. When\none has observed the Uposatha in the way of the Noble Ones, it is of great\nfruit and benefit, extraordinarily brilliant and extensive.\nTo what extent is it of great fruit and benefit? To what extent is it\nextraordinarily brilliant and pervasive?\nSuppose, Visākhā, one were to exercise sovereignty and Kingship over these\nsixteen great countries abounding in the seven precious substances, that is,\n[the countries of] the Aṅgans, the Magadhans, the Kāsis, the Kosalans, the\nVajjis, the Mallas, the Cetis, the Vaṅgas, the Kurus, the Pañcālas, the\nMacchas, the Sūrasenas, the Assakas, the Avantis, the Gandhārans, and the\nKambojans: this would not be worth a sixteenth part of the Uposatha\nobservance complete in those eight factors.\n268", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 74, "chapter_title": "Great Fruit and Benefit of the", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 272, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3c24f387-afda-4d0a-94a9-c6aa1f8b6233", "parent_id": "book-vol11:ch74:commentary:6", "content_type": "commentary", "text": "For what reason?\nBecause human Kingship is inferior compared to heavenly happiness.\nFor the heavenly beings [ruled by] The Four Great Kings, a single night and\nday is equivalent to fifty human years; thirty such days make up a month,\nand twelve such months make up a year. The life span of the heavenly\nbeings [ruled by] The Four Great Kings is five hundred such heavenly years.\nIt is possible, Visākhā, that a woman or man here who observes the\nUposatha complete in these eight factors will, with the breakup of the body,\nafter death, be reborn in companionship with the heavenly beings [ruled by]\nThe Four Great Kings. It was with reference to this that I said human kingship\nis poor compared to heavenly happiness.\nFor the Tāvatiṃsa heavenly beings a single night and day is equivalent to a\nhundred human years; thirty such days make up a month, and twelve such\nmonths make up a year. The life span of the Tāvatiṃsa heavenly beings is a\nthousand such heavenly years.\nFor the Yāma heavenly beings a single night and day is equivalent to two\nhundred human years; thirty such days make up a month, and twelve such\nmonths make up a year. The life span of the Yāma heavenly beings is two\nthousand such heavenly years.\nFor the Tusita heavenly beings, a single night and day is equivalent to four\nhundred human years; thirty such days make up a month, and twelve such\nmonths make up a year. The life span of the Tusita heavenly beings is four\nthousand such heavenly years.\nFor the heavenly beings who excite in creation, a single night and day is\nequivalent to eight hundred human years; thirty such days make up a month,\nand twelve such months make up a year. The life span of the heavenly\nbeings who excite in creation is eight thousand such heavenly years.\nFor the heavenly beings who control what is created by others, a single night\nand day is equivalent to sixteen hundred human years; thirty such days\nmake up a month, and twelve such months make up a year. The life span of\nthe heavenly beings who control what is created by others is sixteen\nthousand such heavenly years.\nIt is possible, Visākhā, that a woman or man here who observes the\nUposatha complete in these eight factors will, with the breakup of the body,\nafter death, be reborn in companionship with the heavenly beings who\ncontrol what is created by others. It was with reference to this that I said\nhuman kingship is poor compared to heavenly happiness.\n269", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 74, "chapter_title": "Great Fruit and Benefit of the", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 272, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e3aa901a-af3c-46f8-b988-c18cde69eb42", "parent_id": "book-vol11:ch74:commentary:7", "content_type": "commentary", "text": "(Reference: AN 3.70)\nIn this Teaching from Gotama Buddha, he shares the three kinds of Uposathas.\nThe Uposatha is an observance where one might choose to pay particularly close\nattention to one’s life practice, ensuring one does not cause any harm through bodily,\nverbal, and mental conduct. Household Practitioners will oftentimes increase their\npractice of The Five Precepts by practicing The Eight Precepts during the Uposatha.\nThe Buddha guided his Students to observe the Uposatha through dedicated practice of\nThe Teachings on The Path to Enlightenment to help invigorate their practice during these\nspecial times of the month dedicated to the cleansing of the defiled/polluted mind.\nObserving the Uposatha was traditionally done for two to six days each lunar month.\nDuring the lifetime of The Buddha, the average person could understand time through the\nlunar calendar as the modern day calendar was not yet invented. People understood time\nbased on the lunar schedule and could observe time by just looking into the sky. Today,\ndepending which community one might live and participate in, there are some\ncommunities who practice this one day a week based on the modern calendar or they\nmight still follow the lunar calendar to observe the Uposatha.\nThe Uposatha is described by The Buddha based on how it is practiced by cattle\nworkers, Niganthas, and his own Students - The Noble Ones.\n1.) The cattle workers Uposatha is observed with craving/greed and longing in the mind,\ntherefore, The Buddha explains that the cattle workers Uposatha “is not of great fruit and\nbenefit, nor is it extraordinarily brilliant and extensive” because they are not actively\nworking to cleanse the mind.\n2.) The Niganthas’ Uposatha is observed with effort applied towards not killing living\nbeings within a certain distance, but beings outside of that distance may still be killed.\nThe Niganthas are “sympathetic and compassionate toward some living beings, but not\nto others”.\nThey are also urged to recite “I am not anywhere the belonging of anyone, nor is there\nanywhere anything in any place that is mine”. Despite this thinking, The Buddha explains\nthat the Niganthas still think their relationships as “These are my parents”, “These are my\nwife and children”, and “these are my slaves, workers, and servants”. Even though they\nare urged to speak the truth on the Uposatha, The Buddha explains they are still using\nfalse speech due to the mind not yet letting go of thinking of those things that belong to\nthem.\nThe Buddha explains that the Niganthas’ Uposatha will also include making “use of\npossessions that have not been given. This, I say, is taking what has not been given”. In\nthis situation, the Niganthas’ Uposatha is observed with Practitioners stealing.\nThe Buddha explains that the Niganthas’ Uposatha “is not of great fruit and benefit, nor is\nit extraordinarily brilliant and extensive” because they are not actively working to cleanse\nthe mind.\n270", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 74, "chapter_title": "Great Fruit and Benefit of the", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 272, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "83273cda-7408-4203-b29b-2dcf199ac1b4", "parent_id": "book-vol11:ch74:commentary:8", "content_type": "commentary", "text": "3.) The Noble Ones’ Uposatha (i.e. The Students of The Buddha) is observed by making\nan effort to cleanse the mind.\nThe Buddha explains applying effort in various ways creating comparisons to various\ntasks that his Students would be familiar with to help them understand that they are being\nguided to “cleanse the mind by effort” on the Uposatha.\nHe specially guides Students to practice The Eight Precepts on the Uposatha in order to\napply extra effort towards the cleansing of the mind.\nThe Buddha explains that the Noble Ones’ Uposatha “is of great fruit and benefit,\nextraordinarily brilliant and extensive” because they are actively working to cleanse the\nmind.\nHe compares how beneficial the Noble One’s Uposatha is by drawing comparisons to a\nKingship. It is reasonable to consider that the common person during the lifetime of The\nBuddha aspired to be a member of the royal family, thinking that would solve all their\nworldly problems. Much like people today feel if they could be a celebrity or win the\nlottery, all their problems would be solved.\nBut, The Buddha provides guidance to help his Students see that there is more benefit in\npracticing The Eight Precepts on the Uposatha than that of being a member of the royal\nfamily as a King.\nThe Eight Precepts are part of The Path to Enlightenment and is what will lead towards\nthe attainment of Enlightenment. The mental state of Enlightenment is so utterly peaceful,\ncalm, serene, and content with joy, that it is more beneficial to one’s life than all of the\ntreasures and benefits of being a member of the royal family or even a King.\nAttaining Enlightenment is more beneficial to one’s life than that of being a King, celebrity,\nor winning the lottery. There is no material possession, title, or lifestyle that compares to\nthe experience of having attained Enlightenment. The Enlightened mind is beyond\npleasure and pain, so peaceful, calm, serene, and content with joy, that the mind no\nlonger experiences any discontentedness and one has escaped The Cycle of Rebirth. The\nmind is completely and entirely at peace permanently.\nThe Buddha even relates how inferior a Kingship is to that of the happiness in the\nheavenly realm. If you can imagine how happy the mind might be as a King, celebrity, or\nhaving won the lottery, The Buddha explains that the happiness experienced in the\nheavenly realm is even beyond that happiness.\nThe happiness that you can understand as it relates to being a King, celebrity, or winning\nthe lottery is something that the unEnlightened mind can understand and is used to\ndescribe the happiness in the heavenly realm that one can understand. However, this is\nstill conditioned happiness, meaning it is impermanent (i.e. temporary), therefore,\nunsatisfying.\nBeing a King, celebrity, or winning the lottery would not and cannot solve the problem of\nthe discontent mind experienced by an unEnlightened being. There is no material\npossession, title, or lifestyle that one could obtain that would allow the mind to reside in\nthe same degree of peacefulness, calmness, serenity, and contentedness with joy that is\nexperienced by the Enlightened mind.\n271", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 74, "chapter_title": "Great Fruit and Benefit of the", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 272, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1e2bf7f8-c5fd-44ef-a9df-d7b687c91400", "parent_id": "book-vol11:ch74:commentary:9", "content_type": "commentary", "text": "Material possessions, titles, nor a specific lifestyle can create Enlightenment in the mind.\nIn fact, a mind that is longing and yearning for any of these things will continue to\nexperience discontentedness.\nThe Path to Enlightenment is to eliminate the mind’s craving/desire/attachment, its\nignorance (unknowing of true reality) thinking that material possessions, titles, or a\nspecific lifestyle is what it needs to experience permanent peacefulness and joy.\nThe Buddha himself was already a member of the royal family and was destine to become\na King, yet, he gave all that up to progress on the journey to attain Enlightenment. The\nBuddha was well equipped to speak on the benefits of attaining Enlightenment which\nsurpasses any benefits of a Kingship. A Practitioner does not need to give up their\nexisting life to progress towards Enlightenment. Instead, they need to train the mind to\neliminate the pollution of mind through cleansing the mind of the defilements. Just\nbecause The Buddha left the royal family in his journey towards the attainment of\nEnlightenment, that does not mean you would need to do the same as him.\nInstead, you can actively work towards the attainment of Enlightenment in whatever\nlifestyle you are currently leading and gradually make adjustments to the mind, and your\nlife practice, through training the mind.\nFrom my experience, to gain the most benefit from increasing the number of precepts one\nchooses to practice would require consistent, ongoing, and diligent effort towards\ndedicated practice of The Five Precepts or The Eight Precepts. While a special time of\nmonth to observe additional precepts or apply extra effort towards practicing all The\nTeachings can help to motivate a Practitioner to carry the extra effort forward on days that\naren’t the Uposatha, to experience the most benefit, one would need to develop a\ndedicated approach to practicing The Five Precepts or The Eight Precepts for an\nextended period of time. This provides the most benefit towards cleansing the mind.\nDetailed explanation of The Five Precepts is available in this same book series found in\nChapter 7 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nDetailed explanation of The Eight Precepts is available in this same book series found in\nChapter 46 of the book “Foundations in The Teachings” (Volume 3).\nIt is important to understand that The Buddha described observing the Uposatha Day in\nmultiple ways, it was not described only in the way detailed within this Chapter. Instead,\neach additional Teaching is shared in layers, providing further content to deepen one’s\nunderstanding of his Teachings and how to practice them successfully.\nDetailed explanation of The Uposatha Day is also available in this same book series found\nin Chapters 59-63 of the book “Lowly Arts” (Volume 12).\n272", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 74, "chapter_title": "Great Fruit and Benefit of the", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 272, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f0100baa-1c4d-4096-912d-a98de5294aec", "parent_id": "book-vol11:ch75:commentary", "content_type": "commentary", "text": "Chapter 75\nThe Heavenly Beings of the Gandhabba Order\nMonks, I will teach you about the heavenly beings of the gandhabba order\n(Gandhabbakāyikā heavenly being)\nListen to that…\nAnd what, Monks, are the heavenly beings of the gandhabba order?\nThere are, Monks,\nheavenly beings residing in fragrant roots,\nheavenly beings residing in fragrant heartwood,\nheavenly beings residing in fragrant softwood,\nheavenly beings residing in fragrant bark,\nheavenly beings residing in fragrant shoots,\nheavenly beings residing in fragrant leaves,\nheavenly beings residing in fragrant flowers,\nheavenly beings residing in fragrant fruits,\nheavenly beings residing in fragrant sap, and\nheavenly beings residing in fragrant scents.\nThese, Monks, are called the heavenly beings of the gandhabba order.\n(Reference: SN 31.1)\nIn this Teaching from Gotama Buddha, he shares how there are heavenly beings that live\nin various parts of plants.\n273", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 75, "chapter_title": "The Heavenly Beings of the Gandhabba Order", "sutta_refs": ["SN"], "page": null, "page_start": 273, "page_end": 273, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "537a5978-fc6c-4da7-be94-98cc2ef0ac26", "parent_id": "book-vol11:ch76:commentary", "content_type": "commentary", "text": "Chapter 76\nTo Be Reborn in the Company of the\nHeavenly Beings of the Gandhabba Order\nHere, Monk, someone practices wholesome conduct of body, speech, and\nmind. He has heard: The heavenly beings of the gandhabba order are\nlong‑lived, beautiful, and abound in happiness. He thinks: Oh, with the\nbreakup of the body, after death, may I be reborn in the company of the\nheavenly beings of the gandhabba order! Then, with the breakup of the body,\nafter death, he is reborn in the company of the heavenly beings of the\ngandhabba order.\nThis, Monks, is the cause and reason why someone here, with the breakup\nof the body, after death, is reborn in the company of the heavenly beings of\nthe gandhabba order.\n(Reference: AN 8.35)\nIn this Teaching from Gotama Buddha, he shares how through developing one’s life\npractice based on wholesome bodily, verbal, and mental conduct (i.e. body, speech, and\nmind), that one can be reborn into the heavenly realm.\n274", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 76, "chapter_title": "To Be Reborn in the Company of the", "sutta_refs": ["AN"], "page": null, "page_start": 274, "page_end": 274, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f9c114b7-9c92-40c9-bc3e-a30e3d5ff7b4", "parent_id": "book-vol11:ch77:commentary", "content_type": "commentary", "text": "Chapter 77\nTo Be Reborn in the Company of the\nHeavenly Beings Who Reside in Fragrant Roots\nHere, Monk, someone practices wholesome conduct of body, speech, and\nmind. He has heard: The heavenly beings who reside in fragrant roots are\nlong‑lived, beautiful, and abound in happiness.\nHe thinks: Oh, with the breakup of the body, after death, may I be reborn in\nthe company of the heavenly beings who reside in fragrant roots!\nHe gives food …. He gives drink …. He gives clothing …. He gives a vehicle\n…. He gives a garland …. He gives a fragrance…. He gives an ointment ….\nHe gives a bed …. He gives a dwelling …. He gives a lamp. Then, with the\nbreakup of the body, after death, he is reborn in the company of the heavenly\nbeings who reside in fragrant roots.\nThis, Monk, is the cause and reason why someone here, with the breakup of\nthe body, after death, is reborn in the company of the heavenly beings who\nreside in fragrant roots.\n(The same Teaching was spoken for each of the other groups of gandhabbas\n— those who reside in fragrant heartwood, residing in fragrant softwood,\nresiding in fragrant bark, residing in fragrant shoots, residing in fragrant\nleaves, residing in fragrant flowers, residing in fragrant fruits, residing in\nfragrant sap, and residing in fragrant scents, each the donor of the\ncorresponding type of gift.)\n(Reference: SN 31.3 and SN 31.4-SN 31.12)\nIn this Teaching from Gotama Buddha, he shares how rebirth into the heavenly realm is\nnot only determined by wholesome conduct by body, speech, and mind but also through\npracticing generosity.\nDetailed explanation of practicing generosity is available in this same book series found in\nthe book “Generosity” (Volume 13).\n275", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 77, "chapter_title": "To Be Reborn in the Company of the", "sutta_refs": ["SN"], "page": null, "page_start": 275, "page_end": 275, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6cc7b2e4-e074-4266-b78f-9e238b70ca8c", "parent_id": "book-vol11:ch78:commentary", "content_type": "commentary", "text": "Chapter 78\nThe Heavenly Beings of the Cloud‑Residing Order\nMonks, I will teach you about the heavenly beings of the cloud‑residing order.\nListen to that …\nAnd what, Monks, are the heavenly beings of the cloud‑residing order?\nThere are, Monks,\ncool‑cloud heavenly beings,\nwarm‑cloud heavenly beings,\nstorm‑cloud heavenly beings,\nwind‑cloud heavenly beings, and\nrain‑cloud heavenly beings.\nThese, Monks, are called the heavenly beings of the cloud‑residing order.\n(Reference: SN 32.1)\nIn this Teaching from Gotama Buddha, he shares that there are heavenly beings that live\nin various parts of clouds.\n276", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 78, "chapter_title": "The Heavenly Beings of the Cloud‑Residing Order", "sutta_refs": ["SN"], "page": null, "page_start": 276, "page_end": 276, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dc6978ad-9d22-4418-a488-42a7135d5558", "parent_id": "book-vol11:ch79:commentary", "content_type": "commentary", "text": "Chapter 79\nTo Be Reborn in the Company of the\nHeavenly Beings of the Cloud‑Residing Order\nHere, Monk, someone practices wholesome conduct of body, speech, and\nmind. He has heard: The heavenly beings of the cloud‑residing order are\nlong‑lived, beautiful, and abound in happiness.\nHe thinks: Oh, with the breakup of the body, after death, may I be reborn in\nthe company of the heavenly beings of the cloud‑residing order!\nHe gives food … He gives drink … He gives clothing … He gives a vehicle …\nHe gives a garland … He gives a fragrance … He gives an ointment … He\ngives a bed … He gives a dwelling … He gives a lamp. Then, with the\nbreakup of the body, after death, he is reborn in the company of the heavenly\nbeings of the cloud‑residing order.\nThis, Monk, is the cause and reason why someone here, with the breakup of\nthe body, after death, is reborn in the company of the heavenly beings of the\ncloud‑residing order.\n(Reference: SN 32.2)\nIn this Teaching from Gotama Buddha, he shares how rebirth into the heavenly realm is\nnot only determined by wholesome conduct by body, speech, and mind but also through\npracticing generosity.\nDetailed explanation of practicing generosity is available in this same book series found in\nthe book “Generosity” (Volume 13).\n277", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 79, "chapter_title": "To Be Reborn in the Company of the", "sutta_refs": ["SN"], "page": null, "page_start": 277, "page_end": 277, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0c162cd1-6bc3-404c-a559-5dfbb67972e9", "parent_id": "book-vol11:ch80:scripture:0", "content_type": "scripture", "text": "Chapter 80\nThe Agreeable‑Bodied Heavenly Beings\n‘Here, Venerable Sir, I had gone off to pass the day and was in seclusion\nwhen a number of agreeable-bodied heavenly beings approached me, paid\nhomage (respect) to me, stood to one side, and said to me:\nVenerable Sir Anuruddha, we agreeable-bodied heavenly beings exert\nmastery and exercise control over three things.\nWe immediately acquire whatever color we want. We immediately acquire\nwhatever pleasure we want.\nAnd we immediately acquire whatever voice we want…\n‘Venerable Sir, how many qualities should a woman possess so that, with the\nbreakup of the body, after death, she is reborn in companionship with the\nagreeable-bodied heavenly beings?’\nIf she possesses eight qualities, Anuruddha, a woman, with the breakup of\nthe body, after death, is reborn in companionship with the agreeable‑bodied\nheavenly beings.\nWhat eight?\n(1)Here, Anuruddha, to whichever husband her parents give her — doing so\nout of a desire for her good, seeking her welfare, taking compassion on\nher, acting out of compassion for her — a woman rises before him and\nretires after him, undertaking whatever needs to be done, agreeable in her\nconduct and pleasing in her speech.\n(2)She honors, respects, admires, and venerates those whom her husband\nrespects — his mother and father, Ascetics and Brāhmins — and when\nthey arrive, she offers them a seat and water.\n(3)She is skillful and diligent in attending to her husband’s domestic chores,\nwhether knitting or weaving; she possesses sound judgment about them\nin order to carry out and arrange them properly.\n278", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 80, "chapter_title": "The Agreeable‑Bodied Heavenly Beings", "sutta_refs": ["SN"], "page": null, "page_start": 278, "page_end": 283, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6b1026b2-301c-47dc-a817-f532b9c39cb3", "parent_id": "book-vol11:ch80:scripture:1", "content_type": "scripture", "text": "(4)She finds out what her husband’s domestic helpers — whether slaves,\nmessengers, or workers — have done and left undone; she finds out the\ncondition of those who are ill; and she distributes to each an appropriate\nportion of food.\n(5)She guards and protects whatever income her husband brings home —\nwhether money, grain, silver, or gold — and she is not a spendthrift, thief,\nwastrel, or squanderer of his earnings.\n(6)She is a female Household Practitioner who has gone for refuge to The\nBuddha, The Teachings, and The Community.\n(7)She is virtuous (practicing moral conduct), abstaining from the destruction\nof life, taking what is not given, sexual misconduct, false speech, and\nliquor, wine, and intoxicants (substances that cause heedlessness), the\nbasis for heedlessness.\n(8)She is generous, one who resides at home with a heart free of the stain of\nselfishness, freely generous, openhanded, delighting in letting go, devoted\nto charity, delighting in giving and sharing.\nPossessing these eight qualities, Anuruddha, a woman, with the breakup of\nthe body, after death, is reborn in companionship with the agreeable‑bodied\nheavenly beings.\nShe does not despise her husband, the man who constantly supports her,\nwho is dedicated and eagerly always brings her whatever she needs.\nNor does a wholesome woman scold her husband with speech caused by\njealousy; the wise woman shows veneration to all those whom her husband\nadmires.\nShe rises early, works diligently, manages the domestic help; she treats her\nhusband in agreeable ways and safeguards the wealth he earns.\nThe woman who fulfills her duties thus, following her husband’s will and\nwishes, is reborn among the heavenly beings called “the agreeable ones.”\n(Reference: SN 8.46)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 80, "chapter_title": "The Agreeable‑Bodied Heavenly Beings", "sutta_refs": ["SN"], "page": null, "page_start": 278, "page_end": 283, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "950a55a1-7bc2-4e7e-98a0-9e943556ff0d", "parent_id": "book-vol11:ch80:commentary:0", "content_type": "commentary", "text": "279", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 80, "chapter_title": "The Agreeable‑Bodied Heavenly Beings", "sutta_refs": ["SN"], "page": null, "page_start": 278, "page_end": 283, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "08a126b4-228e-4a86-8806-d2af938968f7", "parent_id": "book-vol11:ch80:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares detailed Teachings to help guide a wife\nin how to attend to certain responsibilities in the household to ensure the home is\noperated smoothly and that she will have the ability to be reborn in the heavenly realm\nupon death.\nNotice that this Teaching was a response to a question asked of The Buddha rather than\nThe Buddha telling her what she needed to do for her life. He was not forcing her to learn\nor telling her what she should or should not do but instead, he was answering a question\nthat was asked of him by a Student seeking guidance to improve their life practice.\nWhile today, household life is different in many ways from that which existed during the\nlifetime of The Buddha, there are some important lessons that we can gain from this\nTeaching that can help us operate a smooth household. And, while this Teaching was\nshared with a woman, since she is the one who asked The Buddha a question, we can\napply this Teaching to both individuals in a couple who is choosing to reside together in a\nhousehold life.\nI offer the following guidance as it directly relates to what The Buddha was sharing in this\ninteraction and this Teaching.\n1.) It would be wise for a couple to spend quality time together while having wholesome\nmoral conduct towards each other being polite, kind, friendly, and respectful to each\nother.\nWhile during the lifetime of The Buddha a wife might have awoken from sleep prior to her\nhusband and slept after him, the lesson to glean in this Teaching to be applied today, is to\nensure both partners of a relationship are balancing their time between all areas of their\nlife ensuring there is quality time for each other and other family members.\nIf one was to only spend time working without having dedicated family time, the\nhousehold would struggle as one’s life practice is not balanced and in the middle.\nWhy do we work? To make money and be the richest person in the world? Well, there can\nonly be one richest person in the world, therefore, with this thinking we will struggle our\nentire life to just acquire wealth while not necessarily taking time to spend with those who\nare close to us. Have you ever known anyone to be on their death bed wishing that they\nhad just worked more?\nOr, do we work to acquire the resources we need so that we can live a reasonable life\nwith all those who are close to us? Do we have the aim to ensure we have harmonious\nrelationships with all those around us? This way, when we are on our death bed we will\nfeel at ease that we spent quality time throughout our life with all those who are close to\nus.\nNothing in this life will be taken with us when the body dies. I suggest that our work is to\nacquire the needed resources to sustain our life while enjoying lasting memories with all\nthose who are close to us.\n280", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 80, "chapter_title": "The Agreeable‑Bodied Heavenly Beings", "sutta_refs": ["SN"], "page": null, "page_start": 278, "page_end": 283, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "291bbdfa-dec3-4b95-b8d5-ec3854f4d8c4", "parent_id": "book-vol11:ch80:commentary:2", "content_type": "commentary", "text": "2.) Not only would it be wise for a couple to have wholesome moral conduct towards\neach other that is polite, kind, friendly, and respectful but also, The Buddha suggests that\na couple is polite, kind, friendly, and respectful towards each other’s family and friends.\nAnd, that when a guest arrives to our home, we offer them a seat and water. Through\nshowing good hospitality to our guests, we will experience harmonious relationships in\nour community. Through having harmonious relationships with those family and friends\nthat are important to our partner, we create lasting and fulfilling relationships that allow a\ncouple to prosper.\n3.) A couple can apply effort towards the maintenance and upkeep of their home.\nThrough showing attention to maintaining a clean and orderly home, we create a nurturing\nhome in which to reside comfortably.\nWhile having a home that is well maintained and comfortable based on the preferences of\nthe couple, this does not mean the mind needs to be obsessed with extreme cleanliness.\nA couple will need to find and walk, the middle way, as it relates to maintaining their\nhome. Discussions and compromise will be needed to ensure both individuals in a couple\nfeel comfortable with the home where they reside. While there will not always be\nimmediate agreement, with well developed communication skills practicing Right Speech\nand patience, a couple can find the middle way as it relates to maintaining a comfortable\nhome.\n4.) If a couple employs workers at home or outside the home, they should take extra care\nto ensure their workers are well cared for as it is the workers who care for them. Through\nmaintaining healthy relationships with the workers who help us, inside and outside the\nhome, this creates more harmony in the relationship between the couple.\nPracticing loving-kindness and compassion towards the workers who help us at all times,\nespecially when sick, is important. Caring for the employees who care for us is to also\ncare for one’s own relationship with their life partner. If there is disharmony among one’s\nemployees, there can be disharmony in one’s relationship with their life partner. Through\ncaring for one’s employees, this helps to ensure stability and steadiness in a couple’s\nrelationship as they rely on those close to them to maintain their home life and family\nincome.\n5.) A couple should apply effort to dedicate the wealth they acquire to useful efforts that\nbenefit the couple, their family, and others. This would include ensuring that there is a\nplan to develop financial reserves to support them in a time of need. Living life without\nfinancial reserves can create extensive pressure in a couple’s relationship. But through\nhaving active plans to develop savings that can be used during challenging times, the\ncouple’s mind can be at ease reducing or eliminating financial hardships.\nFinancial challenges can oftentimes lead to the ending of a relationship. But, through\nhaving a dedicated plan to create financial reserves to protect the couple from\nchallenging times, a couple is also protecting the harmony of their relationship and\nensuring the best possible opportunity for their relationship to thrive.\n281", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 80, "chapter_title": "The Agreeable‑Bodied Heavenly Beings", "sutta_refs": ["SN"], "page": null, "page_start": 278, "page_end": 283, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4ca603c3-0c45-4b5e-9e85-8458a30e7878", "parent_id": "book-vol11:ch80:commentary:3", "content_type": "commentary", "text": "6.) If both individuals in a couple understand that it is The Teachings of The Buddha that\nwill lead to a peaceful mind and a peaceful household, they can dedicate themselves to\nlearning, reflecting, and practicing The Teachings of The Buddha basing their household\ndecisions in these Teachings.\nHaving confidence in The Buddha, access to his Teachings, and being part of a\nCommunity of Practitioners will support a couple in their growth on The Path to\nEnlightenment.\n7.) If both individuals in a couple are learning, reflecting, and practicing these Teachings,\nthey will find that it is easier to create harmony in their relationship. With both members of\nthe couple practicing The Five Precepts and all the other Teachings shared by The\nBuddha, they can be supportive, encouraging, and motivating to each other on The Path\nto Enlightenment.\nIf one individual was choosing to learn and practice these Teachings while the other is\nnot, they will oftentimes find that it is a struggle to build and maintain a harmonious\nrelationship. These Teachings share topics such as practicing true love, love without\nattachment in relationships, among other important Teachings. If one member of the\ncouple was practicing these Teachings while the other member of the couple was not, the\ntwo individuals could experience that they are moving in opposite directions in life.\nTherefore, the relationship could potentially struggle.\nBut, through both members of the couple creating a nurturing household based on these\nTeachings, their relationship can flourish as they would both be making decisions using\nthe same wholesome qualities of mind. While there will still be challenges along the way,\nthey will have the skills and abilities to work through those challenges in a way that leads\nto wholesome outcomes for everyone involved.\nAn Enlightened being, among other things, is a problem solver. So as one chooses to\nlearn, reflect, and practice these Teachings moving closer to Enlightenment, the mind will\nbe better prepared to face the day-to-day challenges encountered as part of living life\nwith a life partner by applying the guidance in these Teachings towards the challenges\nfaced as a couple.\n8.) A Practitioner will need a well developed practice of generosity to attain\nEnlightenment. A couple who is interested in a harmonious relationship can choose to\npractice generosity towards each other and among all their family, friends, workers,\ncolleagues, Teachers, and others who support them in their life together.\nThrough residing “at home with a heart free of the stain of selfishness, freely generous,\nopenhanded, delighting in letting go, devoted to charity, delighting in giving and sharing”,\na couple will discover a more joyous way of living life. They will not only be focused on\ntheir own needs in life, but ensuring they care for those who care for them through making\ngenerous offerings to support those who support them in developing and maintaining a\nharmonious relationship.\nPracticing these eight qualities, a couple can be sure they are applying effort towards the\ndevelopment and maintenance of their relationship so that it can be successful in all\nrespects. The Buddha explains that through practicing these eight qualities, an individual\ncould be predicted to be reborn among the agreeable-bodied heavenly beings should\nrebirth be needed.\n282", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 80, "chapter_title": "The Agreeable‑Bodied Heavenly Beings", "sutta_refs": ["SN"], "page": null, "page_start": 278, "page_end": 283, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6ffabdb8-a608-4f25-b8d7-3be707f42cd2", "parent_id": "book-vol11:ch80:commentary:4", "content_type": "commentary", "text": "The Buddha further explains that we should not despise our life partners and instead,\nconstantly support one another bringing each other those things that we need to sustain\nour life.\nWe should not use speech that would be harsh or aggressive based on jealousy towards\nour partner attempting to scold them, but instead, we should show politeness, kindness,\nfriendliness, and respect towards each other. If an individual is clinging to their partner,\nthe mind can easily become jealous and create division in the relationship. Through\nlearning how to practice true love without attachment, a couple can be highly successful\nin a harmonious relationship.\nIf we have any type of workers that help us at home, we need to ensure we treat them\nwith dignity and respect, much like a member of our own family. It is the efforts of our\nhousehold employees that provide a comfortable home to reside that creates a nurturing\nenvironment that fosters a healthy relationship.\nThe Buddha suggests that we do not become a “spendthrift” but instead, use our\nresources wisely. A couple who puts themselves in debt can oftentimes experience stress\nand anxiety in a relationship due to the financial pressures and burdens. By living a debt-\nfree life, this can bring even more peacefulness into one’s relationship with their life\npartner. Working to eliminate craving/desire, a couple can learn to live life debt-free while\nattending to their needs rather than chasing after their wants.\nIf a couple is interested in a healthy relationship, they will need to see their financial health\nas part of cultivating and maintaining a healthy relationship. Through training the mind to\neliminate craving/desire, this can produce wiser financial decisions that leads to a\nsuccessful relationship. Allowing the mind to continue to chase after its wants through\ncraving/desire could be self sabotaging one’s relationship.\nNot only does eliminating craving/desire/attachment bring more peacefulness to one’s\nown mind, but it will also bring peacefulness into all your relationships ensuring harmony.\nRelationships can be highly fulfilling, when we walk the middle way. This Teaching and\nothers can help you discover and walk the middle way in all your relationships so that you\ncan experience the lasting fulfillment of peaceful and harmonious relationships.\nDeciding to progress on The Path to Enlightenment is a way to ensure you are\nprogressing towards the skills and abilities you will need to develop and maintain a\nhealthy relationship with a life partner, if you choose. Relationships can oftentimes be a\nstruggle, but they do not need to be if one chooses to practice true love - love without\nattachment.\nDetailed explanation of “True Love: Love Without Attachment” is available in this same\nbook series found in Chapter 15 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n283", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 80, "chapter_title": "The Agreeable‑Bodied Heavenly Beings", "sutta_refs": ["SN"], "page": null, "page_start": 278, "page_end": 283, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e0cfa65a-1089-473d-8938-7cead1fde683", "parent_id": "book-vol11:ch81:scripture", "content_type": "scripture", "text": "Chapter 81\nWhere Heavenly Beings Take Up Lodging\nĀnanda, who is building a fortress at Pātaligāma?\nFortunate One, Sunidha and Vassakāra, the Magadhan ministers, are building\na fortress against the Vajjians.\nĀnanda, just as if they had taken counsel with the Thirty‑Three Gods, Sunidha\nand Vassakāra are building a fortress at Pātaligāma. I have seen with my\ndivine eye (third eye) how thousands of heavenly beings were taking up\nlodging there.\nAnd in the parts where powerful heavenly beings settled, they caused the\nminds of the most powerful royal officials to pick those sites for their\ndwellings, and where middle and lower‑ranking heavenly beings settled, so\ntoo they caused the minds of royal officials of corresponding grade to pick\nthose sites for their dwellings.\nĀnanda, as far as the Ariyan (Indo-Iranian people) land extends, as far as its\ntrade extends, this will be the chief city, Pātaliputta, scattering its seeds far and\nwide. And Pātaliputta will face three dangers: from fire, from water, and from\ninternal conflict.\n(Reference: UD 8.6)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 81, "chapter_title": "Where Heavenly Beings Take Up Lodging", "sutta_refs": [], "page": null, "page_start": 285, "page_end": 286, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "837be6cd-5598-439b-bc8d-b82f26baa452", "parent_id": "book-vol11:ch81:commentary", "content_type": "commentary", "text": "285\n\nIn this Teaching from Gotama Buddha, he shares that beings in the heavenly realm are\nable to communicate with beings in the human realm.\nHe mentions how “powerful heavenly beings” “caused the minds of the most powerful\nroyal officials to pick those sites for their dwellings”. The Buddha mentions the same for\n“middle and lower-ranking heavenly beings”.\nWhile beings from all other realms are able to communicate with us, it is our free will\nchoices to determine what does or does not happen in our life. Beings from other realms\nare able to communicate with us, but they are unable to force us to make any specific\ndecisions.\nThe Buddha explains that this new city will face the dangers of fire, water (i.e. floods), and\ninternal conflict based on observations he made through the third eye. The Buddha\nobserved this through the “divine eye” or “third eye”.\nThe “third eye” is an inward looking eye where the mind is able to become aware of\ninsight and wisdom not readily accessible to the unawakened mind. As the mind\nawakens, it develops the ability to look inward to discover insight and truth to acquire\nwisdom. The wisdom acquired helps to further liberate the mind.\nThrough having the third eye awakened, the mind can also become aware of things that\nare happening currently or will happen in the future. We might refer to this as omniscience\nor psychic abilities. Some Practitioners with an awakened third eye can read the mind of\nothers, know one’s past or future, and even observe one’s past or future lives. These are\nall part of the special abilities that one might acquire as the mind gradually awakens\ntowards Enlightenment.\nWhile these things can potentially be experienced, a Practitioner should not crave/desire\nto acquire these abilities nor hold on to them if experienced. Instead, focus the mind on\nliberation not holding on to these special abilities or desiring them in any way.\nA Practitioner should also not use these special abilities to sustain their life through\ncharging fees for people to access these special abilities from you.\nIf the mind craves/desires acquiring these special abilities or holds on to them once\nexperienced, the mind will not be able to experience liberation, freedom from strong\nfeelings, peace, or Enlightenment.\nWith training of the mind, a Practitioner can then control the mind through practicing\nwisdom, moral conduct, and mental discipline.\n286", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 81, "chapter_title": "Where Heavenly Beings Take Up Lodging", "sutta_refs": [], "page": null, "page_start": 285, "page_end": 286, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "da14acef-d1a3-424e-be05-8f8c83500f91", "parent_id": "book-vol11:ch82:commentary:0", "content_type": "commentary", "text": "Chapter 82\nSeven Vows for Achieving the Status of\n‘Ruler of the Heavenly Beings’\nMonks, in the past, when Sakka, Ruler of the Heavenly Beings, was a human\nbeing, he was a Brāhmin youth named Magha; therefore he is called\nMaghavā.\nMonks, in the past, when Sakka, Ruler of the Heavenly Beings, was a human\nbeing, he gave gifts in city after city; therefore he is called Purindada, the\nUrban Donor.\nMonks, in the past, when Sakka, Ruler of the Heavenly Beings, was a human\nbeing, he gave gifts considerately; therefore he is called Sakka.\nMonks, in the past, when Sakka, Ruler of the Heavenly Beings, was a human\nbeing, he gave a rest house; therefore he is called Vāsava.\nMonks, Sakka, Ruler of the Heavenly Beings, thinks of a thousand matters in\na moment; therefore he is called Sahassakkha, Thousand‑eyed.\nMonks, Sakka’s wife is the asura maiden named Sujā; therefore he is called\nSujampati, Sujā’s husband.\nMonks, Sakka, Ruler of the Heavenly Beings, exercises supreme sovereignty\nand rulership over the Tāvatiṃsa heavenly beings; therefore he is called\nRuler of the Heavenly Beings.\nMonks, in the past, when Sakka, Ruler of the Heavenly Beings, was a human\nbeing, he adopted and undertook seven vows by the undertaking of which\nhe achieved the status of Sakka.\nWhat were the seven vows?\n(1)As long as I live, may I support my parents.\n(2)As long as I live, may I respect the family elders.\n(3)As long as I live, may I speak gently.\n(4)As long as I live, may I not speak argumentatively.\n287", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 82, "chapter_title": "Seven Vows for Achieving the Status of", "sutta_refs": ["SN"], "page": null, "page_start": 287, "page_end": 288, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7036a3df-0a89-4604-979b-1b4573b0a7e2", "parent_id": "book-vol11:ch82:commentary:1", "content_type": "commentary", "text": "(5)As long as I live, may I reside at home with a mind free of the stain of\nselfishness, freely generous, open‑handed, delighting in letting go,\ndevoted to charity, delighting in giving and sharing.\n(6)As long as I live, may I speak the truth.\n(7)As long as I live, may I be free from anger, and if anger should arise in me,\nmay I eliminate it. (cut it off)\n(Reference: SN 11.11 and SN 11.12)\nIn this Teaching from Gotama Buddha, he shares seven vows that a human being\npracticed in order to ultimately become Ruler of the Heavenly Beings.\nWhile the goal of this path is not to aspire to become a “Ruler of the Heavenly Beings”\nnor even be reborn in the heavenly realm at all, a Practitioner can learn and practice these\nsame qualities of mind in order to move the mind towards Enlightenment.\nAll seven of these practices would help a Practitioner progress in their life practice\ntowards the attainment of Enlightenment.\nSupporting one’s parents, respecting elders, speaking gently, not speaking\nargumentatively, practicing generosity to eliminate selfishness, speaking the truth, and\neliminating anger are all important qualities of mind to cultivate.\nThese are all aspects of developing one’s life practice that they would need to be\npracticing, along with others, to attain Enlightenment.\n288", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 82, "chapter_title": "Seven Vows for Achieving the Status of", "sutta_refs": ["SN"], "page": null, "page_start": 287, "page_end": 288, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e20e2b9a-0ac9-4a8a-b439-a5b9df298ce8", "parent_id": "book-vol11:ch83:scripture", "content_type": "scripture", "text": "Chapter 83\nOffering for the Heavenly Beings\nThe Perfectly Enlightened One gave thanks thus to Sunidha and Vassakāra,\nthe Chief Ministers of Magadha, in these verses after he had finished eating\nhis meal.\nIn whatever realm the wise man makes his home, he should feed\nthe virtuous leaders of the holy life.\nWhatever heavenly beings there are who report this offering, they\nwill pay him respect and honor for this.\nThey tremble for him as a mother for her son, and he for whom\nheavenly beings tremble is always happy.\n(Reference: UD 8.6)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 83, "chapter_title": "Offering for the Heavenly Beings", "sutta_refs": [], "page": null, "page_start": 289, "page_end": 290, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "729b9e0e-bf66-4190-90e2-4551eefe2feb", "parent_id": "book-vol11:ch83:commentary", "content_type": "commentary", "text": "289\n\nIn this Teaching from Gotama Buddha, he shares how it is wise to make offerings to those\n“virtuous leaders of the holy life”.\nVirtuous leaders of the holy life are those individuals who are actively learning, reflecting,\nand practicing these Teachings while sharing them as Teachers. If we do not take care of\nThe Teachers who are sharing these Teachings throughout our communities, then these\nTeachings are not sustained in the world.\nBy a community of people making offerings to “virtuous leaders of the holy life”, they are\ncreating space in their community for these individuals to focus on deeply learning,\nreflecting, and practicing. As a result of making offerings, the individual Teachers have the\ntime, space, and ability to dedicate towards their own practice of these Teachings\nensuring they are completely and utterly focused on development of their life practice.\nAs a result of the offerings made, Teachers should then have the ability to deeply focus on\ndeveloping their practice and then share The Teachings with those who support them.\nIn this way, there is an exchange.\nOfferings are made to create space for people to deeply focus on developing their\npractice and share these Teachings. Then, those in The Community who are providing\nthat support and others are able to benefit from the Teacher who is able to actively share\nThe Teachings that are leading them or have led them to Enlightenment for the benefit of\nothers.\nThis is all based on The Natural Law of Kamma - “cause and effect” or “action and\nresult”. This is the results of our decisions, our Kamma.\nThrough active support of individuals to deeply learn, reflect, and practice these\nTeachings, a community of people then have Teachers to help them and guide them on\nThe Path to Enlightenment. Without practicing generosity to make offerings in support of\nTeachers, a community of people would lack the ability to gain the insight of these\nTeachings to progress in development of their life practice to improve the condition of\ntheir mind and their life.\n290", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 83, "chapter_title": "Offering for the Heavenly Beings", "sutta_refs": [], "page": null, "page_start": 289, "page_end": 290, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7bbcf0a4-1bc7-4262-b211-a591288f4474", "parent_id": "book-vol11:ch84:commentary", "content_type": "commentary", "text": "Chapter 84\nThe Supreme Honor and Respect\nĀnanda, prepare me a bed between these twin sāl-trees with my head to the\nnorth. I am sleepy and would like to lie down.\nĀnanda, these sāl-trees have burst forth into an abundance of untimely\nblossoms, which fell upon The Tathāgata’s body, sprinkling it and covering it\nin homage (respect). Divine coral-tree flowers fell from the sky, divine sandal-\nwood powder fell from the sky, sprinkling and covering The Tathāgata's body\nin homage (respect).\nDivine music and song sound from the sky in homage (respect) to The\nTathāgata. Never before has The Tathāgata been so honored, respected,\nappreciated, admired and adored.\nAnd yet, Ānanda, whatever male or female Ordained Practitioner, male or\nfemale Household Practitioner resides practicing The Teachings properly,\nand perfectly fulfills the way of The Teachings, he or she honors The\nTathāgata, has deep respect and appreciates him and pays him the supreme\nhomage (respect).\nTherefore, Ānanda, we will reside practicing The Teachings properly and\nperfectly fulfill the way of The Teachings - this must be your goal and\nobjective.\n(Reference: DN 16)\nIn this Teaching from Gotama Buddha, he shares the best way to show respect to him as\na Teacher is to “practice The Teachings”.\nThis is a documented miracle that takes place in the presence of Ānanda and Gotama\nBuddha uses it as an opportunity to share that the best way for a Student to show\nrespect to him as their Teacher is to practice The Teachings as their “goal and objective”.\n291", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 84, "chapter_title": "The Supreme Honor and Respect", "sutta_refs": ["DN"], "page": null, "page_start": 291, "page_end": 291, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ffdeae36-15a5-4f82-8fc0-1cd48f850b30", "parent_id": "book-vol11:ch85:scripture:0", "content_type": "scripture", "text": "Chapter 85\nThe Path to the Company of Brahmā\n(The Brahmā-vihāras)\nWhat, Student, is the path to the company of Brahmā (God)?\nHere a Monk resides cultivating one quarter of the mind filled with\nloving‑kindness, likewise the second, likewise the third, likewise the fourth; so\nabove, below, around, and everywhere, and to all as to himself, he resides\nfilling the all‑encompassing world with a mind filled with loving‑kindness,\ntremendous, distinguished, measureless, without hostility, and without ill will.\nWhen the liberation of mind by loving‑kindness is developed in this way, no\nlimiting action remains there, none persists there.\nJust as a vigorous trumpeter could make himself heard without difficulty in the\nfour quarters, so too, when the liberation of mind by loving‑kindness is\ndeveloped in this way, no limiting action remains there, none persists there.\nThis is the path to the company of Brahmā (God).\nA Monk resides cultivating one quarter with a mind filled with compassion,\nlikewise the second, likewise the third, likewise the fourth; so above, below,\naround, and everywhere, and to all as to himself, he resides filling the\nall‑encompassing world with a mind filled with compassion, tremendous,\ndistinguished, measureless, without hostility, and without ill will. When the\nliberation of mind by compassion is developed in this way, no limiting action\nremains there, none persists there.\nJust as a vigorous trumpeter could make himself heard without difficulty in the\nfour quarters, so too, when the liberation of mind by compassion is developed\nin this way, no limiting action remains there, none persists there.\nThis is the path to the company of Brahmā (God).\nA Monk resides cultivating one quarter with a mind filled with sympathetic\njoy, likewise the second, likewise the third, likewise the fourth; so above,\nbelow, around, and everywhere, and to all as to himself, he resides filling the\nall‑encompassing world with a mind filled with sympathetic joy, tremendous,\ndistinguished, measureless, without hostility, and without ill will. When the\nliberation of mind by sympathetic joy is developed in this way, no limiting\naction remains there, none persists there.\n292", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 85, "chapter_title": "The Path to the Company of Brahmā", "sutta_refs": ["MN"], "page": null, "page_start": 292, "page_end": 295, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "afe44dae-cd42-414a-b61d-d7e6afab6755", "parent_id": "book-vol11:ch85:scripture:1", "content_type": "scripture", "text": "Just as a vigorous trumpeter could make himself heard without difficulty in the\nfour quarters, so too, when the liberation of mind by sympathetic joy is\ndeveloped in this way, no limiting action remains there, none persists there.\nAgain, a Monk resides cultivating one quarter with a mind filled with\nequanimity, likewise the second, likewise the third, likewise the fourth; so\nabove, below, around, and everywhere, and to all as to himself, he resides\nfilling the all‑encompassing world with a mind filled with equanimity,\ntremendous, distinguished, measureless, without hostility, and without ill will.\nWhen the liberation of mind by equanimity is developed in this way, no limiting\naction remains there, none persists there.\nJust as a vigorous trumpeter could make himself heard without difficulty in the\nfour quarters, so too, when the liberation of mind by equanimity is developed in\nthis way, no limiting action remains there, none persists there.\nThis too is the path to the company of Brahmā (God).\n(Reference: MN 97)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 85, "chapter_title": "The Path to the Company of Brahmā", "sutta_refs": ["MN"], "page": null, "page_start": 292, "page_end": 295, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "054496a6-1f73-45b9-a8b2-71f16badb621", "parent_id": "book-vol11:ch85:commentary:0", "content_type": "commentary", "text": "293\n\nIn this Teaching from Gotama Buddha, he shares The Brahmā-vihāras helping Students to\nunderstand learning and practicing these is “the path to the company of Brahmā (God)” as\npart of a rebirth in the heavenly realm, but that is not the goal.\nThe qualities of mind that are needed to attain a rebirth in the heavenly realm are the same\nqualities of mind that need to be cultivated to attain Enlightenment. The goal is to attain\nEnlightenment to eliminate discontentedness and escape The Cycle of Rebirth.\nA well developed understanding and practice of The Brahmā-vihāras is an important part\nof The Path to Enlightenment. Without a well developed practice of The Brahmā-vihāras,\na Practitioner would be unable to attain Enlightenment.\nCultivating Healthy Mental States: Loving-kindness, Compassion, Sympathetic Joy,\nand Equanimity\nAs you learn and implement The Teachings of Gotama Buddha, you will need to cultivate\nthe healthy mental states of loving-kindness, compassion, sympathetic joy, and\nequanimity to attain Enlightenment.\nThese four (4) mental states are often referred to as “The Brahmā-vihāras”.\nThe Four (4) Brahmā-vihāras are:\n1.) Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment.\nA genuine interest in seeing all beings be well.\n2.) Compassion (Pāli: karuṇā) is concern for the misfortunes of others.\n3.) Sympathetic joy (Pāli: muditā) is joy for others’ success, even if you did not contribute\nto it.\n4.) Equanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,\nespecially in a difficult situation; treating everyone impartially.\nThese mental states can be cultivated through meditation and in your daily life. Your\nintentions, speech, and actions should emanate from these mental states.\nLoving-kindness is the remedy for anger, hatred, ill will, hostility, aggression, and other\nharsh intentions, speech, and actions. Loving-kindness also helps eliminate judgment of\nothers looking down on them with arrogance or conceit. A Practitioner can train the mind\nto treat all beings in polite, kind, friendly, and respectful way, without judgment.\nCompassion is the remedy for lack of care, indifference, worry, and anxiety.\nSympathetic joy is the remedy for envy, jealousy, and pride.\nEquanimity is the remedy for an overactive mind that has restlessness and worry.\nEquanimity will also assist a Practitioner to eliminate measuring and comparing beings\ntreating all beings equally.\n294", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 85, "chapter_title": "The Path to the Company of Brahmā", "sutta_refs": ["MN"], "page": null, "page_start": 292, "page_end": 295, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1fac2b07-294c-45cc-88c7-f5585627dde9", "parent_id": "book-vol11:ch85:commentary:1", "content_type": "commentary", "text": "As you experience life, it is important to practice equanimity in all situations. Mental\ncalmness, composure, and evenness of temper while treating everyone impartially without\njudgment, are mental states that will help you trust all beings.\nOne way of cultivating these mental states is through generous deeds, practicing\ngenerosity. Through the practice of giving and helping others, you do so with a mind of\nloving-kindness, compassion, sympathetic joy, and equanimity.\nNo one can give you a magic potion or secret spell that will cultivate these qualities for\nthe mind. You will need to apply these in practice through your intentions, speech, and\nactions.\nMeditation can help you cultivate these mental states internally so that your intentions,\nspeech, and actions emanate these mental qualities. Give the mind time to gradually\ncultivate these mental states through meditation and your life practice.\nBy practicing these mental states and ensuring that your intentions, speech, and actions\nreflect these mental qualities, you will ensure you are producing healthy and wholesome\nKamma at all times.\nAnother quality of the mind that you need to cultivate is one of generosity. Generosity is to\ngive and help others without any expectation of benefit for yourself. Through giving and\nhelping others, we develop loving-kindness and compassion while also practicing non-\nattachment to our own possessions or wealth. By sharing, the mind practices generosity\nand non-attachment, which helps the mind to realize the interconnected nature of all\nbeings through sharing with humanity.\nWe can also be giving with our time and effort. By helping others through our unselfish\nacts of giving our time and effort for beneficial causes, we are producing good and\nhealthy benefit to other beings and to humanity while applying effort to eliminate\nselfishness. The unEnlightened mind will oftentimes pursue its own selfish desires but this\ncan be remedied through giving and sharing.\nYou should make regular efforts to help others in need through giving with daily efforts to\nstrive in cultivating loving-kindness, compassion, sympathetic joy, and equanimity.\nThe Path to Enlightenment encompasses many Teachings a Practitioner will need to learn\nand practice to attain Enlightenment. The Brahmā-vihāras are four mental states that are\ncrucial in the development of the mind. It is not until a Practitioner has fully cultivated The\nBrahmā-vihāras and practice them daily that the mind will move closer to Enlightenment.\n295", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 85, "chapter_title": "The Path to the Company of Brahmā", "sutta_refs": ["MN"], "page": null, "page_start": 292, "page_end": 295, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "49858cbd-b2d6-4aa0-9ee3-43e26ec6d222", "parent_id": "book-vol11:ch86:commentary:0", "content_type": "commentary", "text": "Chapter 86\nThe Difference Between the Instructed\nNoble Disciple and Uninstructed Worldling\nMonks, there are these four kinds of persons found existing in the world.\nWhat four?\n(1) Here, Monks, distant from sense-desires, distant from unwholesome\nmental states, enters and resides in the first Jhāna, which is with thinking\nand pondering, based in seclusion, filled with excitement and joy. He enjoys\nit, motivated towards it, and finds satisfaction in it. If he is firm in it, focused\non it, often resides in it, and has not lost it when he dies, he is reborn in\ncompanionship with the heavenly beings of Brahmā’s (God’s) company.\nThe life span of the heavenly beings of Brahmā’s (God’s) company is an eon\n(indescribable period of time). The worldling remains there all his life, and\nwhen he has completed the entire life span of those heavenly beings, he\ngoes to hell, to the animal realm, or to the realm of afflicted spirits. But The\nPerfectly Enlightened One’s disciple remains there all his life, and when he\nhas completed the entire life span of those heavenly beings, he attains Final\nNibbāna (Final Enlightenment) in that very same state of existence.\nThis is the distinction, the disparity, the difference between the instructed\nNoble Disciple and the uninstructed worldling, that is, when there is future\ndestination and rebirth.\n(2) Again, some person, with the subsiding of thinking and pondering, by\ngaining inner tranquility and oneness of mind, he enters and resides in the\nsecond Jhāna, which is without thinking and pondering, based in\nconcentration, filled with excitement and joy. He enjoys it, motivated towards\nit, and finds satisfaction in it. If he is firm in it, focused on it, often resides in\nit, and has not lost it when he dies, he is reborn in companionship with the\nheavenly beings of streaming radiance.\nThe life span of the heavenly beings of streaming radiance is two eons. The\nworldling remains there all his life, and when he has completed the entire life\nspan of those heavenly beings, he goes to hell, to the animal realm, or to the\nrealm of afflicted spirits. But The Perfectly Enlightened One’s disciple\nremains there all his life, and when he has completed the entire life span of\nthose heavenly beings, he attains Final Nibbāna (Final Enlightenment) in that\nvery same state of existence.\n296", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 86, "chapter_title": "The Difference Between the Instructed", "sutta_refs": ["AN"], "page": null, "page_start": 296, "page_end": 298, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d5898443-82f8-4383-8a10-1104b7106b1e", "parent_id": "book-vol11:ch86:commentary:1", "content_type": "commentary", "text": "This is the distinction, the disparity, the difference between the instructed\nNoble Disciple and the uninstructed worldling, that is, when there is future\ndestination and rebirth.\n(3) Again, some person, with the fading away of excitement, remaining\nimperturbable (unable to be upset or excited; calm; serene), mindful and\nclearly aware, he experiences in himself the joy of which the Noble Ones say:\n'Peaceful is he who resides with equanimity and mindfulness', he enters the\nthird Jhāna. He enjoys it, motivated towards it, and finds satisfaction in it. If\nhe is firm in it, focused on it, often resides in it, and has not lost it when he\ndies, he is reborn in companionship with the heavenly beings of refulgent\nglory.\nThe life span of the heavenly beings of refulgent glory is four eons. The\nworldling remains there all his life, and when he has completed the entire life\nspan of those heavenly beings, he goes to hell, to the animal realm, or to the\nrealm of afflicted spirits. But The Perfectly Enlightened One’s disciple\nremains there all his life, and when he has completed the entire life span of\nthose heavenly beings, he attains Final Nibbāna (Final Enlightenment) in that\nvery same state of existence.\nThis is the distinction, the disparity, the difference between the instructed\nNoble Disciple and the uninstructed worldling, that is, when there is future\ndestination and rebirth.\n(4) Again, some person, having given up pleasure and pain, and with the\nfading away of former gladness and sadness, he enters and resides in the\nfourth Jhāna, which is beyond pleasure and pain, and purified by equanimity\nand mindfulness. He enjoys it, motivated towards it, and finds satisfaction in\nit. If he is firm in it, focused on it, often resides in it, and has not lost it when\nhe dies, he is reborn in companionship with the heavenly beings of great\nfruit.\nThe life span of the heavenly beings of great fruit is five hundred eons. The\nworldling remains there all his life, and when he has completed the entire life\nspan of those heavenly beings, he goes to hell, to the animal realm, or to the\nrealm of afflicted spirits. But The Perfectly Enlightened One’s disciple\nremains there all his life, and when he has completed the entire life span of\nthose heavenly beings, he attains Final Nibbāna (Final Enlightenment) in that\nvery same state of existence.\nThis is the distinction, the disparity, the difference between the instructed\nNoble Disciple and the uninstructed worldling, that is, when there is future\ndestination and rebirth.\n297", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 86, "chapter_title": "The Difference Between the Instructed", "sutta_refs": ["AN"], "page": null, "page_start": 296, "page_end": 298, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8cff5017-c443-41e3-8c3d-311e0b4fb32b", "parent_id": "book-vol11:ch86:commentary:2", "content_type": "commentary", "text": "These, Monks, are the four kinds of persons found existing in the world.\n(Reference: AN 4.123)\nIn this Teaching from Gotama Buddha, he shares the four kinds of persons found existing\nin the world.\nWhile The Buddha shares this Teaching in this unique way, this is not the only Teaching he\ntaught related to “The Four Kinds of Persons Found Existing in The World”. He is not\nsharing this as, these are the “only” four kinds of persons found existing in the world.\nInstead, these are four types of people found existing in the world.\nThe Buddha shares the difference between an uninstructed worldling and an instructed\nNoble Disciple as they enter and reside in the Jhānas.\nAn uninstructed worldling is a person who is not learning, reflecting, and practicing these\nTeachings to train the mind on The Path to Enlightenment.\nAn instructed Noble Disciple is a Practitioner of The Buddha’s Teachings who is deeply\nlearning, reflecting, and practicing these Teachings.\nThe Buddha explains the difference is that upon both of these two types of beings\nexperience the Jhānas and then rebirth into the heavenly realm, the uninstructed\nworldling will live out that existence and then be reborn into the realm of hell, animal, or\nafflicted spirits. But, an instructed Noble Disciple will attain Final Enlightenment in the\nheavenly realm.\nAs has been shared multiple times in this book, the goal for a Practitioner is to attain\nEnlightenment in this very life, not in their next existence.\nThere is no guarantee where you will be reborn upon death, therefore, it would be unwise\nto take a chance on rebirth into a heavenly realm and think that one will experience\nEnlightenment in that existence.\nInstead, do what Gotama Buddha did. Become determined, dedicated, and diligent to\nlearn, reflect, and practice in this life to experience Enlightenment in this very life. As\ndiscontentedness gradually diminishes in the mind, you will be so thankful that you\nfocused on progressing towards Enlightenment. And, if you attain Enlightenment, then\nyou will live the rest of your life with a peaceful, calm, serene, and content mind with joy -\npermanently.\nWhat else could be more rewarding or beneficial for one’s life than to completely\nand entirely eliminate discontentedness from the mind?\n298", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 86, "chapter_title": "The Difference Between the Instructed", "sutta_refs": ["AN"], "page": null, "page_start": 296, "page_end": 298, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "030d5c3f-d682-4d35-a89d-683a5250b74d", "parent_id": "book-vol11:ch87:commentary:0", "content_type": "commentary", "text": "Chapter 87\nRebirth of One Reflecting on Impermanence\nMonks, there are these four kinds of persons found existing in the world.\nWhat four?\n(1) Here, Monks, distant from sense-desires, distant from unwholesome\nmental states, enters and resides in the first Jhāna, which is with thinking\nand pondering, based in seclusion, filled with excitement and joy.\nHe contemplates whatever objects there related to form, feeling, perception,\nvolitional formations (choices/decisions), and consciousness as\nimpermanent, as discontentedness, as a disease, as a boil, as a dart, as\nmisery, as an affliction, as alien, as disintegrating, as empty, as non‑self. With\nthe breakup of the body, after death, he is reborn in companionship with the\nheavenly beings of the pure abodes.\nThis is a rebirth not shared with worldlings.\n(2) Again, some person, with the subsiding of thinking and pondering, by\ngaining inner tranquility and oneness of mind, he enters and resides in the\nsecond Jhāna, which is without thinking and pondering, based in\nconcentration, filled with excitement and joy.\nHe contemplates whatever objects there related to form, feeling, perception,\nvolitional formations (choices/decisions), and consciousness as\nimpermanent, as discontentedness, as a disease, as a boil, as a dart, as\nmisery, as an affliction, as alien, as disintegrating, as empty, as non‑self. With\nthe breakup of the body, after death, he is reborn in companionship with the\nheavenly beings of the pure abodes.\nThis is a rebirth not shared with worldlings.\n(3) With the fading away of excitement, remaining imperturbable (unable to\nbe upset or excited; calm; serene), mindful and clearly aware, he experiences\nin himself the joy of which the Noble Ones say: 'Peaceful is he who resides\nwith equanimity and mindfulness', he enters the third Jhāna.\nHe contemplates whatever objects there related to form, feeling, perception,\nvolitional formations (choices/decisions), and consciousness as\nimpermanent, as discontentedness, as a disease, as a boil, as a dart, as\n299", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 87, "chapter_title": "Rebirth of One Reflecting on Impermanence", "sutta_refs": ["AN"], "page": null, "page_start": 299, "page_end": 301, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2e4e6dad-a6f9-4268-9a28-3688e8a7d098", "parent_id": "book-vol11:ch87:commentary:1", "content_type": "commentary", "text": "misery, as an affliction, as alien, as disintegrating, as empty, as non‑self. With\nthe breakup of the body, after death, he is reborn in companionship with the\nheavenly beings of the pure abodes.\nThis is a rebirth not shared with worldlings.\n(4) With having given up pleasure and pain, and with the fading away of\nformer gladness and sadness, he enters and resides in the fourth Jhāna,\nwhich is beyond pleasure and pain, and purified by equanimity and\nmindfulness.\nHe contemplates whatever objects there related to form, feeling, perception,\nvolitional formations (choices/decisions), and consciousness as\nimpermanent, as discontentedness, as a disease, as a boil, as a dart, as\nmisery, as an affliction, as alien, as disintegrating, as empty, as non‑self. With\nthe breakup of the body, after death, he is reborn in companionship with the\nheavenly beings of the pure abodes.\nThis is a rebirth not shared with worldlings.\nThese, Monks, are the four kinds of persons found existing in the world.\n(Reference: AN 4.124)\n300", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 87, "chapter_title": "Rebirth of One Reflecting on Impermanence", "sutta_refs": ["AN"], "page": null, "page_start": 299, "page_end": 301, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "83402fcf-8182-49b7-a768-2292f2f1a274", "parent_id": "book-vol11:ch87:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares another depiction of the four kinds of\npersons found existing in the world.\nThe Buddha is describing the Jhānas and that as one enters and resides in the Jhānas,\nthat “He contemplates whatever objects there related to form, feeling, perception,\nvolitional formations (choices/decisions), and consciousness as impermanent, as\ndiscontentedness, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as\ndisintegrating, as empty, as non‑self”.\nEssentially The Buddha is describing that one understands and reflects on The Five\nAggregates of form, feeling, perception, volitional formations (choices/decisions), and\nconsciousness. In doing so, a Practitioner will understand that The Five Aggregates are\nimpermanent and should not be clung to as that would only cause discontentedness in\nthe mind. And, that a Practitioner will understand The Five Aggregates are not “the self”,\nthey are “non-self” or “not the self”.\nImpermanence, discontentedness and non-self are referred to as The Three Universal\nTruths.\nThe Buddha explains that a Practitioner who understands and practices The Three\nUniversal Truths will, “with the breakup of the body, after death, he is reborn in\ncompanionship with the heavenly beings of the pure abodes. This is a rebirth not shared\nwith worldlings”.\nIn other words, an uninstructed individual (i.e. worldling) would not know The Three\nUniversal Truths nor see them as the truth. They would have not trained the mind to see\nclearly and understand these important truths about The Natural Laws of Existence.\nTherefore, with this lack of wisdom and development of the mind, they would not\nexperience a rebirth “in companionship with the heavenly beings of the pure abodes”.\nDetailed explanation of The Three Universal Truths is available in this same book series\nfound in Chapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nDetailed explanation of The Five Aggregates is available in this same book series found in\nChapter 7 of the book “Walking The Path with The Buddha” (Volume 2).\n301", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 87, "chapter_title": "Rebirth of One Reflecting on Impermanence", "sutta_refs": ["AN"], "page": null, "page_start": 299, "page_end": 301, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "993fd9af-fea1-4a15-b70b-2c2d5e620f55", "parent_id": "book-vol11:ch88:commentary:0", "content_type": "commentary", "text": "Chapter 88\nThe Future Destination of the Instructed Noble\nDisciple Filled with The Brahmā-vihāras Versus\nthe Uninstructed Worldlings\nMonks, there are these four kinds of persons found existing in the world.\nWhat four?\n(1) Here, Monks, some person resides cultivating one quarter with a mind filled\nwith loving‑kindness, likewise the second quarter, the third quarter, and the\nfourth quarter. Thus above, below, across, and everywhere, and to all as to\nhimself, he resides filling the entire world with a mind filled with\nloving‑kindness, tremendous, distinguished, measureless, without hostility,\nwithout ill will.\nHe enjoys it, motivated towards it, and finds satisfaction in it. If he is firm in it,\nfocused on it, often resides in it, and has not lost it when he dies, he is reborn\nin companionship with the heavenly beings of Brahmā’s (God’s) company.\nThe life span of the heavenly beings of Brahmā’s (God’s) company is an eon\n(indescribable period of time). The worldling remains there all his life, and\nwhen he has completed the entire life span of those heavenly beings, he goes to\nhell, to the animal realm, or to the realm of afflicted spirits. But The Perfectly\nEnlightened One’s disciple remains there all his life, and when he has\ncompleted the entire life span of those heavenly beings, he attains Final\nNibbāna (Final Enlightenment) in that very same state of existence.\nThis is the distinction, the disparity, the difference between the instructed\nNoble Disciple and the uninstructed worldling, that is, when there is future\ndestination and rebirth.\n(2) Again, some person resides cultivating one quarter with a mind filled with\ncompassion, likewise the second quarter, the third quarter, and the fourth\nquarter. Thus above, below, across, and everywhere, and to all as to himself,\nhe resides filling the entire world with a mind filled with compassion,\ntremendous, distinguished, measureless, without hostility, without ill will.\nHe enjoys it, motivated towards it, and finds satisfaction in it. If he is firm in it,\nfocused on it, often resides in it, and has not lost it when he dies, he is reborn\nin companionship with the heavenly beings of streaming radiance.\n302", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 88, "chapter_title": "The Future Destination of the Instructed Noble", "sutta_refs": ["AN"], "page": null, "page_start": 302, "page_end": 305, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d07a16df-1b63-4b6e-b6c3-13d9dba00f4e", "parent_id": "book-vol11:ch88:commentary:1", "content_type": "commentary", "text": "The life span of the heavenly beings of streaming radiance is two eons. The\nworldling remains there all his life, and when he has completed the entire life\nspan of those heavenly beings, he goes to hell, to the animal realm, or to the\nrealm of afflicted spirits. But The Perfectly Enlightened One’s disciple remains\nthere all his life, and when he has completed the entire life span of those\nheavenly beings, he attains Final Nibbāna (Final Enlightenment) in that very\nsame state of existence.\nThis is the distinction, the disparity, the difference between the instructed\nNoble Disciple and the uninstructed worldling, that is, when there is future\ndestination and rebirth.\n(3) Again, some person resides cultivating one quarter with a mind filled with\nsympathetic joy, likewise the second quarter, the third quarter, and the\nfourth quarter. Thus above, below, across, and everywhere, and to all as to\nhimself, he resides filling the entire world with a mind filled with sympathetic\njoy, tremendous, distinguished, measureless, without hostility, without ill will.\nHe enjoys it, motivated towards it, and finds satisfaction in it. If he is firm in it,\nfocused on it, often resides in it, and has not lost it when he dies, he is reborn\nin companionship with the heavenly beings of refulgent glory.\nThe life span of the heavenly beings of refulgent glory is four eons. The\nworldling remains there all his life, and when he has completed the entire life\nspan of those heavenly beings, he goes to hell, to the animal realm, or to the\nrealm of afflicted spirits. But The Perfectly Enlightened One’s disciple remains\nthere all his life, and when he has completed the entire life span of those\nheavenly beings, he attains Final Nibbāna (Final Enlightenment) in that very\nsame state of existence.\nThis is the distinction, the disparity, the difference between the instructed\nNoble Disciple and the uninstructed worldling, that is, when there is future\ndestination and rebirth.\n(4) Again, some person here resides cultivating one quarter with a mind filled\nwith equanimity, likewise the second quarter, the third quarter, and the fourth\nquarter. Thus above, below, across, and everywhere, and to all as to himself,\nhe resides filling the entire world with a mind filled with equanimity,\ntremendous, distinguished, measureless, without hostility, without ill will.\nHe enjoys it, motivated towards it, and finds satisfaction in it. If he is firm in it,\nfocused on it, often resides in it, and has not lost it when he dies, he is reborn\nin companionship with the heavenly beings of great fruit.\n303", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 88, "chapter_title": "The Future Destination of the Instructed Noble", "sutta_refs": ["AN"], "page": null, "page_start": 302, "page_end": 305, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7795dc25-187e-4a34-8371-32cb1266cfba", "parent_id": "book-vol11:ch88:commentary:2", "content_type": "commentary", "text": "The life span of the heavenly beings of great fruit is five hundred eons. The\nworldling remains there all his life, and when he has completed the entire life\nspan of those heavenly beings, he goes to hell, to the animal realm, or to the\nrealm of afflicted spirits. But The Perfectly Enlightened One’s disciple remains\nthere all his life, and when he has completed the entire life span of those\nheavenly beings, he attains Final Nibbāna (Final Enlightenment) in that very\nsame state of existence.\nThis is the distinction, the disparity, the difference between the instructed\nNoble Disciple and the uninstructed worldling, that is, when there is future\ndestination and rebirth.\nThese, Monks, are the four kinds of persons found existing in the world.\n(Reference: AN 4.125)\n304", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 88, "chapter_title": "The Future Destination of the Instructed Noble", "sutta_refs": ["AN"], "page": null, "page_start": 302, "page_end": 305, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bbad9277-63b8-4525-ad22-91ee40a8449c", "parent_id": "book-vol11:ch88:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the future destination of the instructed\nNoble Disciple filled with The Brahmā-vihāras versus the uninstructed worldlings.\nAs shared in a previous Chapter, The Brahmā-vihāras are: Loving-kindness, Compassion,\nSympathetic Joy, and Equanimity. A Practitioner would need to develop and cultivate The\nBrahmā-vihāras to progress towards and attain Enlightenment.\nThe Buddha shares the difference between an uninstructed worldling and an instructed\nNoble Disciple as they develop and practice The Brahmā-vihāras.\nAn uninstructed worldling is a person who is not learning, reflecting, and practicing these\nTeachings to train the mind on The Path to Enlightenment.\nAn instructed Noble Disciple is a Practitioner of The Buddha’s Teachings who is deeply\nlearning, reflecting, and practicing these Teachings.\nThe Buddha explains the difference is that upon both of these two types of beings who\nare actively developing and practicing The Brahmā-vihāras and they then experience\nrebirth into the heavenly realm, the uninstructed worldling will live out that existence and\nthen be reborn into the realm of hell, animal, or afflicted spirits. But, an instructed Noble\nDisciple will attain Final Enlightenment in the heavenly realm.\nAs has been shared multiple times in this book, the goal for a Practitioner is to attain\nEnlightenment in this very life, not in their next existence.\nThere is no guarantee where you will be reborn upon death, therefore, it would be unwise\nto take a chance on rebirth into a heavenly realm and think that one will experience\nEnlightenment in that existence.\nInstead, do what Gotama Buddha did. Become determined, dedicated, and diligent to\nlearn, reflect, and practice in this life to experience Enlightenment in this very life. As\ndiscontentedness gradually diminishes in the mind, you will be so thankful that you\nfocused on progressing towards Enlightenment. And, if you attain Enlightenment, then\nyou will live the rest of your life with a peaceful, calm, serene, and content mind with joy -\npermanently.\nWhat else could be more rewarding or beneficial for one’s life than to completely\nand entirely eliminate discontentedness from the mind?\n305", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 88, "chapter_title": "The Future Destination of the Instructed Noble", "sutta_refs": ["AN"], "page": null, "page_start": 302, "page_end": 305, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "30680e0e-cb79-4bb1-aa9e-ca8fe9442258", "parent_id": "book-vol11:ch89:commentary:0", "content_type": "commentary", "text": "Chapter 89\nRebirth of a Person Cultivating\nThe Brahmā-vihāras and\nReflecting on Impermanence\nMonks, there are these four kinds of persons found existing in the world.\nWhat four?\n(1) Here, Monks, some person resides filling one quarter with a mind filled\nwith loving‑kindness, likewise the second quarter, the third quarter, and the\nfourth quarter. Thus above, below, across, and everywhere, and to all as to\nhimself, he resides filling the entire world with a mind filled with\nloving‑kindness, tremendous, distinguished, measureless, without hostility,\nwithout ill will.\nHe reflects on whatever objects there related to form, feeling, perception,\nvolitional formations (choices/decisions), and consciousness as\nimpermanent, as discontentedness, as a disease, as a boil, as a dart, as\nmisery, as an affliction, as alien, as disintegrating, as empty, as non‑self. With\nthe breakup of the body, after death, he is reborn in companionship with the\nheavenly beings of the pure abodes.\nThis is a rebirth not shared with worldlings.\n(2) Again, some person resides filling one quarter with a mind filled with\ncompassion, likewise the second quarter, the third quarter, and the fourth\nquarter. Thus above, below, across, and everywhere, and to all as to himself,\nhe resides filling the entire world with a mind filled with compassion,\ntremendous, distinguished, measureless, without hostility, without ill will.\nHe reflects on whatever objects there related to form, feeling, perception,\nvolitional formations (choices/decisions), and consciousness as\nimpermanent, as discontentedness, as a disease, as a boil, as a dart, as\nmisery, as an affliction, as alien, as disintegrating, as empty, as non‑self. With\nthe breakup of the body, after death, he is reborn in companionship with the\nheavenly beings of the pure abodes.\nThis is a rebirth not shared with worldlings.\n306", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Rebirth of a Person Cultivating", "sutta_refs": ["AN"], "page": null, "page_start": 306, "page_end": 307, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "58f2d0b4-2912-4784-968e-89d89303e9f9", "parent_id": "book-vol11:ch89:commentary:1", "content_type": "commentary", "text": "(3) Again, some person resides filling one quarter with a mind filled with\nsympathetic joy, likewise the second quarter, the third quarter, and the fourth\nquarter. Thus above, below, across, and everywhere, and to all as to himself,\nhe resides filling the entire world with a mind filled with sympathetic joy,\ntremendous, distinguished, measureless, without hostility, without ill will.\nHe reflects on whatever objects there related to form, feeling, perception,\nvolitional formations (choices/decisions), and consciousness as\nimpermanent, as discontentedness, as a disease, as a boil, as a dart, as\nmisery, as an affliction, as alien, as disintegrating, as empty, as non‑self. With\nthe breakup of the body, after death, he is reborn in companionship with the\nheavenly beings of the pure abodes.\nThis is a rebirth not shared with worldlings.\n(4) Again, some person resides filling one quarter with a mind filled with\nequanimity, likewise the second quarter, the third quarter, and the fourth\nquarter. Thus above, below, across, and everywhere, and to all as to himself,\nhe resides filling the entire world with a mind filled with equanimity,\ntremendous, distinguished, measureless, without hostility, without ill will.\nHe reflects on whatever objects there related to form, feeling, perception,\nvolitional formation (choices/decisions), and consciousness as impermanent,\nas discontentedness, as a disease, as a boil, as a dart, as misery, as an\naffliction, as alien, as disintegrating, as empty, as non‑self. With the breakup\nof the body, after death, he is reborn in companionship with the heavenly\nbeings of the pure abodes.\nThis is a rebirth not shared with worldlings.\nThese, Monks, are the four kinds of persons found existing in the world.\n(Reference: AN 4.126)\nIn this Teaching from Gotama Buddha, he shares guidance very similar to previous\nChapters in this book with the combination of The Brahmā-vihāras, The Five Aggregates,\nand The Three Universal Truths.\n307", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Rebirth of a Person Cultivating", "sutta_refs": ["AN"], "page": null, "page_start": 306, "page_end": 307, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ec8da8b5-0e35-4784-85ae-0361edfb023a", "parent_id": "book-vol11:ch90:commentary:0", "content_type": "commentary", "text": "Chapter 90\nThe Distinction Between the Instructed Noble\nDisciple with Formless Attainments and the\nUninstructed Worldling\nMonks, there are these three kinds of persons found existing in the world.\nWhat three?\n(1) Here, Monks, with the complete overcoming of perceptions of forms, with\nthe passing away of perceptions of sensory impingement, with non‑attention\nto perceptions of diversity, [perceiving] ‘space is infinite,’ some person enters\nand resides in the base of the infinity of space.\nHe enjoys it, motivated towards it, and finds satisfaction in it. If he is firm in\nit, focused on it, often resides in it, and has not lost it when he dies, he is\nreborn in companionship with the heavenly beings of the base of the infinity\nof space.\nThe life span of the heavenly beings of the base of the infinity of space is\n20,000 eons. The worldling remains there all his life, and when he has\ncompleted the entire life span of those heavenly beings, he goes to hell, to\nthe animal realm, or to the realm of afflicted spirits. But The Perfectly\nEnlightened One’s disciple remains there all his life, and when he has\ncompleted the entire life span of those heavenly beings, he attains Final\nNibbāna (Final Enlightenment) in that very same state of existence.\nThis is the distinction, the disparity, the difference between the instructed\nNoble Disciple and the uninstructed worldling, that is, when there is future\ndestination and rebirth.\n(2) Again, by completely overcoming the base of the infinity of space,\n[perceiving] ‘consciousness is infinite,’ someone here enters and resides in\nthe base of the infinity of consciousness.\nHe enjoys it, motivated towards it, and finds satisfaction in it. If he is firm in\nit, focused on it, often resides in it, and has not lost it when he dies, he is\nreborn in companionship with the heavenly beings of the base of the infinity\nof consciousness.\n308", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 90, "chapter_title": "The Distinction Between the Instructed Noble", "sutta_refs": ["AN"], "page": null, "page_start": 308, "page_end": 309, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "22148407-db80-4fee-9d2f-481a11915d15", "parent_id": "book-vol11:ch90:commentary:1", "content_type": "commentary", "text": "The life span of the heavenly beings of the base of the infinity of\nconsciousness is 40,000 eons. The worldling remains there all his life, and\nwhen he has completed the entire life span of those heavenly beings, he\ngoes to hell, to the animal realm, or to the realm of afflicted spirits. But The\nPerfectly Enlightened One’s disciple remains there all his life, and when he\nhas completed the entire life span of those heavenly beings, he attains Final\nNibbāna (Final Enlightenment) in that very same state of existence.\nThis is the distinction, the disparity, the difference between the instructed\nNoble Disciple and the uninstructed worldling, that is, when there is future\ndestination and rebirth.\n(3) Again, Monks, by completely overcoming the base of the infinity of\nconsciousness [perceiving] ‘there is nothing,’ some person here enters and\nresides in the base of nothingness.\nHe enjoys it, motivated towards it, and finds satisfaction in it. If he is firm in\nit, focused on it, often resides in it, and has not lost it when he dies, he is\nreborn in companionship with the heavenly beings of the base of\nnothingness.\nThe life span of the heavenly beings of the base of nothingness is 60,000\neons. The worldling remains there all his life, and when he has completed the\nentire life span of those heavenly beings, he goes to hell, to the animal realm,\nor to the realm of afflicted spirits. But The Perfectly Enlightened One’s\ndisciple remains there all his life, and when he has completed the entire life\nspan of those heavenly beings, he attains Final Nibbāna (Final\nEnlightenment) in that very same state of existence.\nThis is the distinction, the disparity, the difference between the instructed\nNoble Disciple and the uninstructed worldling, that is, when there is future\ndestination and rebirth.\nThese, Monks, are the three kinds of persons found existing in the world.\n(Reference: AN 3.116)\nIn this Teaching from Gotama Buddha, he shares guidance very similar to previous\nChapters in this book related to the attainments of “the base of the infinity of space”, “the\nbase of the infinity of consciousness”, and “the base of nothingness”.\nDetailed explanation of these attainments is available in this same book series found in\nChapter 13 of the book “Breathing Mindfulness Meditation” (Volume 7).\n309", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 90, "chapter_title": "The Distinction Between the Instructed Noble", "sutta_refs": ["AN"], "page": null, "page_start": 308, "page_end": 309, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "84a301c9-57ac-43fa-95d2-72add6623fec", "parent_id": "book-vol11:ch91:scripture", "content_type": "scripture", "text": "Chapter 91\nFruits from Residing in Formless Perceptions and\nConsidering Impermanence\nHere, with the complete overcoming of perceptions of forms, with the\npassing away of perceptions of sensory impingement, with non‑attention to\nperceptions of diversity, [perceiving] ‘space is infinite,’ a Monk enters and\nresides in the base of the infinity of space.\nHe considers whatever objects exist there related to feeling, perception,\nvolitional formations (choices/decisions), and consciousness as\nimpermanent, discontentedness, an illness, a boil, a dart, misery, affliction,\nalien, disintegrating, empty, and non‑self.\nHe turns his mind away from those objects and directs it to the deathless\nelement (Enlightenment) thus: ‘This is peaceful, this is superb, that is, the\nstilling of all activities, the letting go of all material gain, the destruction of\ncraving, freedom from strong feelings, elimination, Nibbāna (Enlightenment).’\nIf he is firm in this, he attains the destruction of the taints (fetters). But if he\ndoes not attain the destruction of the taints because of that craving for The\nTeachings, because of that excitement in The Teachings, then, with the\ncomplete destruction of the five lower fetters, he becomes one of\nspontaneous birth, due to attain Final Nibbāna (Final Enlightenment) there\nwithout ever returning from that world.\nJust as an archer or an archer’s apprentice undergoes training on a straw\nman or a heap of clay, and then at a later time becomes a long‑distance\nshooter, a sharp‑shooter, one who splits a great body.\n(In reference to the base of infinite consciousness, and the base of\nnothingness, identical Teachings to the base of infinite space were spoken.\nThe cases of ‘the first Jhāna, the second Jhāna, the third Jhāna, and the\nfourth Jhāna’ were spoken but the difference is to see impermanence in The\nFive Aggregates; Form, Feeling, Perception, Volitional Formations (Choices/\nDecisions), and Consciousness.)\n(Reference: AN 9.36)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 91, "chapter_title": "Fruits from Residing in Formless Perceptions and", "sutta_refs": ["AN"], "page": null, "page_start": 311, "page_end": 316, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ebaba8fd-6663-4151-b1ab-9b7d2115c0db", "parent_id": "book-vol11:ch91:commentary:0", "content_type": "commentary", "text": "311", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 91, "chapter_title": "Fruits from Residing in Formless Perceptions and", "sutta_refs": ["AN"], "page": null, "page_start": 311, "page_end": 316, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8d5c6733-013c-4809-b26c-cec76d0b6f2c", "parent_id": "book-vol11:ch91:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how the attainments of “the base of\ninfinite space”, “the base of infinite consciousness”, “the base of nothingness”, and the\nfirst, second, third, and fourth Jhānas, all lead to “destruction of the taints (fetters)”.\nThe “destruction of the taints (fetters)” is to eliminate The Ten Fetters and once\naccomplished, the mind is Enlightened. Upon death, an Enlightened being will experience\nFinal Enlightenment.\nIf a Practitioner does not progress to Enlightenment and Final Enlightenment in this\nhuman realm through the complete elimination of The Ten Fetters, but instead, they may\nwith the “complete destruction of the five lower fetters, he becomes one of spontaneous\nbirth, due to attain Final Nibbāna (Final Enlightenment) there without ever returning from\nthat world”. The Buddha is explaining that one who eliminates the five lower fetters/taints/\npollution of mind will attain the third Stage of Enlightenment as a Non-Returner. A Non-\nReturner from the human realm will be reborn in the heavenly realm attaining\nEnlightenment and Final Enlightenment from that realm in their next existence without\nreturning back to the human realm.\nThe Buddha explains “Just as an archer or an archer’s apprentice undergoes training on a\nstraw man or a heap of clay, and then at a later time becomes a long‑distance shooter, a\nsharp‑shooter, one who splits a great body”. He is sharing that just like training as an\narcher requires the gradual development of their skills and abilities that ultimately leads to\nthe final goal as “a long-distance shooter, a sharp-shooter”, the attainments described in\nthis Teaching lead to the final goal of Enlightenment and Final Enlightenment.\nWithout a Practitioner progressing through the attainments, they would be unable to\nprogress through to the first, second, third, and fourth Stages of Enlightenment to\nultimately experience Final Enlightenment.\nFinal Nibbāna\nFinal Nibbāna, or Final Enlightenment, is when someone attains Enlightenment and dies.\nThis is referred to as Final Enlightenment.\nDuring one’s life, the mind can be trained to attain Enlightenment. The mind will reside\npeaceful, calm, serene, and content with joy - permanently. The mind will no longer\nexperience any mental pain associated with unwelcomed emotions, thoughts, ideas, or\nany sort of discontentedness of mind. All discontentedness such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc., will be completely eliminated from the mind.\nHowever, a being is unable to completely transcend physical pain while in the human\nform. This is impossible. While the mind can be developed to not react with anger,\nsadness, hostility, aggression, or other discontent feelings upon experiencing physical\npain, nonetheless, physical pain will still be experienced by the mind.\nThe mind can eliminate all cravings/desires/attachments while in the human form and\nduring this life to experience Enlightenment. But while still alive, a being cannot eliminate\nthe connection between the body and the mind. The mind is still connected to the\nphysical body during life. Therefore, the mind will still experience physical pain but the\nmind will experience it differently in the Enlightened mental state versus in the\nunEnlightened mental state.\n312", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 91, "chapter_title": "Fruits from Residing in Formless Perceptions and", "sutta_refs": ["AN"], "page": null, "page_start": 311, "page_end": 316, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7e1d2ff5-e914-45ff-9fde-4e490f2f7390", "parent_id": "book-vol11:ch91:commentary:2", "content_type": "commentary", "text": "In the unEnlightened mental state, when the mind experiences physical pain, one can\nbecome angered, frustrated, irritated, annoyed, hostile, aggressive, resentful, fearful, and\nexperience other discontent feelings. This is due to the mind craving permanent health,\npermanent comfort, and permanent pleasant feelings from the body. It is impossible for\nthe body to experience permanent comfort due to The Universal Truth of Impermanence.\nThe pain associated with the physical body is an important aspect of the mind that needs\nto exist in order for a being to function in the world. If a being did not experience physical\npain, they would be unable to remove the physical body from harm when too close to a\nheat source or if another problematic situation arose. The sensation of physical pain\nexperienced by the mind helps a being understand, potential damage will occur or has\noccurred and therefore, seek a remedy to the physical pain. This is why we choose to\nstep away from a heat source. The mind is alerted that the physical body is experiencing\npain and the being takes action to resolve the situation. This is beneficial and needed\nduring life.\nIn these situations, an unEnlightened mind will oftentimes experience discontentedness\nassociated with the craving for permanent comfort of the physical body. When there is\nphysical pain, the unEnlightened mind becomes discontent.\nAn Enlightened mind has been deeply trained to the point that it understands physical\npain is impermanent, and that allowing the mind to become discontent due to physical\npain, does not help to eliminate the physical pain.\nDiscontentedness at times of physical pain could actually make the situation worse.\nFor example, if one was bitten by a poisonous snake and became agitated, overactive,\nand uncalm, this would increase respirations of the lungs and heart functions creating\nconditions for the poison to more rapidly move through the body causing more significant\ninjury and damage with an increased risk of potential death. Through training the mind to\nreside unagitated and calm, an individual can decrease the harm to the body and improve\ntheir ability to survive an injury such as a snake bite because the poison will not permeate\nin the body as rapidly when the mind is calm. Through the mind remaining calm during\nphysical injuries, a being increases their ability to resolve the situation with a positive\noutcome.\nWhen an Enlightened mind experiences physical pain, the mind can continue to reside\npeaceful, calm, serene, and content with joy despite the physical injury, damage, or pain.\nThis is an added benefit experienced by an Enlightened mind producing improved\noutcomes in situations where physical pain is experienced.\nNonetheless, there is still physical pain for an Enlightened being but it is just that the mind\nwill not react to the pain and instead, respond to resolve the situation finding a solution.\nThe physical pain associated with existence will continue for the remaining time of\nexistence even for an Enlightened being. But, they will not experience mental anguish or\nany type of discontentedness associated with the physical pain. The Enlightened mind\ndoes not relate to the pain in the same way as the unEnlightened mind which will\noftentimes become discontent due to physical pain.\nIt is not until the physical body dies, described by Gotama Buddha as “the breakup of the\nbody”, that the body and mind completely separate. From that point, not only has one\n313", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 91, "chapter_title": "Fruits from Residing in Formless Perceptions and", "sutta_refs": ["AN"], "page": null, "page_start": 311, "page_end": 316, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "90a466b5-8df0-46cc-879e-ae3f933d069a", "parent_id": "book-vol11:ch91:commentary:3", "content_type": "commentary", "text": "transcended discontentedness their entire life due to the attainment of Enlightenment, but\nthe being will then experience the complete elimination of all pain including physical pain.\nThis is referred to as Final Enlightenment or Final Nibbāna.\nEnlightenment is experienced during life and the mind has transcended all emotional pain\nand suffering. But, the physical pain will remain, because it is needed to make wise\ndecisions concerning the physical body during times of injury. The Enlightened mind will\nhave physical pain but will have acquired an improved way of responding to the physical\npain rather than reacting to it so there is no mental pain.\nOnce a being has attained Enlightenment and dies, there is no longer any physical pain\nbecause the separation of the body and mind has occurred, therefore one has attained\nFinal Enlightenment. All pain both mental and physical has been completely eliminated -\npermanently.\nIt is possible for an unEnlightened being to experience Enlightenment and Final\nEnlightenment at the time of death. The being would have experienced discontentedness\ntheir entire life but at the time of death, they would immediately experience Enlightenment\nand Final Enlightenment no longer experiencing rebirth through The Cycle of Rebirth.\nWhat happens once one attains Enlightenment and dies experiencing Final Enlightenment\nis an undeclared Teaching of Gotama Buddha. He did not teach what is next other than\nan Enlightened being will not experience any further existence in The Cycle of Rebirth.\nThere are other Teachings from Gotama Buddha in this book series related to how to\nensure The Teachings of a Buddha are sustained in the world. Chapters 33 and 34 in the\nbook “Foundation in The Teachings” (Volume 3) provides these Teachings and an\nexplanation of these Teachings.\nWhat Happens at Death?\nAfter we die does the body become soil to the earth or after death what remains?\nIsn’t there spirit or energy which exist inside our body? Isn’t there some sort of\nenergy?\nNo, at the time of death the body and mind separate and then there is \"break up of the\nbody\".\nThe body was described by Gotama Buddha through The Four Elements of Earth, Wind,\nFire, and Water.\nEssentially, the physical body is described and classified into these Four Elements.\nEarth: The solids of the body. (hair, teeth, nails, bones, etc.)\nWind: The movement of bodily functions. (Circulation, movement of bile, etc.)\nFire: The temperature of the body.\nWater: The liquids of the body. (urine, saliva, blood, pus, tears, etc.)\n314", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 91, "chapter_title": "Fruits from Residing in Formless Perceptions and", "sutta_refs": ["AN"], "page": null, "page_start": 311, "page_end": 316, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cb3c1e35-b785-4382-9b3a-081fb6ae0241", "parent_id": "book-vol11:ch91:commentary:4", "content_type": "commentary", "text": "The physical body is nothing more than these four elements coming together with a mind\nor consciousness. The joining of the body and the mind creates a person.\nOnce the body and mind separate, the body will deteriorate remaining as these four\nelements but without a mind or consciousness.\nWhat you are looking at when you see the body is a unique collection of these four\nelements that is always in a state of change and upon death, the body will continue that\nchange and configuration but it will still be just these four elements.\nThe body will progressively deteriorate and depending whether there is burial or\ncremation, will determine how quickly the process of change occurs.\nThrough burial, the process is much slower. Cremation accelerates the process of change\nof these four elements.\nWhat happens to the mind upon death?\nIf the mind is not yet Enlightened, (i.e. the mind has not yet attained Enlightenment), then\nthere is rebirth into one of The Five Realms.\nHeavenly Realm\nHuman Realm\nAfflicted Spirits Realm\nAnimal Realm\nHell Realm\nHeavenly, Afflicted Spirits, and Hell realms are formless realms. (i.e. there is no physical\nform).\nHuman and Animal realms are form realms, (i.e. there is physical form).\nRebirth is not instantaneous and upon rebirth there is a completely new existence with a\nnew form or formless existence and a new consciousness, (i.e. a new mind).\nThe new mind will have residual memories of past lives and unextinguished craving/\ndesire/attachment from past lives. The residual memories of past lives may potentially be\nrecalled as the mind awakens towards Enlightenment more and more.\nIf someone attains Enlightenment what happens to the mind? Does it disappear?\nIf the mind has experienced Enlightenment during the human or heavenly existence or at\ndeath, (i.e. Enlightenment can be attained during an existence in the human or heavenly\nrealm or at death in those realms but not in the lower realms), the body and mind\nseparate and what happens next is an \"undeclared\" Teaching.\nTo attain Enlightenment, the mind needs to get to the point where there is no craving/\ndesire/attachment (i.e. mental longing with a strong eagerness) to know what is next.\nAn Enlightened mind is experiencing so much peace, calm, serenity, and contentedness\nwith joy that is permanent, the mind is not going to care what is next.\n315", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 91, "chapter_title": "Fruits from Residing in Formless Perceptions and", "sutta_refs": ["AN"], "page": null, "page_start": 311, "page_end": 316, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0b8962a4-d48f-4556-96f6-c9e906a297fa", "parent_id": "book-vol11:ch91:commentary:5", "content_type": "commentary", "text": "An Enlightened mind has already extinguished all fears including the fear of death,\ntherefore, the mind is so peaceful and does not fear death so what happens next, the\nEnlightened mind does not care.\nHaving attained Enlightenment, you will know that you are already experiencing complete\nand utter peacefulness so if there is something next after death for an Enlightened being,\nit is either as good as you are currently experiencing or better.\nAnd, if there is nothing next, then, ok, you are \"done\".\nEither way, the mind needs to \"let go\" of wanting to know what is next and just focus on\nlearning and practicing The Teachings with guidance on The Path to Enlightenment to\nexperience Enlightenment in this life now that you are human.\nIs the mind or soul/spirit the same thing?\nNo they are not.\nThere is no Teaching from The Buddha that there is or is not a soul/spirit. This is not a\nTeaching he shared. He left The Teaching on a soul/spirit as \"undeclared\".\n316", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 91, "chapter_title": "Fruits from Residing in Formless Perceptions and", "sutta_refs": ["AN"], "page": null, "page_start": 311, "page_end": 316, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d060476c-c80b-4a36-a01f-f4cad1b2e47a", "parent_id": "book-vol11:ch92:commentary:0", "content_type": "commentary", "text": "Chapter 92\nThe Heavenly Beings of the Pure Abodes\nOnce, Monks, I was staying at Ukkaṭṭha in the Subhaga grove at the foot of a\ngreat sāl‑tree. And as I resided there in seclusion it occurred to me: There is\nno abode of beings easily accessible that has not been visited by me for so\nlong as that of the heavenly beings of the Pure Abodes. Suppose I were to visit\nthem now?\nAnd then, as swiftly as a strong man might stretch his flexed arm, or flex it\nagain, I vanished from Ukkaṭṭha and appeared among the Aviha heavenly\nbeings.\nAnd many thousands of them came to me, saluted me, and stood to one side.\nThen they said:\nSir, it is ninety‑one eons since The Buddha Vipassī appeared in the world.…\nAnd we, Sir, who lived the holy life with guidance from The Buddha Vipassī,\nhaving freed ourselves from sense‑desires, have arisen here.\nAnd many thousands of them came to me, saluted me, and stood to one side.\nThen they said:\nSir, it is thirty‑one eons since The Buddha Sikhī appeared in the world.\nAnd we, Sir, who lived the holy life with guidance from The Buddha Sikhī,\nhaving freed ourselves from sense‑desires, have arisen here.\nAnd many thousands of them came to me, saluted me, and stood to one side.\nThen they said:\nSir, it is in the same thirty‑first eon since The Buddha Vessabhū appeared in\nthe world.\nAnd we, Sir, who lived the holy life with guidance from The Buddha\nVessabhū, having freed ourselves from sense‑desires, have arisen here.\nAnd many thousands of them came to me, saluted me, and stood to one side.\n317", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 92, "chapter_title": "The Heavenly Beings of the Pure Abodes", "sutta_refs": ["DN"], "page": null, "page_start": 317, "page_end": 319, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "945044a9-7d12-48e7-870d-eee8adb0f4a1", "parent_id": "book-vol11:ch92:commentary:1", "content_type": "commentary", "text": "Then they said:\nSir, in this present fortunate eon since The Buddha Kakusandha appeared in\nthe world.\nAnd we, Sir, who lived the holy life with guidance from The Buddha\nKakusandha, having freed ourselves from sense‑desires, have arisen here.\nAnd many thousands of them came to me, saluted me and stood to one side.\nThen they said:\nSir, in this present fortunate eon since The Buddha Konāgamana appeared in\nthe world.\nAnd we, Sir, who lived the holy life with guidance from The Buddha\nKonāgamana, having freed ourselves from sense‑desires, have arisen here.\nAnd many thousands of them came to me, saluted me, and stood to one side.\nThen they said:\nSir, in this present fortunate eon since The Buddha Kassapa appeared in the\nworld.\nAnd we, Sir, who lived the holy life with guidance from The Buddha Kassapa,\nhaving freed ourselves from sense‑desires, have arisen here.\nAnd many thousands of them came to me, saluted me, and stood to one side.\nThey said:\nSir, in this fortunate eon now The Buddha has arisen in the world. He was\nborn of Khattiya ethnic group, and arose in a Khattiya family; he is of the\nGotama clan; …\nAnd we, Sir, who have lived the holy life under The Buddha, having freed\nourselves from sense‑desires, have arisen here.\nThen I went with the Aviha heavenly beings to see the Atappa heavenly\nbeings, and with these to see the Sudassa heavenly beings, and with these\nto see the Sudassī heavenly beings, and with all of these to see the Akaniṭṭha\nheavenly beings.\n318", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 92, "chapter_title": "The Heavenly Beings of the Pure Abodes", "sutta_refs": ["DN"], "page": null, "page_start": 317, "page_end": 319, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0daa5504-ec82-46f7-b6ba-e2b3abcd3408", "parent_id": "book-vol11:ch92:commentary:2", "content_type": "commentary", "text": "And there many thousands of heavenly beings came, saluted me, and stood to\none side, saying:\nSir, it is ninety‑one eons since The Buddha Vipassī appeared in the world …\nAnd so it is, Monks, that by his penetration of the fundamentals of The\nTeachings that The Tathāgata remembers the past Buddhas who have\nattained Final Nibbāna (Final Enlightenment), cutting through multiplicity,\nblazing a trail, have exhausted the round, have passed by all\ndiscontentedness; he recalls their births, their names, their clan, their life\nspan, their twin‑disciples, their assemblies of disciples: These Fortunate\nBuddha’s were born thus, were called thus, thus was their clan, thus was\ntheir morality, their Teachings, their wisdom, their residing, thus was their\nliberation.\n(Reference: DN 14)\nIn this Teaching from Gotama Buddha, he shares his recall of past Buddhas that existed,\ntaught, and as a result, there are heavenly beings who reside in the heavenly realm that\nonce studied with those past Buddhas.\nPrior to the awakening and arising of a Buddha, the heavenly realm typically has very few\nbeings. In order to experience a rebirth in the heavenly realm, beings would need to learn\nand practice The Teachings of a Buddha.\nThrough learning, reflecting, and practicing The Teachings of a Buddha, human beings\nare able to improve their wisdom, moral conduct, and mental discipline to attain\nEnlightenment. But, if they fall short of Enlightenment, they are oftentimes reborn in the\nheavenly realm.\nPrior to a Buddha’s awakening and arising in the world, The Teachings that lead to\nEnlightenment are largely unknown to the world. It is the responsibility of a Buddha to\nprovide guidance during their lifetime, to those who choose to be taught, sharing The\nTeachings that lead to Enlightenment. The same Teachings that lead to Enlightenment, if\nEnlightenment is not attained, will in many cases, lead to rebirth in the heavenly realm.\nDuring the lifetime of a Buddha, there will be countless Enlightened beings that awaken.\nAdditionally, there will be countless beings who are reborn into the heavenly realm.\nThe Buddha’s description of interacting with heavenly beings who were reborn there\nbased on previous Buddhas’ Teachings, helps to illustrate his ability to interact with\nheavenly beings and that the heavenly realm has countless beings experiencing rebirth\nduring the lifetime of a Buddha.\nA Buddha does not gain, expect, nor want anything for sharing their Teachings. A\nBuddha is not required to share their Teachings with the world but instead, chooses\nto do so out of loving-kindness and compassion for the world, to end all\ndiscontentedness and the suffering it causes.\n319", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 92, "chapter_title": "The Heavenly Beings of the Pure Abodes", "sutta_refs": ["DN"], "page": null, "page_start": 317, "page_end": 319, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "86edda10-b695-4499-b512-a9385f3a3aae", "parent_id": "book-vol11:ch93:commentary:0", "content_type": "commentary", "text": "Chapter 93\nThe Heavenly Beings from Ten World‑Systems\nComing to See The Tathāgata and\nHis Order of Monks\nMonks, it has often happened that the heavenly beings from ten\nworld‑systems have come to see The Tathāgata and his order of Monks. So\nit has been with the supreme Buddhas of the past, and so it will be with that\nof the future, as it is with me now. I will detail for you the names of the\ngroups of heavenly beings, announce them and teach them to you.\nPay close attention, and I will speak…\nSeven thousand yakkhas of Kapila’s realm,\nWell‑endowed with power and mighty skills,\nFair to see, with splendid train have come\nRejoicing to this wood to see such Monks.\nAnd six thousand yakkhas from Himālaya,\nOf varied hue, and well‑endowed with powers,\nFair to see, with splendid train have come\nRejoicing to this wood to see such Monks.\nFrom Sāta’s Mount three thousand yakkhas more\nOf varied hue, and well‑endowed with powers,\nFair to see, with splendid train have come\nRejoicing to this wood to see such Monks.\nThe sum is sixteen thousand yakkhas all,\nOf varied hue, and well‑endowed with powers,\nFair to see, with splendid train have come\nRejoicing to this wood to see such Monks.\nOf Vessāmitta’s host five hundred more\nOf varied hue, and well‑endowed with powers,\nFair to see, with splendid train have come\nRejoicing to this wood to see such Monks.\nKumbhīra too from Rājagaha comes\n(Whose dwelling‑place is on Vepulla’s slopes):\nA hundred thousand yakkhas follow him.\n320", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 93, "chapter_title": "The Heavenly Beings from Ten World‑Systems", "sutta_refs": ["DN"], "page": null, "page_start": 320, "page_end": 325, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7a330759-8fd4-4e52-8ce5-210df1380308", "parent_id": "book-vol11:ch93:commentary:1", "content_type": "commentary", "text": "King Dhataraṭṭha, ruler of the East,\nThe gandhabbas’ Lord, a mighty King,\nHas come with company. Many sons\nAre his, who all bear Indra’s name,\nAll well‑endowed with mighty skills,\nFair to see, with splendid train have come\nRejoicing to this wood to see such Monks.\nKing Virūḷha, ruler of the South,\nThe Kumbaṇḍhas’ lord, a mighty King,\nHas come with company. Many sons\nAre his, who all bear Indra’s name,\nAll well‑endowed with mighty skills,\nFair to see, with splendid train have come\nRejoicing to this wood to see such Monks.\nVirūpakkha, ruler of the West,\nRuler of nāgas and a mighty King,\nHas come with company. Many sons\nAre his, who all bear Indra’s name,\nAll well‑endowed with mighty skills,\nFair to see, with splendid train have come\nRejoicing to this wood to see such Monks.\nKing Kuvera, ruler of the North,\nRuler of Yakkhas and a mighty King,\nHas come with company. Many sons\nAre his, who all bear Indra’s name,\nAll well‑endowed with mighty skills,\nFair to see, with splendid train have come\nRejoicing to this wood to see such Monks.\nFrom the East King Dhataraṭṭha shone,\nFrom South Virūlhaka, and from the West\nVirūpakkha, Kuvera from the North:\nThus ranged in Kapilavatthu’s wood\nThe Four Great Kings in all their splendor stood.\nWith them came their vassals versed in guile,\nSkilled deceivers all: Kuṭeṇḍu first,\nThen Veṭeṇḍu, Viṭu and Viṭucca,\nCandana and Kāmaseṭṭha next,\nKinnughaṇḍu and Nighaṇḍu, these,\nPanāda, Opamañña, Mātali\n321", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 93, "chapter_title": "The Heavenly Beings from Ten World‑Systems", "sutta_refs": ["DN"], "page": null, "page_start": 320, "page_end": 325, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8081b722-de6d-4dfe-88c2-b7fbd87bb8f3", "parent_id": "book-vol11:ch93:commentary:2", "content_type": "commentary", "text": "(Who was the heavenly beings’ charioteer), Naḷa,\nCittasena of the gandhabbas,\nRājā, Janesabha, Pañcasikha,\nTimbarū with Suriyavaccasā\nHis daughter — these, and more, rejoicing came\nTo that wood to see the Buddha’s Monks.\nFrom Nabhasa, Vesāli, Tacchaka\nCame Nāgas, Kambalas, Assataras,\nPayāgas with their kin. From Yamunā\nDhataraṭṭha came with splendid host,\nErāvana too, the mighty nāga chief\nTo the forest meeting‑place has come.\nAnd the twice‑born, winged and clear of sight,\nFierce garuḍa birds (the nāgas’ foes) have come\nFlying here — Citrā and Supaṇṇā.\nBut here the nāga Kings are safe: the Lord\nHas imposed a truce. With gentle speech\nThey and the nāgas share the Buddha’s peace.\nAsuras too, whom Indra’s hand once struck,\nOcean‑dwellers now, in magic skilled,\nVāsava’s resplendent brothers came,\nThe Kālakañjas, terrible to see,\nDānaveghasas, Vepacitti,\nSucitti and Pahārādha too,\nFell Namucī, and Bali’s hundred sons\n(Who all were called Veroca) with a band\nOf warriors who joined their master Rāhu,\nWho had come to wish their meeting well.\nGods of water, earth, fire, and wind,\nThe Varuṇas and their retainers. Soma\nAnd Yasa too. Heavenly beings born of love\nAnd compassion, with a splendid train,\nThese ten, with tenfold varied hosts, …\nVeṇhu too with his Sahalis came,\nThe Asamas, the Yāma twins, and those\nHeavenly beings who attend on moon and sun,\nConstellation‑gods, sprites of clouds,\nSakka Ruler of the Heavenly Beings, ancient donor,\nThese ten, with tenfold varied hosts, …\n322", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 93, "chapter_title": "The Heavenly Beings from Ten World‑Systems", "sutta_refs": ["DN"], "page": null, "page_start": 320, "page_end": 325, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f38ba0b4-f69a-4483-bcb0-e2b0369e0af9", "parent_id": "book-vol11:ch93:commentary:3", "content_type": "commentary", "text": "The Sahabhus, radiant, bright, came next,\nFiery‑crested. The Ariṭṭhakas,\nThe Rojas, cornflower‑blue, with Varuṇā\nAnd Sahadhammā, Accutā, Anejakā,\nSūleyya, Rucirā, the Vāsavanesis,\nThese ten, with tenfold varied hosts, …\nThe Samānas and Mahā‑Samānas both,\nBeings manlike and more than manlike came,\nThe ‘Pleasure‑corrupted’ and ‘Mind‑corrupted’ gods,\nGreen heavenly beings, and the red ones too,\nPāragas, Mahā‑Pāragas with train,\nThese ten, with tenfold varied hosts, …\nSukkas, Karumhas, Aruṇas, Veghanasas,\nFollow in the Odātagayhas’ wake.\nVicakkhaṇas, Sadāmattas, Harāgajas,\nThose gods called ‘Mixed in Splendor’, and Pajunna\nThe Thunderer, who also causes rain,\nThese ten, with tenfold varied hosts, …\nThe Khemiyas, the Tusitas and Yāmas,\nThe Kaṭṭhakas with train, Lambītakas,\nThe Lāma chiefs, and the gods of flame\n(The Āsavas), those who excite in shapes\nThey’ve made, and those who seize on others’ work,\nThese ten, with tenfold varied hosts, …\nThese sixty heavenly being‑hosts, of varied kinds,\nAll came arranged in order of their groups,\nAnd others too, in due array. They said:\n‘He who’s transcended birth, he for whom\nNo obstacle remains, who’s crossed the flood,\nHim, fetterless, we’ll see, the Mighty One,\nTraversing free without transgression, as\nIt were the moon that passes through the clouds.’\nSuBrahmā next, and with him Paramatta,\nSanankumāra, Tissa, who were sons\nOf the Mighty One, these also came.\nMahā‑Brahmā, who ruled a thousand worlds,\nIn the Brahmā‑world supreme, arisen there,\nShining bright, and terrible to see,\nWith all his train. Ten lords of his who each\n323", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 93, "chapter_title": "The Heavenly Beings from Ten World‑Systems", "sutta_refs": ["DN"], "page": null, "page_start": 320, "page_end": 325, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e1cbe398-a66b-49eb-a381-cb5715fb904a", "parent_id": "book-vol11:ch93:commentary:4", "content_type": "commentary", "text": "Rule a Brahmā‑world, and in their midst\nHārita, who ruled a hundred thousand.\nAnd when all these had come in vast array,\nWith Indra and the hosts of Brahmā too,\nThen too came Māra’s hosts, and now observe\nThat Black One’s folly. For he said:\n‘Come on, seize and bind them all! With lust\nWe’ll catch them all! Surround them all about,\nLet none escape, whoever he may be!’\nThus the war-lord urged his murky troops.\nWith his palm he struck the ground, and made\nA horrid din, as when a storm-cloud bursts\nWith thunder, lightning and with heavy rain —\nAnd then—shrank back, enraged, but powerless!\nAnd He-Who-Knows-by-Wisdom saw all this\nAnd understood its meaning. To his Monks he said:\n‘The hosts of Māra come, Monks — pay good heed!’\nThey heard the Buddha’s words, and stayed alert.\nAnd Māra’s hosts drew back from those on whom\nNeither crave nor fear could gain a hold.\n‘Victorious, transcending fear, they’ve won:\nHis followers rejoice with all the world!’\n(Reference: DN 20)\n324", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 93, "chapter_title": "The Heavenly Beings from Ten World‑Systems", "sutta_refs": ["DN"], "page": null, "page_start": 320, "page_end": 325, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f96ddb37-cb68-4a86-bf2c-21d2b3c4c704", "parent_id": "book-vol11:ch93:commentary:5", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a recounting of all the groups of\nheavenly beings.\nHe explains that “heavenly beings from ten world-systems have come to see The\nTathāgata and his order of Monks” and this was also experienced by all “the supreme\nBuddhas of the past” and “it will be [experienced by] that of the future” “as it is with me\nnow”.\nAt the end of this Teaching, The Buddha explains that a Practitioner who “knows-by-\nwisdom” and “understood its meaning” of these Teachings, that Māra will come to visit\nthem but through staying alert, Māra’s hosts drew back from those who do not have\ncraving nor fear because Māra could not get a hold of the mind.\nThrough becoming victorious, transcending fear, the Practitioners of these Teachings who\nattain Enlightenment have won and can rejoice with all of the world.\nMāra the Evil One is an unwholesome being who roams the world influencing unskillful,\nunbeneficial, and negative conduct. Māra, and beings acting on its behalf, look for ways\nto entice and lure an individual into conduct that would result in unwholesome results.\nOther traditions may refer to this entity as Satan, The Devil, or other names associated\nwith a devilish being who is associated with the Realm of Hell looking to cause calamity\nfor all beings here on earth attempting to influence human beings to create “hell on\nearth”.\nThrough training the mind in these Teachings, a Practitioner eventually gets to the Jhānas\nwhere the mind is protected and no longer influenced by Māra the Evil One. A mind that\nhas entered the Jhānas “is said to have blindfolded Māra”. Māra is no longer able to\ninfluence a Practitioner as their mind has become more stable and steady through well\ndeveloped wisdom, moral conduct, and mental discipline, yet, the mind is still not\nEnlightened. There is more work to do in order to fully protect the mind from\ndiscontentedness.\n325", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 93, "chapter_title": "The Heavenly Beings from Ten World‑Systems", "sutta_refs": ["DN"], "page": null, "page_start": 320, "page_end": 325, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8011cf08-523c-4165-9020-4e1779fe0b0b", "parent_id": "book-vol11:ch94:scripture:0", "content_type": "scripture", "text": "Chapter 94\nOnce the Heavenly Beings and the Asuras Were\nArrayed for Battle\nMonks, once in the past a certain man set out from Rājagaha and went to\nthe Sumāgadhā Lotus Pond, thinking: ‘I will reflect about the world.’ He then\nsat down on the bank of the Sumāgadhā Lotus Pond reflecting about the\nworld.\nThen, Monks, the man saw a four‑division army entering a lotus stalk on\nthe bank of the pond. Having seen this, he thought: I must be mad! I must\nbe insane! I’ve seen something that doesn’t exist in the world. The man\nreturned to the city and informed a great crowd of people: I must be mad,\nSirs! I must be insane! I’ve seen something that doesn’t exist in the world.\n[They said to him:] But how is it, good man, that you are mad? How are you\ninsane? And what have you seen that doesn’t exist in the world?\nHere, Sirs, I left Rājagaha and approached the Sumāgadhā Lotus Pond,\nthinking: ‘I will reflect about the world.’ He then sat down on the bank of the\nSumāgadhā Lotus Pond reflecting about the world. I saw a four‑division army\nentering a lotus stalk on the bank of the pond. That’s why I’m mad, that’s\nwhy I’m insane, and that’s what I’ve seen that doesn’t exist in the world.\nSurely you’re mad, good man! Surely you’re insane! And what you have seen\ndoesn’t exist in the world.\nNevertheless, Monks, what that man saw was actually real, not unreal. Once\nin the past the heavenly beings and the asuras were arrayed for battle. In\nthat battle the heavenly beings won and the asuras were defeated. In their\ndefeat, the asuras were frightened and entered the asura city through the\nlotus stalk, to the bewilderment of the heavenly beings.\nTherefore, Monks, do not reflect about the world, thinking: ‘The world is\neternal’ or ‘The world is not eternal’; or ‘The world is finite’ or ‘The world is\ninfinite’; or ‘The soul and the body are the same’ or ‘The soul is one thing, the\nbody is another’; or ‘The Tathāgata exists after death,’ or ‘The Tathāgata does\nnot exist after death,’ or ‘The Tathāgata both exists and does not exist after\ndeath,’ or ‘The Tathāgata neither exists nor does not exist after death.’\n326", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 94, "chapter_title": "Once the Heavenly Beings and the Asuras Were", "sutta_refs": ["SN"], "page": null, "page_start": 326, "page_end": 329, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5943886a-0ff6-45e5-bdfa-cf2fd602407f", "parent_id": "book-vol11:ch94:scripture:1", "content_type": "scripture", "text": "For what reason?\nBecause, Monks, this reflection is unbeneficial, irrelevant to the fundamentals\nof the holy life, and does not lead to fading away of strong feelings, to freedom\nfrom strong feelings, to elimination, to peace, to direct knowledge (experience),\nto Enlightenment, to Nibbāna.\nWhen you reflect, Monks, you should reflect: This is discontentedness; you\nshould reflect: This is the cause of discontentedness; you should reflect: This\nis the elimination of discontentedness; you should reflect: This is the way\nleading to the elimination of discontentedness.\nFor what reason?\nBecause, Monks, this reflection is beneficial, relevant to the fundamentals of\nthe holy life, and leads to fading away of strong feelings, to freedom from strong\nfeelings, to elimination, to peace, to direct knowledge (experience), to\nEnlightenment, to Nibbāna.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the cause of\ndiscontentedness’; an effort should be made to understand: ‘This is the\nelimination of discontentedness’; an effort should be made to understand: ‘This\nis the way leading to the elimination of discontentedness.’\n(Reference: SN 56.41)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 94, "chapter_title": "Once the Heavenly Beings and the Asuras Were", "sutta_refs": ["SN"], "page": null, "page_start": 326, "page_end": 329, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a4dd7963-7f27-447b-84ec-48d55462e8d4", "parent_id": "book-vol11:ch94:commentary:0", "content_type": "commentary", "text": "327", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 94, "chapter_title": "Once the Heavenly Beings and the Asuras Were", "sutta_refs": ["SN"], "page": null, "page_start": 326, "page_end": 329, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a1e6ac5b-32b9-43f8-903a-407f5cf72f07", "parent_id": "book-vol11:ch94:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how he recommends that a Practitioner\nshould focus on reflection about The Four Noble Truths, not about “the world”.\nWhile The Buddha shared many Teachings during his forty-five (45) year teaching career,\nand those are The Teachings that lead to Enlightenment, there are certain Teachings that\nhe did not share. A Buddha would share an extensive amount of Teachings that lead to\nEnlightenment during their lifetime but, they would not share everything they know.\nThe wisdom acquired by a Buddha throughout their journey over countless lifetimes, and\nthe life where they became a Buddha, would be deep, profound, and extensive. A\nBuddha would need to be selective about what they do and do not share, and how they\nshare it, in order to guide countless beings to Enlightenment. If a Buddha attempted to\nshare everything they know and have acquired as wisdom during their current life and\npast lives, the average human being would be unable to comprehend the wisdom and it\nwould detract the Student from the core and central path to Enlightenment.\nInstead, a Buddha chooses to only share those Teachings that lead to Enlightenment.\nThey will share the core and central Teachings that are needed to guide individual\nStudents to Enlightenment. In some situations, there are Teachings that a Buddha will not\nshare, and these are referred to as “undeclared Teachings”.\nIn this Teaching and others, The Buddha explains his undeclared Teachings, while at the\nsame time, directing his Students to learn, reflect, and practice The Teachings that he did\ndeclare. The Buddha points to The Four Noble Truths again and again throughout his\nteaching career because it is The Four Noble Truths that is the beginning of The Path to\nEnlightenment. Without understanding and practicing The Four Noble Truths, a\nPractitioner would be unable to experience the breakthrough to understand\ndiscontentedness, the cause of discontentedness, the elimination of discontentedness,\nand the way leading to the elimination of discontentedness.\nA Practitioner will need to deeply learn, reflect, and practice The Four Noble Truths to\nestablish Right View, and then build everything else they learn on The Path to\nEnlightenment on this solid foundation. Therefore, The Buddha will continually point to\nThe Four Noble Truths as the start of this path. The Four Noble Truths was his first\ndiscourse upon awakening to Enlightenment and he continually points to this discourse\nthroughout his entire teaching career.\nThere are also places where he points to those Teachings that are undeclared.\nThese are the undeclared Teachings of Gotama Buddha.\n- the world is eternal\n- the world is not eternal\n- the world is finite\n- the world is infinite\n- the soul is the same as the body\n- the soul is one thing and the body is another\n- after death The Tathāgata exists\n- after death The Tathāgata does not exist\n- after death The Tathāgata both exists and does not exist\n- after death The Tathāgata neither exists nor does not exist\n328", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 94, "chapter_title": "Once the Heavenly Beings and the Asuras Were", "sutta_refs": ["SN"], "page": null, "page_start": 326, "page_end": 329, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "01611fa0-0d26-4342-a920-507e74fbd385", "parent_id": "book-vol11:ch94:commentary:2", "content_type": "commentary", "text": "Tathāgata is another term used to refer to Gotama Buddha.\nGotama Buddha is referring to himself who was an Arahant, therefore, you can also insert\n“Enlightened Being” for Tathāgata. This means, he left The Teachings “undeclared” of\nwhether a human being who has attained Enlightenment as an Arahant “after death\nexists, does not exist, both exists and does not exist, neither exists nor does not exist”.\nAn “afterlife”, which Gotama Buddha left as an “undeclared” Teaching, is what happens\nwhen one has attained Enlightenment in this life or at death - what happens next? That is\nthe afterlife.\nGotama Buddha did not teach about an afterlife or a soul. He left these “undeclared” in\nhis Teachings. He did not teach whether we exist nor not exist once we attain\nEnlightenment and die. He shared that there is no more rebirth as “a being” in The Cycle\nof Rebirth which is different than no existence at all. If we do not attain Enlightenment\nduring this life or at death, we will be reborn through The Cycle of Rebirth.\nJust like all craving/desire/attachment, if we crave the answer to these questions, it will\ncause the mind to be discontent. Knowing the answer to any of these questions will not\nlead to an individual’s own Enlightenment and therefore Gotama Buddha never taught or\n“declared” these Teachings. They are “undeclared”.\nThere were many Teachings Gotama Buddha did not share, as his main focus was to help\npeople understand that they needed to work towards their own salvation through the\nprocess of attaining Enlightenment.\nGotama Buddha focused everyone’s attention, the mind, and their development on The\nTeachings that lead to Enlightenment - the elimination of discontentedness and the\nsuffering it causes rather than rites, rituals, ceremonies and worship or any other aspects\nof life that do not lead to Enlightenment. He taught people to practice The Teachings of\nbeing a good moral person that eliminates all unwholesome Kamma production,\nproducing only wholesome Kamma.\n329", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 94, "chapter_title": "Once the Heavenly Beings and the Asuras Were", "sutta_refs": ["SN"], "page": null, "page_start": 326, "page_end": 329, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2613dde2-054b-447f-a3c7-45eecaaa7c7e", "parent_id": "book-vol11:ch95:commentary:0", "content_type": "commentary", "text": "Chapter 95\nGender of Five Beings\nĀnanda, a Monk understands: It is impossible, it cannot happen that a\nwoman could be a Fortunate One, a Fully Perfectly Enlightened One —\nthere is no such possibility. And he understands: It is possible that a man\nmight be a Fortunate One, a Fully Perfectly Enlightened One — there is such\na possibility.\nHe understands: It is impossible, it cannot happen that a woman could be a\nWheel‑Turning Monarch — there is no such possibility. And he understands: It is\npossible that a man might be a Wheel‑Turning Monarch — there is such a\npossibility.\nHe understands: It is impossible, it cannot happen that a woman could be\nSakka (Ruler of the Heavenly Beings) — there is no such possibility. And he\nunderstands: It is possible that a man might be Sakka — there is such a\npossibility.\nHe understands: It is impossible, it cannot happen that a woman could be\nMāra The Evil One — there is no such possibility. And he understands: It is\npossible that a man might be Māra — there is such a possibility.\nHe understands: It is impossible, it cannot happen that a woman could be\nBrahmā (God) — there is no such possibility. And he understands: It is\npossible that a man might be Brahmā (God) — there is such a possibility.\n(Reference: AN 1.278-AN 1.286)\nIn this Teaching from Gotama Buddha, he shares the gender of five (5) different beings as\nbeing a male.\nIt is important to understand that The Buddha is not sharing that a woman \"cannot\"\nbecome these beings but instead, he is just sharing that these beings are of a male\ngender.\nYou might think of this as sharing that, all monkeys are male.\nIn fact, in nature there are animals that are exclusively just one gender.\nClownfish are all born as male.\nWhiptail lizards are all female.\n330", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 95, "chapter_title": "Gender of Five Beings", "sutta_refs": ["AN"], "page": null, "page_start": 330, "page_end": 331, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "22840a78-498b-4b21-be09-17aeebef854e", "parent_id": "book-vol11:ch95:commentary:1", "content_type": "commentary", "text": "A great majority of tunicates, pulmonate snails, opisthobranch snails, earthworms, and\nslugs are hermaphrodites.\nHermaphrodites: a being having both male and female reproductive organs or other\nsexual characteristics, either nontypical or (in the case of some organisms) as the natural\ncondition.\nThis is just the way the world is created and related to these five beings, The Buddha is\nexplaining that, they are male.\nIf one’s mind has been conditioned to think about discrimination and other aspects of the\nworld where we are told that only men can do this or only women can do that, reading\nsomething like this might invoke that type of thinking.\nThe Buddha is not doing that but instead, just describing the world as it is through The\nNatural Laws of Existence.\nThese beings are male and notice that he describes “Mara The Evil One” as male. That is\none way that you know he is not just preserving high esteemed roles for the male gender\nbut instead, he is even explaining this highly undesirable being as a male as well.\nThe Buddha is just explaining the truth of what does and does not exist. The good news\nis that I doubt anyone is interested in becoming any of these beings but instead would\nlike to attain Enlightenment in this lifetime and be done with The Cycle of Rebirth having\neliminated 100% of all discontentedness. That is the goal, to never be reborn to even\nbecome one of these beings - ever.\nIt is wonderful that the world now sees that all roles in society can be fulfilled by all\ngenders, but these are not roles, they are beings that have specific genders.\nAll clownfish are born as male. It is not possible for a being that is a clownfish to be born\nas a female.\nAll whiptail lizards are female. It is not possible for a being that is a whiptail lizard to be a\nmale.\nThat is just the way it is as a Natural Law of Existence.\n331", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 95, "chapter_title": "Gender of Five Beings", "sutta_refs": ["AN"], "page": null, "page_start": 330, "page_end": 331, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7f378ce6-7780-43cc-a96e-0c1576791bff", "parent_id": "book-vol11:ch96:commentary:0", "content_type": "commentary", "text": "Chapter 96\nFour Observable Benefits for One Who\nLearned The Teachings by Ear\nMonks, when one has learned The Teachings by ear, recited them verbally,\nexamined them with the mind, and penetrated them well by view, four\nbenefits are to be observed.\nWhat four?\nHere, a Monk masters The Teachings: discourses, mixed prose and verse,\nexpositions, verses, inspired spoken phrases, quotations, birth stories,\namazing accounts, and questions-and-answers. He has learned those\nTeachings by ear, recited them verbally, examined them with the mind, and\npenetrated them well by view. He passes away muddled in mind and is\nreborn into a certain group of heavenly beings. There, the happy ones recite\npassages of The Teachings to him. The arising of his memory is sluggish, but\nthen that being quickly reaches distinction.\nThis is the first benefit to be observed when one has learned The Teachings\nby ear, recited them verbally, examined them with the mind, and penetrated\nthem well by view.\nAgain, a Monk masters The Teachings: discourses, mixed prose and verse,\nexpositions, verse inspired spoken phrases, quotations, birth stories,\namazing accounts, and questions-and-answers. He has practiced those\nTeachings by ear, recited them verbally, examined them with the mind, and\npenetrated them well by view. He passes away muddled in mind and is\nreborn into a certain group of heavenly beings. There, the happy ones do not\nrecite passages of The Teachings to him, but a Monk with psychic potency\nwho has attained mastery of mind teaches The Teachings to an assembly of\nheavenly beings. It occurs to him: This is The Teachings and discipline in\nwhich I formerly lived the spiritual life. The arising of his memory is sluggish,\nbut then that being quickly reaches distinction.\nSuppose a man were skilled in the sound of a kettledrum. While traveling\nalong a highway, he might hear the sound of a kettledrum and would not be\nat all confused or uncertain about the sound; rather, he would conclude: That\nis the sound of a kettledrum. So too, a Monk masters The Teachings … The\narising of his memory is sluggish, but then that being quickly reaches\ndistinction.\n332", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 96, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 332, "page_end": 336, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f539c79e-7cbb-4d74-a874-e8ae55eea6e5", "parent_id": "book-vol11:ch96:commentary:1", "content_type": "commentary", "text": "This is the second benefit to be observed when one has followed The\nTeachings by ear, recited them verbally, examined them with the mind, and\npenetrated them well by view.\nAgain, a Monk masters The Teachings: discourses, mixed prose and verse,\nexpositions, verses, inspired spoken phrases, quotations, birth stories,\namazing accounts, and questions-and-answers. He has learned those\nTeachings by ear, recited them verbally, examined them with the mind, and\npenetrated them well by view. He passes away muddled in mind and is\nreborn into a certain group of heavenly beings. There, the happy ones do not\nrecite passages of The Teachings to him, nor does a Monk with psychic\npotency who has attained mastery of mind teach The Teachings to an\nassembly of heavenly beings. However, a young heavenly being teaches The\nTeachings to an assembly of heavenly beings. It occurs to him: These are\nThe Teachings and discipline in which I formerly lived the spiritual life. The\narising of his memory is sluggish, but then that being quickly reaches\ndistinction.\nSuppose a man were skilled in the sound of a conch. While traveling along a\nhighway, he might hear the sound of a conch and he would not be at all\nconfused or uncertain about the sound; rather, he would conclude: That is\nthe sound of a conch. So too, a Monk masters The Teachings ... The arising\nof his memory is sluggish, but then that being quickly reaches distinction.\nThis is the third benefit to be observed when one has learned The Teachings\nby ear, recited them verbally, examined them with the mind, and penetrated\nthem well by view.\nAgain, a Monk masters The Teachings: discourses, mixed prose and verse,\nexpositions, verses, inspired spoken phrases, quotations, birth stories,\namazing accounts, and questions-and-answers. He has practiced those\nTeachings by ear, recited them verbally, examined them with the mind, and\npenetrated them well by view. He passes away muddled in mind and is\nreborn into a certain group of heavenly beings. There, the happy ones do not\nrecite passages of The Teachings to him, nor does a Monk with psychic\npotency who has attained mastery of mind teach The Teachings to an\nassembly of heavenly beings, nor does a young heavenly being teach The\nTeachings to an assembly of heavenly beings. However, one being who has\nbeen spontaneously reborn reminds another who has been spontaneously\nreborn: Do you remember, dear sir? Do you remember where we formerly\nlived the spiritual life? The other says: I remember, dear sir. I remember…\nThe arising of his memory is sluggish, but then that being quickly reaches\ndistinction.\n333", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 96, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 332, "page_end": 336, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c6132435-d098-4821-8258-a706433dcb56", "parent_id": "book-vol11:ch96:commentary:2", "content_type": "commentary", "text": "Suppose there were two friends who had played together in the mud. By\nchance they would meet one another later in life. Then one friend would say\nto the other: Do you remember this, friend? Do you remember that, friend?\nAnd the other would say: I remember, friend. I remember. So too, a Monk\nmasters The Teachings… The arising of his memory is sluggish, but then that\nbeing quickly reaches distinction.\nThis is the fourth benefit to be observed when one has learned The\nTeachings by ear, recited them verbally, examined them with the mind, and\npenetrated them well by view.\nThese are the four benefits to be observed when one has learned The\nTeachings by ear, recited them verbally, examined them with the mind, and\npenetrated them well by view.\n(Reference: AN 4.191)\n334", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 96, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 332, "page_end": 336, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "57e54e5a-759b-4a80-b8f8-40145395aca4", "parent_id": "book-vol11:ch96:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, we can observe the method of learning during The\nBuddha’s lifetime. “When one has learned The Teachings by ear, recited them verbally,\nexamined them with the mind, and penetrated them well by view” is how Students would\nlearn with him over 2,500 years ago.\nGotama Buddha shared The Teachings orally and nothing was written down during his\nlifetime. It was not until later, after his death, that it was decided to capture The Teachings\nin written format.\nAn Enlightened mind has such a high degree of memory that all the Enlightened beings\nwho had attained Enlightenment during Gotama Buddha’s lifetime were committed to\nrecite what they remembered and to document The Teachings for future generations.\nThe spoken words of The Buddha were recited by his more developed Students and\ncaptured for the ultimate development of what we refer to as The Pāli Canon or The Pāli\nText.\n“The Words of The Buddha” book series is comprised of those spoken words that came\nfrom the mind of Gotama Buddha, into the minds of his Students, produced countless\nEnlightened minds, remembered for the duration of The Buddha’s lifetime, then recited\nand captured to eventually end up in The Pāli Canon and into your hands at this moment.\nThese Teachings have been preserved throughout history because they work. These\nTeachings in the format of this book series provides a method of learning that was not\navailable during the lifetime of The Buddha. Today, you have access and we can distribute\nthese Teachings worldwide in an instant with the ability to reference these Teachings\nthroughout your life as you develop your life practice.\nToday, recitation of The Teachings “word for word” is not needed. Instead, one needs to\nlearn, reflect, and practice The Teachings for deep understanding.\nGotama Buddha shared this same method of learning during his lifetime.\n1.) Learn: “when one has learned The Teachings by ear, recited them verbally”.\n2.) Reflect: “examined them with the mind”.\n3.) Practice: “penetrated them well by view”.\nWhile today we have books, videos, podcasts, and other methods of sharing The\nTeachings, it is important to also learn directly with a Teacher in an environment where a\nTeacher can verbally explain The Teachings and you have the opportunity to ask\nquestions for clarification.\nIt would be impossible for someone to read a book, watch videos, listen to a podcast,\nand/or use other resources in a way that would produce an Enlightened mind without any\ninteraction with The Community to include a Teacher.\nThere are many questions and points of clarification that are needed along The Path to\nEnlightenment. There are many challenges and having a relationship with a Teacher will\nallow you to gain insight through seeking guidance.\n335", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 96, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 332, "page_end": 336, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c32a9010-438e-426e-92a1-2376f0e96df7", "parent_id": "book-vol11:ch96:commentary:4", "content_type": "commentary", "text": "As one does, they come to develop the mind in this life and have an improved ability to\nattain Enlightenment experiencing the life changing results of developing one’s life\npractice with guidance from a Teacher.\nIf one applies effort towards learning and does not attain Enlightenment, like those\ndescribed in this Teaching, then there is an improved rebirth for one’s next existence.\nThe goal is to attain Enlightenment as an Arahant and to no longer experience rebirth into\na new existence. But, should that not occur, one will have gained the benefits of learning,\nreflecting, and practicing in this life. In fact, you may have learned, reflected, and\npracticed in a previous life and this is now part of your continuation of The Path to\nEnlightenment in this current life.\nIn this Teaching, The Buddha is describing four unique situations where one who has\nbeen learning, reflecting, and practicing yet the mind is still “muddled” having not\nattained Enlightenment, died, and was reborn into the heavenly realm. But the heavenly\nrealm is not the goal of this path as Enlightenment is the goal where one has escaped The\nCycle of Rebirth. If one is reborn into the heavenly realm, there is still existence and one\nhas the potential to then fall down into another realm from the heavenly realm.\nEach of the situations described in this Teaching involves a being who learns, reflects,\nand practices The Teachings during a human birth, is reborn into the heavenly realm,\ncontinues their learning in the heavenly realm, and then with “the arising of his memory\n[being] is sluggish, but then that being quickly reaches distinction” or in other words,\nquickly reaches Enlightenment from the heavenly realm.\nUnderstanding the individual situations described in this Teaching is not necessarily\nimportant for one’s progression to Enlightenment. The important lesson being shared here\nis that one’s efforts to learn, reflect, and practice are moving the mind towards\nEnlightenment in this very life but if for some reason one does not attain Enlightenment,\nthen, all is not lost. With improved development of the mind, a Practitioner will be able to\nexperience an improved rebirth and continue their progress from within that new\nexistence.\n336", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 96, "chapter_title": "Four Observable Benefits for One Who", "sutta_refs": ["AN"], "page": null, "page_start": 332, "page_end": 336, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cd81c701-1d02-4c1e-8868-c43dacd68736", "parent_id": "book-vol11:ch97:scripture", "content_type": "scripture", "text": "Chapter 97\nThe Heaven Named ‘Contact’s Sixfold Base’\nIt is a gain for you, Monks, it is well gained by you, that you have obtained the\nopportunity for living the holy life. I have seen, Monks, the heaven named\n‘Contact’s Sixfold Base’.\nThere whatever form one sees with the eye is desirable, never undesirable;\nlovely, never unlovely; agreeable, never disagreeable.\nWhatever sound one hears with the ear …\nWhatever odor one smells with the nose …\nWhatever flavor one tastes with the tongue …\nWhatever physical object one touches with the body …\nWhatever mental objects one recognizes with the mind is desirable, never\nundesirable; lovely, never unlovely; agreeable, never disagreeable.\nIt is a gain for you, Monks, it is well gained by you, that you have obtained the\nopportunity for living the holy life.\n(Reference: SN 35.135)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 97, "chapter_title": "The Heaven Named ‘Contact’s Sixfold Base’", "sutta_refs": ["SN"], "page": null, "page_start": 337, "page_end": 337, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ee531e3c-0d8c-44c5-bfeb-0595394948ae", "parent_id": "book-vol11:ch97:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares an aspect of the heavenly realm where\nThe Six Sense Bases always have contact with desirable, lovely, and agreeable forms,\nsounds, odors, flavors, physical objects, and mental objects.\nThis will produce exclusively pleasant feelings in the mind, therefore, the mind of heavenly\nbeings is discontent (i.e. not Enlightened).\nHeavenly beings are experiencing exclusively pleasant feelings, therefore, they will\noftentimes lack the motivation to learn, reflect, and practice The Teachings that lead to\nEnlightenment. They will continue to be reborn throughout all the realms of existence until\nthey apply determination, dedication, and diligence to progress to Enlightenment.\nWhile many have been taught that rebirth in the heavenly realm is desirable and a goal to\nachieve, the heavenly realm is not permanent and those beings have not yet attained\nEnlightenment to escape The Cycle of Rebirth.\nThey continue to exist and continue to experience discontentedness. Their challenges\nand struggles continue as long as the mind is complacent and unEnlightened. They will\ncontinue to be reborn through The Cycle of Rebirth in all the various realms of hell,\nanimal, afflicted spirits, human, and heaven until they attain Enlightenment.\n337", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 97, "chapter_title": "The Heaven Named ‘Contact’s Sixfold Base’", "sutta_refs": ["SN"], "page": null, "page_start": 337, "page_end": 337, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e001028d-328d-40ac-8e26-432a4dc58b7e", "parent_id": "book-vol11:ch98:commentary:0", "content_type": "commentary", "text": "Chapter 98\nImpermanent, Short-Term, Non‑Eternal\nHeavenly Beings\nMonks, in the evening the lion, the King of Beasts, comes out from his lair,\nstretches his body, surveys the four quarters all around, and roars his lion’s\nroar three times. Then he sets out in search of game.\nWhatever animals hear the lion roaring for the most part are filled with fear, a\nsense of urgency, and terror. Those who live in holes enter their holes; those\nwho live in the water enter the water; those who live in the woods enter the\nwoods; and the birds resort to the sky. Even those royal bull elephants,\nbound by strong thongs in the villages, towns, and capital cities, burst and\nbreak their bonds apart; frightened, they urinate and defecate and flee here\nand there. So powerful among the animals is the lion, the King of Beasts, so\nmajestic and mighty.\nSo too, Monks, when The Tathāgata arises in the world, an Arahant,\nPerfectly Enlightened, accomplished in true wisdom and conduct, fortunate,\nknower of the world, unsurpassed trainer of persons to be tamed, Teacher of\nheavenly beings and humans, The Enlightened One, The Perfectly\nEnlightened One, he teaches The Teachings thus:\n(1)Such is personal existence,\n(2)such the origin of personal existence,\n(3)such the elimination of personal existence,\n(4)such the way to the elimination of personal existence.\nWhen those heavenly beings who are long‑lived, beautiful, abounding in\nhappiness, residing for a long time in magnificent palaces, hear The\nTathāgata’s teaching of The Teachings, for the most part they are filled with\nfear, a sense of urgency, and terror thus:\nIt seems that we are actually impermanent, though we thought ourselves\npermanent; it seems that we are actually short-term, though we thought\nourselves everlasting; it seems that we are actually non‑eternal, though we\nthought ourselves eternal. It seems that we are impermanent, short-term,\nnon‑eternal, included in personal existence. So powerful is The Tathāgata, so\nmajestic and mighty is he in this world together with its heavenly beings.\n(Reference: SN 4.33)\n338", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 98, "chapter_title": "Impermanent, Short-Term, Non‑Eternal", "sutta_refs": ["SN"], "page": null, "page_start": 338, "page_end": 339, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b11c0ee6-d5d1-4cbd-b347-a0680ce19985", "parent_id": "book-vol11:ch98:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how when a Buddha arises in the world\nand the heavenly beings hear from his Teachings that existence in the heavenly realm is\nnot permanent, “they are filled with fear, a sense of urgency, and terror”.\nThe Buddha explains that The Teachings of a Buddha are very powerful. The Teachings of\na Buddha are clear and concise explaining The Natural Laws of Existence. And while the\nvast majority of beings have no understanding of a Buddha’s Teachings, once they learn,\nreflect, and practice them, they can observe they are the truth to acquire wisdom.\nUpon one’s initial understanding of a Buddha’s Teachings, one might be shaken up to\nlearn aspects of the world they were unaware of and differ from their current\nunderstanding. As one learns and practices more deeply, the mind can establish a high\ndegree of stability and steadiness through independent verification of The Teachings and\ntraining the mind to be unshakable.\n339", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 98, "chapter_title": "Impermanent, Short-Term, Non‑Eternal", "sutta_refs": ["SN"], "page": null, "page_start": 338, "page_end": 339, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a665213a-9c0a-45a4-91ec-cf3c2e2a98c3", "parent_id": "book-vol11:ch99:scripture:0", "content_type": "scripture", "text": "Chapter 99\nA Harmful View of Baka the Brahmā\nMonks, on one occasion I was living at Ukkaṭṭha in the Subhaga Grove at the\nroot of a royal sāla tree.\nNow on that occasion a harmful view had arisen in Baka the Brahmā thus:\nThis is permanent, this is everlasting, this is eternal, this is total, this is not\nsubject to pass away; for this is where one is neither born nor ages nor dies\nnor passes away nor reappears, and beyond this there is no other escape.\nI knew with my mind the thought in the mind of Baka the Brahmā, so just as\nquickly as a strong man might extend his flexed arm or flex his extended\narm, I vanished from the root of the royal sāl-tree in the Subhaga Grove at\nUkkaṭṭha and appeared in that Brahmā‑world. Baka the Brahmā saw me\ncoming in the distance and said: Come, good sir! Welcome, good sir! It is\nlong, good sir, since you found an opportunity to come here. Now, good sir,\nthis is permanent, this is everlasting, this is eternal, this is total, this is not\nsubject to pass away; for this is where one is neither born nor ages nor dies\nnor passes away nor reappears, and beyond this there is no other escape.\nWhen this was said, I told Baka the Brahmā: The worthy Baka the Brahmā\nhas lapsed into ignorance (unknowing of true reality); he has lapsed into\nignorance in that he says of the impermanent that it is permanent, of the\nshort-term that it is everlasting, of the non‑eternal that it is eternal, of the\nincomplete that it is total, of what is subject to pass away that it is not\nsubject to pass away, of where one is born, ages, dies, passes away, and\nreappears, that here one is neither born nor ages nor dies nor passes away\nnor reappears; and when there is another escape beyond this, he says there\nis no other escape beyond this.\n(Further details can be found by reading Brahmānimantanika Discourse (The\nInvitation of a Brahmā) Pāli version in the Majjhima Nikaya section of\nTripitaka.)\nHaving seen fear in being\nAnd [having seen] that being will cease to be,\nI did not welcome any kind of being,\nNor did I cling to excitement.\n340", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 99, "chapter_title": "A Harmful View of Baka the Brahmā", "sutta_refs": ["MN"], "page": null, "page_start": 340, "page_end": 345, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d8270e8b-bc57-4a84-b648-84499ddf41ca", "parent_id": "book-vol11:ch99:scripture:1", "content_type": "scripture", "text": "At that the Brahmā and the Brahmā’s Assembly and the members of the\nBrahmā’s Assembly were struck with wonder and amazement, saying: It is\nwonderful, Sirs, it is marvelous, the great power and great might of the\nAscetic Gotama! We have never before seen or heard of any other Ascetic or\nBrāhmin who had such great power and such great might as has this Ascetic\nGotama, who went forth from a Sakyan clan. Sirs, though living in a\ngeneration that excites in existence, that takes excitement in existence, that\nrejoices in existence, he has eliminated existence at its root.\n(Reference: MN 49)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 99, "chapter_title": "A Harmful View of Baka the Brahmā", "sutta_refs": ["MN"], "page": null, "page_start": 340, "page_end": 345, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fb2f6c6e-794e-4630-a4f3-91fc19c0ce29", "parent_id": "book-vol11:ch99:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares an experience of him sharing Teachings\nwith “Baka the Brahmā” and that they complimented him on his Teachings.\nYou can observe that during the lifetime of The Buddha, many people referred to him only\nas “Ascetic Gotama”. While today we refer to him as “The Buddha”, and many different\nnames associated with being a Buddha, during his lifetime, many were unaware that he\nwas a Buddha.\nIt would only be Students who learned and practiced his Teachings that observed the\ncondition of their mind gradually improving that they would discover that he was a\nBuddha.\nThere are multiple criteria of what makes a Buddha, a Buddha and these criteria cannot\nbe fully satisfied until one dies. Therefore, during his lifetime, he was another Teacher\nwho, while successful, was just another Teacher who shared Teachings on The Path to\nEnlightenment.\nHowever, being a Buddha and having deep, profound, and penetrating wisdom, he was\nvery successful at guiding countless people to Enlightenment during his lifetime. His\nTeachings were successful during his lifetime and after his death at leading countless\npeople to the peaceful, calm, serene, content, and joyful mental state of Enlightenment.\nWhat is a Buddha?\nA “Buddha” is not a Stage of Enlightenment but instead, is a unique type of Enlightened\nbeing. A Buddha is an Arahant who has attained Enlightenment without any assistance of\nTeachers but only through their own efforts of using the world as their Teacher and\nperhaps Teachings of a previously awakened Buddha.\nThere are three primary criteria of what makes a Buddha a Buddha.\n1.) A Buddha awakens to Enlightenment through their own independent journey without\nthe assistance of any Teachers, independently discovering The Teachings that lead to\nEnlightenment.\nA Buddha has fully eliminated The Ten Fetters to attain Enlightenment as an Arahant but\nthey have done so through their own independent journey without the assistance of any\nTeachers, developing deep wisdom of what is needed to attain Enlightenment.\n341", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 99, "chapter_title": "A Harmful View of Baka the Brahmā", "sutta_refs": ["MN"], "page": null, "page_start": 340, "page_end": 345, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d06c3af6-ece3-43db-891a-85217c5ebc19", "parent_id": "book-vol11:ch99:commentary:1", "content_type": "commentary", "text": "2.) A Buddha guides countless others to Enlightenment during their lifetime through\nsharing their independently discovered Teachings that led to their own Enlightenment\nduring their independent journey.\nA Buddha has the ability to guide countless beings to the attainment of Enlightenment\nduring their lifetime and after their death. A Buddha will dedicate the remaining time of\ntheir life towards sharing their Teachings and guiding countless beings to Enlightenment.\n3.) Upon a Buddha’s death, they will leave their Teachings in a condition that can be\ncontinually shared assisting countless more beings to Enlightenment after their death.\nA Buddha’s Teachings and Students will continue to guide countless people to\nEnlightenment after a Buddha’s death. A Buddha has already done the hard work of\nfiguring out how to attain Enlightenment. You just need to learn and practice his\nTeachings to improve the condition of the mind and your life.\nA Buddha is referred to as a Fully Perfectly Enlightened Buddha, a Perfectly Enlightened\nOne, or a Tathāgata. They are a human being, a Teacher, one with deep compassion for\nall beings and the world. They have deep wisdom to help the world through individuals\nchoosing to learn and practice their Teachings to attain Enlightenment.\nThey are considered Perfectly Enlightened because there are no outside influences that\nhave led to their awakening, so they have “Perfect Enlightenment” where their mind is\nunaffected by any teachings outside of their own independently discovered Teachings\nthat led to their awakening.\nA Buddha will have an excellent memory being able to recall countless past events and\nsituations with stunning accuracy. Unlike other humans, their memory does not fade and\nis not overwritten.\nA Buddha will need to weave their way through a previous Buddha’s Teachings as all\nthings are affected by impermanence, thus, a previous Buddha’s Teachings will not be in\na pure condition.\nA Buddha will be able to easily determine the condition of the mind of another person,\nthen be able to help them with Teachings to eliminate the unwholesome qualities of the\nmind and cultivate wholesome qualities of the mind. A Buddha will be able to observe the\ncondition of another being’s mind but only does so with an interest to help the other being\neliminate the unwholesome qualities from the mind and cultivate wholesome qualities in\nthe mind to guide one towards Enlightenment.\nA Buddha will have a deep practice of their own Teachings, leading by example as a\nliving, breathing, walking example of their Teachings.\nA Buddha will be able to make predictions of the future and understand the future\nprogress of the world as a whole while explaining past events and the current condition of\nthe world through their Teachings.\n342", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 99, "chapter_title": "A Harmful View of Baka the Brahmā", "sutta_refs": ["MN"], "page": null, "page_start": 340, "page_end": 345, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1eda3365-6642-4f0c-8dae-4fc83e2cfbe0", "parent_id": "book-vol11:ch99:commentary:2", "content_type": "commentary", "text": "A Buddha will know this is their last life without being reborn into any realm of existence.\nThey will have insight into their previous lives and knowledge of their existence in those\nprevious lives. Their only goal will be to lead as many people to Enlightenment as possible\nand to create a strong Community of humans with Enlightenment who will assist others to\nattain Enlightenment and leave strong Teachings that will assist unEnlightened beings to\nbecome Enlightened after a Buddha’s death.\nWhen a Buddha arises in the world, this is your best opportunity to attain Enlightenment.\nA Buddha will have independently realized their Enlightenment and will be experiencing\n“Perfect Enlightenment”. A Buddha will have deep knowledge, deep understanding, and\ndeep wisdom of how to attain Enlightenment through their independent realization of\nEnlightenment. A Buddha will be able to teach and guide all humans, who are interested\nto learn, towards Enlightenment.\nA Buddha arising in the world is extremely rare. The last Buddha currently known to the\nworld was Gotama Buddha who died over 2,500 years ago.\nWhy Does a Buddha Appear in the World?\nA Buddha appears in the world when a Buddha is needed.\nWhen humanity has reached a point of major confusion, conflict, and there is grave\nsuffering throughout the world, a Buddha will appear.\nA Buddha has the ability to help all of humanity to realize a better existence through their\nindependently realized Teachings.\nA Buddha will have struggled for countless lives to reach Enlightenment. Their journey on\nThe Path would have been long and difficult over untold numbers of countless rebirths\nbut they would never give up in their pursuit to Full and Perfect Enlightenment. They also\nwould never give up on sharing their Teachings with all of humanity teaching until death.\nA Buddha would have deep compassion for every single being in existence - past,\npresent, and future.\nA Buddha would know that they have attained Full and Perfect Enlightenment and are\nable to help all of humanity now and well into the future. But, all of humanity is never\nready and willing to learn, grow, and progress on The Path during a Buddha’s existence.\nAll unEnlightened beings are already experiencing significant internal struggles so they\nwill also struggle to closely understand and practice The Teachings that will lead to their\nfull liberation. Most will not even know there is a solution to their struggles of the mind\nbecause they do not necessarily realize there is a problem.\nComplacency is the norm and is the most detrimental quality of the mind.\n343", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 99, "chapter_title": "A Harmful View of Baka the Brahmā", "sutta_refs": ["MN"], "page": null, "page_start": 340, "page_end": 345, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d3f47642-9e77-4a6b-8ad6-3b05bda8b597", "parent_id": "book-vol11:ch99:commentary:3", "content_type": "commentary", "text": "Humanity may or may not even see the struggles and issues that are apparent and so\nclear to a Buddha. The vast majority of humanity will not even know that a Buddha has\nappeared because they are unable to determine who is or is not Enlightened and, thus,\nwould not be able to determine who is or is not a Buddha. Humanity is mostly\n“unknowing” of true reality and “unknowing” of the countless problems faced by all\nbeings. The large masses do not understand the challenges they are facing with the\nunEnlightened mind, so they are unfamiliar with the solutions to the unEnlightened mind.\nA Buddha sees all the problems and has all the solutions of how to guide a being on The\nPath to Enlightenment so that a more Enlightened humanity can work together to solve its\nchallenges.\nA Buddha’s responsibility is not to himself as they have transcended any selfish pursuit or\ninterest in fame or fortune. A Buddha chooses to spread the word of their appearance\nand Teachings through guiding people to attain Enlightenment without the need for others\nto know they are a Buddha. A Buddha can be more productive through others not\nknowing he is a Buddha because he can more accurately assess a Practitioner’s mind. If\nthere is a worldwide announcement of the arrival of a Buddha, there would be those who\nagree and come to that Buddha for guidance and others who would reject the idea of a\nBuddha being in existence.\nThose who reject the idea of a Buddha’s existence would not seek guidance on The Path\nto Enlightenment, and those who do seek guidance might try to be on their “best\nbehavior” masking the mind’s true nature. This would hinder a Buddha’s ability to observe\nthe condition of a Student’s mind and, thus, be more limiting to how a Buddha could\nassist their Students in the progress of Enlightenment.\nA Buddha would not be interested in a worldwide announcement of their awakening as it\nwould be counterproductive and would instead, choose to humbly and peacefully share\ntheir Teachings with those who choose to be taught. A Buddha will encourage people to\nlearn and progress on The Path guiding anyone who is interested to attain Enlightenment.\nA Buddha’s goal is to help eliminate the massive amount of suffering that is pervasive and\nthe original cause for the Buddha’s appearance in the world.\nA Buddha appearing in today’s society would need to be creative in understanding\nexactly how to present The Teachings to an “unaware” and otherwise absorbed audience.\nAn audience that is complacent either unknowingly unaware or purposefully ignoring their\nown suffering.\nEither way, upon a Buddha’s appearance, the Buddha will have to put much more thought\nand effort into convincing people that there is a problem rather than the thought and effort\nthat they would put into the actual sharing of The Teachings themselves.\nComplacency is not easily eradicated, and the vast majority of the world is complacent\nunknowing of the true struggles faced and the solutions to these struggles.\nOnce a person decides they need guidance and accepts responsibility to learn and\npractice, the Buddha is well prepared to deliver every Teaching that permeates their entire\nmind.\n344", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 99, "chapter_title": "A Harmful View of Baka the Brahmā", "sutta_refs": ["MN"], "page": null, "page_start": 340, "page_end": 345, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2d93faa8-78ab-4e13-b4a9-fe4b3c95c4a6", "parent_id": "book-vol11:ch99:commentary:4", "content_type": "commentary", "text": "There is no one or nothing that could eliminate the wisdom acquired by a Buddha through\ntheir independently realized Enlightenment.\nThere are no specific physical features that would identify a Buddha as being a Buddha.\nYou will know who is a Buddha through observing their work to develop a dedicated\nCommunity of Practitioners and Teachers while assisting countless Practitioners to attain\nEnlightenment. You will be able to observe through a Buddha’s work towards sharing The\nTeachings into the world in such a way that helps countless beings attain Enlightenment\nduring his lifetime and after his death leaving The Teachings and a Community to share\nthose Teachings. And, if you know that individual does not have any Teachers but was\nable to benefit countless beings to attain Enlightenment during their lifetime and after\ntheir death, with their Teachings continuing to help countless beings attain Enlightenment,\nthen this person could be considered a Buddha.\n345", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 99, "chapter_title": "A Harmful View of Baka the Brahmā", "sutta_refs": ["MN"], "page": null, "page_start": 340, "page_end": 345, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "055288da-f6cd-4fd4-8fd7-90843bd2231c", "parent_id": "book-vol11:ch100:commentary:0", "content_type": "commentary", "text": "Chapter 100\nThe Partly Eternalists and\nThe Partly Non‑Eternalists\nThere are, Monks, some Ascetics and Brāhmins who are partly Eternalists\nand partly Non‑Eternalists, who proclaim the partial eternity and the partial\nnon‑eternity of the self and the world in four ways.\nOn what grounds?\n(1) There comes a time, Monks, sooner or later after a long period, when this\nworld contracts. At a time of contraction, beings are mostly reborn in the\nĀbhassara Brahmā world. And there they dwell, mind‑made, feeding on\nexcitement, self‑luminous, moving through the air, glorious — and they stay\nlike that for a very long time.\nBut the time comes, sooner or later after a long period, when this world\nbegins to expand. In this expanding world an empty palace of Brahmā\nappears. And then one being, from exhaustion of his life span or of his\nmerits, falls from the Ābhassara world and arises in the empty\nBrahmā‑palace. And there he dwells, mind‑made, feeding on excitement,\nself‑luminous, moving through the air, glorious — and he stays like that for a\nvery long time.\nThen in this being who has been alone for so long there arises unrest,\ndiscontent and worry, and he thinks: Oh, if only some other beings would\ncome here! And other beings, from exhaustion of their life span or of their\nmerits, fall from the Ābhassara world and arise in the Brahmā–palace as\ncompanions for this being.\nAnd then, Monks, that being who first arose there thinks: I am Brahmā (God),\nthe Great Brahmā, the Conqueror, the Unconquered, the All-Knowing, the\nAll-Powerful, the Lord, the Maker and Creator, Ruler, Appointer and Orderer,\nFather of All That Have Been and Shall Be. These beings were created by\nme. How so? Because I first had this thought: Oh, if only some other beings\nwould come here! That was my wish, and then these beings came into this\nexistence! But those beings who arose subsequently think: This, friends, is\nBrahmā (God), Great Brahmā, the Conqueror, the Unconquered, the All-\nKnowing, the All-Powerful, the Lord, the Maker and Creator, Ruler, Appointer\nand Orderer, Father of All That Have Been and Shall Be. How so? We have\nseen that he was here first, and that we arose after him.\n346", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 100, "chapter_title": "The Partly Eternalists and", "sutta_refs": ["DN"], "page": null, "page_start": 346, "page_end": 348, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5a9a86de-2777-4daf-a764-e28fd99e1c20", "parent_id": "book-vol11:ch100:commentary:1", "content_type": "commentary", "text": "And this being that arose first is longer‑lived, more beautiful and more\npowerful than they are.\nAnd it may happen that some being falls from that realm and arises in this\nworld. Having arisen in this world, he goes forth from the household life into\nhomelessness. Having gone forth, he by means of effort, exertion,\napplication, earnestness, and right attention attains to such a degree of\nmental concentration that he thereby recalls his last existence, but recalls\nnone before that. And he thinks: That Brahmā (God), … he made us, and he\nis permanent, stable, eternal, not subject to change, the same for ever and\never. But we who were created by that Brahmā (God), we are impermanent,\nunstable, short‑lived, fated to fall away, and we have come to this world.\nThis is the first case whereby some Ascetics and Brāhmins are partly\nEternalists and partly Non‑Eternalists.\n(2) And what is the second way? There are, Monks, certain heavenly beings\ncalled Corrupted by Pleasure. They spend an excessive amount of time\naddicted to happiness, play and enjoyment, so that their mindfulness\ndisappears, and by the disappearance of mindfulness those beings fall from\nthat state.\nAnd it can happen that a being, having fallen from that state, arises in this\nworld. Having arisen in this world, he goes forth from the household life into\nhomelessness. Having gone forth, he by means of effort, exertion,\napplication, earnestness and right attention attains to such a degree of\nmental concentration that he thereby recalls his last existence, but recalls\nnone before that.\nHe thinks: Those divine heavenly beings who are not corrupted by pleasure\ndo not spend an excessive amount of time addicted to happiness, play and\nenjoyment. Thus their mindfulness does not disappear, and so they do not\nfall from that state. They are permanent, stable, eternal, not subject to\nchange, the same for ever and ever. But we, who are corrupted by pleasure,\nspent an excessive amount of time addicted to happiness, play and\nenjoyment. Thus we, by the disappearance of mindfulness, have fallen from\nthat state, we are impermanent, unstable, short‑lived, fated to fall away, and\nwe have come to this world. This is the second case.\n(3) And what is the third way? There are, Monks, certain heavenly beings\ncalled Corrupted in Mind. They spend an excessive amount of time regarding\neach other with jealousy. By this means their minds are corrupted. On\naccount of their corrupted minds, they become weary in body and mind. And\nthey fall from that place.\n347", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 100, "chapter_title": "The Partly Eternalists and", "sutta_refs": ["DN"], "page": null, "page_start": 346, "page_end": 348, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3412402b-742a-4128-a4b6-65252247701f", "parent_id": "book-vol11:ch100:commentary:2", "content_type": "commentary", "text": "And it can happen that a being, having fallen from that state, arises in this\nworld. Having arisen in this world, he goes forth from the household life into\nhomelessness. Having gone forth, he by means of effort, exertion,\napplication, earnestness and right attention attains to such a degree of\nmental concentration that he thereby recalls his last existence, but recalls\nnone before that.\nHe thinks: Those divine heavenly beings who are not corrupted in mind do\nnot spend an excessive amount of time regarding each other with jealousy\n… They do not become corrupted in mind, or weary in body and mind, and\nso they do not fall from that state. They are permanent, stable, eternal, not\nsubject to change, the same for ever and ever. But we, who are corrupted by\nmind, spent an excessive amount of time regarding each other with jealousy.\nThus we, by the disappearance of mindfulness, have fallen from that state,\nwe are impermanent, unstable, short‑lived, fated to fall away, and we have\ncome to this world. This is the third case.\n(4) And what is the fourth way? Here, a certain Ascetic or Brāhmin is an\nexpert in logic, a reasoner. Hammering it out by reason, following his own\nline of thought, he argues: Whatever is called eye or ear or nose or tongue or\nbody, that is impermanent, unstable, non‑eternal, liable to change. But what\nis called thought, or mind or consciousness, that is a self that is permanent,\nstable, eternal, not subject to change, the same for ever and ever! This is the\nfourth case.\n(Reference: DN 1)\n348", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 100, "chapter_title": "The Partly Eternalists and", "sutta_refs": ["DN"], "page": null, "page_start": 346, "page_end": 348, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f3c6735c-b5e2-43f5-939d-b67babd3f0b5", "parent_id": "book-vol11:ch101:commentary:0", "content_type": "commentary", "text": "Chapter 101\nThe Heavenly Beings’ Good Destination\nMonks, when a heavenly being is about to pass away from the company of\nheavenly beings, five signs appear: his garlands wither, his clothes get\nsoiled, sweat comes out of his armpits, a dullness descends on his body, he\nno longer excites in his own heavenly being‑seat.\nThe heavenly beings, knowing from this that ‘This heavenly being is about to\npass away,’ encourage him with three sayings:\nGo from here, honorable Sir, to a good destination. Having gone to a good\ndestination, gain the gain that is good to gain. Having gained the gain that is\ngood to gain, become well‑established.\nWhen this was said, a certain Monk said to The Perfectly Enlightened One,\n‘What, Venerable Sir, is the heavenly beings’ fate of going to a good\ndestination? What is their fate of the gain that is good to gain? What is their\nfate of becoming well-established?’\nThe human state, Monks, is the heavenly beings’ fate of going to a good\ndestination.\nHaving become a human being, acquiring conviction in The Teachings and\nDiscipline taught by The Tathāgata: this is the heavenly beings’ fate of the\ngain that is good to gain.\nWhen that conviction is settled within one — rooted, established, and strong,\nnot to be destroyed by any Brāhmin or Ascetic; heavenly being, Māra, or\nBrahmā (God); or anyone else in the world: this is the heavenly beings’ fate\nof becoming well‑established.\nWhen a heavenly being passes away from the company of heavenly beings\nthrough his lifespan’s ending, three sounds sound forth — the heavenly\nbeings’ encouragement.\nGo from here, honorable Sir, to a good destination, to companionship with\nhuman beings.\nOn becoming a human being, acquire a conviction unsurpassed in the True\nTeachings.\n350", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 101, "chapter_title": "The Heavenly Beings’ Good Destination", "sutta_refs": [], "page": null, "page_start": 350, "page_end": 351, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7eb0fd26-c0a6-4e8f-930c-6ef7619869c4", "parent_id": "book-vol11:ch101:commentary:1", "content_type": "commentary", "text": "That conviction of yours in the True Teachings, well‑taught, should be\nsettled, rooted, established, — undestroyed as long as you live.\nHaving abandoned bodily misconduct, verbal misconduct, mental\nmisconduct, and whatever else is flawed; having done with the body what’s\nskillful, and much that is skillful with speech, having done what’s skillful with\na heart without limit, with no material gain, then — having made much of the\nmerit that’s a ground for spontaneously arising [in heaven] through giving —\nestablish other mortals in the True Teachings and the holy life.\nWith this sympathy, the heavenly beings — when they know a heavenly\nbeing is passing away — encourage him: Come back, heavenly being, again\nand again.\n(Reference: ITI 83)\nIn this Teaching from Gotama Buddha, he shares how moving from the heavenly realm\ninto a human existence is a “good destination”.\nThe human realm is the ideal existence to attain Enlightenment.\nWhile heavenly beings are capable of attaining Enlightenment in their existence as a\nheavenly being, they oftentimes lack the motivation to progress to Enlightenment.\nMoving into the human realm, a being would not just experience pleasant feelings, like in\nthe heavenly realm, but instead, will experience pleasant feelings, painful feelings, and\nfeelings that are neither painful-nor-pleasant. Being able to experience all three (3)\nfeelings of discontentedness will, oftentimes, provide the motivation for a being to attain\nEnlightenment.\n351", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 101, "chapter_title": "The Heavenly Beings’ Good Destination", "sutta_refs": [], "page": null, "page_start": 350, "page_end": 351, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9b03f2f6-5e84-4cb8-86c4-67f6e6d0d37a", "parent_id": "book-vol11:ch102:scripture:0", "content_type": "scripture", "text": "Chapter 102\nBeings Are Few Who Are Reborn Among\nHeavenly Beings or Human Beings\nBecause They Have Not Seen\nThe Four Noble Truths\nWhat do you think, Monks, which is more: the little bit of soil in my fingernail\nor the great earth?\n‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly\nEnlightened One has taken up in his fingernail is insignificant. Compared to\nthe great earth, the little bit of soil that The Perfectly Enlightened One has\ntaken up in his fingernail is not calculable, does not bear comparison, does\nnot amount even to a fraction.’\nSo too, Monks, those beings are few who, when they pass away as heavenly\nbeings, are reborn among the heavenly beings. But those beings are more\nnumerous who, when they pass away as heavenly beings, are reborn in hell\n… in the animal realm … in the realm of afflicted spirits …\nFor what reason?\nBecause, Monks, they have not seen The Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness, the noble truth of the cause of\ndiscontentedness, the noble truth of the elimination of discontentedness, the\nnoble truth of the way leading to the elimination of discontentedness.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the\ncause of discontentedness’; an effort should be made to understand: ‘This is\nthe elimination of discontentedness’; an effort should be made to\nunderstand: ‘This is the way leading to the elimination of discontentedness.’\nWhat do you think, Monks, which is more: the little bit of soil in my fingernail\nor the great earth?\n‘Venerable Sir, the great earth is more. The little bit of soil that The Perfectly\nEnlightened One has taken up in his fingernail is insignificant. Compared to\n352", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 102, "chapter_title": "Beings Are Few Who Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 352, "page_end": 355, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "18bee714-b5e3-43e2-8957-eb1bf6373777", "parent_id": "book-vol11:ch102:scripture:1", "content_type": "scripture", "text": "the great earth, the little bit of soil that The Perfectly Enlightened One has\ntaken up in his fingernail is not calculable, does not bear comparison, does\nnot amount even to a fraction.’\nSo too, Monks, those beings are few who, when they pass away as heavenly\nbeings, are reborn among human beings. But those beings are more\nnumerous who, when they pass away as heavenly beings, are reborn in hell\n… in the animal realm … in the realm of afflicted spirits …\nFor what reason?\nBecause, Monks, they have not seen The Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness, the noble truth of the cause of\ndiscontentedness, the noble truth of the elimination of discontentedness, the\nnoble truth of the way leading to the elimination of discontentedness.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the\ncause of discontentedness’; an effort should be made to understand: ‘This is\nthe elimination of discontentedness’; an effort should be made to\nunderstand: ‘This is the way leading to the elimination of discontentedness.’\n(Reference: SN 56.61)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 102, "chapter_title": "Beings Are Few Who Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 352, "page_end": 355, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0a24814b-1c61-4038-b571-df542b847a0b", "parent_id": "book-vol11:ch102:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that there “are few who are reborn\namong heavenly beings” and there “are more numerous who, when they pass away as\nheavenly beings, are reborn in hell … in the animal realm … in the realm of afflicted spirits\n…” due to beings not having understood The Four Noble Truths. The Buddha shares a\nsimilar Teaching related to how there “are few who are reborn among human beings” and\nthere “are more numerous who, when they pass away as heavenly beings, are reborn in hell\n… in the animal realm … in the realm of afflicted spirits …” due to beings not having\nunderstood The Four Noble Truths.\nIt is The Four Noble Truths that helps a Practitioner to breakthrough to understanding\ndiscontentedness, the cause of discontentedness, the elimination of discontentedness,\nand the way leading to the elimination of discontentedness (i.e. The Eight Fold Path).\nWithout this understanding and practice, a being would have no opportunity to acquire\nthe wisdom of why their mind experiences discontentedness and how to eliminate it,\nthus, they would not be able to attain Enlightenment.\nIt is through learning, reflecting, and practicing The Four Noble Truths that a Practitioner\ncan make the breakthrough to understand they cause their own discontent feelings to\n353", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 102, "chapter_title": "Beings Are Few Who Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 352, "page_end": 355, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4f57f026-f09b-4153-98e0-5a483c754e97", "parent_id": "book-vol11:ch102:commentary:1", "content_type": "commentary", "text": "establish Right View and then have the ability to eliminate all discontentedness from the\nmind.\nThe Buddha uses an analogy to describe just how few beings are reborn among human\nbeings and heavenly beings.\nThe soil of the entire earth represents all the beings that exist while the amount of soil\nunder The Buddha’s fingernail represents the number of beings who are reborn as human\nbeings or heavenly beings with the opportunity to learn, reflect, and practice these\nTeachings to attain Enlightenment.\nThe Buddha explains “those beings are few who are reborn among human beings” or\n“heavenly beings”. But “are more numerous who, when they pass away as heavenly beings,\nare reborn in hell … in the animal realm … in the realm of afflicted spirits …” due to beings\nnot having understood The Four Noble Truths.\nHe then encourages Students to make an effort to breakthrough to The Four Noble Truths\nwith this Teaching. “Therefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the cause of\ndiscontentedness’; an effort should be made to understand: ‘This is the elimination of\ndiscontentedness’; an effort should be made to understand: ‘This is the way leading to\nthe elimination of discontentedness’”.\nA Teacher can support and encourage Students to learn, reflect, and practice these\nTeachings but it is the Student who will need to apply the effort and energy through\ndetermination, dedication, and diligence to learn, reflect, and practice these Teachings to\nexperience the results of a peaceful, calm, serene, and content mind with joy -\npermanently. The mind can completely and entirely eliminate 100% of all\ndiscontentedness through applying effort towards the attainment of Enlightenment.\nEvery Practitioner will need to do the work to experience the results.\n354\n\nThe Long Course of\nThe Cycle of Rebirth\n355", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 102, "chapter_title": "Beings Are Few Who Are Reborn Among", "sutta_refs": ["SN"], "page": null, "page_start": 352, "page_end": 355, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d3c0c6fa-edd4-4e56-9476-b1e4b3fa2bdf", "parent_id": "book-vol11:ch103:scripture", "content_type": "scripture", "text": "Chapter 103\nA Simile of an Eon\n(First Discourse)\n‘Venerable Sir, how long is an eon?’\nAn eon is long, Monk. It is not easy to count it and say it is so many years, or\nso many hundreds of years, or so many thousands of years, or so many\nhundreds of thousands of years.\n‘Then is it possible to give a simile, Venerable Sir?’\nIt is possible, Monk, The Perfectly Enlightened One said.\nSuppose, Monk, there was a great stone mountain a yojana (12-15 km) long, a\nyojana wide, and a yojana high, without holes or crevices, one solid mass of\nrock. At the end of every hundred years a man would stroke it once with a\npiece of Kāsian cloth. That great stone mountain might by this effort be worn\naway and eliminated but the eon would still not have come to an end.\nSo long is an eon, Monk. And of eons of such length, we have wandered\nthrough so many eons, so many hundreds of eons, so many thousands of\neons, so many hundreds of thousands of eons.\nFor what reason?\nBecause, Monk, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. For such a long\ntime, Monks, you have experienced discontentedness, misery, and disaster,\nand swelled the cemetery.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n(Reference: SN 15.5)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 103, "chapter_title": "A Simile of an Eon", "sutta_refs": ["SN"], "page": null, "page_start": 356, "page_end": 357, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "37bc9011-cc08-47ad-9844-b4dcb9a545e1", "parent_id": "book-vol11:ch103:commentary", "content_type": "commentary", "text": "356\n\nIn this Teaching from Gotama Buddha, he shares a Teaching to help Students understand\nthe length of time of an “eon” is immeasurable and incalculable.\nHe also explains how the beginning of when The Cycle of Rebirth started is not\nidentifiable. Essentially what The Buddha is explaining is that the beginning of time is not\nidentifiable.\nOftentimes human beings attempt to figure out when the world started. The Buddha is\nexplaining that it is not discernible and is not something that can be discovered. In reality,\nit does not matter when the beginning of time was or how the world started. The fact is,\nwe are here now, beings are struggling with discontentedness and continuing to roam and\nwander through The Cycle of Rebirth, and it would be wise to apply effort to eliminating\ndiscontentedness to escape The Cycle of Rebirth.\nWhen or how the world started (i.e. when or how The Cycle of Rebirth started) is not\nimportant. That is in the past and the goal for each being who is interested to end their\ndiscontentedness should be to learn, reflect, and practice The Teachings in order to attain\nEnlightenment and escape the constant and continuous rounds of discontentedness\nthrough continued existence in The Cycle of Rebirth.\nThe Buddha explains that “for such a long time, Monks, you have experienced\ndiscontentedness, misery, and disaster, and swelled the cemetery”. He is sharing that each\nbeing alive today has experienced countless rebirths in the past.\nBased on The Teachings of Dependent Origination and occasional statements such as “A\nfirst point is not identifiable of beings roaming and wandering on, hindered by ignorance\n(unknowing of true reality) and fettered by craving”, you can observe that The Buddha is\nexplaining that the primary problem that is keeping beings trapped in The Cycle of Rebirth is\nignorance (unknowing of true reality), and second to that is craving/desire/attachment.\nIt is The Buddha’s Teachings that help a Practitioner to acquire the wisdom to remedy\nignorance (unknowing of true reality) to eliminate craving/desire/attachment, eliminate\ndiscontentedness, and escape The Cycle of Rebirth.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n357", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 103, "chapter_title": "A Simile of an Eon", "sutta_refs": ["SN"], "page": null, "page_start": 356, "page_end": 357, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0b8e0a95-e8d4-4eca-a944-33b730fdf4ec", "parent_id": "book-vol11:ch104:scripture", "content_type": "scripture", "text": "Chapter 104\nA Simile of an Eon\n(Second Discourse)\n‘Venerable Sir, how long is an eon?’\nAn eon is long, Monk. It is not easy to count it and say it is so many years, or\nso many hundreds of years, or so many thousands of years, or so many\nhundreds of thousands of years.\n‘Then is it possible to give a simile, Venerable Sir?’\nIt is possible, Monk, The Perfectly Enlightened One said.\nSuppose, Monk, there was a city with iron walls a yojana (12-15 km) long, a\nyojana wide, and a yojana high, filled with mustard seeds as dense as a\ntopknot. At the end of every hundred years a man would remove one\nmustard seed from there. The great heap of mustard seeds might by this\neffort be depleted and eliminated but the eon would still not have come to an\nend.\nSo long is an eon, Monk. And of eons of such length, we have wandered\nthrough so many eons, so many hundreds of eons, so many thousands of\neons, so many hundreds of thousands of eons.\nBecause, Monk, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. For such a long\ntime, Monks, you have experienced discontentedness, misery, and disaster,\nand swelled the cemetery.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n(Reference: SN 15.6)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 104, "chapter_title": "A Simile of an Eon", "sutta_refs": ["SN"], "page": null, "page_start": 358, "page_end": 359, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e688e173-ed33-4670-a53c-2de024069cc1", "parent_id": "book-vol11:ch104:commentary", "content_type": "commentary", "text": "358\n\nIn this Teaching from Gotama Buddha, he shares a Teaching to help Students understand\nthe length of time of an “eon” is immeasurable and incalculable.\nHe also explains how the beginning of when The Cycle of Rebirth started is not\nidentifiable. Essentially what The Buddha is explaining is that the beginning of time is not\nidentifiable.\nOftentimes human beings attempt to figure out when the world started. The Buddha is\nexplaining that it is not discernible and is not something that can be discovered. In reality,\nit does not matter when the beginning of time was or how the world started. The fact is,\nwe are here now, beings are struggling with discontentedness and continuing to roam and\nwander through The Cycle of Rebirth, and it would be wise to apply effort to eliminating\ndiscontentedness to escape The Cycle of Rebirth.\nWhen or how the world started (i.e. when or how The Cycle of Rebirth started) is not\nimportant. That is in the past and the goal for each being who is interested to end their\ndiscontentedness should be to learn, reflect, and practice The Teachings in order to attain\nEnlightenment and escape the constant and continuous rounds of discontentedness\nthrough continued existence in The Cycle of Rebirth.\nThe Buddha explains that “for such a long time, Monks, you have experienced\ndiscontentedness, misery, and disaster, and swelled the cemetery”. He is sharing that each\nbeing alive today has experienced countless rebirths in the past.\nBased on The Teachings of Dependent Origination and occasional statements such as “A\nfirst point is not identifiable of beings roaming and wandering on hindered by ignorance\n(unknowing of true reality) and fettered by craving”, you can observe that The Buddha is\nexplaining that the primary problem that is keeping beings trapped in The Cycle of Rebirth is\nignorance (unknowing of true reality), and second to that is craving/desire/attachment.\nIt is The Buddha’s Teachings that help a Practitioner to acquire the wisdom to remedy\nignorance (unknowing of true reality) to eliminate craving/desire/attachment, eliminate\ndiscontentedness, and escape The Cycle of Rebirth.\nDetailed explanation of Dependent Origination is available in this same book series found\nin Chapter 14 of the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n359", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 104, "chapter_title": "A Simile of an Eon", "sutta_refs": ["SN"], "page": null, "page_start": 358, "page_end": 359, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b3b17568-53f8-4cd0-808a-67948e7b2746", "parent_id": "book-vol11:ch105:scripture", "content_type": "scripture", "text": "Chapter 105\nThe Cycle of Rebirth Is Without\nDiscoverable Beginning\n(First Discourse)\n‘Venerable Sir, how many eons have elapsed and gone by?’\nMonks, many eons have elapsed and gone by. It is not easy to count them\nand say they are so many eons, or so many hundreds of eons, or so many\nthousands of eons, or so many hundreds of thousands of eons.\n‘But is it possible to give a simile, Venerable Sir?’\nIt is possible, Monks, The Perfectly Enlightened One said.\nSuppose, Monks, there were four disciples here each with a life span of a\nhundred years, living a hundred years, and each day they were each to\nremember a hundred thousand eons. There would still be eons not yet\nremembered by them when those four disciples each with a life span of a\nhundred years, living a hundred years, would pass away at the end of a\nhundred years.\nIt is not easy to count them and say that they are so many eons, or so many\nhundreds of eons, or so many thousands of eons, or so many hundreds of\nthousands of eons.\nFor what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not identifiable of beings roaming and wandering on hindered by\nignorance (unknowing of true reality) and fettered by craving. For such a long\ntime, Monks, you have experienced discontentedness, misery, and disaster,\nand swelled the cemetery.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n(Reference: SN 15.7)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 105, "chapter_title": "The Cycle of Rebirth Is Without", "sutta_refs": ["SN"], "page": null, "page_start": 360, "page_end": 367, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "450c49c1-08b2-4f16-8294-7d4426ffc88c", "parent_id": "book-vol11:ch105:commentary:0", "content_type": "commentary", "text": "360", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 105, "chapter_title": "The Cycle of Rebirth Is Without", "sutta_refs": ["SN"], "page": null, "page_start": 360, "page_end": 367, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3c56dd83-c809-41b1-b17c-f0cfe4536870", "parent_id": "book-vol11:ch105:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that how many eons have transpired\nthroughout the history of the world is not possible to count and that the beginning of time\nis not identifiable.\nIn previous Teachings shared in this book, The Buddha shared that one (1) eon is not\nmeasurable, it is immeasurable. In this Teaching, he is sharing that how many eons have\ntranspired from the beginning of time is also not measurable, it is immeasurable.\nOftentimes human beings attempt to figure out when the world started. The Buddha is\nexplaining that it is not discernible and is not something that can be discovered. In reality,\nit does not matter when the beginning of time was or how the world started. The fact is,\nwe are here now, beings are struggling with discontentedness and continuing to roam and\nwander through The Cycle of Rebirth, and it would be wise to apply effort to eliminating\ndiscontentedness to escape The Cycle of Rebirth.\nWhen or how the world started (i.e. when or how The Cycle of Rebirth started) is not\nimportant. That is in the past and the goal for each being who is interested to end their\ndiscontentedness should be to learn, reflect, and practice The Teachings in order to attain\nEnlightenment and escape the constant and continuous rounds of discontentedness\nthrough continued existence in The Cycle of Rebirth.\nWhat is reincarnation and rebirth? Are they the same thing?\nReincarnation and rebirth are different. They are not the same.\nReincarnation: the reemerging of a soul in a new body.\nReincarnation typically relates to a new existence from a soul, spirit, or entity\nof a previously existed being. The new existence is seen as being the same\nas the previous being just in a new body. Reincarnation requires a permanent\nsoul or entity that emerges repeatedly in new existences. Gotama Buddha\ndid not share this as part of his Teachings.\nThe concept of reincarnation conflicts with Gotama Buddha’s Teachings on\nThe Universal Truth of Impermanence and The Universal Truth of Non-self,\nthus, was not taught by Gotama Buddha. In Gotama Buddha’s 45-years of\nteaching, his Teachings never contained any contradictions.\nReincarnation is dependent on a permanent soul or spirit transcending\nmultiple existences. Gotama Buddha left The Teaching concerning a soul as\n“undeclared” having never taught the concept of a permanent soul or a\npermanent self that transcends multiple existences.\nThe concept of reincarnation conflicts with three specific aspects of Gotama\nBuddha’s Teachings. Reincarnation conflicts with 1.) The Universal Truth of\nImpermanence, 2.) The Universal Truth of Non-self, and 3.) Gotama Buddha\nleft The Teachings on the soul as an “undeclared” Teaching, thus, Gotama\nBuddha never taught reincarnation.\n361", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 105, "chapter_title": "The Cycle of Rebirth Is Without", "sutta_refs": ["SN"], "page": null, "page_start": 360, "page_end": 367, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "96535d37-9397-4429-a8a3-58e1e149755f", "parent_id": "book-vol11:ch105:commentary:2", "content_type": "commentary", "text": "Rebirth: a new being that has come into existence through The Cycle of\nRebirth based on a previous being’s craving and Kamma.\nGotama Buddha taught rebirth through The Cycle of Rebirth.\nRebirth is a new existence of a new being that has been reborn based on a\nprevious being’s craving. Craving is the fuel that causes rebirth. If there is\ncraving at the time of death, there will be rebirth into a new existence. If\nEnlightenment has been attained (i.e. all craving, anger, and ignorance are\nfully extinguished), there will be no rebirth.\nThe new being may or may not have residual memories of previous\nexistences in its new consciousness that may be recalled over time during\nthe new being’s life. Rebirth is not based on a permanent soul or spirit of any\nkind but instead is caused by the craving of the previous being which\nproduces a new birth into a new existence.\nEach new birth is a new existence or new life. In reality, this should be shared\nand discussed as The Cycle of New Existence because there is nothing that\nis actually being reborn.\nKamma of the previous being will determine the destination and life situation\nof the new being. Kamma of the previous being determines in which realm\nthe new being will be reborn, Hell, Animal, Afflicted Spirits, Human, or the\nHeavenly realm. Kamma from the previous being also determines the quality\nof life of the new being. For example, the family and life situation (poverty vs.\nwealth) one is born into, the appearance of the new being, and the condition\nof the new being’s body and mind are all determined based on the Kamma\nof the previous being.\nIf the previous being generated significant amounts of wholesome Kamma to\nbe reborn into the human realm, the new being is reborn into a favorable\ndestination within a wealthy family, beautiful appearance, and/or with a\nhealthy body and mind.\nIf the previous being generated significant amounts of unwholesome\nKamma, the new being is reborn into an unfavorable destination of the lower\nrealms (Hell, Animal, or Afflicted Spirits Realm) or if reborn into the human\nrealm, the being will be reborn into difficult circumstances in the new\nexistence based on the previous being’s Kamma.\nDifficult circumstances that result from the previous being’s Kamma would\ninclude in what realm the new being is reborn, what part of the world, the\n362", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 105, "chapter_title": "The Cycle of Rebirth Is Without", "sutta_refs": ["SN"], "page": null, "page_start": 360, "page_end": 367, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5570ccd7-704e-4daf-b943-c09d5ce8d5b5", "parent_id": "book-vol11:ch105:commentary:3", "content_type": "commentary", "text": "type of family, the amount of wealth, ability to acquire necessities to sustain\nlife, appearance, and the health of the body and the mind.\nCraving determines if there is rebirth while Kamma determines in what realm,\nwhat situation, and the condition of the new being upon rebirth.\nCan I be a Buddhist without believing in rebirth?\nYes, one does not need to understand, believe, or know the truth regarding\nrebirth to learn and practice The Teachings of Gotama Buddha.\nLet’s explore this topic further to provide you additional information for a\ndeeper understanding.\nConsidering a person Buddhist or not is only a label. Labels of being a\nBuddhist or not will not determine whether you are or are not learning and\npracticing these Teachings closely. There is nothing to determine whether\nyou are or are not a Buddhist.\nIn fact, Gotama Buddha himself was not a Buddhist. This label did not exist\nduring his lifetime. The Teachings and practices Gotama Buddha shared\nwere offered to humanity as a “life practice” that would improve the\ncondition of the mind through awakening it to true reality, Enlightenment.\nThere are many people who have advanced in their practice to the point of\nobserving past lives. It is through these observations that people, including\nGotama Buddha, know that rebirth is the truth. You may or may not ever\nobserve past lives as part of your pursuit to attaining Enlightenment.\nThe good news is that you do not need to observe past lives in order to\nattain Enlightenment. What transpired in the past is in the past and has no\nimpact on whether you attain Enlightenment in this very life. Part of this good\nnews is that your Kamma in your previous lives was wholesome enough that\nyou were able to obtain the human state for this rebirth and now you have an\nopportunity to attain Enlightenment in this very life.\nWhat happened in the past or may happen in the future is not important to\nattain Enlightenment in this very life. The mind needs to reside in the present\nmoment learning and practicing The Teachings that lead to good wholesome\ndecisions to attain Enlightenment.\nAdditionally, there are no Teachings in this practice that one should merely\n“believe”. Belief does not allow you to attain the wisdom that would\nultimately liberate the mind. It is only when you learn The Teachings putting\n363", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 105, "chapter_title": "The Cycle of Rebirth Is Without", "sutta_refs": ["SN"], "page": null, "page_start": 360, "page_end": 367, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ace8edf3-d992-489c-be18-4b907e0b6af1", "parent_id": "book-vol11:ch105:commentary:4", "content_type": "commentary", "text": "them into practice that you will be able to independently verify the truth in\nThe Teachings that will ultimately liberate the mind to attain Enlightenment.\nYou should never believe anything in these Teachings but instead, work to\nlearn and practice The Teachings so that you can independently verify the\ntruth for yourself. This will ensure you are gaining wisdom to liberate the\nmind.\nFor more details on how rare it is for one to obtain the human state, see\nGotama Buddha’s simile “Rare That One Obtains the Human State” available\nin this book series in the Chapter titled “Why Study Gotama Buddha’s\nTeachings?” (Volume 1 - Chapter 2).\nConfirming The Cycle of Rebirth\nThe Cycle of Rebirth is part of The Natural Laws of Existence.\nAn individual should not believe in The Cycle of Rebirth but instead, learn,\nreflect (i.e. independently verify), and practice to be able to see the truth. The\nCycle of Rebirth is what is actually occurring but, the mind will need to\nindependently verify this through direct experience to be able to know with\n100% certainty that it is the truth.\nIf there is craving/desire/attachment in the mind at the time of death, this will\nproduce rebirth in one of The Five Realms of Existence: hell, animal, afflicted\nspirits, human, or heavenly realms. Then, it is Kamma that determines what\nrealm and in what condition the being will be in within that realm.\nThis natural law is observable through independent verification if one chooses\nto observe the aspects of their direct experience that points to The Cycle of\nRebirth.\nFor example, these are all indications that one can observe and confirm to\nknow The Cycle of Rebirth is the truth.\n1.) Experiencing deja vu (i.e. residual memories that surface in the mind from\nprevious lives).\n2.) Profound memories and experiences from previous lives.\n3.) Observing how there are human beings who function much like beings\nthat exist in the hell, animal, afflicted spirits, or heavenly realms. The more\nyou know about each of these realms, you can observe how there are human\nbeings currently functioning like beings in those realms.\n364", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 105, "chapter_title": "The Cycle of Rebirth Is Without", "sutta_refs": ["SN"], "page": null, "page_start": 360, "page_end": 367, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bacf2acc-601a-43b2-814a-5723ee915b21", "parent_id": "book-vol11:ch105:commentary:5", "content_type": "commentary", "text": "4.) Observing how human beings are fascinated with the animal realm\nthrough studying and researching animals along with, having animals as pets,\nobserve them in zoos and natural habitats, and even wear animal prints for\nclothing.\n5.) Observing how the unEnlightened human mind functions much like an\nanimal as the majority of us have had countless animal rebirths and now\nbeing in the human realm, the mind’s conditioning from the animal realm is\nalso being experienced in the human realm.\n6.) Aggression and hostility of animals is mimicked by humans through the\nunEnlightened mind’s aggressive and hostile intentions, speech, and actions\nas one might attempt to use fear to get what it wants.\n7.) Animals have a pecking order for the purposes of survival while human\nbeings maintain this in the unEnlightened state as part of the mind’s ego\nwhere there is conceit (i.e. arrogance, pride, boastfulness, measuring and\ncomparing as superior and inferior) which is conditioning of the mind based\non countless animal existences.\n8.) Just like animals “mark their territory” through urine and other scent glands\nwhile becoming aggressive and hostile to intruders, human beings do the\nsame with borders and fences to mark one’s territory and oftentimes become\naggressive and hostile to those who cross over a border or fence.\n9.) Observing and confirming the existence of beings in this life that are in the\nrealms of hell, animal, afflicted spirits, human, and heavenly realms. You can\nobserve beings from all of these five realms within this life.\n10.) Observing that as beings in the animal realm have been decreasing,\nthere is an increase of beings in the human realm. This is exactly what we\nwould observe as beings are being reborn from one realm to the next.\n11.) Communication with beings in all the five realms.\n12.) Observing cravings/desires/attachments that are from previous lives that\nare experienced in this life within your own mind.\n13.) Observing how the unEnlightened mind is stuck in a cycle of\nexperiencing the same exact situations over and over and over again until it\nhas cultivated wisdom to overcome those challenges and escape the\nconstant cycle. Examples might be, continuously broken relationships,\ncontinuous arguments, various continued difficulties and struggles in life, etc.\n14.) Observing the obsession and continuous “loop” the mind is on when it is\nhaving specific cravings/desires/attachments and the escape from this is to\neliminate the craving/desire/attachment.\n15.) Observing how some children at the age of 4-6, for example, are capable\nof doing things such as, playing piano as a master pianist without having ever\nseen a piano or taken any lessons. There are individuals who are a master/\nexpert with capabilities in this life that were not trained or developed in this\n365", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 105, "chapter_title": "The Cycle of Rebirth Is Without", "sutta_refs": ["SN"], "page": null, "page_start": 360, "page_end": 367, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "40facc41-4b1b-425a-ab21-bb0ac198603e", "parent_id": "book-vol11:ch105:commentary:6", "content_type": "commentary", "text": "life. These are residual memories from previous lives that are in the mind and\naccessible to that being in this life.\n16.) Research news where others have reported observing past lives.\nFour-year-old boy says he was Princess Diana in past life\nhttps://littlethings.com/family-and-parenting/boy-reincarnation-princess-diana/\nboy-reincarnation-princess-diana-6\nRecounting Past Lives: Meet 6 People Who Have Memories of Living\nBefore\nhttps://www.rd.com/true.../chilling-reincarnation-stories/\n17.) Learn, reflect on (i.e. independently verify), and practice The Buddha’s\nTeachings on Dependent Origination - The Highest Law of Nature in Volume\n5 - Chapter 14.\nNot everyone has all of these experiences but, some people do. This is how I\nhave observed The Cycle of Rebirth and know it to be true with 100%\ncertainty.\nThe truth is, that one should never believe in The Cycle of Rebirth and\ninstead, as they have experiences that confirm The Cycle of Rebirth, note\nthat and continue to move forward in life to develop their life practice.\nConfirming The Cycle of Rebirth is not required to attain Enlightenment.\nHowever, it can give one 100% confidence to know the truth, especially if a\nPractitioner observes their past lives.\nThe goal is to train the mind to eliminate The Ten Fetters to attain\nEnlightenment. Observation and confirmation of The Cycle of Rebirth is not\nrequired to accomplish this goal. However, as one is eliminating the pollutions\nof mind (i.e. The Ten Fetters), it is normal to experience the recollection of\npast lives, be able to communicate with beings in other realms, observe\nbeings in the other realms, etc. So, it is highly beneficial to know about The\nCycle of Rebirth so that one understands that they are not insane or going\ncrazy when these things occur. It is quite normal and typical and one can just\nmove on with life making their way to Enlightenment.\nJust as you can communicate with another human or animal in this life, if you\nsee or are able to communicate with beings in the formless realms of hell,\nafflicted spirits, or heavenly realms, this is very normal and one does not\n366", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 105, "chapter_title": "The Cycle of Rebirth Is Without", "sutta_refs": ["SN"], "page": null, "page_start": 360, "page_end": 367, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "56bdef05-0441-4bde-83df-45ebcfb98863", "parent_id": "book-vol11:ch105:commentary:7", "content_type": "commentary", "text": "need to be shaken up or otherwise have fear related to this. It is completely\nnormal and if you are not causing harm, no harm will come to you.\nIf a Practitioner was unaware of The Cycle of Rebirth and started having\nsome of these experiences, as mentioned above, it could shake them up and\nthey could think they are going insane when in reality, it is just the opposite.\nThe mind lifting out more and more pollution and being able to observe/\ncommunicate with beings in other realms is quite normal. These individuals\nare oftentimes being labeled as having a mental disorder such as bipolar\ndisorder, schizophrenia, multiple personality disorders, or others when in\nreality, what they are experiencing is quite normal and they nor the doctors\nunderstand it to be able to lessen the effects of these experiences.\nAdditionally, with regards to The Cycle of Rebirth and in general, what has\nhappened in the past is in the past. What may or may not happen in the\nfuture, is in the future. There is no need to worry or fear that now in the\npresent moment, as the mind would only be discontent. It will only hinder you\nfrom experiencing complete liberation of mind to attain Enlightenment.\nInstead, focus on training the mind to eliminate The Ten Fetters and attain\nEnlightenment realizing, there are past lives and there will be future lives if\nthe mind is unEnlightened but, the goal is to attain Enlightenment and escape\nthis Cycle of Rebirth so that one can experience the peace, calm, serenity,\nand contentedness with joy that is Enlightenment, which will be a permanent\nmental state.\nThe Cycle of Rebirth is 100% the truth but, an individual may just not have\nthe wisdom of how to independently confirm it, as I have shared here, or have\nhad these experiences to be able to confirm it. But, not knowing how to\nconfirm it or not having had the experiences to confirm it does not mean it is\nnot the truth. It is just that one lacks the wisdom of how to confirm The Cycle\nof Rebirth or has not had the experiences to confirm The Cycle of Rebirth.\nThe Cycle of Rebirth is happening at all times all around us and confirming it\ncan help, but is not required to attain Enlightenment.\n367", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 105, "chapter_title": "The Cycle of Rebirth Is Without", "sutta_refs": ["SN"], "page": null, "page_start": 360, "page_end": 367, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2eee52a2-21dd-4917-8ae7-27d4d7f2091b", "parent_id": "book-vol11:ch106:commentary:0", "content_type": "commentary", "text": "Chapter 106\nThe Cycle of Rebirth Is Without\nDiscoverable Beginning\n(Second Discourse)\n‘Master Gotama, how many eons have elapsed and gone by?’\nBrāhmin, many eons have elapsed and gone by. It is not easy to count them\nand say they are so many eons, or so many hundreds of eons, or so many\nthousands of eons, or so many hundreds of thousands of eons.\n‘But is it possible to give a simile, Master Gotama?’\nIt is possible, Brāhmin, The Perfectly Enlightened One said.\nSuppose, Brāhmin, the grains of sand between the point where the river\nGanges originates and the point where it enters the great ocean: it is not\neasy to count these and say there are so many grains of sand, or so many\nhundreds of grains, or so many thousands of grains, or so many hundreds of\nthousands of grains.\nBrāhmin, the eons that have elapsed and gone by are even more numerous\nthan that. It is not easy to count them and say that they are so many eons, or\nso many hundreds of eons, or so many thousands of eons, or so many\nhundreds of thousands of eons.\nFor what reason?\nBecause, Brāhmins, this Cycle of Rebirth is without discoverable beginning.\nA first point is not identifiable of beings roaming and wandering on, hindered\nby ignorance (unknowing of true reality) and fettered by craving. For such a\nlong time, Brāhmin, you have experienced discontentedness, misery, and\ndisaster, and swelled the cemetery.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n(Reference: SN 15.8)\n368", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 106, "chapter_title": "The Cycle of Rebirth Is Without", "sutta_refs": ["SN"], "page": null, "page_start": 368, "page_end": 369, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0d010f55-4b04-4103-a3de-24b7cf4ff0c4", "parent_id": "book-vol11:ch106:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that how many eons have transpired\nthroughout the history of the world is not possible to count and that the beginning of time\nis not identifiable.\nIn previous Teachings shared in this book, The Buddha shared that one (1) eon is not\nmeasurable, it is immeasurable. In this Teaching, he is sharing that how many eons have\ntranspired from the beginning of time is also not measurable, it is immeasurable.\nOftentimes human beings attempt to figure out when the world started. The Buddha is\nexplaining that it is not discernible and is not something that can be discovered. In reality,\nit does not matter when the beginning of time was or how the world started. The fact is,\nwe are here now, beings are struggling with discontentedness and continuing to roam and\nwander through The Cycle of Rebirth, and it would be wise to apply effort to eliminating\ndiscontentedness to escape The Cycle of Rebirth.\nWhen or how the world started (i.e. when or how The Cycle of Rebirth started) is not\nimportant. That is in the past and the goal for each being who is interested to end their\ndiscontentedness should be to learn, reflect, and practice The Teachings in order to attain\nEnlightenment and escape the constant and continuous rounds of discontentedness\nthrough continued existence in The Cycle of Rebirth.\n369", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 106, "chapter_title": "The Cycle of Rebirth Is Without", "sutta_refs": ["SN"], "page": null, "page_start": 368, "page_end": 369, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c5bef1f9-ca20-459e-b244-c9a428b0d670", "parent_id": "book-vol11:ch107:commentary", "content_type": "commentary", "text": "Chapter 107\nBeings Roaming and Wandering on Through this\nBeginning‑less Cycle of Rebirth\nMonks, this Cycle of Rebirth is without discoverable beginning. A first\npoint is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. One person,\nroaming and wandering on, hindered by ignorance and fettered by craving,\nwould leave behind a stack of bones, a heap of bones, a pile of bones as\nlarge as this Mount Vepulla, if there were someone to collect them and what is\ncollected would not perish.\nFor what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. For such a long\ntime, Monks, you have experienced discontentedness, misery, and disaster,\nand swelled the cemetery.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\nThis is what The Perfectly Enlightened One said. Having said this, The\nFortunate One, The Teacher, further said this:\nThe heap of bones one person leaves behind with the\npassing of a single eon\nWould form a heap as high as a mountain; So said the\nGreat Sage.\nThis is declared to be as massive as the tall\nVepulla Mountain\nStanding north of Vulture Peak in the Magadhan\nmountain range.\n370\n\nBut when one sees with correct wisdom the truths of\nthe Noble Ones — Discontentedness and its cause,\nThe elimination of discontentedness, and\nThe Noble Eight Fold Path\nThat leads to discontentedness’s calming —\nThen that person, having wandered on\nFor seven more times at most,\nMakes an end to discontentedness\nBy destroying all the fetters.\n(Reference: SN 15.10)\nIn this Teaching from Gotama Buddha, he shares how the beginning of The Cycle of\nRebirth is not discoverable and that we have all been countless beings in the past.\nOnce a dedicated Student “sees with correct wisdom the truths of the Noble Ones” (i.e.\nThe Four Noble Truths), that person can then make an end to discontentedness by\n“destroying all the fetters” (i.e. The Ten Fetters). Having eliminated The Ten Fetters, a\nbeing will no longer be reborn in The Cycle of Rebirth.\n371", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 107, "chapter_title": "Beings Roaming and Wandering on Through this", "sutta_refs": ["SN"], "page": null, "page_start": 370, "page_end": 371, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cb5eb141-269d-43fb-82c2-f012d5a53e79", "parent_id": "book-vol11:ch108:commentary:0", "content_type": "commentary", "text": "Chapter 108\nThe Long Course in The Cycle of Rebirth\nMonks, this Cycle of Rebirth is without discoverable beginning. A first point\nis not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving.\nSuppose, Monks, a man would cut up whatever grass, sticks, branches, and\nfoliage there are in this Jambudīpa (one of the great continents) and collect\nthem together into a single heap. Having done so, he would put them down,\nsaying [for each one]: This is my mother, this my mother’s mother.\nThe sequence of that man’s mothers and grandmothers would not come to\nan end, yet the grass, wood, branches, and foliage in this Jambudīpa would\nbe used up and exhausted.\nFor what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. For such a long\ntime, Monks, you have experienced discontentedness, misery, and disaster,\nand swelled the cemetery.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\nMonks, this Cycle of Rebirth is without discoverable beginning. A first point\nis not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving.\nSuppose, Monks, a man would reduce this great earth to balls of clay the\nsize of jujube kernels (6 mm or 1/4 inch long) and put them down, saying [for\neach one]: This is my father, this my father’s father.\nThe sequence of that man’s fathers and grandfathers would not come to an\nend, yet this great earth would be used up and exhausted.\n372", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 108, "chapter_title": "The Long Course in The Cycle of Rebirth", "sutta_refs": ["SN"], "page": null, "page_start": 372, "page_end": 373, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a226856e-1cde-478b-9480-375c5f8ccb3b", "parent_id": "book-vol11:ch108:commentary:1", "content_type": "commentary", "text": "For what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. For such a long\ntime, Monks, you have experienced discontentedness, misery, and disaster,\nand swelled the cemetery.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n(Reference: SN 15.1 and SN 15.2)\nIn this Teaching from Gotama Buddha, he shares how the beginning of The Cycle of\nRebirth is not discoverable and that we have all been countless beings in the past.\n373", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 108, "chapter_title": "The Long Course in The Cycle of Rebirth", "sutta_refs": ["SN"], "page": null, "page_start": 372, "page_end": 373, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0169b2fe-6e52-4cb7-a59d-1de12ef0faef", "parent_id": "book-vol11:ch109:commentary:0", "content_type": "commentary", "text": "Chapter 109\nNot Easy to Find Unrelated Beings In This\nLong Course of The Cycle of Rebirth\nMonks, this Cycle of Rebirth is without discoverable beginning. A first\npoint is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. One person,\nroaming and wandering on, hindered by ignorance (unknowing of true reality)\nand fettered by craving.\nIt is not easy, Monks, to find a being who in this long course has not\npreviously been your mother.\nFor what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. For such a long\ntime, Monks, you have experienced discontentedness, misery, and disaster,\nand swelled the cemetery.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\nMonks, this Cycle of Rebirth is without discoverable beginning…. It is not easy,\nMonks, to find a being who in this long course has not previously been your\nfather.\nFor what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning….\nIt is enough to be liberated from them.\nMonks, this Cycle of Rebirth is without discoverable beginning…. It is not easy,\nMonks, to find a being who in this long course has not previously been your\nbrother.\nFor what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning….\nIt is enough to be liberated from them.\n374", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 109, "chapter_title": "Not Easy to Find Unrelated Beings In This", "sutta_refs": ["SN"], "page": null, "page_start": 374, "page_end": 376, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "718ec75d-5b26-48d4-a8d5-f4ce74fe798f", "parent_id": "book-vol11:ch109:commentary:1", "content_type": "commentary", "text": "Monks, this Cycle of Rebirth is without discoverable beginning…. It is not\neasy, Monks, to find a being who in this long course has not previously been\nyour sister.\nFor what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning…. It\nis enough to be liberated from them.\nMonks, this Cycle of Rebirth is without discoverable beginning…. It is not\neasy, Monks, to find a being who in this long course has not previously been\nyour son.\nFor what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning…. It\nis enough to be liberated from them.\nMonks, this Cycle of Rebirth is without discoverable beginning. A first point\nis not discerned of beings roaming and wandering on, hindered by ignorance\n(unknowing of true reality) and fettered by craving.\nIt is not easy, Monks, to find a being who in this long course has not\npreviously been your daughter.\nFor what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. For such a long\ntime, Monks, you have experienced discontentedness, misery, and disaster,\nand swelled the cemetery.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n(Reference: SN 15.14 - SN 15.19)\n375", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 109, "chapter_title": "Not Easy to Find Unrelated Beings In This", "sutta_refs": ["SN"], "page": null, "page_start": 374, "page_end": 376, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "be0b5c34-a505-481c-8c71-c56b7fed27ec", "parent_id": "book-vol11:ch109:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how the beginning of The Cycle of\nRebirth is not discoverable and that we have all been countless beings in the past.\nIn this long roaming and wandering of countless existences that we have all experienced\nin the past, The Buddha explains that it would be difficult to find a being today who has\nnot previously been your mother, father, brother, sister, son, daughter, or some other\nrelative.\nDue to our countless rebirths in multiple existences, every being that exists today has\nbeen your relative at some point in the past.\nFor example, when you and I were lizards, we may have been brothers, sisters, etc. I have\nbeen your mother, father, brother, sister, son, daughter, or some other relative at some\npoint in a past existence.\nKeeping this in mind, one can find it easier to practice loving-kindness and compassion\nfor “all beings”. Knowing that each being on this planet has been your relative at some\npoint in the past, would you be interested in causing harm to that being? Are you more\ninterested to live in harmony with “all beings” thinking of each other as relatives? Can you\nchoose to eat the flesh of an animal when you understand that this being has been your\nmother, father, brother, sister, son, or daughter at some point in the past?\nThese are all reflections that you can consider to improve your practice of loving-kindness\nand compassion towards “all beings”.\nLoving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\n376", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 109, "chapter_title": "Not Easy to Find Unrelated Beings In This", "sutta_refs": ["SN"], "page": null, "page_start": 374, "page_end": 376, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "89631179-9000-4e0d-a11b-9d765a7b5a11", "parent_id": "book-vol11:ch110:commentary:0", "content_type": "commentary", "text": "Chapter 110\nThe Stream of Tears\nMonks, this Cycle of Rebirth is without discoverable beginning. A first point\nis not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving.\nWhat do you think, Monks, which is more: the stream of tears that you have\nshed as you roamed and wandered on through this long course, crying and\nwailing because of being united with the disagreeable and separated from\nthe agreeable — this or the water in the four great oceans?\n‘As we understand The Teachings taught by The Perfectly Enlightened One,\nVenerable Sir, the stream of tears that we have shed as we roamed and\nwandered through this long course, crying and wailing because of being\nunited with the disagreeable and separated from the agreeable — this alone is\nmore than the water in the four great oceans’.\nGood, good, Monks! It is good that you understand The Teachings taught by\nme in such a way. The stream of tears that you have shed as you roamed and\nwandered through this long course, crying and wailing because of being\nunited with the disagreeable and separated from the agreeable — this alone\nis more than the water in the four great oceans.\nFor a long time, Monks, you have experienced the death of a mother; as\nyou have experienced this, crying and wailing because of being united with\nthe disagreeable and separated from the agreeable, the stream of tears that\nyou have shed is more than the water in the four great oceans.\nFor a long time, Monks, you have experienced the death of a father … the\ndeath of a brother … the death of a sister … the death of a son … the death\nof a daughter … the loss of relatives … the loss of wealth … loss through\nillness; as you have experienced this, crying and wailing because of being\nunited with the disagreeable and separated from the agreeable, the stream\nof tears that you have shed is more than the water in the four great oceans.\n377", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 110, "chapter_title": "The Stream of Tears", "sutta_refs": ["SN"], "page": null, "page_start": 377, "page_end": 378, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c35d2b67-c7b3-4784-8880-c6eff3221f0e", "parent_id": "book-vol11:ch110:commentary:1", "content_type": "commentary", "text": "For what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. For such a long\ntime, Monks, you have experienced discontentedness, misery, and disaster,\nand swelled the cemetery.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n(Reference: SN 15.3)\nIn this Teaching from Gotama Buddha, he shares how the tears we have cried in our past\nlives is equal to more water than in all of the seas.\nWe have lived so many past existences and experienced such great misery and despair in\nthose existences, that The Buddha explains that the tears we have cried amounts to more\nvolume than all of the water in all of the seas.\nSeparated from those things that are agreeable to the mind, one may grieve due to their\ncraving/desire/attachment. Separated from mother, father, brother, sister, son, daughter,\nother relatives, wealth, health and other objects, are all things that can cause the mind to\nexperience discontentedness if the mind is not trained to understand the impermanent\nnature of all these conditioned objects.\nDiscontentedness can cause the mind to cry having tears that amount to more volume\nthan all of the seas due to our countless existences in various realms. A being\nexperiences a massive amount of discontentedness throughout various existences before\nbecoming motivated enough and wise enough to make an end to discontentedness\nthrough pursuit and progress to the Enlightened mind.\n378", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 110, "chapter_title": "The Stream of Tears", "sutta_refs": ["SN"], "page": null, "page_start": 377, "page_end": 378, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "245d3370-9fc5-4342-81af-c6b051f0e27d", "parent_id": "book-vol11:ch111:commentary", "content_type": "commentary", "text": "Chapter 111\nThe Mother’s Milk\nMonks, this Cycle of Rebirth is without discoverable beginning. A first point\nis not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving.\nWhat do you think, Monks, which is more: the mother’s milk that you have\ndrunk as you roamed and wandered on through this long course — this or the\nwater in the four great oceans?\n‘As we understand The Teachings taught by The Perfectly Enlightened One,\nVenerable Sir, the mother’s milk that we have drunk as we roamed and\nwandered on through this long course — this alone is more than the water in\nthe four great oceans.’\nGood, good, Monks! It is good that you understand The Teachings taught by\nme in such a way. The mother’s milk that you have drunk as you roamed and\nwandered through this long course — this alone is more than the water in the\nfour great oceans.\nFor what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. For such a long\ntime, Monks, you have experienced discontentedness, misery, and disaster,\nand swelled the cemetery.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n(Reference: SN 15.4)\n380\n\nIn this Teaching from Gotama Buddha, he shares how the mother’s milk we have drunk in\nour past lives is equal to more water than in all of the seas.\nWe have lived so many past existences and experienced such great misery and despair in\nthose existences, that The Buddha explains that the mother’s milk we have drunk\namounts to more volume than all of the water in all of the seas.\nAs a being is hindered by its own ignorance (unknowing of true reality) and fettered by\ncraving, we continue to roam and wander throughout The Cycle of Rebirth continuing to\nexperience existence and discontentedness in each existence.\n381", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 111, "chapter_title": "The Mother’s Milk", "sutta_refs": ["SN"], "page": null, "page_start": 380, "page_end": 381, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "138d11c6-091d-4afa-aee3-4c24ac960b9c", "parent_id": "book-vol11:ch112:commentary", "content_type": "commentary", "text": "Chapter 112\nIn Misfortune, In Misery, In This Long Course\nMonks, this Cycle of Rebirth is without discoverable beginning. A first point\nis not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. Whenever you\nsee anyone in misfortune, in misery, you can conclude: We too have\nexperienced the same thing in this long course.\nFor what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. For such a long\ntime, Monks, you have experienced discontentedness, misery, and disaster,\nand swelled the cemetery.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n(Reference: SN 15.11)\nIn this Teaching from Gotama Buddha, he shares how any being that you observe who is\nexperiencing misfortune, that you too have experienced the same misfortunes throughout\ncontinued existence.\nWhile in this existence you may not have experienced a certain misfortune that you\nobserve someone else experiencing, The Buddha explains that at some point in a\nprevious life you have experienced that same situation.\nThis understanding can help to develop loving-kindness and compassion for “all beings”.\nIf you observe someone else’s misfortune, rather than looking down on them with conceit,\nkeep in mind that you have also experienced that exact same misfortune in this existence\nor some other existence.\nCultivate loving-kindness and compassion for this being and, if possible, see if you can\nhelp them to move out of their unfortunate circumstances.\n382", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 112, "chapter_title": "In Misfortune, In Misery, In This Long Course", "sutta_refs": ["SN"], "page": null, "page_start": 382, "page_end": 382, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d3582668-afc9-48d0-812f-9871f980a230", "parent_id": "book-vol11:ch113:scripture", "content_type": "scripture", "text": "Chapter 113\nIn Happiness, In Fortune, In this Long Course\nMonks, this Cycle of Rebirth is without discoverable beginning. A first\npoint is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. Whenever you\nsee anyone happy and fortunate, you can conclude: We too have experienced\nthe same thing in this long course.\nFor what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. For such a long\ntime, Monks, you have experienced discontentedness, misery, and disaster,\nand swelled the cemetery.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n(Reference: SN 15.12)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 113, "chapter_title": "In Happiness, In Fortune, In this Long Course", "sutta_refs": ["SN"], "page": null, "page_start": 383, "page_end": 383, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "355f24d0-c882-4b52-a992-327fd8ef49f0", "parent_id": "book-vol11:ch113:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how any being that you observe who is\nexperiencing happiness and good fortune, that you too have experienced the same\nhappiness and good fortunes throughout continued existence.\nWhile in this existence you may not have experienced a certain happiness and good\nfortune that you observe someone else experiencing, The Buddha explains that at some\npoint in a previous life you have experienced that same situation.\nThis understanding can help to develop sympathetic joy for “all beings”. If you observe\nsomeone else’s happiness and good fortune, rather than looking down on them with\nconceit, keep in mind that you have also experienced that exact same happiness and\ngood fortune in this existence or some other existence.\nThis can help you eliminate craving/desire for the good fortunate that others experience\nknowing that you too have experienced this same situation in the past. The mind can\neradicate envy and jealousy through practicing sympathetic joy.\nSympathetic joy (Pāli: muditā) is joy for others’ success, even if you did not contribute to\nit.\n383", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 113, "chapter_title": "In Happiness, In Fortune, In this Long Course", "sutta_refs": ["SN"], "page": null, "page_start": 383, "page_end": 383, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8c7f7ae5-7748-4049-a927-5e69ce235c71", "parent_id": "book-vol11:ch114:commentary:0", "content_type": "commentary", "text": "Chapter 114\nThe Stream of Blood\nMonks, this Cycle of Rebirth is without discoverable beginning. A first\npoint is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. What do you\nthink, Monks, which is more: the stream of blood that you have shed when\nyou were beheaded as you roamed and wandered on through this long\ncourse — this or the water in the four great oceans?\n‘As we understand The Teachings taught by The Perfectly Enlightened One,\nVenerable Sir, the stream of blood that we have shed when our heads were\ncut off as we roamed and wandered on through this long course — this alone\nis more than the water in the four great oceans.’\nGood, good, Monks! It is good that you understand The Teachings taught by\nme in such a way. The stream of blood that you have shed as you roamed\nand wandered on through this long course — this alone is more than the\nwater in the four great oceans.\nFor a long time, Monks, you have been cows, and when as cows you were\nbeheaded, the stream of blood that you shed is greater than the waters in the\nfour great oceans.\nFor a long time you have been buffalo, sheep, goats, deer, chickens, and\npigs, you were beheaded, the stream of blood that you shed is greater than\nthe waters in the four great oceans.\nFor a long time you have been arrested as burglars, highwaymen, and\nadulterers, and when you were beheaded, the stream of blood that you shed\nis greater than the water in the four great oceans.\nFor what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. For such a long\ntime, Monks, you have experienced discontentedness, misery, and disaster,\nand swelled the cemetery.\n384", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 114, "chapter_title": "The Stream of Blood", "sutta_refs": ["SN"], "page": null, "page_start": 384, "page_end": 385, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bcbc7288-37d6-41ea-a607-7563951300dc", "parent_id": "book-vol11:ch114:commentary:1", "content_type": "commentary", "text": "It is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n(Reference: SN 15.13)\nIn this Teaching from Gotama Buddha, he shares how the blood we have shed in our past\nlives is equal to more water than in all of the seas.\nWe have lived so many past existences and experienced such great misery and despair in\nthose existences, that The Buddha explains that the blood we have shed amounts to\nmore volume than all of the water in all of the seas.\nAs a being is hindered by its own ignorance (unknowing of true reality) and fettered by\ncraving, we continue to roam and wander throughout The Cycle of Rebirth continuing to\nexperience existence and discontentedness in each existence.\nThe Buddha explains how we have been countless animal existences in the past and\nhave died in those existences. He explains that we have been “arrested as burglars,\nhighwaymen, and adulterers” throughout our past existences.\nAgain, this can help one to cultivate loving-kindness and compassion for beings who may\nbe involved in these activities now. While in this existence you may have chosen to not do\nthese things based on wisdom you have acquired, other beings have not been so\nfortunate.\nRather than looking down on others for their lack of wisdom, moral conduct, and mental\ndiscipline, we can practice loving-kindness and compassion towards “all beings” realizing\nthat each individual being has been our mother, father, brother, sister, son, daughter, or\nsome other relative in a past life.\nThrough viewing all beings as our relatives, this can cultivate a significant amount of\nloving-kindness and compassion in the mind that can be practiced through our intentions,\nspeech, and actions resulting in improved personal and professional relationships.\n385", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 114, "chapter_title": "The Stream of Blood", "sutta_refs": ["SN"], "page": null, "page_start": 384, "page_end": 385, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2dc78c4b-1e10-43af-ab17-dc6f33367a78", "parent_id": "book-vol11:ch115:commentary", "content_type": "commentary", "text": "Chapter 115\nBeings Roaming and Wandering on from this World\nto the Other World and\nfrom the Other World to this World\nMonks, this Cycle of Rebirth is without discoverable beginning. A first point\nis not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving.\nJust as a stick thrown up into the air falls now on its bottom, now on its side,\nand now on its top, so too as beings roam and wander on, hindered by\nignorance (unknowing of true reality) and fettered by craving, now they go\nfrom this world to the other world, now they come from the other world to this\nworld.\nFor what reason?\nBecause, Monks, this Cycle of Rebirth is without discoverable beginning. A\nfirst point is not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving. For such a long\ntime, Monks, you have experienced discontentedness, misery, and disaster,\nand swelled the cemetery.\nIt is enough to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n(Reference: SN 15.9)\nIn this Teaching from Gotama Buddha, he shares how the beginning of The Cycle of\nRebirth is not discoverable and that we have all been countless beings in the past.\nHe is explaining that beings “go from this world to the other world, now they come from\nthe other world to this world”. In other words, he is explaining how beings move in and out of\nthe human realm, moving from all the other realms in and out of the human realm.\nThe cause of all of this roaming and wandering throughout The Cycle of Rebirth is explained\nthrough The Words of The Buddha as: “beings roam and wander on hindered by ignorance\nand fettered by craving”.\nIt is through eliminating ignorance (unknowing of true reality) by acquiring wisdom in these\nTeachings that beings can eliminate discontentedness and the constant struggles of rebirth.\n386", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 115, "chapter_title": "Beings Roaming and Wandering on from this World", "sutta_refs": ["SN"], "page": null, "page_start": 386, "page_end": 386, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "75294324-21ff-4922-83c1-2ac8a62c1500", "parent_id": "book-vol11:ch116:commentary:0", "content_type": "commentary", "text": "Chapter 116\nSo Impermanent, So Unstable,\nSo Unreliable Conditions\nMonks, this Cycle of Rebirth is without discoverable beginning. A first point\nis not identifiable of beings roaming and wandering on, hindered by\nignorance (unknowing of true reality) and fettered by craving.\nIn the past, Monks, this Mount Vepulla was called Pācīnavaṃsa, and at that\ntime these people were called Tivaras. The life span of the Tivaras was\n40,000 years. They could climb Mount Pācīnavaṃsa in four days and\ndescend in four days.\nAt that time The Perfectly Enlightened One Kakusandha, an Arahant, a\nPerfectly Enlightened One, had arisen in the world. His two chief disciples\nwere named Vidhura and Sañjīva, an excellent pair.\nSee, Monks! That name for this mountain has disappeared, those people\nhave died, and that Fortunate One has attained Final Nibbāna (Final\nEnlightenment). So impermanent are conditions, Monks, so unstable, so\nunreliable.\nIt is enough, Monks, to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n[At another time] in the past, Monks, this Mount Vepulla was called Vaṅkaka,\nand at that time these people were called Rohitassas. The life span of the\nRohitassas was 30,000 years. They could climb Mount Vaṅkaka in three days\nand descend in three days.\nAt that time The Perfectly Enlightened One Koṇāgamana, an Arahant, a\nPerfectly Enlightened One, had arisen in the world. His two chief disciples\nwere named Bhiyyosa and Uttara, an excellent pair.\nSee, Monks! That name for this mountain has disappeared, those people\nhave died, and that Fortunate One has attained Final Nibbāna (Final\nEnlightenment). So impermanent are conditions, Monks, so unstable, so\nunreliable.\n387", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 116, "chapter_title": "So Impermanent, So Unstable,", "sutta_refs": ["SN"], "page": null, "page_start": 387, "page_end": 389, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5797010c-8362-4092-9a33-fadf4481d43a", "parent_id": "book-vol11:ch116:commentary:1", "content_type": "commentary", "text": "It is enough, Monks, to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n[At still another time] in the past, Monks, this Mount Vepulla was called\nSupassa, and at that time these people were called Suppiyas. The life span\nof the Suppiyas was 20,000 years. They could climb Mount Supassa in two\ndays and descend in two days.\nAt that time The Perfectly Enlightened One Kassapa, an Arahant, a Perfectly\nEnlightened One, had arisen in the world. His two chief disciples were\nnamed Tissa and Bhāradvāja, an excellent pair.\nSee, Monks! That name for this mountain has disappeared, those people\nhave died, and that Fortunate One has attained Final Nibbāna (Final\nEnlightenment). So impermanent are conditions, Monks, so unstable, so\nunreliable.\nIt is enough, Monks, to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\nAt present, Monks, this Mount Vepulla is called Vepulla, and at present these\npeople are called Magadhans. The life span of the Magadhans is short,\nlimited, fleeting; one who lives long lives a hundred years or a little more. The\nMagadhans climb Mount Vepulla in an hour and descend in an hour.\nAt present I have arisen in the world, an Arahant, a Perfectly Enlightened\nOne. My two chief disciples are named Sāriputta and Moggallāna, an\nexcellent pair.\nThere will come a time, Monks, when the name for this mountain will have\ndisappeared, when these people will have died, and I will have attained Final\nNibbāna (Final Enlightenment).\nSo impermanent are conditions, Monks, so unstable, so unreliable.\nIt is enough, Monks, to experience fading away of strong feelings towards all\nconditions, enough to become free from strong feelings towards them,\nenough to be liberated from them.\n388", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 116, "chapter_title": "So Impermanent, So Unstable,", "sutta_refs": ["SN"], "page": null, "page_start": 387, "page_end": 389, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9703459d-11f3-4f2d-9a9d-826c3584fcb1", "parent_id": "book-vol11:ch116:commentary:2", "content_type": "commentary", "text": "This is what The Perfectly Enlightened One said. Having said this, The\nFortunate One, The Teacher, further said this:\nThis was called Pācīnavaṃsa by the Tivaras,\nAnd Vaṅkaka by the Rohitassas,\nSupassa by the Suppiya people,\nVepulla by the Magadhan folk.\nImpermanent, oh, are conditions, Subject to arising and vanishing.\nHaving arisen, they are eliminated: Their calming is peaceful.\n(Reference: SN 15.20)\nIn this Teaching from Gotama Buddha, he shares The Universal Truth of Impermanence as\nit relates to the name of a mountain. He is explaining the different names this mountain\nhas had over time to explain its nature of impermanence.\nHe explains this through recounting the various lifetimes of past Buddhas and their “chief\ndisciples” (i.e. their most dedicated Students).\nThe Buddha explains his two chief disciples are “Sāriputta and Moggallāna”.\n389", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 116, "chapter_title": "So Impermanent, So Unstable,", "sutta_refs": ["SN"], "page": null, "page_start": 387, "page_end": 389, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f4a3d773-7f44-4641-90e8-bd2987e47dc0", "parent_id": "book-vol11:ch117:commentary:0", "content_type": "commentary", "text": "Chapter 117\nConditioned Objects Are Impermanent\nMonks, conditioned objects are impermanent; conditioned objects are\nunstable; conditioned objects are unreliable.\nIt is enough to become dissatisfied with all conditioned objects, enough to\nbecome free from strong feelings toward them, enough to be liberated from\nthem.\nMonks, Sineru, the King of mountains, is 84,000 yojanas in length (yojana =\n12-15 kms) and 84,000 yojanas in width; it is submerged 84,000 yojanas in\nthe great ocean and rises up 84,000 yojanas above the great ocean.\n(1) There comes a time, Monks, when rain does not fall for many years, for\nmany hundreds of years, for many thousands of years, for many hundreds of\nthousands of years. When rain does not fall, seed life and vegetation,\nmedicinal plants, grasses, and giant trees of the forest wither and dry up and\nno longer exist.\nSo impermanent are conditioned objects, so unstable, so unreliable. It is\nenough to become dissatisfied with all conditioned objects, enough to\nbecome free from strong feelings toward them, enough to be liberated from\nthem.\n(2) There comes a time when, after a long time, a second sun appears. With\nthe appearance of the second sun, the small rivers and lakes dry up and\nevaporate and no longer exist.\nSo impermanent are conditioned objects, so unstable, so unreliable. It is\nenough to become dissatisfied with all conditioned objects, enough to\nbecome free from strong feelings toward them, enough to be liberated from\nthem.\n390", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 117, "chapter_title": "Conditioned Objects Are Impermanent", "sutta_refs": ["AN"], "page": null, "page_start": 390, "page_end": 394, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f60db7a9-2ac2-4e84-86b8-803633566513", "parent_id": "book-vol11:ch117:commentary:1", "content_type": "commentary", "text": "(3) There comes a time when, after a long time, a third sun appears. With the\nappearance of the third sun, the great rivers — the Ganges, the Yamunā, the\nAciravati, the Sarabhū, and the Mahī - dry up and evaporate and no longer\nexist.\nSo impermanent are conditioned objects, so unstable, so unreliable. It is\nenough to become dissatisfied with all conditioned objects, enough to\nbecome free from strong feelings toward them, enough to be liberated from\nthem.\n(4) There comes a time when, after a long time, a fourth sun appears. With\nthe appearance of the fourth sun, the great lakes from which those great\nrivers originate Anotatta, Sīhapapāta, Rathakāra, Kannamunda, Kunāla,\nChaddanta, and Mandākinī - dry up and evaporate and no longer exist.\nSo impermanent are conditioned objects, so unstable, so unreliable. It is\nenough to become dissatisfied with all conditioned objects, enough to\nbecome free from strong feelings toward them, enough to be liberated from\nthem.\n(5) There comes a time when, after a long time, a fifth sun appears. With the\nappearance of the fifth sun, the waters in the great ocean sink by a hundred\nyojanas, two hundred yojanas ... three hundred yojanas ... four hundred\nyojanas ... five hundred yojanas ... six hundred yojanas ... seven hundred\nyojanas. The water left in the great ocean stands at the height of seven palm\ntrees, at the height of six palm trees ... five palm trees … four palm trees …\nthree palm trees ... two palm trees ... a mere palm tree. The water left in the\ngreat ocean stands at the height of seven fathoms ... six fathoms … five\nfathoms ... four fathoms … three fathoms ... two fathoms ... a fathom (1.8\nmeters) ... half a fathom ... up to the waist … up to the knees ... up to the\nankles.\nJust as, in the autumn, when thick drops of rain are pouring down, the\nwaters stand in the hoof prints of cattle here and there, so the waters left in\nthe great ocean will stand here and there (in pools) the size of the hoof prints\nof cattle.\nWith the appearance of the fifth sun, the water left in the great ocean is not\nenough even to reach the joints of one’s fingers.\nSo impermanent are conditioned objects, so unstable, so unreliable. It is\nenough to become dissatisfied with all conditioned objects, enough to\nbecome free from strong feelings toward them, enough to be liberated from\nthem.\n391", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 117, "chapter_title": "Conditioned Objects Are Impermanent", "sutta_refs": ["AN"], "page": null, "page_start": 390, "page_end": 394, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "49475393-3f35-4763-a99a-3b2f7e37c1de", "parent_id": "book-vol11:ch117:commentary:2", "content_type": "commentary", "text": "(6) There comes a time when, after a long time, a sixth sun appears. With the\nappearance of the sixth sun, this great earth and Sineru, the King of\nmountains. smoke, fume, and smolder.\nJust as a potter’s fire, when kindled, first smokes, fumes, and smolders, so\nwith the appearance of the sixth sun, this great earth and Sineru, the King of\nmountains, smoke, fume, and smolder.\nSo impermanent are conditioned objects, so unstable, so unreliable. It is\nenough to become dissatisfied with all conditioned objects, enough to\nbecome free from strong feelings toward them, enough to be liberated from\nthem.\n(7) There comes a time when, after a long time, a seventh sun appears. With\nthe appearance of the seventh sun, this great earth and Sineru, the King of\nmountains, burst into flames, blaze up brightly, and become one mass of\nflame. As the great earth and Sineru are blazing and burning, the flame, cast\nup by the wind, rises even to the Brahma world (heavenly realm). As Sineru is\nblazing and burning, as it is undergoing destruction and being overcome by\na great mass of heat, mountain peaks of a hundred yojanas disintegrate;\nmountain peaks of two hundred yojanas … three hundred yojanas ... four\nhundred yojanas … five hundred yojanas disintegrate.\nWhen this great earth and Sineru, the King of mountains, are blazing and\nburning, neither ashes nor soot are seen. Just as, when ghee or oil are\nblazing and burning, neither ashes nor soot are seen, so it is when this great\nearth and Sineru, the King of mountains, are blazing and burning.\nSo impermanent are conditioned objects, so unstable, so unreliable. It is\nenough to become dissatisfied with all conditioned objects, enough to\nbecome free from strong feelings toward them, enough to be liberated from\nthem.\nMonks, who except those who have seen the truth would think or\nunderstand:\nThis great earth and Sineru, the King of mountains, will burn up, be\ndestroyed, and will no longer exist?\n(Reference: AN 7.66)\n392", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 117, "chapter_title": "Conditioned Objects Are Impermanent", "sutta_refs": ["AN"], "page": null, "page_start": 390, "page_end": 394, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "03f73b54-a95a-40e6-8e99-fdf92c4cca75", "parent_id": "book-vol11:ch117:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Universal Truth of Impermanence.\nUnderstanding The Universal Truth of Impermanence is a foundational Teaching as it\nrelates to The Path to Enlightenment. Without understanding and applying this Teaching\nto your life practice, a Practitioner would be unable to progress to the attainment of\nEnlightenment.\nThe Buddha explains “conditioned objects are impermanent; conditioned objects are\nunstable; conditioned objects are unreliable”.\nA conditioned object is one that arises, changes, and then ceases to exist.\nFor example, the human body itself is impermanent. It arises, changes, and then ceases\nto exist. Any and all material objects are impermanent as well as conditioned feelings in\nthe mind.\nFeelings that are based on an impermanent condition will arise, change, and then cease\nto exist. Due to this, the impermanent feelings of pleasure, pain, and neither painful-nor-\npleasant are all impermanent and dissatisfying.\nThese feelings are impermanent because they are based on some impermanent\ncondition. We refer to pleasant feelings, painful feelings, and feelings that are neither\npainful-nor-pleasant as discontentedness. When experiencing these impermanent\nfeelings, the mind is discontent or discontented, thus, experiencing discontentedness.\nThe unEnlightened mind is untrained in regard to understanding The Universal Truth of\nImpermanence, wanting things to be permanent. Due to the craving/desire/attachment for\npermanence, the unEnlightened mind causes itself to be discontent.\nBut, through training the mind on The Path to Enlightenment, a Practitioner can liberate\nthe mind from discontentedness by first deeply understanding The Universal Truth of\nImpermanence and applying this Teaching to your daily life along with all the other\nTeachings of The Buddha.\nThe Buddha explains that “It is enough to become dissatisfied with all conditioned\nobjects” meaning, that a Practitioner’s mind will be dissatisfied or displeased with the\nimpermanent nature of all conditioned objects. But, the mind can “become free from\nstrong feelings toward them” wanting them to be permanent through training of the mind.\nThen, the mind will “be liberated from them” no longer experiencing discontentedness\ndue to the mind craving permanence.\nAn awakened and Enlightened mind will deeply understand impermanence applying this\nTeaching and practice of these Teachings in their life practice becoming liberated from\nstrong feelings, no longer experiencing discontentedness.\nGotama Buddha then provides many examples of the environment that are impermanent\nhelping people to see through their own independent verification that, indeed, all\nconditioned objects are impermanent. He does not ask for Students to believe him but\ninstead, to learn, reflect, and practice to observe the truth for yourself to acquire wisdom.\nThe mind is liberated through wisdom. Through doing this work, a Practitioner can\nobserve “so impermanent are conditioned objects, so unstable, so unreliable”.\n393", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 117, "chapter_title": "Conditioned Objects Are Impermanent", "sutta_refs": ["AN"], "page": null, "page_start": 390, "page_end": 394, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b939e6d6-cf37-477b-9515-8f56bd733397", "parent_id": "book-vol11:ch117:commentary:4", "content_type": "commentary", "text": "Understanding the impermanent nature of all conditioned objects, the mind is then trained\nto not hold on to anything tightly causing itself to become discontent. The mind is then\nliberated from craving/desire/attachment no longer carrying the burden of craving.\nHe then explains, “who except those who have seen the truth would think or understand:\nThis great earth and Sineru, the King of mountains, will burn up, be destroyed, and will no\nlonger exist?”.\nIn other words, only one who understands with wisdom The Universal Truth of\nImpermanence would think or understand that this earth and mountain will no longer\nexist. If you understand The Universal Truth of Impermanence, then you know that\neverything the eye sees, ear hears, nose smells, tongue tastes, body touches, and the\nmind recognizes will one day be gone and no longer exist. So, why hold on to any of that\nwith craving/desire/attachment allowing it to cause the mind to be discontent and\ncontinue to experience rebirth?\nDetailed explanation of The Universal Truth of Impermanence is available in this same\nbook series found in Chapter 4 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n394", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 117, "chapter_title": "Conditioned Objects Are Impermanent", "sutta_refs": ["AN"], "page": null, "page_start": 390, "page_end": 394, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1d4dfaac-5f87-4e6b-af17-8888758a5fd7", "parent_id": "book-vol11:ch118:commentary:0", "content_type": "commentary", "text": "Chapter 118\nNot Understanding and Not Penetrating\nThe Four Noble Truths\nMonks, just as a stick thrown up into the air falls now on its bottom, now on\nits top, so too as beings roam and wander on, hindered by ignorance\n(unknowing of true reality) and fettered by craving, now they go from this\nworld to the other world, now they come from the other world to this world.\nFor what reason?\nBecause they have not seen The Four Noble Truths.\nWhat four?\nThe noble truth of discontentedness, the noble truth of the cause of\ndiscontentedness, the noble truth of the elimination of discontentedness, the\nnoble truth of the way leading to the elimination of discontentedness.\nTherefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the cause of\ndiscontentedness’; an effort should be made to understand: ‘This is the\nelimination of discontentedness’; an effort should be made to understand: ‘This\nis the way leading to the elimination of discontentedness.’\n… … … …\nMonks, it is because of not understanding and not penetrating The Four\nNoble Truths that you and I have roamed and wandered through this long\ncourse of The Cycle of Rebirth.\nWhat four?\nIt is, Monks, because of not understanding and not penetrating the noble\ntruth of discontentedness …\nthe noble truth of the cause of discontentedness …\nthe noble truth of the elimination of discontentedness …\n395", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 118, "chapter_title": "Not Understanding and Not Penetrating", "sutta_refs": ["SN"], "page": null, "page_start": 395, "page_end": 397, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c3c4ae04-7dff-46ac-99ff-b3c226c2fdf6", "parent_id": "book-vol11:ch118:commentary:1", "content_type": "commentary", "text": "the noble truth of the way leading to the elimination of discontentedness that\nyou and I have roamed and wandered through this long course of The Cycle\nof Rebirth.\nThat noble truth of discontentedness, Monks, has been understood and\npenetrated.\nThat noble truth of the cause of discontentedness has been understood and\npenetrated.\nThat noble truth of the elimination of discontentedness has been understood\nand penetrated.\nThat noble truth of the way leading to the elimination of discontentedness\nhas been understood and penetrated.\nCraving for existence has been cut off; the conduit to existence has been\ndestroyed; now there is no more renewed existence.\n(Reference: SN 56.33)\nIn this Teaching from Gotama Buddha, he shares how beings continue to roam and\nwander throughout The Cycle of Rebirth due to “ignorance (unknowing of true reality) and\nfettered by craving”.\nThe wisdom that beings are not understanding are those found throughout all these\nTeachings on The Path to Enlightenment. To get started, The Buddha specifically points\nto the wisdom found in The Four Noble Truths.\nWithout deeply understanding and practicing The Four Noble Truths to experience the\nbreakthrough knowing discontentedness, the cause of discontentedness, the elimination\nof discontentedness, and the way leading to the elimination of discontentedness, a being\nwill not establish Right View and, therefore, be unable to eliminate discontentedness and\nescape The Cycle of Rebirth.\nThrough understanding the cause of discontentedness as craving/desire/attachment, a\nPractitioner can then apply effort towards the elimination of craving/desire/attachment\nthrough training the mind. Then, “craving for existence has been cut off; the conduit to\nexistence has been destroyed; now there is no more renewed existence”, a being has\nescaped The Cycle of Rebirth through attaining Enlightenment.\n396\n\nNibbāna\n(Enlightenment)\n397", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 118, "chapter_title": "Not Understanding and Not Penetrating", "sutta_refs": ["SN"], "page": null, "page_start": 395, "page_end": 397, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e7a0af72-192f-4016-a599-bd610fee4523", "parent_id": "book-vol11:ch119:commentary", "content_type": "commentary", "text": "Chapter 119\nA Simile of Nibbāna\n(Enlightenment)\nSāriputta, I understand Nibbāna (Enlightenment), and the path and way\nleading to Nibbāna (Enlightenment). And I also understand how one who has\nentered this path will, by realizing for himself with direct knowledge\n(experience), here and now enter upon and reside in the liberation of mind\nand liberation by wisdom that are taintless with the destruction of the taints\n(fetters).\nSuppose there were a pond with clean, agreeable, cool water, transparent,\nwith smooth banks, delightful, and nearby a dense wood; and then a man\nscorched and exhausted by hot weather, weary, parched, and thirsty, came\nby a path going in one way only towards that same pond. Then a man with\ngood sight on seeing him would say: This person so behaves, so conducts\nhimself, has taken such a path, that he will come to this same pond; and\nthen later on he sees that he has plunged into the pond, bathed, drunk, and\nrelieved all his distress, fatigue, and fever and has come out again and is\nsitting or lying in the woods experiencing exclusively peaceful feelings.\nSo too, by encompassing mind with mind I understand a certain person\nthus: This person so behaves, so conducts himself, has taken such a path\nthat by realizing for himself with direct knowledge (experience), he here and\nnow will enter upon and reside in the liberation of mind and liberation by\nwisdom that are taintless with the destruction of the taints.\nAnd then later on I see that by realizing for himself with direct knowledge\n(experience), he here and now enters upon and resides in the liberation of\nmind by wisdom that are taintless with the destruction of the taints, and is\nexperiencing an exclusively peaceful mental state.\n(Reference: MN 12)\nIn this Teaching from Gotama Buddha, he shares how the mind of one who has attained\nEnlightenment will experience an “exclusively peaceful mental state”.\nTo attain Enlightenment, a Practitioner will need to eliminate all of The Ten Fetters.\n398", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 119, "chapter_title": "A Simile of Nibbāna", "sutta_refs": ["MN"], "page": null, "page_start": 398, "page_end": 398, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c8abc0e8-d2a9-4682-96ce-3d96ea36cf64", "parent_id": "book-vol11:ch120:commentary:0", "content_type": "commentary", "text": "Chapter 120\nAn Untaught Ordinary Person\nHere, Monks, an untaught ordinary person, who has no regard for Noble\nOnes and is unskilled and undisciplined in their Teachings, who has no\nregard for true men and is unskilled and undisciplined in their Teachings,\nperceives earth as earth.\n(1) Having perceived earth as earth, he conceives [himself as] earth, he\nconceives [himself] in earth, he conceives [himself apart] from earth, he\nconceives earth to be ‘mine,’ he excites in earth. Why is that? Because he\nhas not fully understood it, I say.\n(2) He perceives water as water. Having perceived water as water, he\nconceives [himself as] water, he conceives [himself] in water, he conceives\n[himself apart] from water, he conceives water to be ‘mine,’ he excites in\nwater. Why is that? Because he has not fully understood it, I say.\n(3) He perceives fire as fire…\n(4) He perceives wind as wind…\n(5) He perceives beings as beings…\n(6) He perceives gods as gods…\n(7) He perceives Pajāpati as Pajāpati…\n(8) He perceives Brahmā as Brahmā (God)…\n(9) He perceives the gods of Streaming Radiance as the gods of Streaming\nRadiance…\n(10) He perceives the gods of Refulgent Glory as the gods of Refulgent\nGlory…\n(11) He perceives the gods of Great Fruit as the gods of Great Fruit…\n(12) He perceives the Overlord as the Overlord…\n(13) He perceives the base of infinite space as the base of infinite space…\n399", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 120, "chapter_title": "An Untaught Ordinary Person", "sutta_refs": ["MN"], "page": null, "page_start": 399, "page_end": 400, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ca31b429-fafd-4326-a361-c9f9d96350ef", "parent_id": "book-vol11:ch120:commentary:1", "content_type": "commentary", "text": "(14) He perceives the base of infinite consciousness as the base of infinite\nconsciousness…\n(15) He perceives the base of nothingness as the base of nothingness…\n(16) He perceives the base of neither perception‑nor‑non‑perception as the\nbase of neither perception‑nor‑non‑perception…\n(17) He perceives the seen as the seen…\n(18) He perceives the heard as the heard…\n(19) He perceives the sensed as the sensed…\n(20) He perceives the recognized as the recognized…\n(21) He perceives unity as unity…\n(22) He perceives diversity as diversity…\n(23) He perceives all as all…\n(24) He perceives Nibbāna as Nibbāna (Enlightenment). Having perceived\nNibbāna as Nibbāna, he conceives [himself as] Nibbāna, he conceives\n[himself] in Nibbāna, he conceives [himself apart] from Nibbāna, he\nconceives Nibbāna to be ‘mine,’ he excites in Nibbāna. Why is that?\nBecause he has not fully understood it, I say.\n(Reference: MN 1)\nIn this Teaching from Gotama Buddha, he shares how if a Practitioner’s mind clings to any\nof these things thinking that it is “mine”, then the mind will have excitement due to not\nfully understanding.\nThrough fully understanding these Teachings and training the mind to eliminate craving/\ndesire/attachment/wants/expectations/grasping/holding/clinging one would not\nexperience conditioned pleasant feelings such as excitement and would understand,\nnothing is “mine”.\nAll conditioned objects are impermanent, therefore, nothing can belong to you. All that\nexists will cease to exist, is impermanent, and therefore, cannot belong to you. If the mind\nmentally holds on to anything, it will cause the mind to experience discontentedness.\n400", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 120, "chapter_title": "An Untaught Ordinary Person", "sutta_refs": ["MN"], "page": null, "page_start": 399, "page_end": 400, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8e4f7eb7-d63a-4072-b7b0-56a6e372143c", "parent_id": "book-vol11:ch121:scripture", "content_type": "scripture", "text": "Chapter 121\nNibbāna\nThe Destruction of the Taints\n‘Venerable Sir, it is said, the removal of craving, the removal of anger, the\nremoval of ignorance (unknowing of true reality). Of what now, Venerable Sir,\nis this the designation?’\nThis, Monk, is a designation for the element of Nibbāna (Enlightenment): the\nremoval of craving, the removal of anger, the removal of ignorance (unknowing\nof true reality). The destruction of the taints is spoken of in that way.\n(Reference: SN 45.7)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 121, "chapter_title": "Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 402, "page_end": 402, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "daaf325d-9f8f-4dad-93ee-397b370c7ea9", "parent_id": "book-vol11:ch121:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that Enlightenment is attained through\nthe elimination of craving, anger, and ignorance (unknowing of true reality).\nIt is through purifying the mind of craving, anger, and ignorance (unknowing of true reality)\nthat a Practitioner will experience Enlightenment. The mind will be peaceful, calm, serene,\nand content with joy - permanently. The Enlightened mind will no longer experience any\ndiscontentedness.\nCraving, anger, and ignorance (unknowing of true reality) are referred to as The Three\nPoisons, The Three Unwholesome Roots, and The Three Fires.\nDetailed explanation of The Three Poisons is available in this same book series found in\nChapter 8 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n402", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 121, "chapter_title": "Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 402, "page_end": 402, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b4ee1c2f-cca2-4283-a8ce-248381d6addd", "parent_id": "book-vol11:ch122:commentary:0", "content_type": "commentary", "text": "Chapter 122\nThe Destruction of Craving is Nibbāna\n(Enlightenment)\n‘Venerable Sir, it is said, 'a being, a being. In what way, Venerable Sir, is one\ncalled a being?’\nOne is stuck, Rādha, tightly stuck, in desire, longing, excitement, and craving\nfor form; therefore one is called ‘a being’.\nOne is stuck, tightly stuck, in desire, longing, excitement, and craving for\nfeelings; therefore one is called ‘a being’.\nOne is stuck, tightly stuck, in desire, longing, excitement, and craving for\nperceptions; therefore one is called ‘a being’.\nOne is stuck, tightly stuck, in desire, longing, excitement, and craving for\nvolitional formations (choices/decisions); therefore one is called ‘a being’.\nOne is stuck, tightly stuck, in desire, longing, excitement, craving for\nconsciousness: therefore one is called ‘a being’.\nSuppose, Rādha, some little boys or girls are playing with sand castles. So\nlong as they are not free of desire, longing, excitement, thirst, passion, and\ncraving for those sand castles, they cherish them, play with them, treasure\nthem, and treat them possessively.\nBut when those little boys or girls lose their desire, longing, excitement,\nthirst, passion, and craving for those sand castles, then they scatter them\nwith their hands and feet, demolish them, shatter them, and put them out of\nplay.\nSo too, Rādha, scatter form, demolish it, shatter it, put it out of play; practice\nfor the destruction of craving. Scatter feeling ... Scatter perception … Scatter\nvolitional formations (choices/decisions) ... Scatter consciousness, demolish\nit, shatter it, put it out of play; practice for the destruction of craving.\nFor the destruction of craving, Rādha, is Nibbāna (Enlightenment).\n(Reference: SN 23.2)\n403", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 122, "chapter_title": "The Destruction of Craving is Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 403, "page_end": 404, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8960f3c3-160f-4ca9-999e-39d309c2dc68", "parent_id": "book-vol11:ch122:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how craving for The Five Aggregates of\nform, feelings, perceptions, volitional formations (choices/decisions), or consciousness\n(the mind) makes one “stuck” and “therefore one is called a being”.\nIt is The Five Aggregates that identifies a living being. Holding on to The Five Aggregates\nwith craving/desire/attachment will cause the mind to continue to experience\ndiscontentedness and continuous rebirth in The Cycle of Rebirth.\nThe Buddha provides a story of children playing with sand castles and as long as the\nmind is “not free of desire, longing, excitement, thirst, passion, and craving for those sand\ncastles, they cherish them, play with them, treasure them, and treat them possessively”\nthey will experience discontentedness.\n“But when those little boys or girls lose their desire, longing, excitement, thirst, passion,\nand craving for those sand castles, then they scatter them with their hands and feet,\ndemolish them, shatter them, and put them out of play” because the child will no longer\nhold on to the sand castles and not experience discontentedness.\nHe encourages Practitioners to “scatter” The Five Aggregates of form, feelings,\nperceptions, volitional formations (choices/decisions), and consciousness (the mind) so\nthat the mind is no longer holding on to them with craving/desire/attachment.\nTraining the mind to eliminate craving is the way to “practice for the destruction of\ncraving”. “For the destruction of craving, Rādha, is Nibbāna (Enlightenment)”.\nOnce craving/desire/attachment is eliminated from the mind, a Practitioner will no longer\nexperience discontentedness.\n404", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 122, "chapter_title": "The Destruction of Craving is Nibbāna", "sutta_refs": ["SN"], "page": null, "page_start": 403, "page_end": 404, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a449f97f-1880-4bbc-a4be-2814bc669edc", "parent_id": "book-vol11:ch123:commentary", "content_type": "commentary", "text": "Chapter 123\nDirectly Visible Nibbāna\n(Enlightenment)\n‘Master Gotama, it is said: ‘Directly visible Nibbāna, directly visible Nibbāna\n(Enlightenment).\nIn what way is Nibbāna directly visible, immediate, inviting one to come and\nsee, applicable, to be personally experienced by the wise?’\nBrāhmin, one excited by craving, overcome by craving, with mind obsessed\nby it, intends for his own harm, for the harm of others, or for the harm of both,\nand he experiences mental discontentedness and sadness. But when craving\nis abandoned, he does not intend for his own harm, for the harm of others, or\nfor the harm of both, and he does not experience mental discontentedness\nand sadness.\nIt is in this way, too, that Nibbāna (Enlightenment) is directly visible.\nOne full of anger, overcome by anger, with mind obsessed by it, intends for\nhis own harm, for the harm of others, and for the harm of both, and he\nexperiences mental discontentedness and sadness. But when anger is\nabandoned, he does not intend for his own harm, for the harm of others, or\nfor the harm of both, and he does not experience mental discontentedness\nand sadness.\nIt is in this way, too, that Nibbāna is directly visible.\nOne who is unwise, overcome by ignorance (unknowing of true reality), with\nmind obsessed by it, intends for his own harm, for the harm of others, or for\nthe harm of both, and he experiences mental discontentedness and sadness.\nBut when ignorance (unknowing of true reality) is abandoned, he does not\nintend for his own harm, for the harm of others, or for the harm of both, and he\ndoes not experience mental discontentedness and sadness.\nIt is in this way, too, that Nibbāna is directly visible.\nWhen, Brāhmin, one experiences the remainderless destruction of craving,\nthe remainderless destruction of anger, and the remainderless destruction of\nignorance (unknowing of true reality), it is in this way, too, that Nibbāna is\ndirectly visible, immediate, inviting one to come and see, applicable, to be\npersonally experienced by the wise.\n405\n\n(Reference: AN 3.55)\nIn this Teaching from Gotama Buddha, he shares how through the elimination of craving,\nanger, and ignorance (unknowing of true reality) that one can experience Enlightenment.\nDetailed explanation of The Three Poisons is available in this same book series found in\nChapter 8 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n406", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 123, "chapter_title": "Directly Visible Nibbāna", "sutta_refs": ["AN"], "page": null, "page_start": 405, "page_end": 406, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "94e909d2-2b0b-47a5-a2bd-b0533e24d6c8", "parent_id": "book-vol11:ch124:commentary:0", "content_type": "commentary", "text": "Chapter 124\nDirectly Visible Nibbāna Spoken by\nThe Perfectly Enlightened One\n(Shared by the Venerable Ānanda)\n‘It is said, friend, ‘directly visible Nibbāna (Enlightenment), directly visible\nNibbāna.’ In what way has The Perfectly Enlightened One spoken of directly\nvisible Nibbāna?’\nHere, friend, distant from sense-desires, distant from unwholesome mental\nstates, enters and resides in the first Jhāna, which is with thinking and\npondering, based in seclusion, filled with excitement and joy.\nTo this extent, too, The Perfectly Enlightened One has spoken of directly\nvisible Nibbāna (Enlightenment) in a provisional (temporary) sense…\n(In reference to the second Jhāna, the third Jhāna, the fourth Jhāna, the base\nof the infinite of space, the base of the infinite of consciousness, the base of\nnothingness, the base of neither perception-nor-non-perception, identical\naspects correlating to the first Jhāna were spoken. Also the state of ‘directly\nvisible Nibbāna’ is provisionally (temporarily) revealed.\n‘The elimination of perception and feeling’ as is ‘the destruction of the taints’\nis non-provisionally (permanent) explained to be ‘directly visible Nibbāna’ as\nin the following passages.)\nAgain, friend, by completely overcoming the base of neither\nperception‑nor‑non‑perception, a Monk enters and resides in the elimination\nof perception and feeling, and having seen with wisdom, his taints (fetters)\nare completely destroyed.\nTo this extent, friend, The Perfectly Enlightened One has spoken of directly\nvisible Nibbāna in a non‑provisional (permanent) sense.\n(Reference: AN 9.44)\n407", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Directly Visible Nibbāna Spoken by", "sutta_refs": ["AN"], "page": null, "page_start": 407, "page_end": 408, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "42c6d037-82ec-40d1-b249-3b79e3dc6d4e", "parent_id": "book-vol11:ch124:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, shared by one of his closer Students Ānanda, he\nexplains that the Jhānas and other attainments are preliminary phases that the mind moves\nthrough prior to attaining Enlightenment and they are temporary.\nAs the mind enters and resides in the Jhānas, a Practitioner will experience glimpses of\nEnlightenment. The mind will experience temporary mental states that help a Practitioner\nunderstand what Enlightenment feels like, but the mind is not yet Enlightened.\nIt is not until a Practitioner fully eliminates all of The Ten Fetters moving through the Jhānas\nand the Stages of Enlightenment, that they will experience Enlightenment, which is\npermanent.\nDetailed explanation of The Ten Fetters and The Four Stages of Enlightenment is available\nin this same book series found in Chapter 3 of the book “Developing a Life Practice: The\nPath That Leads to Enlightenment” (Volume 1).\n408", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 124, "chapter_title": "Directly Visible Nibbāna Spoken by", "sutta_refs": ["AN"], "page": null, "page_start": 407, "page_end": 408, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9fa0f3f4-a9b6-47c6-87fc-d1c46f6450eb", "parent_id": "book-vol11:ch125:scripture", "content_type": "scripture", "text": "Chapter 125\nNibbāna in This Very Life\n(Enlightenment)\nThere are, Householder, forms recognizable by the eye that are desirable,\nlovely, agreeable, pleasing, sensually enticing, tempting.\nIf a Monk does not seek excitement in them, does not welcome them, and\ndoes not remain holding to them, his consciousness does not become\ndependent upon them or cling to them. A Monk without clinging attains\nNibbāna (Enlightenment).\nThere are, Householder, sounds recognizable by the ear … odors\nrecognizable by the nose … flavors recognizable by the tongue … physical\nobjects recognizable by the body … mental objects recognizable by the mind\nthat are desirable, lovely, agreeable, pleasing, sensually enticing, tempting.\nIf a Monk does not seek excitement in them, does not welcome them, and\ndoes not remain holding to them, his consciousness does not become\ndependent upon them or cling to them. A Monk without clinging attains\nNibbāna (Enlightenment).\nThis is the cause and reason, Householder, why some beings here attain\nNibbāna in this very life.\nMonk, if, through fading away of strong feelings towards the eye … the ear\n… the nose … the tongue … the body … the mind, through its fading away\nand elimination, one is liberated by non-clinging, one can be called a Monk\nwho has attained Nibbāna (Enlightenment) in this very life.\n(Reference: SN 35.124)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 125, "chapter_title": "Nibbāna in This Very Life", "sutta_refs": ["SN"], "page": null, "page_start": 409, "page_end": 410, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e129b552-4895-4386-b476-414cfa86876f", "parent_id": "book-vol11:ch125:commentary", "content_type": "commentary", "text": "409\n\nIn this Teaching from Gotama Buddha, he shares how a Practitioner attains Enlightenment\nthrough the elimination of fetter/taint/pollution of mind described as ‘sensual desire’.\nThe mind will experience desirable, lovely, agreeable, pleasing, sensually enticing, and\ntempting forms that the mind sees through the eyes. If a Practitioner does not long or\nyearn for excitement in these agreeable forms, welcome them, or remain holding on to\nthem, then the mind can eliminate its craving/desire/attachment to impermanent\nconditions that are creating the impermanent pleasant feelings causing the mind to be\ndissatisfied (i.e. discontent). Because the pleasant feelings are based on impermanent\nconditions and are not permanent, the mind eventually becomes discontent or\ndissatisfied with the constant struggle attempting to hold on to the pleasant feelings\npermanently. While the mind experiences temporary pleasantness, it will eventually swing\nto painful feelings or feelings that are neither painful-nor-pleasant due to the mind basing\nits inner feelings on impermanent conditions.\nThrough the elimination of craving/desire/attachment for desirable and agreeable forms,\nsounds, odors, flavors, physical objects, and mental objects through the eyes, ears, nose,\ntongue, body, and mind, a Practitioner will gradually eliminate all discontentedness.\nThe unEnlightened mind will continue to long with a strong eagerness for pleasant\nfeelings through The Six Sense Bases and as long as the mind is seeking, welcoming,\nand holding on to the cravings/desires for these pleasant feelings chasing after the\nobjects of its affection, the mind will continue to experience discontentedness including\npainful feelings and feelings that are neither painful-nor-pleasant.\nThe mind needs to be trained to be “satisfied with what is” rather than continuously chase\nafter the objects of its affection to experience pleasant feelings. Allowing the mind to\ncontinue to chase after pleasant feelings is to invite painful feelings and feelings that are\nneither painful-nor-pleasant into the mind.\nBecause the conditions that create pleasant feelings are impermanent, eventually the\nmind will be unable to acquire those conditions to create the pleasant feelings, thus,\npainful feelings or feelings that are neither painful-nor-pleasant will be experienced.\nDetailed explanation of The Six Sense Bases is available in this same book series found in\nthe book “The Six Sense Bases” (Volume 9).\n410", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 125, "chapter_title": "Nibbāna in This Very Life", "sutta_refs": ["SN"], "page": null, "page_start": 409, "page_end": 410, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a8f427b6-a704-4c64-a5c3-e5298ec48962", "parent_id": "book-vol11:ch126:scripture", "content_type": "scripture", "text": "Chapter 126\nThat Spoken Elimination\n‘Venerable Sir, it is said, ‘elimination, elimination.’ Through the elimination of\nwhat things is elimination spoken of?’\nForm, Ānanda, is impermanent, conditioned, dependently arisen, subject to\ndestruction, to vanishing, to fading away, to elimination. Through its\nelimination, elimination is spoken of.\nFeeling is impermanent, conditioned, dependently arisen, subject to\ndestruction, to vanishing, to fading away, to elimination. Through its\nelimination, elimination is spoken of.\nPerception is impermanent, conditioned, dependently arisen, subject to\ndestruction, to vanishing, to fading away, to elimination. Through its\nelimination, elimination is spoken of.\nVolitional formations (choices/decisions) are impermanent, conditioned,\ndependently arisen, subject to destruction, to vanishing, to fading away, to\nelimination. Through its elimination, elimination is spoken of.\nConsciousness is impermanent, conditioned, dependently arisen, subject to\ndestruction, to vanishing, to fading away, to elimination. Through its\nelimination, elimination is spoken of.\nIt is through the elimination of these things, Ānanda, that elimination is\nspoken of.\n(Reference: SN 22.21)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 126, "chapter_title": "That Spoken Elimination", "sutta_refs": ["SN"], "page": null, "page_start": 411, "page_end": 412, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4e295ebd-02a4-4064-b828-16b1ca664d8a", "parent_id": "book-vol11:ch126:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that through eliminating The Five\nAggregates of form, feeling, perception, volitional formations (choices/decisions), and\nconsciousness that one has eliminated The Cycle of Rebirth.\nA being is described by The Buddha in other Teachings as a collection of The Five\nAggregates. For there to be a living being, there needs to be form, feelings, perceptions,\nvolitional formations (choices/decisions), and consciousness. If these five things do not\nexist, it is not a living being.\nTherefore, to eliminate The Cycle of Rebirth, a Practitioner needs to eliminate clinging to\nThe Five Aggregates, which causes discontentedness.\n411", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 126, "chapter_title": "That Spoken Elimination", "sutta_refs": ["SN"], "page": null, "page_start": 411, "page_end": 412, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e22e3d92-e141-44e6-8db3-ef33c06d8f81", "parent_id": "book-vol11:ch126:commentary:1", "content_type": "commentary", "text": "The Four Noble Truths as explained by The Buddha helps a Practitioner understand that\ndiscontentedness is caused by clinging to The Five Aggregates.\nIt is through the elimination of clinging to The Five Aggregates that there is elimination of\ndiscontentedness and elimination of existence in The Cycle of Rebirth.\nThe Five Aggregates are what makes “a being, a being”. A living being will have all five\naggregates, also known as “elements” or “collections”.\nThe Five Aggregates\nForm: the physical body.\nFeelings: results of experiences in the mind through The Six Sense Bases.\nPerceptions: a belief or opinion based on how things seem.\nVolitional Formations: choices or decisions that are made.\nConsciousness: the mind.\nIt is when the mind “clings” or “holds on” to The Five Aggregates that the mind\nexperiences continued discontentedness. Observing the impermanent nature of The Five\nAggregates, a human being can “let go” no longer experiencing discontentedness due to\n“holding on” to The Five Aggregates experiencing constant rebirth in The Cycle of\nRebirth.\nDue to clinging to The Five Aggregates and a being coming into existence, the mind will\nexperience discontentedness.\nAll unEnlightened beings will experience discontentedness.\nDiscontentedness: Gotama Buddha describes three feelings as discontent. The goal of\nthese Teachings is to eliminate discontentedness of mind providing the mind a permanent\nplace to reside in Enlightenment.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,\nstress, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,\nuncomfortable, unsatisfied, etc.)\nDetailed explanation of The Four Noble Truths as explained by The Buddha is available in\nthis same book series found in Chapter 7 of the book “Walking The Path with The\nBuddha” (Volume 2).\n412", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 126, "chapter_title": "That Spoken Elimination", "sutta_refs": ["SN"], "page": null, "page_start": 411, "page_end": 412, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f9033351-3629-407e-8b64-1618efbc71b1", "parent_id": "book-vol11:ch127:commentary:0", "content_type": "commentary", "text": "Chapter 127\nThe Elimination of The Five Aggregates is\nThe Elimination of Discontentedness\nMonks, the elimination, subsiding, and passing away of form … of feeling …\nof perception … of volitional formations (choices/decisions) … of\nconsciousness is the elimination of discontentedness, the subsiding of\ndisease, the passing away of aging‑and‑death.\n… … … …\nMonks, when a Monk is practicing in accordance with The Teachings, this is\nwhat accords with The Teachings: he should reside engrossed in fading\naway of strong feelings towards form, feeling, perception, volitional\nformations, and consciousness.\nOne who resides engrossed in fading away of strong feelings towards form,\nfeeling, perception, volitional formations, and consciousness, fully understands\nform, feeling, perception, volitional formations, and consciousness.\nOne who fully understands form, feeling, perception, volitional formations, and\nconsciousness is freed from form, feeling, perception, volitional formations,\nand consciousness.\nHe is freed from birth, aging, and death; freed from sorrow, grief, pain,\ndispleasure, and despair; freed from discontentedness, I say.\n… … … …\nMonks, when a Monk is practicing in accordance with The Teachings, this is\nwhat accords with The Teachings: he should reside reflecting on\nimpermanence in form, feeling, perception, volitional formations, and\nconsciousness.\nOne who resides reflecting on impermanence in form, feeling, perception,\nvolitional formations, and consciousness, fully understands form, feeling,\nperception, volitional formations, and consciousness.\nOne who fully understands form, feeling, perception, volitional formations, and\nconsciousness is freed from form, feeling, perception, volitional formations,\nand consciousness.\n413", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 127, "chapter_title": "The Elimination of The Five Aggregates is", "sutta_refs": ["SN"], "page": null, "page_start": 413, "page_end": 415, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "059ee1a9-727a-44dc-ba81-ee239fe8e8be", "parent_id": "book-vol11:ch127:commentary:1", "content_type": "commentary", "text": "He is freed from birth, aging, and death; freed from sorrow, grief, pain,\ndispleasure, and despair; freed from discontentedness, I say.\n… … … …\nMonks, when a Monk is practicing in accordance with The Teachings, this is\nwhat accords with The Teachings: he should reside reflecting on\ndiscontentedness in form, feeling, perception, volitional formations, and\nconsciousness.\nOne who resides reflecting on discontentedness in form, feeling,\nperception, volitional formations, and consciousness, fully understands form,\nfeeling, perception, volitional formations, and consciousness.\nOne who fully understands form, feeling, perception, volitional formations, and\nconsciousness is freed from form, feeling, perception, volitional formations,\nand consciousness.\nHe is freed from birth, aging, and death; freed from sorrow, grief, pain,\ndispleasure, and despair; freed from discontentedness, I say.\n… … … …\nMonks, when a Monk is practicing in accordance with The Teachings, this is\nwhat accords with The Teachings: he should reside reflecting on non-self in\nform, feeling, perception, volitional formations, and consciousness.\nOne who resides reflecting on non-self in form, feeling, perception, volitional\nformations, and consciousness, fully understands form, feeling, perception,\nvolitional formations, and consciousness.\nOne who fully understands form, feeling, perception, volitional formations, and\nconsciousness is freed from form, feeling, perception, volitional formations,\nand consciousness.\nHe is freed from birth, aging, and death; freed from sorrow, grief, pain,\ndispleasure, and despair; freed from discontentedness, I say.\n(Reference: SN 22.39 - SN 22.42)\n414", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 127, "chapter_title": "The Elimination of The Five Aggregates is", "sutta_refs": ["SN"], "page": null, "page_start": 413, "page_end": 415, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cc5963fe-0b2f-475a-9824-f2fe400437c1", "parent_id": "book-vol11:ch127:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that through eliminating The Five\nAggregates of form, feeling, perception, volitional formations (choices/decisions), and\nconsciousness that one has eliminated The Cycle of Rebirth.\nA being is described by The Buddha in other Teachings as a collection of The Five\nAggregates. For there to be a living being, there needs to be form, feelings, perceptions,\nvolitional formations (choices/decisions), and consciousness. If these five things do not\nexist, it is not a living being.\nTherefore, to eliminate The Cycle of Rebirth, a Practitioner needs to eliminate clinging to\nThe Five Aggregates, which causes discontentedness.\nThe Buddha also explains that reflecting on The Three Universal Truths and how form,\nfeelings, perceptions, volitional formations (choices/decisions), nor consciousness is\npermanent, contentedness, or the self. Instead, The Five Aggregates are impermanent,\ndiscontentedness, and non-self.\n415", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 127, "chapter_title": "The Elimination of The Five Aggregates is", "sutta_refs": ["SN"], "page": null, "page_start": 413, "page_end": 415, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5b18dbc5-b3cf-445e-b76a-44e091116142", "parent_id": "book-vol11:ch128:commentary", "content_type": "commentary", "text": "Chapter 128\nThe Elimination of The Six Sense Bases is\nThe Elimination of Discontentedness\nMonks, the elimination, subsiding, and passing away of the eye … of the ear\n… of the nose … of the tongue … of the body … of the mind is the elimination\nof discontentedness, the subsiding of sickness, the passing away of\naging‑and‑death.\nMonks, the elimination, subsiding, and passing away of forms … of sounds\n… of odors … of flavors … of physical objects … of mental objects is the\nelimination of discontentedness, the subsiding of sickness, the passing away\nof aging‑and‑death.\n(Reference: SN 26.1 and SN 26.2)\nIn this Teaching from Gotama Buddha, he shares that through the elimination of The Six\nInternal Sense Bases (i.e. eye, ear, nose, tongue, body, mind) and The Six External Sense\nBases (i.e. forms, sounds, odors, flavors, physical objects, mental objects) that there is\nthe elimination of discontentedness, sickness, aging, and death.\n416", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 128, "chapter_title": "The Elimination of The Six Sense Bases is", "sutta_refs": ["SN"], "page": null, "page_start": 416, "page_end": 416, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "314f162a-ae60-4b4a-8743-cadcb7bb0dc7", "parent_id": "book-vol11:ch129:commentary", "content_type": "commentary", "text": "Chapter 129\nCraving Abandoned\nNo More Subject to Future Arising\nRādha, whatever desire there is for form, whatever lust, excitement, craving\n— abandon it.\nThus that form, will be abandoned, cut off at the root, made like a palm\nstump, obliterated so that it is no more subject to future arising.\nRādha, whatever desire there is for feeling … perception … volitional\nformations (choice/decisions) … and consciousness whatever lust,\nexcitement, craving — abandon it.\nThus that feeling … perception … volitional formations … and\nconsciousness, will be abandoned, cut off at the root, made like a palm\nstump, obliterated so that it is no more subject to future arising.\nRādha, whatever desire there is for form, whatever lust, excitement, craving,\nwhatever engagement and clinging, mental standpoints, adherences, and\nunderlying tendencies — abandon them.\nThus that form, will be abandoned, cut off at the root, made like a palm\nstump, obliterated so that it is no more subject to future arising.\nRādha, whatever desire there is for feeling, perception, volitional formations,\nand consciousness whatever lust, excitement, craving, whatever\nengagement and clinging, mental standpoints, adherences, and underlying\ntendencies abandon them.\nThus that feeling, perception, volitional formations, and consciousness will\nbe abandoned, cut off at the root, made like a palm stump, obliterated so\nthat it is no more subject to future arising.\n(Reference: SN 22.111)\nIn this Teaching from Gotama Buddha, he shares to eliminate craving/desire for The Five\nAggregates of form, feeling, perception, volitional formations (choices/decisions), and\nconsciousness.\nThrough the elimination of clinging to The Five Aggregates, a being can be freed from\ndiscontentedness and The Cycle of Rebirth.\n417", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 129, "chapter_title": "Craving Abandoned", "sutta_refs": ["SN"], "page": null, "page_start": 417, "page_end": 417, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f2eb0ae8-c304-49aa-a02a-98e11d1235db", "parent_id": "book-vol11:ch130:scripture", "content_type": "scripture", "text": "Chapter 130\nElimination of Craving Called\nThe Laying Down of the Burden\nAnd what, Monks, is the laying down of the burden?\nIt is the remainderless fading away and elimination of that same craving, the\ngiving up and letting go of it, freedom from it, non-reliance on it.\nThis is called the laying down of the burden.\nThis is what The Perfectly Enlightened One said. Having said this, The\nFortunate One, The Teacher, further said this:\nThe Five Aggregates are truly burdens,\nThe burden-carrier is the person.\nTaking up the burden is discontentedness in the world,\nLaying the burden down is joyful.\nHaving laid the heavy burden down\nWithout taking up another burden,\nHaving taken out craving from its root,\nOne is free from hunger, fully extinguished.\n(Reference: SN 22.22)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 130, "chapter_title": "Elimination of Craving Called", "sutta_refs": ["SN"], "page": null, "page_start": 418, "page_end": 419, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fc4a95b2-6f3e-4986-ba00-3f63db42c071", "parent_id": "book-vol11:ch130:commentary:0", "content_type": "commentary", "text": "418", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 130, "chapter_title": "Elimination of Craving Called", "sutta_refs": ["SN"], "page": null, "page_start": 418, "page_end": 419, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d490fea7-a978-49d4-acdd-484a4b61280b", "parent_id": "book-vol11:ch130:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that through eliminating craving one is\n“laying down the burden”.\nThe mind is heavily burdened carrying around craving/desire/attachment/wants/\nexpectations, etc. as the mind constantly pursues the objects of its affections. Through\nthe elimination of craving (mental longing with a strong eagerness) the mind can be at\npeace, once and for all, as it is no longer making decisions through its own selfish\ndesires.\nWhile craving is described by The Buddha as “the burden”, it is truly a burden to carry\naround craving, anger, and ignorance (unknowing of true reality) where a being then\ncomes into existence accumulating “The Five Aggregates” to become “a being”.\n“The Five Aggregates are truly burdens” to carry around. With the physical body and a\nmind, a being needs to constantly be burdened by feeding, watering, clothing, sheltering,\nand acquiring medical care for the physical body. A being will need to maintain the\nphysical body through bathing, haircuts, cutting nails, and a whole range of other\nmaintenance activities which can be exhausting for one to come into existence and then\nmaintain throughout life.\nThrough The Path to Enlightenment, one can “lay down the heavy burden” of carrying\naround The Five Aggregates, realizing peace of mind, and then no longer experiencing\nanother existence through The Cycle of Rebirth where all the challenges of life start all\nover again.\nIf one believes they only have one life, when faced with the burden of life then one might\nsometimes consider suicide as an option to end the displeasure of existence in life.\nHowever, when one comes to understand The Cycle of Rebirth that all beings are\ncontinuously reborn until the mind is fully developed, you come to understand that\nsuicide is not the solution, but instead makes the problem worse. One would only be\ncommitting themselves to countless more lives and rounds of roaming and wandering,\nstruggling to find a way out of The Cycle of Rebirth. If one is interested in ending the\nchallenges of life, then the solution is found through cultivation of the mind, training it to\neliminate The Ten Fetters, so that one no longer needs to experience existence.\nThere is going to continue to be renewed existence until one learns, reflects, and\npractices The Teachings to eliminate craving, anger, and ignorance (unknowing of true\nreality) acquiring wisdom. Essentially, continued existence in The Cycle of Rebirth is\ncontinuous opportunities to learn what one did not learn in prior existences through\ncultivation of the mind.\nIt is not until one eliminates all unwholesome qualities and cultivates the wholesome\nqualities that, through wisdom, the entire cycle is eliminated and the burden of existence\ncan finally be “laid down”.\n“One is free from the hunger” and thirst of constant craving and pursuing selfish desires -\nall has been “fully extinguished”. “Laying the burden down is joyful” as a being will no\nlonger experience any discontent feelings, truly enjoying the remaining time of their last\nexistence with a mind that is peaceful, calm, serene, and content with joy.\n419", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 130, "chapter_title": "Elimination of Craving Called", "sutta_refs": ["SN"], "page": null, "page_start": 418, "page_end": 419, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "96cae81d-6461-4818-96c0-008d457cc66e", "parent_id": "book-vol11:ch131:commentary", "content_type": "commentary", "text": "Chapter 131\nAbandoning Being Capable of\nDestroying Discontentedness\nMonks, without directly knowing and fully understanding form … feeling …\nperception … volitional formations (choices/decisions) … consciousness,\nwithout becoming free from strong feelings towards it and abandoning it, one\nis incapable of destroying discontentedness.\nMonks, by directly knowing and fully understanding form … feeling …\nperception … volitional formations … consciousness, by becoming free\nfrom strong feelings towards it and abandoning it, one is capable of\ndestroying discontentedness.\nMonks, abandon desire and craving for form … for feeling … for\nperception … for volitional formations … for consciousness.\nThus that form … feeling … perception … volitional formations …\nconsciousness will be abandoned, cut off at the root, made like a palm\nstump, obliterated so that it is no more subject to future arising.\n(Reference: SN 35.26)\nIn this Teaching from Gotama Buddha, he shares to eliminate craving/desire for The Five\nAggregates of form, feeling, perception, volitional formations (choices/decisions), and\nconsciousness.\nThrough the elimination of clinging to The Five Aggregates, a being can be freed from\ndiscontentedness and The Cycle of Rebirth.\nA Practitioner will need to know through direct experience and fully understand what The\nFive Aggregates are and how to eliminate clinging to The Five Aggregates in order to\neliminate discontentedness from the mind.\n421", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 131, "chapter_title": "Abandoning Being Capable of", "sutta_refs": ["SN"], "page": null, "page_start": 421, "page_end": 421, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fb8418c3-6fab-404c-a4a3-af2ea7601cee", "parent_id": "book-vol11:ch132:scripture", "content_type": "scripture", "text": "Chapter 132\nThere Is No You There\nThen, Bahiya,…\nWhen for you there will be only the seen in reference to the seen, only the\nheard in reference to the heard, only the sensed in reference to the sensed,\nonly the recognized in reference to the recognized, then, Bahiya, there is no\nyou in connection with that.\nWhen there is no you in connection with that, there is no you there. When\nthere is no you there, you are neither here nor there nor between-the-two.\nThis, just this, is the end of stress.\n(Reference: UD 1.10)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 132, "chapter_title": "There Is No You There", "sutta_refs": [], "page": null, "page_start": 422, "page_end": 422, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a9ad41d8-6ab2-4d06-b30b-7afde4876dcf", "parent_id": "book-vol11:ch132:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he points to The Universal Truth of Non-self.\nThe Universal Truth of Non-self is required to be learned, reflected upon, and practiced to\neliminate the fetter/taint of “Personal Existence View”. This is a Teaching that I suggest a\nPractitioner gain some basic familiarity with then sets aside while they focus on\nestablishing a well developed practice of The Eight Fold Path.\nThen, as the mind enters the Jhānas, a Practitioner could more deeply learn, reflect, and\npractice The Teaching of “The Universal Truth of Non-self” to eliminate the fetter/taint of\n“Personal Existence View” to move the mind into the first Stage of Enlightenment and\nbeyond. A Practitioner would be unable to eliminate the fetter/taint of “Personal Existence\nView” early in practice as the mind is not yet prepared to release this fetter/taint. It is only\nonce a Practitioner deeply prepares the mind through a well developed practice of The\nEight Fold Path will it be ready and able to release the “Personal Existence View” through\nunderstanding and practicing The Universal Truth of Non-self.\nThrough the elimination of “Personal Existence View” by realizing “non-self” the mind will\nbe able to “end stress” and all other discontent feelings as all of The Ten Fetters are\neliminated.\nDetailed explanation of The Universal Truth of Non-self is available in Chapter 4 and 16 of\nthis same book series found in the book “Developing a Life Practice: The Path That Leads\nto Enlightenment” (Volume 1).\n422", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 132, "chapter_title": "There Is No You There", "sutta_refs": [], "page": null, "page_start": 422, "page_end": 422, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cd1089ff-3f17-4570-ae9b-f0f003b1cd49", "parent_id": "book-vol11:ch133:scripture", "content_type": "scripture", "text": "Chapter 133\nThe Conditioned\nMonks, there are these three characteristics that define the conditioned.\nWhat three?\nAn arising is seen, a vanishing is seen, and its alteration while it persists is\nseen.\nThese are the three characteristics that define the conditioned.\n(Reference: AN 3.47)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 133, "chapter_title": "The Conditioned", "sutta_refs": ["AN"], "page": null, "page_start": 423, "page_end": 424, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "95bdcf9b-b5d3-41a4-80e1-d2d4e9cd7531", "parent_id": "book-vol11:ch133:commentary", "content_type": "commentary", "text": "423\n\nIn this Teaching from Gotama Buddha, he describes all “conditioned” objects or feelings.\nA conditioned object or feeling arises, changes, and will fade away.\nThe Buddha uses this language “an arising is seen, a vanishing is seen (i.e. fade away),\nand its alteration while it persists is seen (i.e. changes)”.\nA conditioned object or feeling will arise, change, and then fade away.\nDiscontentedness experienced in the unEnlightened mind is based on impermanent\nconditions and can be described as “conditioned feelings”.\n- A pleasant feeling (happiness, excitement, elation, thrill, exhilaration, euphoria, etc.)\n- A painful feeling (sadness, anger, frustration, irritation, annoyance, guilt, shame, fear,\nstress, anxiety, etc.)\n- A feeling that is neither painful-nor-pleasant (boredom, loneliness, shyness, displeased,\nuncomfortable, unsatisfied, etc.)\nThe unEnlightened, or conditioned mind, will experience conditioned feelings because the\nfeelings are based on impermanent conditions. The impermanent conditions arise,\nchange, and fade away. Therefore, the conditioned feelings in the mind arise, change, and\nfade away.\nAn unEnlightened mind will base its happiness on an impermanent condition such as a\nnew car, promotion at work, new relationship, or some other temporary condition. Then,\nas the car, promotion at work, relationship, or some other condition is no longer pleasing\nto the mind, the happiness changes and fades away. This is due to the unEnlightened\nmind being untrained and it bases its inner feelings on an impermanent condition. The\nmind experiences conditioned feelings that arise, change, and fade away.\nThis is not what an Enlightened unconditioned mind experiences.\nExamples of conditioned objects exist all around you. You can observe for yourself that\neverything in the world is a conditioned object. The physical body, a tree, car, mobile\nphone, feelings, etc. You can investigate the world around you and observe, all that you\nsee, hear, smell, taste, come in contact with through the physical body, and think about in\nthe mind is a conditioned object. These are all impermanent because they are\nconditioned objects. They arise, change, and fade away.\n424", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 133, "chapter_title": "The Conditioned", "sutta_refs": ["AN"], "page": null, "page_start": 423, "page_end": 424, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5f900a8e-0685-44e3-bd51-4f6c364d834a", "parent_id": "book-vol11:ch134:scripture", "content_type": "scripture", "text": "Chapter 134\nThe Unconditioned\nMonks, there are these three characteristics that define the unconditioned.\nWhat three?\nNo arising is seen, no vanishing is seen, and no alteration while it persists is\nseen.\nThese are the three characteristics that define the unconditioned.\n(Reference: AN 3.47)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 134, "chapter_title": "The Unconditioned", "sutta_refs": ["AN"], "page": null, "page_start": 425, "page_end": 426, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a5fd5d47-8f7e-4533-8bc1-b423d36402c4", "parent_id": "book-vol11:ch134:commentary", "content_type": "commentary", "text": "425\n\nIn this Teaching from Gotama Buddha, he describes all “unconditioned” mental qualities.\nAn unconditioned mental quality will not arise, change, and fade away.\nThe Buddha uses this language “No arising is seen, no vanishing is seen (i.e. no fading\naway), and no alteration while it persists is seen (I.e. no changes)”.\nAn unconditioned mental quality will not arise, change, and then fade away.\nThe peaceful, calm, serene, and content mind with joy experienced in the Enlightened\nmind is not based on impermanent conditions and can be described as “unconditioned\nmental qualities”.\nThe Enlightened, or unconditioned mind, will not experience conditioned feelings because\nthe mental qualities of an Enlightened mind are not based on impermanent conditions.\nThe unconditioned mental qualities will not arise, change, and fade away. Therefore, the\nunconditioned mental qualities are permanent.\nAn Enlightened mind will not base its peace, calm, serenity, and contentedness with joy\non impermanent conditions such as a new car, promotion at work, new relationship, or\nsome other temporary condition. Due to the Enlightened mind being deeply trained and it\ndoes not base its inner feelings on impermanent conditions, the mind can reside peaceful,\ncalm, serene, and content with joy - permanently. The mind experiences unconditioned\nmental qualities that do not arise, change, and fade away - they are permanent.\nThis is what an Enlightened unconditioned mind experiences.\nExamples of unconditioned objects that I have observed are Enlightenment, The Natural\nLaws of Existence, and love (i.e. unconditional love). These do not arise, change, nor fade\naway.\nDetailed explanation of “Why Enlightenment is Permanent?” is available in this same book\nseries found in the Frequently Asked Questions of the book “Developing a Life Practice:\nThe Path That Leads to Enlightenment” (Volume 1).\n426", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 134, "chapter_title": "The Unconditioned", "sutta_refs": ["AN"], "page": null, "page_start": 425, "page_end": 426, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ee797a72-b817-41b7-942d-03c5e4c58673", "parent_id": "book-vol11:ch135:commentary:0", "content_type": "commentary", "text": "Chapter 135\nWhere Earth, Water, Fire, and Wind\nFind No Footing\nOnce, Kevaddha, in this order of Monks the thought occurred to a certain\nMonk: “I wonder where the four great elements - the earth element, the\nwater element, the fire element, and the wind element - are eliminated\nwithout remainder.’ And that Monk attained to such a state of mental\nconcentration that the way to the heavenly realm appeared before him.\n(And that Monk attained to such a state of mental concentration that the way\nto the heavenly realm appeared before him. He went to the heavenly realm of\nThe Four Great Kings and asked the question.\nWhen none of them could answer the question, the Monk went to the Thirty-\nThree Gods who said “We don’t know, but Sakka, Ruler of the Heavenly\nBeings, may know…”. Sakka told the Monk to ask the Yama heavenly beings,\nthe Suyama, the Tusita heavenly beings, the Santusita, Nimmanarati,\nSunimmita, Paranimmita-Vesavatti heavenly beings, Vasavatti, Brahma’s\nassociates and all the way to the Great Brahma. The Great Brahma avoided\nto answer and finally said that the heavenly beings believe there is nothing\nBrahma does not know but the truth is he does not know where the four\ngreat elements cease without remainder. It is the Monk’s fault that he did not\nask The Perfectly Enlightened One. In the end, the Monk went back to The\nPerfectly Enlightened One.)\nSo that Monk, as swiftly as a strong man might flex or unflex his arm,\nvanished from the Brahma world and appeared in my presence. He\nprostrated himself before me, then sat down to one side and said: Venerable\nSir, where are the four great elements - the earth element, the water element,\nthe fire element, and the wind element - eliminated without remainder?\nI replied: Monk, once upon a time sea traveling merchants, when they set sail\non the ocean, took in their ship a land sighting bird. When they could not see\nthe land themselves, they released this bird. The bird flew to the east, to the\nsouth, to the west, to the north, it flew to the zenith (over head) and to the\nintermediate points of the compass.\nIf it saw land anywhere, it flew there. But if it saw no land, it returned to the\nship. In the same way, Monk, you have been as far as the Brahma world\nsearching for an answer to your question and not finding it, and now you\ncome back to me.\n427", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 135, "chapter_title": "Where Earth, Water, Fire, and Wind", "sutta_refs": ["DN"], "page": null, "page_start": 427, "page_end": 429, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "666e66e2-7742-48a5-8cb6-63a64948e91d", "parent_id": "book-vol11:ch135:commentary:1", "content_type": "commentary", "text": "But, Monk, you should not ask your question in this way: Where are the four\ngreat elements — the earth element, the water element, the fire element, and\nthe wind element — eliminated without remainder?\nInstead, this is how the question should have been put: Where do earth\nwater, fire, and wind find no footing?\nWhere are long and short, small and great, fair and foul — Where are “name-\nand-form” wholly destroyed?\nAnd the answer is: Where consciousness is quieted, immeasurable, all-\nradiant, that’s where earth, water, fire, and wind find no footing, There both\nlong and short, small and great, fair and foul — There “name-and-form” are\nwholly destroyed.\nWith the elimination of consciousness, this is all destroyed.\n(Reference: DN 11)\nIn this Teaching from Gotama Buddha, he shares that to eliminate existence is\naccomplished through the elimination of the consciousness.\nDuring the lifetime of The Buddha and now in traditional medicine, the body is described\nthrough The Four Elements. The body is categorized into four (4) different elements such\nas: earth, water, fire, and wind. Each of these is used to describe the characteristics of the\nbody.\nEarth is the solids of the body. For example, hair, teeth, bones, finger and toe nails, etc.\nWater is the liquids of the body. For example, tears, saliva, pus, urine, blood, etc.\nFire is the temperature of the body. For example, the heat that is generated to sustain the\nbody. This element is also connected with the process of digestion.\nWind is the movement within the body. For example, the movement of food and feces\nthrough the intestines of the body.\nSpace is the lack of any other of The Four Elements. For example, the voids or empty\nspaces in the body like the nasal cavity or other locations where there is nothing that\nexists.\nThe Four Elements are used in traditional medicine to understand symptoms of illness\nand provide remedies to the patient. Space is not considered an element because it lacks\nthe qualities of any of the other elements. There are no elemental qualities as it is\ndescribed as the lack of or absence of, all the other qualities. Some people consider\n“space” to be a fifth element, but The Buddha described only The Four Elements.\n428", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 135, "chapter_title": "Where Earth, Water, Fire, and Wind", "sutta_refs": ["DN"], "page": null, "page_start": 427, "page_end": 429, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c122758f-d0be-4f4e-a67c-daae617d68ac", "parent_id": "book-vol11:ch135:commentary:2", "content_type": "commentary", "text": "Not only can the human body be described through The Four Elements, but we can also\ndescribe any physical object through The Four Elements as all material objects have a\ncombination of The Four Elements.\nThe question The Buddha explains is appropriate for the Student to ask is “where are\n“name-and-form” wholly destroyed?”.\nName-and-form relate to the physical body. The question the Student is asking is “how is\nthis physical existence eliminated?”.\nThe Buddha teaches the following about “name-and-form” in other discourses of his\nTeachings.\n————\nAnd what, Monks, is name-and-form?\nFeeling, perception, volitional formation, contact, consciousness: this is called name. The\nfour great elements and the form derived from the four great elements: this is called form.\nThus this name and this form are together called name-and-form.\n————-\nName-and-form is describing the physical body and what makes “a being a being”.\nIt is through the elimination of consciousness that a Practitioner eliminates existence in\nThe Cycle of Rebirth. This is further explained in The Buddha’s Teachings on Dependent\nOrigination.\nDetailed explanation of Dependent Origination is available in this same book series found\nin the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n429", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 135, "chapter_title": "Where Earth, Water, Fire, and Wind", "sutta_refs": ["DN"], "page": null, "page_start": 427, "page_end": 429, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6ca9d26d-4293-490b-ad72-7b585dcd6438", "parent_id": "book-vol11:ch136:scripture", "content_type": "scripture", "text": "Chapter 136\nIn This Fathom‑Long Body\nI say, friend, that by traveling one cannot know, see, or reach that end of the\nworld where one is not born, does not grow old and die, does not pass away\nand get reborn. Yet I say that without having reached the end of the world,\nthere is no making an end of discontentedness.\nIt is in this fathom-long body endowed with perception and mind that I\nproclaim the world, the origin of the world, the elimination of the world, and\nthe way leading to the elimination of the world.\n(Reference: AN 4.45)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 136, "chapter_title": "In This Fathom‑Long Body", "sutta_refs": ["AN"], "page": null, "page_start": 430, "page_end": 432, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aeaca7a7-860e-41ce-8602-8b7273abcf57", "parent_id": "book-vol11:ch136:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that he has “proclaimed” The Four\nNoble Truths. He is using the word “world” as a “retelling” of how he describes The Four\nNoble Truths.\nIt is The Four Noble Truths where one can make the breakthrough to establishing “Right\nView” and in doing so, one can make a complete end to discontentedness. In doing so,\none would no longer be reborn. As more and more beings are born through The Cycle of\nRebirth coming to understand and penetrate The Four Noble Truths, there will be fewer\nand fewer beings coming into existence. As all beings gradually attain Enlightenment\nending The Cycle of Rebirth, there will eventually come “the elimination of the world” in\nterms of you no longer needing to experience “the world”.\nA “fathom” is a unit of measurement considered to be approximately 1.8 meters or six (6)\nfeet. He is only using this to reference himself and there is no meaning here in the use of\nthat word that needs to be further understood.\nThrough traveling in The Cycle of Rebirth, “one cannot know, see, or reach that end of”\ndiscontentedness, thus, ending The Cycle of Rebirth or “ending the world”. Through\nending The Cycle of Rebirth “one is not born, does not grow old and die, does not pass\naway and get reborn”.\n“Without having reached the end of” The Cycle of Rebirth, “there is no making an end of\ndiscontentedness”. Here, The Buddha is sharing the interlinking between making an end\nto discontentedness through attaining Enlightenment is equivalent to making an end to\nThe Cycle of Rebirth, thus, an end to existence in “the world”.\nHe is not sharing that the world will actually come to an end, as he left The Teaching on\nthis as an “undeclared” Teaching.\n430", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 136, "chapter_title": "In This Fathom‑Long Body", "sutta_refs": ["AN"], "page": null, "page_start": 430, "page_end": 432, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0f6bb65e-e492-49d4-a782-228c4f68f11f", "parent_id": "book-vol11:ch136:commentary:1", "content_type": "commentary", "text": "Gotama Buddha did not teach about an afterlife or a soul. He left these “undeclared” in\nhis Teachings. He did not teach whether we exist nor not exist once we attain\nEnlightenment and die. He shared that there is no more rebirth as “a being” in The Cycle\nof Rebirth which is different than no existence at all. If we do not attain Enlightenment\nduring this life or at death, we will be reborn through The Cycle of Rebirth.\nThese are the undeclared Teachings of Gotama Buddha.\n- the world is eternal\n- the world is not eternal\n- the world is finite\n- the world is infinite\n- the soul is the same as the body\n- the soul is one thing and the body is another\n- after death The Tathāgata exists\n- after death The Tathāgata does not exist\n- after death The Tathāgata both exists and does not exist\n- after death The Tathāgata neither exists nor does not exist\nTathāgata is another term used to refer to Gotama Buddha.\nGotama Buddha is referring to himself who was an Arahant, therefore, you can also insert\n“Enlightened Being” for Tathāgata. This means, he left The Teachings “undeclared” of\nwhether a human being who has attained Enlightenment as an Arahant “after death\nexists, does not exist, both exists and does not exist, neither exists nor does not exist”.\nJust like all clinging and attachments, if we cling and crave the answer to these\nquestions, it will cause the mind to be discontent. Knowing the answer to any of these\nquestions will not lead to an individual’s own Enlightenment and therefore Gotama\nBuddha never taught or “declared” these Teachings. They are “undeclared”.\nThere were many Teachings Gotama Buddha did not share, as his main focus was to help\npeople understand that they needed to work towards their own salvation through the\nprocess of attaining Enlightenment.\nGotama Buddha focused everyone’s attention, the mind, and their development on The\nTeachings that lead to Enlightenment - the cessation of discontentedness and the\nsuffering it causes rather than ceremonies and worship. He taught people to practice The\nTeachings of being a good moral person that eliminates all unwholesome Kamma\nproduction, producing only wholesome Kamma.\nGotama Buddha’s Teachings are about non-attachment. He was not even interested in\npeople attaching to him nor the existence of God, as Gotama Buddha knew\nEnlightenment is 100% determined by our own intentions, speech, and actions.\nRebirth, or The Cycle of Rebirth, is the process in which all beings who have not attained\nEnlightenment during this life or at death will be reborn into a new form or formless realm\nof existence, hell, afflicted spirits, animal, human, or heaven.\n431", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 136, "chapter_title": "In This Fathom‑Long Body", "sutta_refs": ["AN"], "page": null, "page_start": 430, "page_end": 432, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0f140c07-7064-417c-8de5-ee9f8641fdd4", "parent_id": "book-vol11:ch136:commentary:2", "content_type": "commentary", "text": "An “afterlife”, which Gotama Buddha left as an “undeclared” Teaching, is what happens\nwhen one has attained Enlightenment in this life or at death - what happens next? That is\nthe afterlife.\nYou need to be comfortable with not knowing the answer, in other words, not being\nattached to what is or is not going to happen in an afterlife as being attached to needing\nto know this outcome could inhibit you from attaining Enlightenment and will cause\nrebirth. The goal is to extinguish all craving for a “Personal existence view”, “Desire for\nform”, and “Desire for the formless”. These are just three (3) aspects of The Ten Fetters\nrequired for Enlightenment as it relates to the discussion in this Chapter.\nIf you attain Enlightenment in this human existence, life will be so peaceful, calm, serene,\nand content with joy that you will have no need to know what comes next in the afterlife, if\nanything at all. You will be experiencing complete and total peace of mind and will know\nthat if there is something after death having attained Enlightenment, it must be good.\nThe goal is to attain Enlightenment in this very life so that you will not be reborn through\nThe Cycle of Rebirth into another realm of existence. You can attain Enlightenment during\nyour existing life to experience ever lasting peace or at death.\n432", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 136, "chapter_title": "In This Fathom‑Long Body", "sutta_refs": ["AN"], "page": null, "page_start": 430, "page_end": 432, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c8ba0d63-5a68-4b4a-a83e-66af622fe585", "parent_id": "book-vol11:ch137:commentary", "content_type": "commentary", "text": "Chapter 137\nBut Because There is an Unborn, Unbecome,\nUnmade, Unconditioned\nThere is, Monks, an unborn, unbecome, unmade, unconditioned. If there\nwere not that unborn, unbecome, unmade, unconditioned, there would not\nbe the case that escape from the born, become, made, conditioned would\nbe identified. But precisely because there is an unborn, unbecome, unmade,\nunconditioned, escape from the born, become, made, conditioned is thus\nidentified.\nThe born, become, produced, made, conditioned, impermanent, conditioned\nof aging-and-death, a nest of illnesses, perishing, come‑into‑being through\nnourishment and the guide [that is craving] — is unfit for excitement.\nThe escape from that is peaceful, permanent, a sphere beyond conjecture,\nunborn, unproduced, the sorrowless, stainless state, the elimination of\nstressful qualities, stilling‑of‑fabrications and completely peaceful.\n… … … …\nThere is, Monks, an unborn, unbecome, unmade, unconditioned.\nIf, Monks, there were no unborn, unbecome, unmade, unconditioned, no\nescape would be discerned from what is born, become, made, conditioned.\nBut because there is an unborn, unbecome, unmade, unconditioned,\ntherefore an escape is identified from what is born, become, made,\nconditioned.\n(Reference: ITI 43)\nIn this Teaching from Gotama Buddha, he shares that the escape from conditioned\nexperiences is to attain Enlightenment where the mind will be “unconditioned”, “peaceful”\nand in the “permanent” mental state of Enlightenment which is “sorrowless” and has\n“elimination of stressful qualities” “completely peaceful”.\n433", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 137, "chapter_title": "But Because There is an Unborn, Unbecome,", "sutta_refs": [], "page": null, "page_start": 433, "page_end": 433, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7b8bb505-c43a-4d23-a51c-3b2f49da4021", "parent_id": "book-vol11:ch138:scripture", "content_type": "scripture", "text": "Chapter 138\nFinal Knowledge is Achieved by Gradual Training\nMonks, I do not say that final knowledge (wisdom) is achieved all at once. On\nthe contrary, final knowledge is achieved by gradual training, by gradual\npractice, by gradual progress.\nAnd how does there come to be gradual training, gradual practice, gradual\nprogress?\nHere;\nOne who has confidence in a Teacher visits him;\nWhen he visits him, he pays respect to him;\nWhen he pays respect to him, he gives ear;\nOne who gives ear, hears The Teachings;\nHaving heard The Teachings, he memorizes them;\nHe examines the meaning of The Teachings he has memorized;\nWhen he examines their meaning, he gains a reflective understanding of\nthose Teachings;\nWhen he has gained a reflective understanding of those Teachings,\nenthusiasm springs up in him;\nWhen enthusiasm has sprung up, he applies his will;\nHaving applied his will, he investigates;\nHaving investigated, he strives;\nPurposely striving, he realizes with the ultimate truth and sees it by\npenetrating it with wisdom.\n(Reference: MN 70.22)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 138, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 434, "page_end": 438, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a08ec550-eccf-4d1e-9878-b3d7f664d848", "parent_id": "book-vol11:ch138:commentary:0", "content_type": "commentary", "text": "434", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 138, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 434, "page_end": 438, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4ebaf2db-0984-488f-bd44-c61493ee26e1", "parent_id": "book-vol11:ch138:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Enlightenment is not achieved\nsuddenly or “all at once”. Instead, the attainment of Enlightenment is experienced\ngradually through gradual training and gradual practice resulting in gradual progress.\nThe Buddha provides guidance of how to attain the wisdom that leads to liberation of the\nmind. He is providing guidance in “how to learn” and make progress on The Path to\nEnlightenment by having a Teacher and gradually learning through investigation of The\nTeachings.\nWhen there is confidence in a Teacher, a Practitioner visits them, pays respect, listens to\ntheir Teachings (i.e. gives ear), memorizes The Teachings, examines the meaning of The\nTeachings, reflects on The Teachings arousing enthusiasm, and applies their will or effort\nto practice The Teachings. Having investigated The Teachings, a Practitioner will need to\nstrive to independently observe the truth to acquire wisdom.\nThis is the way one would liberate the mind through seeking guidance with a Teacher.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a Teacher to\nreceive guidance. One would not be able to only read a book and attain the results of an\nEnlightened mind.\nNothing in Gotama Buddha's Teachings is based in belief. All his Teachings can be\nlearned and practiced to independently observe the truth as the mind \"gradually\"\nacquires wisdom through independent verification of his Teachings through practice of his\nTeachings. It is a real struggle to exist in a world that the unEnlightened mind does not\nunderstand.\nThis new found wisdom \"gradually\" improves the way the mind functions in the world\nthrough eliminating discontentedness of mind. The mind can completely eliminate all\ndiscontent feelings such as sadness, anger, frustration, irritation, annoyance, guilt, shame,\nfears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc. on The\nPath to Enlightenment.\nThrough actively learning and practicing Gotama Buddha's Teachings with guidance, the\nmind becomes Enlightened in that you can observe the improvement in the condition of\nthe mind as you eliminate all discontent feelings where the mind can reside peaceful,\ncalm, serene, and content with joy - permanently. You are not believing The Teachings\nwishing for a positive outcome at some point in the future or after death. Instead, you are\nobserving the improvements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without Teachers.\nThese are some of the criteria that make a Buddha a Buddha is that they discover The\nTeachings on their own attaining Enlightenment without help from a Teacher, shares their\nindependently discovered Teachings to guide countless others to Enlightenment during\nthe remaining time of their life, and they leave their Teachings in a condition that they\nguide countless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\n435", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 138, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 434, "page_end": 438, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "69d81c8f-f33e-4aad-84e8-813743dbe6a0", "parent_id": "book-vol11:ch138:commentary:2", "content_type": "commentary", "text": "That means you and everyone else will need Teachers on this Path to Enlightenment. A\nBuddha has already done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the mind and\nyour life.\nWhat is Final Knowledge and What Does It Mean?\nWhen a Practitioner has fully understood The Path to Enlightenment as taught by The\nBuddha, and has fully implemented The Teachings of The Buddha in their life to\nexperience liberation of mind (i.e. Enlightenment), that individual has experienced “final\nknowledge”.\nFinal knowledge is a final confirmation that an individual has fully understood and is fully\npracticing the entire Path to Enlightenment and that their mind is Enlightened.\nThis is discerned by the condition of the mind of the individual.\nThrough observing, for yourself, that you have not experienced any discontent feelings for\n1-3 years, not even the slightest ickiness of mind, you will know that the mind is\nexperiencing “final knowledge”, the mind is Enlightened, and that will serve as a \"final\nconfirmation\" that you have fully understood The Path to Enlightenment and The Natural\nLaws of Existence.\nAn individual who has attained “final knowledge” will be practicing The Ten Fold Path to\nperfection and is why, they no longer experience any discontent feelings and will know for\nthemselves, that they have attained “final knowledge”.\nThis is also why, an individual who has attained “final knowledge” will know what they\nunderstand as The Path to Enlightenment is 100% accurate.\nTheir mind has fully awakened (i.e. cultivated wisdom) to all of The Natural Laws of\nExistence as taught by The Buddha.\nTherefore, when asked questions about The Natural Laws of Existence (i.e. about life)\nthey will be able to answer questions with 100% confidence knowing that what they\nshare is 100% accurate.\nFor an individual unfamiliar with The Path to Enlightenment and “what is final knowledge”,\nthey could assume and form the perception that an individual stating what they share is\n100% accurate and the truth has arrogance or ego.\nThis is untrue, and the judgement and forming of the perception in the mind of that\nindividual is something for them to investigate and eradicate so that they can experience\nEnlightenment.\nAn individual who has attained “final knowledge” will have deep wisdom about The Path\nto Enlightenment and their mind will be completely at peace with calmness, serenity,\ncontentedness, and joy. This is a permanent mental state that they will be experiencing,\nand they will know they are experiencing for a significant period of time. So, they will have\nfull confidence in the accuracy of The Teachings they share.\n436", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 138, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 434, "page_end": 438, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5e103279-bcee-4282-ab58-d5faee792c6b", "parent_id": "book-vol11:ch138:commentary:3", "content_type": "commentary", "text": "Additionally, an individual who has attained “final knowledge” will not have a desire to\nconvince others that they are “right” and the other person is “wrong” about any specific\naspect of The Natural Laws of Existence. Instead, they will choose to share the\nunderstanding of The Natural Laws of Existence with those who ask questions and seek\nguidance.\nAn individual who has attain “final knowledge” has attained Enlightenment, they only walk\nwith wisdom and a smile but also, have deep loving-kindness and compassion for all\nbeings who continue to experience the suffering of continued discontentedness.\nA Teacher who has attained “final knowledge” is pointing the way to that “final\nknowledge” and will know with 100% accuracy, that what they share is “the truth”.\nWhy Would a Student Have Doubt About The Teachings and a Teacher?\nDoubt is a significant hindrance on The Path to Enlightenment. If a Practitioner doubts\nThe Buddha, The Teachings, The Community, your Teacher, or your own ability to attain\nEnlightenment, you will not experience Enlightenment.\nAn individual with doubt would not have even attained the first Stage of Enlightenment, let\nalone, Enlightenment itself.\nTherefore, you would like to understand what doubt is and eliminate it from the mind.\nIt is normal for a Student who is on The Path to Enlightenment to have doubt. After all,\nthey know very little about The Path to Enlightenment and Enlightenment itself.\nThe way doubt is eliminated from the mind is through close study, investigation, and\nexamination of The Teachings of The Buddha. A Student can harness their doubt, turning\nit into an inquisitive mind.\nIf a Student deeply investigates The Teachings of The Buddha, and then practices\nthem, they will be able to clearly see that there is improvement to the condition of\nthe mind and one’s life.\nSo, doubt is not eliminated through blind faith nor belief. There is no such thing as faith or\nbelief in The Teachings of The Buddha.\nInstead, it is through learning, reflecting (i.e. independently verifying), and practicing to\ncultivate wisdom that a Student would then see the improvement to the condition of their\nmind and life.\nBut, for a Student who has not done this work, and therefore, has not seen this progress,\nthere will continue to be doubt in the mind and the Student will be hindered from forward\nprogress on The Path to Enlightenment.\nAdditionally, a Student’s sensual desire can oftentimes be a very significant fetter/taint/\npollution of mind that leads to complacency.\nSensual desire, complacency, and doubt are all interlinked.\n437", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 138, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 434, "page_end": 438, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3590f427-ecef-475c-b6e5-f2d84c191496", "parent_id": "book-vol11:ch138:commentary:4", "content_type": "commentary", "text": "Due to a Student having such strong cravings/desires/attachments, the mind is not truly\ninterested to “let go”. Even for a Student who has been on The Path to Enlightenment for\nmultiple years, their mind continues to “hold on” with significant amounts of sensual\ndesire.\nThe Path to Enlightenment is challenging.\nAs the mind is letting go of its sensual desire, there are oftentimes significant amounts of\npainful feelings in the mind. Sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fears, boredom, loneliness, shyness, jealousy, resentment, stress, anxiety, etc.\ncan all arise in the mind due to the mind not “letting go” and continuing to have sensual\ndesire (i.e. craving/desire/attachment).\nSo, while an individual may consider themselves to be on The Path to Enlightenment, and\nworking to eliminate their cravings/desires/attachments, the painful feelings can\noftentimes seem overbearing. Therefore, the mind becomes complacent and looks for a\nway out of the needed work to progress on The Path to Enlightenment.\nAs complacency starts to set in, the mind becomes progressively more frustrated,\nagitated, and irritated. The mind can start to regress no longer experiencing growth and\ndevelopment. The individual can start to see the Teacher who has helped them as being\nthe problem, and as their anger/hatred/ill will is arising, choose to push away with\naversion from The Path to Enlightenment and their Teacher.\nThis is all unfortunate for the Student however, if you are aware of this dangerous\ndownward spiral, you can spot it early and not allow the mind to continue to cascade\ndownwards.\nIt is through consistent and ongoing investigation of The Teachings of The Buddha with\nthe guidance of a Teacher that will provide the mind the ability to cultivate wisdom,\novercome its sensual desires and associated painful feelings, while eradicating the\nhindrances of complacency and doubt.\nThus, a Student will be able to gradually progress towards Enlightenment.\nSome Students can overcome the obstacles and hindrances that block them from\nEnlightenment, and others will not.\nMany Students will have struggles and difficulties on The Path to Enlightenment. The\nsame struggles and difficulties that brought someone to The Path to Enlightenment are\nthe same struggles and difficulties that will take an individual away from The Path to\nEnlightenment - the pollutions in the mind.\nA diligent Student, who is deeply investigating The Teachings of The Buddha, while\nresiding as a newly arrived bride, will overcome the hindrances to flourish and break\nthrough to the Enlightened mind - radiant, bright, cheerful, glad, with ambition and\nenthusiasm.\nDetailed explanation of “Reside with a Mind of a Newly Arrived Bride” is available in this\nsame book series found in Chapter 17 of the book “The Foremost Householder” (Volume\n8).\n438", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 138, "chapter_title": "Final Knowledge is Achieved by Gradual Training", "sutta_refs": ["MN"], "page": null, "page_start": 434, "page_end": 438, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c9600da8-6a6e-4234-9c4b-4572a96b859c", "parent_id": "book-vol11:ch139:scripture", "content_type": "scripture", "text": "Chapter 139\nSeeing Non-self with Correct Wisdom\nMonks, Form is impermanent.... Feeling is impermanent.... Perception is\nimpermanent.... Volitional formations (choice/decisions) are impermanent....\nConsciousness is impermanent.\nWhat is impermanent is discontentedness. What is discontentedness is non-\nself. What is non-self should be seen as it really is with correct wisdom thus:\nThis is not mine, this I am not, this is not my self.\nWhen one sees this thus as it really is with correct wisdom, one holds no\nmore views concerning the past.\nWhen one holds no more views concerning the past, one holds no more\nviews concerning the future.\nWhen one holds no more views concerning the future, one has no more\nstubborn craving.\nWhen one has no more stubborn craving, the mind becomes free from\nstrong feelings towards form, feeling, perception, volitional formations, and\nconsciousness, and is liberated from the taints by non-clinging.\nBy being liberated, the mind is steady;\nby being steady, the mind is content;\nby being content, one is not agitated;\nBeing unagitated, one personally attains Nibbāna (Enlightenment).\nOne understands: Destroyed is birth,\nthe holy life has been lived,\nwhat had to be done has been done,\nthere is no more for this state of existence.\n(Reference: SN 22.46)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 139, "chapter_title": "Seeing Non-self with Correct Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 439, "page_end": 440, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ff22624b-f269-4c21-937b-191469adad2e", "parent_id": "book-vol11:ch139:commentary:0", "content_type": "commentary", "text": "439", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 139, "chapter_title": "Seeing Non-self with Correct Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 439, "page_end": 440, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d80a072-4167-45d9-8447-65d2c8d3dec6", "parent_id": "book-vol11:ch139:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings on The Universal Truth of\nImpermanence and The Universal Truth of Non-self.\nThe Buddha explains that The Five Aggregates of form, feelings, perceptions, volitional\nformations (choices/decisions), and consciousness (the mind) are impermanent. Like with\nall Teachings, this is not a Teaching that you should believe but instead, observe the truth\nfor yourself through investigating it and examining it in the world.\nHe then explains, “What is impermanent is discontentedness. What is discontentedness\nis non-self”. If the mind holds onto impermanent conditions, it will experience\ndiscontentedness. And, when the mind experiences discontentedness, that is not the self,\nthat is not you, that is not who you are.\nIf you understand The Universal Truth of Impermanence and The Universal Truth of Non-\nself then you will come to the conclusion that “This is not mine, this I am not, this is not\nmy self”. None of The Five Aggregates or any other object is “you” or belongs to “you”.\nThe Buddha then mentions how the mind should be trained to not hold on to the past nor\nthe future eliminating any sort of craving/desire/attachment for the past and the future.\nThe mind needs to be trained to be in the present moment. “When one sees this thus as it\nreally is with correct wisdom, one holds no more views concerning the past. When one\nholds no more views concerning the past, one holds no more views concerning the\nfuture. When one holds no more views concerning the future, one has no more stubborn\ncraving”.\nWhen the mind eliminates craving/desire/attachment, it “becomes free from strong\nfeelings towards form, feeling, perception, volitional formations, and consciousness, and\nis liberated from the taints by non-clinging”. As the mind is trained to “let go” of The Five\nAggregates, it can be trained to eliminate The Ten Fetters or “the taints”.\nWhen the mind has eliminated The Ten Fetters then it is “liberated, the mind is steady”,\n“the mind is content”, “not agitated”, and “one personally attains Nibbāna\n(Enlightenment)”.\nHaving attained Enlightenment, a Practitioner understands “destroyed is birth”, “the holy\nlife has been lived”, “what had to be done has been done”, “there is no more for this state\nof existence” and there will no longer be any more rebirth in The Cycle of Rebirth.\nWith an Enlightened mind experiencing such peace, calm, serenity, and contentedness\nwith joy, a Practitioner knows and can observe this for themselves. They will know that\nthis path has led exactly where Gotama Buddha said it would, to complete liberation and\nfreedom from discontentedness. You will also know that there is no more rebirth to be\nexperienced because the mind has attained Enlightenment.\nAs has been shared in the other Teachings within this book series, a Practitioner should\nnever convince themselves that the mind is Enlightened as that can be dangerous to the\nmind. But instead, with humbleness a Practitioner will know the mind is liberated when it\nhas not experienced any discontentedness for a few years.\nAs the discontentedness in the mind gradually decreases, life only gets better and better\nas the brilliance and brightness of the Enlightened mind shines through.\n440", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 139, "chapter_title": "Seeing Non-self with Correct Wisdom", "sutta_refs": ["SN"], "page": null, "page_start": 439, "page_end": 440, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "235e2b0f-7063-4196-8cb6-86831f3fab74", "parent_id": "book-vol11:ch140:scripture:0", "content_type": "scripture", "text": "Chapter 140\nThe Noble Eight Fold Path\nThe Way of Practice Leading to the\nElimination of Discontentedness\nAnd what, Monks, is The Noble Truth of the Way of Practice Leading to the\nElimination of Discontentedness?\nIt is just this Noble Eight Fold Path, namely: Right View; Right Intention; Right\nSpeech; Right Action; Right Livelihood; Right Effort; Right Mindfulness; Right\nConcentration.\nAnd what, Monks, is Right View?\nIt is, Monks, the wisdom of discontentedness, the wisdom of the cause of\ndiscontentedness, the wisdom of the elimination of discontentedness, and\nthe wisdom of the way of practice leading to the elimination of\ndiscontentedness. This is called Right View.\nAnd what, Monks, is Right Intention?\nThe intention of renunciation, the intention of non-ill-will, the intention of\nharmlessness. This, Monks, is called Right Intention.\nAnd what, Monks, is Right Speech?\nRefraining from lying, refraining from slander, refraining from harsh speech,\nrefraining from frivolous speech. This is called Right Speech.\nAnd what, Monks, is Right Action?\nRefraining from taking life, refraining from taking what is not given, refraining\nfrom sexual misconduct. This is called Right Action.\nAnd what, Monks, is Right Livelihood?\nHere, Monks, the Noble Disciple, having given up wrong livelihood, keeps\nhimself by Right Livelihood.\n441", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 140, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 441, "page_end": 449, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "12167313-fb73-4633-9bd8-486196ce03fe", "parent_id": "book-vol11:ch140:scripture:1", "content_type": "scripture", "text": "And what, Monks, is Right Effort?\nHere, Monks, a Monk rouses his will, makes an effort, stirs up energy, exerts\nhis mind and strives to prevent the arising of unarisen evil unwholesome\nmental states. He rouses his will, makes an effort, stirs up energy, exerts his\nmind and strives to overcome evil unwholesome mental states that have\narisen. He rouses his will, makes an effort, stirs up energy, exerts his mind\nand strives to produce unarisen wholesome mental states. He rouses his will,\nmakes an effort, stirs up energy, exerts his mind and strives to maintain\nwholesome mental states that have arisen, not to let them fade away, to\nbring them to greater growth, to the full perfection of development. This is\ncalled Right Effort.\nAnd what, Monks, is Right Mindfulness?\nHere, Monks, a Monk resides reflecting on body as body, dedicated, clearly\naware and mindful, having put aside craving and worry for the world; he\nresides reflecting on feelings as feelings, dedicated, clearly aware and\nmindful, having put aside craving and worry for the world; he resides\nreflecting on mind as mind, dedicated, clearly aware and mindful, having put\naside craving and worry for the world; he resides reflecting on mental objects\nas mental objects, dedicated, clearly aware and mindful, having put aside\ncraving and worry for the world. This is called Right Mindfulness.\nAnd what, Monks, is Right Concentration?\nHere, a Monk, distant from sense-desires, distant from unwholesome mental\nstates, enters and resides in the first Jhāna, which is with thinking and\npondering, based in seclusion, filled with excitement and joy. And with the\nsubsiding of thinking and pondering, by gaining inner tranquility and oneness\nof mind, he enters and resides in the second Jhāna, which is without thinking\nand pondering, based in concentration, filled with excitement and joy. And\nwith the fading away of excitement, remaining imperturbable (unable to be\nupset or excited; calm; serene), mindful and clearly aware, he experiences in\nhimself the joy of which the Noble Ones say:\n'Peaceful is he who resides with equanimity and mindfulness', he enters the\nthird Jhāna. And, having given up pleasure and pain, and with the fading\naway of former gladness and sadness, he enters and resides in the fourth\nJhāna, which is beyond pleasure and pain, and purified by equanimity and\nmindfulness. This is called Right Concentration.\nAnd that, Monks, is called the way of practice leading to the elimination of\ndiscontentedness.\n442", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 140, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 441, "page_end": 449, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0d08e59b-fd31-4df5-bc89-1a8802a5f69d", "parent_id": "book-vol11:ch140:scripture:2", "content_type": "scripture", "text": "(Reference: DN 22)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 140, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 441, "page_end": 449, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "db06cfbc-1b3c-4b0a-8859-3fc12a65d727", "parent_id": "book-vol11:ch140:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Eight Fold Path.\nThe Eight Fold Path is the complete solution to solving the problem of the unEnlightened\nmind and The Cycle of Rebirth. The Eight Fold Path is “the way of practice leading to the\nelimination of discontentedness.”\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nWhat are the Jhānas and how can I experience them?\nThe Jhānas are preliminary phases the mind experiences as it is making its way to\nEnlightenment, and prior to the first Stage of Enlightenment.\nWhen the mind is in the Jhānas, there are heightened qualities that are experienced,\nwhich are needed in order to fully develop the mind and experience Enlightenment. These\nare referred to as “the Jhānas”.\nWithout experiencing the Jhānas, a Practitioner would have no ability to attain\nEnlightenment, or even the first Stage of Enlightenment.\nThe Jhānas are oftentimes misunderstood, especially outside of Asia.\nOftentimes people think that the Jhānas are only experienced through the practice of\nmeditation and, that the Jhānas are turned \"on or off” while in meditation or in daily life.\nThis misunderstanding leads to the inability to experience these heightened qualities of\nmind, the first Stage of Enlightenment, or Enlightenment itself. Thus, an individual\ncontinues to stay trapped in the unEnlightened state experiencing sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc. over and over and over again. The mind is stuck\nin this continuous cycle of discontent feelings due to its lack of wisdom of The Path to\nEnlightenment.\nI will demystify the Jhānas and help you to understand what they are and how to\nexperience them so that you can escape the constant struggles and difficulties of the\nunEnlightened mind.\n(Please read further if you are interested in learning this important Teaching so that the\nmind can become free of these strong feelings and others.)\n—————\nAs mentioned, the Jhānas are heightened qualities that are experienced as one is\nprogressing on The Path to Enlightenment. These are heightened qualities of awareness\n(i.e. mindfulness), tranquility, concentration, and equanimity, along with other beneficial\nqualities of mind that are needed to experience progress on The Path to Enlightenment\nand Enlightenment itself.\nA Practitioner would be unable to experience Enlightenment without these heightened\nqualities developed and acquired in the Jhānas.\n443", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 140, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 441, "page_end": 449, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1c175159-13ed-4259-98ee-25f0dc6f1c26", "parent_id": "book-vol11:ch140:commentary:1", "content_type": "commentary", "text": "The Jhānas are experienced through learning, reflecting on (i.e. independently\nverifying), and practicing The Eight Fold Path.\nThe Eight Fold Path is the core and central Teaching of The Buddha, it is “THE” Path to\nEnlightenment. If you are interested in experiencing Enlightenment through The Teachings\nof The Buddha, you would need to know The Eight Fold Path, inside and out, backwards\nand forwards, up and down, left and right. And, you would need to learn The Eight Fold\nPath through the original Words of The Buddha with guidance from a Teacher while you\nretain the responsibility for your own learning and growth.\nIt is putting together all the individual factors of The Eight Fold Path that the mind will\nmove into, and reside in, the Jhānas.\nYes, one will need to meditate to experience the Jhānas but, it is not only meditation that\none needs to learn and practice to experience the Jhānas. There are many other aspects\nof The Path to Enlightenment than only meditation, which are described in The Eight Fold\nPath, and all of these factors are needed to make progress towards Enlightenment to\ninclude, experiencing the Jhānas.\nMeditation is one aspect of one factor in The Eight Fold Path. If you did the math, that\nmeans that meditation is about 6% of The Path to Enlightenment. There is much more to\nexperiencing Enlightenment than only meditation. There is much more to experiencing the\nJhānas than only meditation.\nUnfortunately, many people are misunderstanding, thinking that The Buddha sat under a\ntree, meditated, and instantly got to Enlightenment. This is just untrue and a significant\nmisunderstanding. You can know this is true through The Words of The Buddha and his\nimportant Teachings.\n“Monks, I do not say that final knowledge (wisdom) is achieved all at once. On the\ncontrary, final knowledge is achieved by gradual training, by gradual practice, by\ngradual progress.” (Reference: MN 70.22)\nAn Enlightened being would have attained “final knowledge” through acquiring wisdom,\nby learning, reflecting (i.e. independently verifying), and practicing The Teachings of The\nBuddha to awaken to The Natural Laws of Existence, the mind is then Enlightened.\nFinal Knowledge = Enlightenment\nEnlightenment is not achieved “all at once”.\nYou can independently verify that Enlightenment is not experienced “all at once” or\ninstantly because, everything you have ever accomplished in life has been through\ngradual training, gradual practice, and gradual progress, just like The Buddha is sharing in\nthis important Teaching. It took The Buddha six (6) years to attain Enlightenment.\nThink about learning to read, write, and speak English, did it happen all at once? Think\nabout the job or occupation that you perform, was your wisdom and skills acquired “all at\nonce”?\n444", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 140, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 441, "page_end": 449, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7368aa59-bcc2-40fb-b9f8-c734c59c5db4", "parent_id": "book-vol11:ch140:commentary:2", "content_type": "commentary", "text": "No, of course not.\nTherefore, you can understand how acquiring wisdom to attain Enlightenment does not\noccur “all at once”. The Words of The Buddha are sharing this important Teaching and,\nyou can independently verify it for yourself. All of The Teachings of The Buddha are\nindependently verifiable and is how a Practitioner would need to progress on The Path to\nEnlightenment to actually experience Enlightenment. It is through gradual training and\ngradual practice that leads to gradual progress of acquiring wisdom and awakening to the\nEnlightened mental state.\nSo, Enlightenment, and the Jhānas, are not experienced “all at once” and they are not\nexperienced only in meditation.\nThese are The Words of The Buddha on the Jhānas.\n“And what, Monks, is Right Concentration? Here, a Monk, distant from sense-desires,\ndistant from unwholesome mental states, enters and resides in the first Jhāna, which is\nwith thinking and pondering, based in seclusion, filled with excitement and joy. And with\nthe subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind,\nhe enters and resides in the second Jhāna, which is without thinking and pondering,\nbased in concentration, filled with excitement and joy. And with the fading away of\nexcitement, remaining imperturbable (unable to be upset or excited; calm; serene),\nmindful and clearly aware, he experiences in himself the joy of which the Noble Ones say:\n‘Peaceful is he who resides with equanimity and mindfulness’, he enters the third Jhāna.\nAnd, having given up pleasure and pain, and with the fading away of former gladness and\nsadness, he enters and resides in the fourth Jhāna, which is beyond pleasure and pain,\nand purified by equanimity and mindfulness. This is called Right Concentration.”\n(Reference: DN 22)\nThe Buddha describes the four (4) Jhānas in multiple places within his Teachings. There\nare only four (4) Jhānas, even though you will see different numbers being taught by other\npeople who have misunderstanding but, The Buddha only taught four (4) Jhānas, as you\ncan see in his original words.\nThe Buddha describes the four (4) Jhānas in the same way in each Teaching. However,\nthis is a reference to the eighth factor of The Eight Fold Path, Right Concentration. This is\nwhere he describes the Jhānas, in detail, and this is where the misunderstandings in the\nworld are originating as people are not understanding what was taught by The Buddha.\nRight Concentration is accomplished through a well developed meditation practice and\npracticing “singleness of mind” in daily life. The Buddha describes how to practice Right\nConcentration as part of The Path to Enlightenment in many of his other Teachings, which\nall integrate into The Eight Fold Path.\nSo, because Right Concentration is to practice meditation and developing singleness of\nmind, some people are misunderstanding the Jhānas as only being experienced in\nmeditation and is something that is turned “on and off”.\nThis is confusing many people and leading to the inability to experience the Jhānas and\nEnlightenment.\n445", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 140, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 441, "page_end": 449, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aaf55f54-f258-442f-ae81-c78c7885fc9b", "parent_id": "book-vol11:ch140:commentary:3", "content_type": "commentary", "text": "As you can see in the original Words of The Buddha, he is describing enhanced qualities\nof mind that the mind “enters and resides” in as part of his description of the Jhānas.\nThe mind “resides” in the Jhānas.\nHe is describing the Jhānas as part of The Eight Fold Path because this is the byproduct\nor benefit, of practicing the entire core and central Teaching of The Buddha, The Eight\nFold Path, which will guide you in training the mind to experience the Jhānas and attain\nEnlightenment.\nOne enhanced quality of mind that is experienced in the second Jhāna includes “oneness\nof mind” or “unification of the mind”.\nIn the unEnlightened state, there is a conscious mind and a subconscious mind, both of\nthese are polluted and need to be purified to experience Enlightenment. However, the\nsubconscious mind is much more heavily polluted than the conscious mind. A\nPractitioner in the unEnlightened state will have some awareness of the conscious mind\nbut, they will lack awareness of the subconscious mind until, they are experiencing the\nsecond Jhāna.\nOneness of mind, or unification of the mind, is when the conscious mind and\nsubconscious mind have merged. They have become “one”. The Practitioner will have\n“full awareness” of the entire mind, the mind becomes highly introspective being able to\neasily look inward. This is sometimes referred to as “the opening of the third eye, divine\neye, or inward looking eye”.\nWhen “oneness of mind” or “unification of mind” is experienced, there will no longer be a\nconscious and subconscious mind but instead, there will be just one mind - “oneness of\nmind” or “unification of the mind”. And, this enhanced quality is needed in order to purify\nthe mind. You would be unable to purify the entire mind to attain Enlightenment if there\nwas no awareness of the entire mind throughout your entire day.\nSo, to even get to the first Stage of Enlightenment, and Enlightenment itself, a Practitioner\nneeds to experience “oneness of mind” or “unification of the mind” in the second Jhāna.\nAnd, this is an enhanced quality of mind that is experienced at all times during one’s day.\nThis is not a quality of mind that is only experienced during meditation and it is not an\naspect of the mind that is turned “on or off”. Instead, the mind is “residing” in this mental\nquality. This is true for all the enhanced qualities of the Jhānas. They are experienced at\nall times and, are not turned “on or off”. As shared by The Buddha, the mind “enters” and\n“resides” in the Jhānas.\nFor anyone who has experienced the Jhānas, they know this to be true.\nThe translation of the word “Jhāna” is “mental absorption” and “meditative absorption”\nbecause, to experience the Jhānas, a Practitioner will have mentally absorbed a certain\namount of The Teachings of The Buddha and be practicing those Teachings. And, the\nPractitioner will have conducted and benefited from a certain amount of meditation. The\nmind has mentally “absorbed” The Teachings of The Buddha, and is practicing The\nTeachings of The Buddha, to include but not limited to, meditation.\n446", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 140, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 441, "page_end": 449, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d749ed4-f92e-4ca8-a716-f97e49927c32", "parent_id": "book-vol11:ch140:commentary:4", "content_type": "commentary", "text": "When a mind has absorbed something and is experiencing improved qualities of mind,\nthose qualities are not being turned “on or off” nor only experienced during meditation.\nThese mental qualities are always present, the mind is “residing” in these enhanced\nqualities.\nThe Jhānas are temporary, as the mind can regress out of the Jhānas if the mind\nbecomes complacent. However, if one continues to remain determined, dedicated, and\ndiligent, the qualities of the Jhānas will continue to persist in the mind, all the way through\nto Enlightenment and while the mind is experiencing Enlightenment.\nThe Jhānas are not something to boast about nor take pride in. If the mind is becoming\narrogant or prideful due to experiencing the Jhānas, a Practitioner would be wise to “cut\nthat off and let it go”. Otherwise, the mind is complacent and will ultimately regress out of\nthe Jhānas and, this will hinder any further progress on The Path to Enlightenment.\nSo in short, you will need to experience the Jhānas to make progress on The Path to\nEnlightenment and to attain Enlightenment itself, and this is accomplished through\nlearning, reflecting on (i.e. independently verifying), and practicing The Eight Fold Path,\nthe core and central Teaching of The Buddha that you need to know inside and out to\nexperience the Jhānas and Enlightenment.\nExperiencing the Jhānas is like the “lightbulb is flickering”, providing an indication to you\nthat the mind has put together The Eight Fold Path well enough to experience these\nheightened qualities of mind.\nThe Practitioner will know they are experiencing the Jhānas because they will\nnotice the improved qualities of mind as described by The Buddha in Right\nConcentration of The Eight Fold Path.\nWhen experiencing the Jhānas it is a significant indication that a Practitioner is\nmaking tangible progress on The Path to Enlightenment.\nIt would be unwise to become arrogant, prideful, or boastful about anything at all, to\ninclude experiencing the Jhānas. If so, those unwholesome aspects of the mind would\nonly create a lack of further progress on The Path to Enlightenment.\nOnce a Practitioner is experiencing the Jhānas, it is time for the real work to begin. The\nmind is now prepared to fully eradicate all of the pollutions of mind. The needed\nenhanced qualities have been acquired and it is time to start focusing on the elimination\nof The Ten Fetters starting with, the first three.\nEliminating the first three fetters/taints/pollutions of mind, a Practitioner will then\nexperience the first Stage of Enlightenment. From the first Stage of Enlightenment, the\nmind will no longer regress. In the first Stage of Enlightenment, one has progressed past\nthe preliminary phases of the Jhānas, where the mind can regress, and is now firmly in\nthe first Stage of Enlightenment, where the mind will not regress.\nBut, this is not a time to become complacent but instead, learn, reflect on (i.e.\nindependently verify), and practice the elimination of The Ten Fetters. Your practice will\nneed to pivot towards actively learning, reflecting on (i.e. independently verifying), and\npracticing to eliminate The Ten Fetters.\n447", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 140, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 441, "page_end": 449, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "afeea60a-8831-4f2f-9149-9ff5744b6ac4", "parent_id": "book-vol11:ch140:commentary:5", "content_type": "commentary", "text": "Appendix\n449", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 140, "chapter_title": "The Noble Eight Fold Path", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 441, "page_end": 449, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8243feab-07d4-4f45-b7d3-ebb70157b5d1", "parent_id": "book-vol11:ch141:scripture", "content_type": "scripture", "text": "Chapter 141\nRemember Me Brāhmin As Awake\n(A Buddha)\n‘Could you be a heavenly being, sir?’\nI will not be a heavenly being, Brāhmin.\n‘Could you be a gandhabba, sir?’\nI will not be a gandhabba, Brāhmin.\n‘Could you be a yakkha, sir?’\nI will not be a yakkha, Brāhmin.\n‘Could you be a human being, sir?’\nI will not be a human being, Brāhmin.\n‘…What, then, could you be, sir?’\nBrāhmin, I have abandoned those taints (fetters) because of which I might\nhave become a heavenly being; I have cut them off at the root, made them\nlike palm stumps, obliterated them so that they are no longer subject to\nfuture arising.\nI have abandoned those taints (fetters) because of which I might have\nbecome a gandhabba … might have become a yakkha … might have\nbecome a human being; I have cut them off at the root, made them like palm\nstumps, obliterated them so that they are no longer subject to future arising.\nJust as a blue, red, or white lotus flower, though born in the water and grown\nup in the water, rises above the water and stands unsoiled by the water, even\nso, though born in the world and grown up in the world, I have overcome the\nworld and reside unsoiled by the world.\nRemember me, Brāhmin, as Awake (A Buddha).\n(Reference: AN 4.36)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 141, "chapter_title": "Remember Me Brāhmin As Awake", "sutta_refs": ["AN"], "page": null, "page_start": 450, "page_end": 452, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "59b1ce48-5e10-4ebf-98e3-08a3c97966af", "parent_id": "book-vol11:ch141:commentary:0", "content_type": "commentary", "text": "450", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 141, "chapter_title": "Remember Me Brāhmin As Awake", "sutta_refs": ["AN"], "page": null, "page_start": 450, "page_end": 452, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bd8fc2c0-04aa-48ef-9f24-b643894550b9", "parent_id": "book-vol11:ch141:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that he will not be reborn again into any\nrealm of existence. He shares that he has awakened to Enlightenment as a Buddha.\nWhat is a Buddha?\nA “Buddha” is not a Stage of Enlightenment but instead, is a unique type of Enlightened\nbeing. A Buddha is an Arahant who has attained Enlightenment without any assistance of\nTeachers but only through their own efforts of using the world as their Teacher and\nperhaps Teachings of a previously awakened Buddha.\nThere are three primary criteria of what makes a Buddha a Buddha.\n1.) A Buddha awakens to Enlightenment through their own independent journey without\nthe assistance of any Teachers, independently discovering The Teachings that lead to\nEnlightenment.\nA Buddha has fully eliminated The Ten Fetters to attain Enlightenment as an Arahant but\nthey have done so through their own independent journey without the assistance of any\nTeachers, developing deep wisdom of what is needed to attain Enlightenment.\n2.) A Buddha guides countless others to Enlightenment during their lifetime through\nsharing their independently discovered Teachings that led to their own Enlightenment\nduring their independent journey.\nA Buddha has the ability to guide countless beings to the attainment of Enlightenment\nduring their lifetime and after their death. A Buddha will dedicate the remaining time of\ntheir life towards sharing their Teachings and guiding countless beings to Enlightenment.\n3.) Upon a Buddha’s death, they will leave their Teachings in a condition that can be\ncontinually shared assisting countless more beings to Enlightenment after their death.\nA Buddha’s Teachings and Students will continue to guide countless people to\nEnlightenment after a Buddha’s death. A Buddha has already done the hard work of\nfiguring out how to attain Enlightenment. You just need to learn and practice his\nTeachings to improve the condition of the mind and your life.\nA Buddha is referred to as a Fully Perfectly Enlightened Buddha, a Perfectly Enlightened\nOne, or a Tathāgata. They are a human being, a Teacher, one with deep compassion for\nall beings and the world. They have deep wisdom to help the world through individuals\nchoosing to learn and practice their Teachings to attain Enlightenment.\nThey are considered Perfectly Enlightened because there are no outside influences that\nhave led to their awakening, so they have “Perfect Enlightenment” where their mind is\nunaffected by any teachings outside of their own independently discovered Teachings\nthat led to their awakening.\nA Buddha will have an excellent memory being able to recall countless past events and\nsituations with stunning accuracy. Unlike other humans, their memory does not fade and\nis not overwritten.\n451", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 141, "chapter_title": "Remember Me Brāhmin As Awake", "sutta_refs": ["AN"], "page": null, "page_start": 450, "page_end": 452, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "751085b5-0bf6-432e-959b-370deff0db00", "parent_id": "book-vol11:ch141:commentary:2", "content_type": "commentary", "text": "A Buddha will need to weave their way through a previous Buddha’s Teachings as all\nthings are affected by impermanence, thus, a previous Buddha’s Teachings will not be in\na pure condition.\nA Buddha will be able to easily determine the condition of the mind of another person,\nthen be able to help them with Teachings to eliminate the unwholesome qualities of the\nmind and cultivate wholesome qualities of the mind. A Buddha will be able to observe the\ncondition of another being’s mind but only does so with an interest to help the other being\neliminate the unwholesome qualities from the mind and cultivate wholesome qualities in\nthe mind to guide one towards Enlightenment.\nA Buddha will have a deep practice of their own Teachings, leading by example as a\nliving, breathing, walking example of their Teachings.\nA Buddha will be able to make predictions of the future and understand the future\nprogress of the world as a whole while explaining past events and the current condition of\nthe world through their Teachings.\nA Buddha will know this is their last life without being reborn into any realm of existence.\nThey will have insight into their previous lives and knowledge of their existence in those\nprevious lives. Their only goal will be to lead as many people to Enlightenment as possible\nand to create a strong Community of humans with Enlightenment who will assist others to\nattain Enlightenment and leave strong Teachings that will assist unEnlightened beings to\nbecome Enlightened after a Buddha’s death.\nWhen a Buddha arises in the world, this is your best opportunity to attain Enlightenment.\nA Buddha will have independently realized their Enlightenment and will be experiencing\n“Perfect Enlightenment”. A Buddha will have deep knowledge, deep understanding, and\ndeep wisdom of how to attain Enlightenment through their independent realization of\nEnlightenment.\nA Buddha will be able to teach and guide all humans, who are interested to learn, towards\nEnlightenment.\nA Buddha arising in the world is extremely rare. The last Buddha currently known to the\nworld was Gotama Buddha who died over 2,500 years ago.\n452", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 141, "chapter_title": "Remember Me Brāhmin As Awake", "sutta_refs": ["AN"], "page": null, "page_start": 450, "page_end": 452, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "336ce344-b3e5-4323-bee6-3e560d713815", "parent_id": "book-vol11:ch142:commentary", "content_type": "commentary", "text": "Chapter 142\nThe Eight Kinds of Assemblies\nĀnanda, these eight [kinds of] assemblies.\nWhat are they?\nThey are the assembly of Khattiyas, the assembly of Brāhmins, the assembly\nof Householders, the assembly of Ascetics, the assembly of heavenly beings\nof the Realm of The Four Great Kings, the assembly of the Thirty‑Three Gods,\nthe assembly of Māras, the assembly of Brahmās (God).\nI remember well, Ānanda, many hundreds of assemblies of Khattiyas … of\nBrāhmins … of Householders … of Ascetics … of heavenly beings of the\nRealm of The Four Great Kings … of the Thirty‑Three Gods … of Māras … of\nBrahmās that I have attended; and before I sat down with them, spoke to\nthem or joined in their conversation, I adopted their appearance and\nspeech, whatever it might be.\nAnd I instructed, inspired, fired, and delighted them with a discourse on The\nTeachings.\nAnd as I spoke with them, they did not know me and wondered: Who is it that\nspeaks like this — a heavenly being or a man?\nAnd having thus instructed them, I disappeared, and still they did not know:\nHe who has just disappeared — was he a heavenly being or a man?\n(Reference: AN 8.69)\nIn this Teaching from Gotama Buddha, he shares how he provided instruction in these\nTeachings to many different communities of different beings.\n453", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 142, "chapter_title": "The Eight Kinds of Assemblies", "sutta_refs": ["AN"], "page": null, "page_start": 453, "page_end": 453, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "448d13b0-dcf7-4308-8d87-e1e78834fabd", "parent_id": "book-vol11:ch143:commentary:0", "content_type": "commentary", "text": "Chapter 143\nThe Marks of a Great Man\nThirty-Two Marks of A Buddha\nAnd wise Teachers of other communities know these thirty-two marks, but\nthey do not know the karmic reasons for the gaining of them.\nA.) Monks, in whatever former life, former existence or dwelling-place The\nTathāgata, being born a human being, undertook mighty deeds to\nwholesome purpose, unwavering in wholesome conduct of body, speech\nand mind, in generosity, self-discipline, observance of the fast-day, in\nhonoring parents, Ascetics and Brāhmins and the head of the clan, and in\nother highly meritorious acts; by performing that (wholesome) Kamma,\nheaping it up, lavishly and abundantly, at the breaking-up of the body after\ndeath he was reborn in a happy state, in a heavenly world, where he was\nendowed beyond other heavenly beings in ten respects: in length of\nheavenly life, beauty, happiness, splendor, influence, and in heavenly sights,\nsounds, smells, flavors and contacts. Falling away from there and coming to\nbe reborn here on earth, he acquired this mark of the Great Man:\n(1) feet with level tread, so that he places his foot evenly on the ground, lifts\nit evenly, and touches the ground evenly with the entire sole. Being endowed\nwith this mark, ... He cannot be impeded by any enemy or adversary from\nwithin or without, from craving, anger, or ignorance (unknowing of true\nreality), nor by any Ascetic or Brāhmin, any heavenly being, Māra or Brahma\n(God), or any being in the world.\nB.) Monks, in whatever former life...The Tathāgata, being born a human\nbeing, lived for the happiness of the many, as a dispeller of fright and terror,\nprovider of lawful protection and shelter, and supplying all necessities, by\nperforming that (wholesome) Kamma, ... was reborn in a happy state, a\nheavenly world … Falling away from there and coming to be reborn here on\nearth, he acquired this mark of the Great Man: (2) on the soles of his feet are\nwheels of a thousand spokes, complete with an outer-wheel and hub.\nBeing endowed with this mark, ... He has a large community: he is\nsurrounded by male and female Ordained Practitioners, male and female\nHousehold Practitioners, heavenly beings and humans, asuras, nagas and\nGandhabbas.\nC.) Monks, in whatever former life … The Tathāgata, being born a human\nbeing, rejecting the taking of life and abstaining from it, and laying aside stick\n454", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 143, "chapter_title": "The Marks of a Great Man", "sutta_refs": ["DN"], "page": null, "page_start": 454, "page_end": 459, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4ee56e62-4176-4901-b1d9-a9aad0e72226", "parent_id": "book-vol11:ch143:commentary:1", "content_type": "commentary", "text": "and sword, resided, kind and compassionate, having friendship and\ncompassion for all living beings, by performing that (wholesome) Kamma,\nwas reborn in a happy state … Falling away … from there and coming to be\nreborn on earth, he acquired these three marks of the Great Man: (3)\nprojecting heels, (4) long fingers and toes, and (15) an excellently straight\nbody.\nBeing endowed with these marks, ... He is long-lived, long-enduring,\nattaining a great age, … no foe, whether an Ascetic or Brāhmin, a heavenly\nbeing, Māra or Brahma, or anyone in the world can possibly take his life.\nD.) Monks, in whatever former life … The Tathāgata became a donor of fine\nfood, delicious and tasty, hard and soft, and of drinks, by performing that\n(wholesome) Kamma, … he was reborn in a heavenly world … Falling away\nfrom there and being reborn here on earth, he acquired this mark of the\nGreat Man: (16) the seven convex surfaces, on both hands, both feet, both\nshoulders and his trunk.\nBeing endowed with this mark, He receives fine food and drinks.\nE.) Monks, in whatever former life … The Tathāgata made himself beloved\nthrough the four bases of compassion: generosity, pleasing speech,\nbeneficial conduct, and impartiality, … on returning to this earth he acquired\nthese two marks of the Great Man: (5) soft and tender hands and feet, and\n(6) net-like hands and feet.\nBeing endowed with these two marks, … All his Students are well-disposed\nto him: male and female Ordained Practitioners, male and female Household\nPractitioners, heavenly beings and humans, asuras, nagas, and gandhabbas.\nF.) Monks, in whatever former life … The Tathāgata became a speaker to the\npeople about their welfare, about Teachings, explaining this to people and\nbeing a bearer of welfare and peacefulness to beings, a dispenser of\nTeachings, … returning to this earth he acquired these two marks of the\nGreat Man: (7) high-raised ankles, and (14) upward-growing body-hairs.\nBeing endowed with these marks, ... As a Buddha, he becomes the chief,\nforemost, highest, supreme among all beings.\nG.) Monks, in whatever former life … The Tathāgata became a skilled\nadvocate of a craft, a science, a way of conduct or action, thinking: What\ncan I learn quickly and acquire, quickly practice, without undue weariness?\n… on returning to earth, he acquires this mark of the Great Man: (8) legs like\nan antelope’s.\n455", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 143, "chapter_title": "The Marks of a Great Man", "sutta_refs": ["DN"], "page": null, "page_start": 454, "page_end": 459, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c824f208-66fc-4564-884b-dcca8b6df36a", "parent_id": "book-vol11:ch143:commentary:2", "content_type": "commentary", "text": "Being endowed with this mark, as a ruler he quickly acquires whatever things\nare fitting for a ruler, the things that pertain to a ruler, delight him and are\nappropriate to him. As a Buddha, likewise.\nH.) Monks, in whatever former life … The Tathāgata approached an Ascetic\nor Brāhmin and asked: Sir, what is the wholesome, what is the\nunwholesome? What is blameworthy, what is not? What course is to be\nfollowed, what is not? What, if I do it, will be to my lasting sorrow and harm,\nwhat to my lasting peacefulness? ... on returning to this earth, he acquired\nthis mark of the Great Man: (12) his skin is so delicate and smooth that no\ndust can adhere to his body.\nBeing endowed with this mark, … he will have great wisdom, extensive\nwisdom, joyous wisdom, swift wisdom, penetrative wisdom, discerning\nwisdom, and among all beings there will be none equal to him or wholesome\nto him in wisdom.\nI.) Monks, in whatever former life … The Tathāgata lived without anger,\nperfectly unruffled, and even after many words had been spoken was not\nabusive, or agitated, or wrathful, or aggressive, displaying neither anger nor\nhatred nor resentment, but was in the habit of giving away fine, soft rugs,\ncloaks, fine linen, cotton, silk and woolen stuffs, … on returning to this earth,\nhe acquired this mark of the Great Man: (11) a bright complexion, the color\nof gold.\nBeing endowed with this mark, ... he will receive such fine stuffs.\nJ.) Monks, in whatever former life … The Tathāgata reunited those long-lost\nwith relatives, friends and companions who had missed them, reunited\nmother with child and child with mother, father with child and child with\nfather, brother with brother, brother with sister and sister with brother, making\nthem one again with great rejoicing, … on returning to earth he acquired this\nmark of the Great Man: (10) his male organs are enclosed in a sheath.\nBeing endowed with this mark, … he will have numerous sons (disciples),\nmore than a thousand sons, powerfully built heroes, crushers of the enemy\nhost.\nK.) Monks, in whatever former life … The Tathāgata, considering the welfare\nof people, knew the nature of each, knew each one himself, and knew how\neach one differed: “This one deserves such-and-such, that one deserves so\nand-so”, so he distinguished them, … on returning to earth he acquired\nthese two marks of the Great Man: (19) he is proportioned like a banyan-tree,\nand (9) standing, without bending, he can touch and rub his knees with both\nhands.\n456", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 143, "chapter_title": "The Marks of a Great Man", "sutta_refs": ["DN"], "page": null, "page_start": 454, "page_end": 459, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "119b6073-65b4-445b-bedf-9c8323b73a1d", "parent_id": "book-vol11:ch143:commentary:3", "content_type": "commentary", "text": "Being endowed with these marks, … he will be wealthy and rich, and these\nwill be his treasures: confidence, morality, moral wrongdoing, moral concern,\nlearning, generosity and wisdom.\nL.) Monks, in whatever former life The Tathāgata ... interested in the welfare\nof the many, their advantage, comfort, freedom from bondage, thinking how\nthey might increase in confidence, morality, learning, generosity, in\nTeachings, in wisdom, in wealth and possessions, in two-legged animals and\nfour-legged animals, in wives and children, in servants, workers and helpers,\nin relatives, friends and acquaintances … on returning to earth he acquired\nthese three marks of the Great Man: (17) the front part of his body is like a\nlion’s, (18) there is no hollow between his shoulders, and (20) his bust is\nevenly rounded.\nBeing endowed with these marks, … he cannot lose anything: confidence,\nmorality, learning, generosity or wisdom - losing nothing, he will succeed in\nall things.\nM.) Monks, in whatever former life The Tathāgata … was one who avoided\nharming beings by hand, by stones, stick or sword, … on returning to earth\nhe acquired this mark of the Great Man: (21) he has a perfect sense of taste.\nWhatever he touches with the tip of his tongue he tastes in his throat, and\nthe taste is dispersed everywhere.\nBeing endowed with this mark, ... he will suffer little distress or sickness, his\ndigestion will be good, being neither too cold nor too hot. As a Buddha\nlikewise, he is also equable and tolerant of struggle.\nN.) Monks, in whatever former life The Tathāgata … was accustomed to look\nat people not with an attitude, suspicion, or disapproval, indirectly or\nsecretively but directly, openly and straight-forwardly, and with a kindly\nglance, … on returning to earth he acquired these two marks of the Great\nMan: (29) deep blue eyes, and (30) eyelashes like a cow’s.\nBeing endowed with these marks, ... he will be looked upon with love by the\ncommon people; he will be popular with and loved by male and female\nOrdained Practitioners, male and female Household Practitioners, heavenly\nbeings and humans, asuras, nagas and gandhabbas.\nO.) Monks, in whatever former life The Tathāgata … became the foremost in\nskilled behavior, a leader in Right Action of body, speech and mind, in\ngenerosity, virtuous conduct (moral conduct), observance of fasts, in\nhonoring father and mother, Ascetics and Brāhmins and the head of the clan,\n457", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 143, "chapter_title": "The Marks of a Great Man", "sutta_refs": ["DN"], "page": null, "page_start": 454, "page_end": 459, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "64adc96a-b9e2-4133-a0e3-2b4f22181ff9", "parent_id": "book-vol11:ch143:commentary:4", "content_type": "commentary", "text": "and in various other proper activities, … on returning to earth he acquired\nthis mark of the Great Man: (32) a head like a royal turban.\nBeing endowed with this mark, … he will receive the loyalty of male and\nfemale Ordained Practitioners, male and female Household Practitioners,\nheavenly beings and humans, asuras, nagas, and gandhabbas.\nP.) Monks, in whatever former life The Tathāgata, … rejecting false speech,\nput away lies and became a truth-speaker, wedded to the truth. reliable,\nconsistent, not deceiving the world, … on returning to earth he acquired\nthese two marks of the Great Man: (13) his body-hairs separate, one to each\npore, and (31) the hair between his brows white and soft like cotton-down.\nBeing endowed with these marks, ... he will be obeyed by male and female\nOrdained Practitioners, male and female Household Practitioners, heavenly\nbeings and humans, asuras, nagas and gandhabbas\nQ.) Monks, in whatever former life The Tathāgata, … rejecting slander,\nabstained from it, not repeating there what he had heard here to the\ndetriment of these, or repeating what he had heard there to the detriment of\nthose ... Thus he was a reconciler of those at variance and an encourager of\nthose at one, rejoicing in peace, loving it, delighting in it, one who spoke up\nfor peace … on returning to earth he acquired these two marks of the Great\nMan: (23) forty teeth, and (25) no spaces between the teeth.\nBeing endowed with these marks, … his followers: male and female\nOrdained Practitioners, male and female Household Practitioners, heavenly\nbeings and humans, asuras, nagas and gandhabbas will not be divided\namong themselves.\nR.) Monks, in whatever former life The Tathāgata, … rejecting harsh speech,\nabstained from it, spoke what was blameless, pleasing to the ear, agreeable,\nreaching the heart, courteous, pleasing and attractive to the multitude (many\npeople), … on returning to earth he acquired these two marks of the Great\nMan: (27) his tongue was very long, and (28) he had a Brahma-like (God-like)\nvoice, like the karavika bird.\nBeing endowed with these marks, ... he will have a persuasive voice: all his\nStudents: male and female Ordained Practitioners, male and female\nHousehold Practitioners, heavenly beings and humans, asuras, nagas and\ngandhabbas will take his words to heart.\nS.) Monks, in whatever former life The Tathāgata, … rejecting idle chatter,\nspoke at the right time, what was correct and to the point, of Teachings and\n458", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 143, "chapter_title": "The Marks of a Great Man", "sutta_refs": ["DN"], "page": null, "page_start": 454, "page_end": 459, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ee5a5205-191b-43d6-ba33-84730d4cd1d6", "parent_id": "book-vol11:ch143:commentary:5", "content_type": "commentary", "text": "discipline, and what was bound up with profit…on returning to earth he\nacquired this mark of the Great Man: (22) jaws like a lion’s.\nBeing endowed with this mark,...he cannot be overcome by any foe or\nhostile thing from within or without, by craving, anger or ignorance\n(unknowing of true reality), by any Ascetic or Brāhmin, heavenly being, Māra,\nBrahma (God) or anything in the world.\nT.) Monks, in whatever former life The Tathāgata, … rejecting wrong\nlivelihood, lived by Right Livelihood, refraining from cheating with false\nweights and measures, from bribery and corruption, deception and\ninsincerity, from wounding, killing, imprisoning, lightway robbery, and taking\ngoods by force, … on returning to earth he acquired these two marks of the\nGreat Man: (24) even teeth, and (26) very bright canine teeth.\nBeing endowed with these marks, ... as a Buddha, his Students … male and\nfemale Ordained Practitioners, male and female Household Practitioners,\nheavenly beings and humans, asuras, nagas and gandhabbas will be pure.\n(Reference: DN 30)\nIn this Teaching from Gotama Buddha, he shares certain aspects of his existence as a\nBuddha and what lead to the acquiring of these characteristics.\nFrom The Buddha’s description of these qualities, a Practitioner can learn wholesome\nqualities to cultivate and practice in one’s life practice, to further develop on The Path to\nEnlightenment. The Buddha is providing qualities he cultivated over several lifetimes that\nled to him becoming a Buddha.\nA Buddha’s journey to Enlightenment is not started and concluded in just one lifetime.\nInstead, a Buddha attains Enlightenment through a pursuit of wisdom over several\nlifetimes as described in this Teaching.\nDue to the accumulation of wisdom over several lifetimes, the individual who is a Buddha\nwill be able to attain Enlightenment on their own without the guidance of any Teachers,\nguide countless beings to Enlightenment based on their independently discovered\nTeachings, and leave The Teachings in a condition that upon their death countless more\nbeings will be able to attain Enlightenment with their Teachings.\nA Buddha’s deep wisdom is acquired through their own independent journey to\nEnlightenment and then he will choose to share that wisdom for the remaining time of his\nlife, out of compassion for all other beings.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nDetailed explanation of moral wrongdoing and moral concern is available in this same\nbook series found in Chapter 25 of the book “Generosity” (Volume 13).\n459", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 143, "chapter_title": "The Marks of a Great Man", "sutta_refs": ["DN"], "page": null, "page_start": 454, "page_end": 459, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "28f604a2-5ec0-4daa-97fe-f9a16ddc8c9d", "parent_id": "book-vol11:ch144:commentary:0", "content_type": "commentary", "text": "Chapter 144\nBenefits for One’s Confidence in The Tathāgata\nA thousand times the world in which the sun and moon revolve and light up\nthe quarters with their brightness is called a thousandfold minor world\nsystem. In that thousandfold world system there are a thousand moons, a\nthousand suns, a thousand Sinerus King of mountains, a thousand\nJambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand\nPubbavidehas, and a thousand four great oceans; a thousand four great\nKings, a thousand [heavens] of heavenly beings [ruled by] The Four Great\nKings, a thousand Tāvatiṃsa [heavens], a thousand Yāma [heavens], a\nthousand Tusita [heavens], a thousand [heavens] of heavenly beings who\nexcite in creation, a thousand [heavens] of heavenly beings who control what\nis created by others, a thousand Brahmā worlds.\nA world that is a thousand times a thousandfold minor world system is called\na thousand‑to‑the‑second‑power middling world system. A world that is a\nthousand times a thousand‑to‑the‑second‑power middling world system is\ncalled a thousand‑to‑the‑third‑power great world system.\nĀnanda, The Tathāgata can convey his voice as far as he would like in a\nthousand‑to‑the‑third‑power great world system.\n‘But in what way, Venerable Sir, can The Tathāgata convey his voice as far\nas he would like in a thousand-to-the-third-power great world system?’\nHere, Ānanda, The Tathāgata fills with his radiance a\nthousand‑to‑the‑third‑power great world system. When those beings\nperceive that light, then The Tathāgata projects his voice and makes them\nhear its sound.\nIt is in such a way, Ānanda, that The Tathāgata can convey his voice as far as\nhe would like in a thousand‑to‑the‑third‑power great world system.\nWhen this was said, the Venerable Ānanda said to The Perfectly Enlightened\nOne: ‘It is my good fortune! I am very fortunate that my Teacher is so\npowerful and mighty.’\nWhen this was said, the Venerable Udāyī said to the Venerable Ānanda:\n‘What is it to you, friend Ānanda, that your Teacher is so powerful and\nmighty?’\n460", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 144, "chapter_title": "Benefits for One’s Confidence in The Tathāgata", "sutta_refs": ["AN"], "page": null, "page_start": 460, "page_end": 461, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1c541190-878a-4659-a296-308b450005d3", "parent_id": "book-vol11:ch144:commentary:1", "content_type": "commentary", "text": "When this was said, The Perfectly Enlightened One said to the Venerable\nUdāyī: Do not say so, Udāyī! Do not say so, Udāyī!\nUdāyī, if Ānanda were to die without being free of craving, then because of\nhis confidence he would exercise heavenly kingship among the heavenly\nbeings seven times and great kingship in this Jambudīpa (one of the great\ncontinents) seven times.\nHowever, in this very life Ānanda will attain Final Nibbāna (Final\nEnlightenment).\n(Reference: AN 3.80)\nIn this Teaching from Gotama Buddha, he shares that his voice can be heard across many\nof the “world systems” (i.e. realms).\nHis close Student Ānanda is proud that his Teacher’s voice can be heard across multiple\nrealms.\nThe Buddha shares that Ānanda will attain Final Enlightenment in this life. This did\nhappen as it is shared in The Pāli Canon that Ānanda attained Enlightenment and then\nFinal Enlightenment after The Buddha’s death. The Buddha was able to foresee and\npredict Ānanda attaining Final Enlightenment.\n461", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 144, "chapter_title": "Benefits for One’s Confidence in The Tathāgata", "sutta_refs": ["AN"], "page": null, "page_start": 460, "page_end": 461, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9c2a9a10-f723-4b66-8d9c-97b8e4eb1a49", "parent_id": "book-vol11:ch145:commentary:0", "content_type": "commentary", "text": "Chapter 145\nRecipient and the Fruit of Such Gift\nHere, Ānanda, by giving a gift to an animal, the offering may be predicted to\nrepay a hundredfold.\nBy giving a gift to an unwholesome ordinary person, the offering may be\npredicted to repay a thousandfold.\nBy giving a gift to a virtuous (practicing moral conduct) ordinary person, the\noffering may be predicted to repay a hundred‑thousandfold.\nBy giving a gift to one outside [The Community] who is free from craving for\nsensual pleasures, the offering may be predicted to repay a\nhundred‑thousand times a hundred‑thousandfold.\nBy giving a gift to one who has entered upon the way to the realization of the\nfruit of stream‑entry, the offering may be predicted to repay incalculably,\nimmeasurably.\nWhat, then, should be said about giving a gift to a Stream‑Enterer? What\nshould be said about giving a gift to one who has entered upon the way to the\nrealization of the fruit of Once‑Returner … to a Once‑Returner … to one who\nhas entered upon the way to the realization of the fruit of Non‑Returner … to\na Non‑Returner … to one who has entered upon the way to the realization of\nthe fruit of Arahantship … to an Arahant … to a Paccekabuddha? What\nshould be said about giving a gift to a Tathāgata, accomplished and Fully\nPerfectly Enlightened?\nThere are seven kinds of offerings made to The Community, Ānanda.\nOne gives a gift to a Community of both [male and female Ordained\nPractitioners] headed by The Buddha; this is the first kind of offering made to\nThe Community.\nOne gives a gift to The Community of both [male and female Ordained\nPractitioners] after The Tathāgata has attained Final Nibbāna (Final\nEnlightenment); this is the second kind of offering made to The Community.\nOne gives a gift to The Community of Male Ordained Practitioners; this is the\nthird kind of offering made to The Community.\n462", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 145, "chapter_title": "Recipient and the Fruit of Such Gift", "sutta_refs": ["MN"], "page": null, "page_start": 462, "page_end": 466, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5a9e80a7-4158-43c7-beaa-6ab460979b9e", "parent_id": "book-vol11:ch145:commentary:1", "content_type": "commentary", "text": "One gives a gift to The Community of Female Ordained Practitioners; this is\nthe fourth kind of offering made to The Community.\nOne gives a gift, saying: Appoint so many male and female Ordained\nPractitioners for me from The Community; this is the fifth kind of offering made\nto The Community.\nOne gives a gift, saying: Appoint so many male Ordained Practitioners for me\nfrom The Community; this is the sixth kind of offering made to The\nCommunity.\nOne gives a gift, saying: Appoint so many female Ordained Practitioners for me\nfrom The Community; this is the seventh kind of offering made to The\nCommunity.\nIn future times, Ānanda, there will be members of the clan who are\n‘yellow‑necks’, immoral, of unwholesome character. People will give gifts to\nthose unwholesome persons for the sake of The Community.\nEven then, I say, an offering made to The Community is incalculable,\nimmeasurable. And I say that in no way is a gift to a person individually ever\nmore fruitful than an offering made to The Community.\nThere are, Ānanda, four kinds of purification of offering.\nWhat four?\nThere is the offering that is purified by the donor, not by the recipient.\nThere is the offering that is purified by the recipient, not by the donor.\nThere is the offering that is purified neither by the donor nor by the recipient.\nThere is the offering that is purified both by the donor and by the recipient.\nAnd how is the offering purified by the donor, not by the recipient?\nHere the donor is virtuous (practicing moral conduct), of wholesome\ncharacter, and the recipient is immoral, of unwholesome character.\nThus the offering is purified by the donor, not by the recipient.\n463", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 145, "chapter_title": "Recipient and the Fruit of Such Gift", "sutta_refs": ["MN"], "page": null, "page_start": 462, "page_end": 466, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "786c90f5-2813-4757-a9e8-a766f420dbb1", "parent_id": "book-vol11:ch145:commentary:2", "content_type": "commentary", "text": "And how is the offering purified by the recipient, not by the donor?\nHere the donor is immoral, of unwholesome character, and the recipient is\nvirtuous, of wholesome character.\nThus the offering is purified by the recipient, not by the donor.\nAnd how is the offering purified neither by the donor nor by the\nrecipient?\nHere the donor is immoral, of unwholesome character, and the recipient is\nimmoral, of unwholesome character.\nThus the offering is purified neither by the donor nor by the recipient.\nAnd how is the offering purified both by the donor and by the recipient?\nHere the donor is virtuous, of wholesome character, and the recipient is\nvirtuous, of wholesome character.\nThus the offering is purified both by the donor and by the recipient.\nThese are the four kinds of purification of offering.\nThat is what The Perfectly Enlightened One said. When The Fortunate One\nhad said that, The Teacher said further:\nWhen a virtuous person to an unwholesome person gives\nWith trusting heart, a gift righteously obtained,\nPlacing confidence that the fruit of action is great,\nThe donor’s virtue purifies the offering.\nWhen an unwholesome person to a virtuous person gives\nWith untrusting heart, a gift unrighteously obtained,\nNor places confidence that the fruit of action is great,\nThe recipient’s virtue purifies the offering.\nWhen an unwholesome person to an unwholesome person gives\nWith untrusting heart, a gift unrighteously obtained,\nNor places confidence that the fruit of action is great,\nNeither’s virtue purifies the offering.\n464", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 145, "chapter_title": "Recipient and the Fruit of Such Gift", "sutta_refs": ["MN"], "page": null, "page_start": 462, "page_end": 466, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9da81d22-d154-48c0-898a-ed721f8b781c", "parent_id": "book-vol11:ch145:commentary:3", "content_type": "commentary", "text": "When a virtuous person to a virtuous person gives\nWith trusting heart, a gift righteously obtained,\nPlacing confidence that the fruit of action is great,\nThat gift, I say, will come to full fruition.\nWhen a passionless person to a passionless person gives\nWith trusting heart, a gift righteously obtained,\nPlacing confidence that the fruit of action is great,\nThat gift, I say, is the best of worldly gifts.\n(Reference: MN 142)\nIn this Teaching from Gotama Buddha, he shares how a gift increase in benefit as the\nbeing who is the recipient has increasing amounts of virtuous moral conduct and\nwholesome character. He describes how an offering is purified.\nStarting with an animal and progressing to an actual Buddha, Gotama Buddha provides\nguidance to help Students understand that the benefits one experiences increases.\nMaking an offering to an animal would help a Practitioner to eliminate craving/desire/\nattachment, but there is no ability to learn The Teachings from an animal. The Buddha\nthen progress through multiple beings such as an unwholesome person, one practicing\nvirtuous moral conduct, one outside of The Community of Practitioners who is free from\ncraving for sensual pleasures, a Stream-Enterer, a Once-Returner, a Non-Returner, an\nArahant, a Paccekabuddha, a Fully Perfectly Enlightened Buddha.\nTo attain Enlightenment, a Practitioner will need a well developed practice of generosity.\nWithout a practice of generosity, one would not be able to attain Enlightenment because\nthe mind will continue to have craving/desire/attachment holding on to resources and\nbeing unwilling to share. The mind will continue to be selfish, therefore, it cannot\nexperience Enlightenment.\nAs a Practitioner develops their practice of generosity, The Buddha suggests that one do\nso with discernment (i.e. wise decision making).\nIt would be unwise and not practicing the middle way, if one was to attempt to practice\ngenerosity without discernment.\nThe Buddha provides guidance of how offerings are beneficial for your practice.\nThe ideal situation would be that the individual you make an offering to is practicing\nwholesome moral conduct and that you are practicing wholesome moral conduct. This\nensures the offering is purified by both the donor and recipient. This would include\nmaking offerings to Practitioners who are Stream-Enterers, Once-Returners, Non-\nReturners, and Arahants. Should you live during the lifetime of a Buddha, it is highly\nbeneficial to make an offering to a Buddha.\n465", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 145, "chapter_title": "Recipient and the Fruit of Such Gift", "sutta_refs": ["MN"], "page": null, "page_start": 462, "page_end": 466, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "614fe427-1263-48e5-a2a4-658b540131ed", "parent_id": "book-vol11:ch145:commentary:4", "content_type": "commentary", "text": "The reason gifts to these individuals is beneficial is that it brings you in close contact with\nPractitioners who are practicing The Teachings closely so that you can gain insight and\nwisdom about The Teachings to implement into your own life practice. Through you\nmaking offerings to Practitioners who are in one of The Four Stages of Enlightenment, you\nare able to build a relationship, observe their practice, and ask them questions to help\nyou learn, all to improve your life practice.\nThere is nothing mystical or magical about making offerings to these individuals, but\ninstead, by making offerings to them you will be in close proximity, such that, you will be\nable to learn The Teachings to benefit your own life.\nThe Buddha shares other variations helping you see the options of how giving can be of\nbenefit or not.\nAn offering can be purified by just the donor or recipient if either of them are practicing\nvirtuous moral conduct and are of a wholesome character. If the donor or recipient are\nimmoral and of unwholesome character, the offering is not purified by them but instead, is\npurified by the one who is practicing virtuous moral conduct and are of a wholesome\ncharacter.\nIf the donor and recipient are immoral and of unwholesome character, the offering is not\npurified at all.\nThe Buddha describes that an offering made by a donor and received by a recipient who\nare both practicing virtuous moral conduct and are of a wholesome character, both the\ndonor and recipient fully purify the offering.\nDetailed explanation of practicing generosity is available in this same book series found in\nthe book “Generosity” (Volume 13).\n466", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 145, "chapter_title": "Recipient and the Fruit of Such Gift", "sutta_refs": ["MN"], "page": null, "page_start": 462, "page_end": 466, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "02a78791-3c83-497e-a04b-efc1e2abd5a9", "parent_id": "book-vol11:ch146:scripture", "content_type": "scripture", "text": "Chapter 146\nThe Rare Appearance of Five Treasures\nLicchavis, the appearance of five treasures is rare in the world.\nWhat five?\n(1) The appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One is\nrare in the world.\n(2) A person who can teach The Teachings and discipline proclaimed by a\nTathāgata is rare in the world.\n(3) When The Teachings and discipline proclaimed by a Tathāgata has been\ntaught, a person who can understand it is rare in the world.\n(4) When The Teachings and discipline proclaimed by a Tathāgata has been\ntaught, a person who can understand it and practice in accordance with The\nTeachings is rare in the world.\n(5) A grateful and thankful person is rare in the world.\nLicchavis, the appearance of these five treasures is rare in the world.\n(Reference: AN 5.195)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 146, "chapter_title": "The Rare Appearance of Five Treasures", "sutta_refs": ["AN"], "page": null, "page_start": 467, "page_end": 471, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2e64102f-9262-4b55-9b77-fe8fa71e3329", "parent_id": "book-vol11:ch146:commentary:0", "content_type": "commentary", "text": "467", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 146, "chapter_title": "The Rare Appearance of Five Treasures", "sutta_refs": ["AN"], "page": null, "page_start": 467, "page_end": 471, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4cd733c5-8231-489b-aa77-f607f2ad2915", "parent_id": "book-vol11:ch146:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares The Rare Appearance of Five Treasures.\n1.) The arising of a Buddha, a Perfectly Enlightened One, is extremely rare in the world.\nThe last Buddha currently known to the world existed over 2,500 years ago. The world is\ncurrently unaware of a Buddha that has arisen since Gotama Buddha.\n2.) A person who can share these Teachings that guide others to Enlightenment on The\nPath to Enlightenment, as declared and proclaimed by a Buddha, is rare in the world.\n3.) A person who can understand The Path to Enlightenment, as declared and proclaimed\nby a Buddha, is rare in the world. To understand these Teachings requires determination,\ndedication, and diligence from a Practitioner who is willing to invest significant amounts\nof time, effort, and energy to the development of their life practice.\n4.) A person who can practice The Path to Enlightenment, as declared and proclaimed by\na Buddha, is rare in the world. A Practitioner will need to apply focus and attention to\nlearn, reflect, and practice these Teachings making gradual improvements over a\nsignificant period of time.\n5.) A person who is grateful and thankful is rare in the world. Learning and practicing\nthese Teachings is challenging. Oftentimes, the unEnlightened mind struggles and has\ndifficulties along the way. The pollution of mind hinders a Practitioner from being able to\nsee clearly and when faced with challenges, it can be seen by the unEnlightened mind as\nthe best answer is to give up.\nI do not suggest a Practitioner views The Path to Enlightenment in this way. The\nchallenges and struggles are part of this path and moving the mind to Enlightenment.\nWhen the mind is struggling the most, that is when it is gaining the most wisdom to make\nimprovements. While the struggles can sometimes feel overwhelming, if one does the\nwork, on the other side of the struggles is more peacefulness and calm as the mind will\nhave gained significant amounts of wisdom during the difficulties it faced.\nGiving up on The Path to Enlightenment is to relegate oneself to continued\ndiscontentedness in this life and future lives. That is an option that one is free to make,\nhowever, would it be wise?\nThis Teaching can help a Practitioner understand that a true Buddha is rare in the world.\nWhile some have considered all Enlightened beings to be a Buddha, this is not what “The\nBuddha” taught. He taught that it is extremely rare for a Buddha to arise in the world. He\ndid not share that all Enlightened beings are a Buddha. A Buddha is a unique individual as\nshared previously in this book and book series. (See Chapter 99 of this book.)\nAdditionally, one might think it would be wise to change or modify a Buddha’s Teachings.\nThis is not what The Buddha shared or recommended. In this Teaching and others, you\ncan understand that it is only a Buddha’s Teachings that lead to Enlightenment. It would\nbe unwise for anyone to think that their wisdom is, such that, modifying a Buddha’s\nTeachings would be wise or even helpful in any way. A Buddha’s Teachings are timeless,\nin that, they are describing The Natural Laws of Existence. Whether a Buddha taught\n2,500 years ago or 25,000 years ago, the natural laws they describe that lead to\nEnlightenment do not change. They are permanent.\n468", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 146, "chapter_title": "The Rare Appearance of Five Treasures", "sutta_refs": ["AN"], "page": null, "page_start": 467, "page_end": 471, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "19fbdb48-7de4-4ead-80c9-2aad01c884aa", "parent_id": "book-vol11:ch146:commentary:2", "content_type": "commentary", "text": "Therefore, when a Buddha declares Teachings, they are describing The Natural Laws of\nExistence as they exist. A Buddha can clearly observe these natural laws and explains\nthem in clear, concise, and precise language that should be learned, reflected upon, and\npracticed to observe the truth for yourself as the condition of the mind and your life\ngradually improve.\nThere should never be a time when an individual should attempt to modify or change a\nBuddha’s Teachings, because doing so, would only cause harm to that individual and\ncountless others who choose to learn the mixed, diluted, and watered down Teachings. It\nis a Buddha’s Teachings that lead to Enlightenment, not modifications to a Buddha’s\nTeachings.\nThere is no being who is wise enough to adjust, modify, or change a Buddha’s Teachings,\nsuch that, it would be beneficial in any shape, form, or fashion.\nA Buddha shares Teachings with an unpolluted mind out of compassion for the world. A\nBuddha is Perfectly Enlightened. Their mind is unaffected by any outside influences.\nTherefore, they can observe the true path to Enlightenment and their Teachings illuminate\nthat path for all others.\nA Buddha has already done the hard work of figuring out how to attain Enlightenment.\nYou just need to learn and practice his Teachings to improve the condition of the mind\nand your life.\nBuddha, Buddhahood, or Buddha Nature: Some traditions of these Teachings consider\nall people to be a Buddha and when you attain Enlightenment, you are a Buddha. This is\nnot what Gotama Buddha taught.\nGotama Buddha was often referred to as “Ascetic Gotama” during his lifetime. Prior to\ngiving up his royal heritage, he was known as Siddhartha Gotama. Upon leaving the royal\npalace to seek a better understanding of life through attaining Enlightenment, he was\nknown as “Ascetic Gotama” or in other words “Monk Gotama”. Some people referred to\nhim as Teacher or Master Teacher Gotama.\nHe would most often refer to himself as “The Tathāgata”.\nThe term Tathāgata is often thought to mean “one who has discovered the truth”, “one\nwho shares the truth”, “one who has thus gone”, or “one who has thus come”. This is\nunderstood as signifying that The Tathāgata is beyond all coming and going - beyond\nimpermanence sharing the truth of The Natural Laws of Existence that lead to\nEnlightenment. There are, however, other interpretations, and the precise original meaning\nof the word is not certain.\nGotama Buddha is quoted on numerous occasions in The Pāli Canon (the source of his\nTeachings) as referring to himself as “The Tathāgata” instead of using the pronouns me, I,\nor myself. This may be meant to emphasize by implication that The Teaching is spoken by\none who has transcended the human condition, one beyond the otherwise endless Cycle\nof Rebirth and death, (i.e. beyond discontentedness of mind).\nThe term Tathāgata has a number of possible meanings.\n469", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 146, "chapter_title": "The Rare Appearance of Five Treasures", "sutta_refs": ["AN"], "page": null, "page_start": 467, "page_end": 471, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "331b4224-4f6c-4984-a561-c733b33ea2d0", "parent_id": "book-vol11:ch146:commentary:3", "content_type": "commentary", "text": "Gotama Buddha understood the use of the pronouns, me, I, or myself is unfitting to refer\nto the human condition as there is “no self”, as explained in the previous chapter titled\n“The Four Noble Truths: Establishing Right View” and “Ego: Ego Serves No Purpose” on\nThe Teachings of “non-self”. The term Tathāgata is a way to refer to himself without using\nthe pronouns me, I, or myself.\nOther meanings for the term Tathāgata include:\n- He who has arrived in such a fashion, (i.e. who has worked his way upwards to\nperfection for the world’s good).\n- He who by the path of knowledge has come at the real understanding of things.\n- He who has won Truth.\n- He who has discerned Truth.\n- He who declares Truth.\nRegardless of what the term Tathāgata means or whether you refer to Gotama Buddha as\na Teacher or Master Teacher, he rarely, if ever, even referred to himself as a Buddha and\nhe never referred to people who attained Enlightenment as a Buddha.\nSo, the man we appreciate, respect, and have admiration for because he shared his\nTeachings with the world to fully liberate the mind to attain the mental state of\nEnlightenment rarely, if ever, even refer to himself as a Buddha and never referred to\nanother person who had attained Enlightenment during his lifetime as a Buddha.\nThe use of the term Buddha to refer to Ascetic Gotama or Monk Gotama was mostly\napplied to him after his death in 483 BCE. It was after his death that people widely\nreferred to him as a Buddha.\nMaster Teacher Gotama Buddha never referred to people who attained Enlightenment as\na Buddha. He did not refer to Enlightenment as Buddhahood. He did not teach that\npeople have Buddha Nature. He did not tell people they are potentially a Buddha. He\nrarely, if ever, even referred to himself as a Buddha and all these uses of the title Buddha\nreferring to a person who has attained Enlightenment is not what Gotama Buddha taught.\nYou will not find these Teachings and use of the term Buddha for an Enlightened being in\nthe source of his Teachings within The Pāli Canon because Gotama Buddha did not teach\nthat everyone is a Buddha, that one would attain Buddhahood, or use the term Buddha\nNature to refer to Enlightenment. A person who has attained Enlightenment at the highest\nstage with the guidance of Teachers would be referred to as an Arahant or perhaps an\nEnlightened person or an Enlightened being.\nBecause Gotama Buddha did not teach in this way to use the title Buddha, the title\nBuddha should not be used to refer to someone who has attained Enlightenment (i.e. is\nEnlightened) but one could be considered an Arahant.\nGotama Buddha left his royal palace, attained Enlightenment on his own through a 6-year\npursuit of hard work and dedication bringing him close to death, taught countless people\nhow to attain Enlightenment during his lifetime, left Teachings that would help countless\npeople after his death to attain Enlightenment, established the ordained path for\nindividuals to attain Enlightenment as Ascetics which is still alive today, and most\nimportantly he was the deepest Practitioner ever known to humankind of The Teachings\nhe shared. He was the discoverer, originator, and declarer of The Path to Enlightenment.\n470", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 146, "chapter_title": "The Rare Appearance of Five Treasures", "sutta_refs": ["AN"], "page": null, "page_start": 467, "page_end": 471, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aeb9e79c-3879-4d12-82b2-604eb2ed1e0d", "parent_id": "book-vol11:ch146:commentary:4", "content_type": "commentary", "text": "There is no one that has come after Gotama Buddha or will come after Gotama Buddha\nthat has had the same dedication and commitment to sharing The Teachings that lead to\nEnlightenment as Gotama Buddha did - a true Buddha. There is no one that has or will\nhave as much of an impact to benefit all of humanity in the same way as Gotama Buddha,\na true Buddha, including the expected appearance of the next Buddha Maitreya.\nTo refer to another human who has merely attained Enlightenment as a Buddha, as\nattained Buddhahood, or having Buddha Nature is to disrespect and minimize the hard\nwork and effort our Master Teacher Gotama Buddha exhibited during his 45-years of\nTeaching, whose Teachings have drastically improved the existence of countless human\nbeings over the past 2,500 years, and will continue to have an impact well into the future\nof humanity.\nIf someone refers to themselves as a Buddha, having attained Buddhahood, or having\nBuddha Nature is to place themselves on the same level as the individual who is admired\nand respected across the entire world for a lifetime of dedication and service to others,\nwhose Teachings have stood the test of time even now, over 2,500 years later. Gotama\nBuddha was a true and real Buddha.\nYou are not a Buddha and will never be a Buddha. You will not attain Buddhahood. You\ndo not have Buddha Nature. You can attain Enlightenment as an Enlightened being\nconsidered an Arahant but your work and effort will never amount to the impact shared in\nthe world as that of a true Buddha who attains Enlightenment through their own\nindependent journey while guiding countless other beings to attain Enlightenment.\nReferring to oneself as a Buddha, having attained Buddhahood, or having Buddha Nature\nis to do so with ego and, therefore, it is widely known an individual who does so is not\neven Enlightened.\nIf one has ego placing themselves on the same level as Gotama Buddha, a true Buddha,\nthey still have ego and cannot have even attained Enlightenment.\nTo attain Enlightenment, one needs to dissolve the ego. If someone refers to themselves\nas a Buddha, having attained Buddhahood, or having Buddha Nature, the ego is still\npresent and has not yet been dissolved. Therefore, you can consider that a person who\nclaims to be a Buddha, having attained Buddhahood, or has Buddha Nature that they are\nnot yet even Enlightened, and lack the appreciation, respect, and admiration as exists for\nthe man once known as Siddhartha Gotama, Ascetic Gotama, Monk Gotama, Teacher\nGotama, Master Teacher Gotama, or The Tathāgata.\nGotama Buddha rarely, if ever, referred to himself as a Buddha, why would anyone else\nrefer to themselves as a Buddha unless there is craving and ego to put themselves on the\nsame level as Gotama Buddha. If there is craving or ego, one cannot even be Enlightened\nso how could they be a Buddha?\nThe Chapter titled “Enlightenment: What is Enlightenment?”, shared previously in this\nbook series, has many characteristics of what is a true and real Buddha. To be considered\na Buddha, one would need to meet those criteria found in Volume 1 - Chapter 3.\n471", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 146, "chapter_title": "The Rare Appearance of Five Treasures", "sutta_refs": ["AN"], "page": null, "page_start": 467, "page_end": 471, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3c415a64-cb86-4610-9a7c-eda53fb3befc", "parent_id": "book-vol11:ch147:scripture", "content_type": "scripture", "text": "Chapter 147\nA Helpful Person\nThat is so, Ānanda, that is so! When one person, owing to another, has gone\nfor refuge to The Buddha, The Teachings, and The Community, I say that it is\nnot easy for the former to repay the latter by paying homage (respect) to him,\nrising up for him, according him respectful salutation and polite services, and\nby providing robes, almsfood, resting places, and medicinal supplies.\nWhen one person, owing to another, has come to abstain from killing living\nbeings, from taking what is not given, from misconduct in sensual pleasures,\nfrom false speech, and from liquor, wine, and intoxicants (substances that\ncause heedlessness), which are the basis of heedlessness I say that it is not\neasy for the former to repay the latter by paying homage (respect) to him,\nrising up for him, according him respectful salutation and polite services, and\nby providing robes, almsfood, resting places, and medicinal supplies.\nWhen one person, owing to another, has come to possess unwavering\nconfidence in The Buddha, The Teachings, and The Community, and to\npossess the virtues praised by Noble Ones, I say that it is not easy for the\nformer to repay the latter by paying homage (respect) to him, rising up for\nhim, according him respectful salutation and polite services, and by\nproviding robes, almsfood, resting places, and medicinal supplies.\nWhen one person, owing to another, has become free from doubt about\ndiscontentedness, about the cause of discontentedness, about the\nelimination of discontentedness, and about the way leading to the\nelimination of discontentedness, I say that it is not easy for the former to\nrepay the latter by paying homage (respect) to him, rising up for him,\naccording him respectful salutation and polite services, and by providing\nrobes, almsfood, resting places, and medicinal supplies.\n(Reference: MN 142)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 147, "chapter_title": "A Helpful Person", "sutta_refs": ["MN"], "page": null, "page_start": 472, "page_end": 474, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "964e78f7-f1c6-4df0-8ea6-02fddc351bcf", "parent_id": "book-vol11:ch147:commentary:0", "content_type": "commentary", "text": "472", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 147, "chapter_title": "A Helpful Person", "sutta_refs": ["MN"], "page": null, "page_start": 472, "page_end": 474, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e125a31a-ecba-489f-833a-e040d3966945", "parent_id": "book-vol11:ch147:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a progression of how one can develop\ntheir life practice.\n1.) Decide to go to The Buddha, The Teachings, and The Community for refuge, is to seek\nprotection of the mind through learning, reflecting, and practicing these Teachings to train\nthe mind.\n2.) Practice The Five Precepts to improve one’s moral conduct significantly reducing\nunwholesome decisions, therefore, significantly reducing the unwholesome results one\nexperiences in life.\n3.) As one observes the improvements to the condition of the mind and their life through\nlearning, reflecting, and practicing these Teachings, a Practitioner can gain confidence in\nThe Buddha, The Teachings, and The Community.\n4.) As one observes the accumulated improvements to the condition of one’s mind and\nlife, this can help to eliminate the fetter/taint/pollution of mind described as “doubt” which\nleads to the elimination of discontentedness.\nDoubt (Elimination of doubts about The Teachings and the ability of them to attain Enlightenment.\nConfidence in The Buddha, The Teachings, The Community, your Teacher, and your own ability to attain\nEnlightenment.)\nWhat does it mean to take refuge in The Buddha, The Dhamma, and The Sangha\nand is there a ceremony to do this?\nRefuge: Shelter or protection from danger or distress. A place that provides shelter or\nprotection. Something to which one can receive help in difficulty.\nBuddha: A being who has attained Enlightenment on their own without the assistance of\nTeachers to independently discover Teachings that lead to their own Enlightenment, with\nthe ability to share their independently discovered Teachings that lead countless others to\nEnlightenment during their lifetime and after their death. The last Buddha currently known\nto the world existed 2,500 years ago, whom I refer to as Master Teacher Gotama Buddha\nor Gotama Buddha. (You will see other ways people refer to him.)\nDhamma: The Teachings of Gotama Buddha based on The Natural Laws of Existence that\nlead to awakening of the mind, Enlightenment.\nSangha: The entire community of Practitioners to include Ordained Practitioners and\nanyone who has attained one (1) of The Four Stages of Enlightenment, this includes\nHousehold Practitioners. These are the Teachers who can guide others to attain\nEnlightenment through The Teachings of Gotama Buddha.\nWhen we say, take refuge in The Buddha, The Dhamma, and The Sangha we are saying\nthat one’s mind can be protected through having confidence in The Buddha, through\nlearning The Dhamma, and through seeking guidance from The Sangha.\nOne would need to take refuge in all three, not just one. This is also referred to as the\nTriple Gem or the Triple Jewel.\n473", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 147, "chapter_title": "A Helpful Person", "sutta_refs": ["MN"], "page": null, "page_start": 472, "page_end": 474, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b18c061c-43ef-4f64-868c-ca93804112d0", "parent_id": "book-vol11:ch147:commentary:2", "content_type": "commentary", "text": "When one learns and practices these Teachings with guidance from Teachers, the mind\ncan reside permanently peaceful, calm, serene, and content with joy. The mind is\nunshakable because on this path you will know the “truth” and have deep wisdom. The\nmind will be unshakable meaning nothing and no one can ever cause the mind to be\nangry, frustrated, irritated, annoyed, or have even the slightest stress or\ndiscontentedness.\nThe mind will be protected from these and all other discontent feelings like boredom,\nloneliness, guilt, shame, fear, shyness, jealousy, resentment, anxiety, etc. Absolutely\nnothing will ever negatively affect the mind once it is experiencing Enlightenment. The\nEnlightened mind is fully protected.\nIf one seeks refuge in The Buddha, The Teachings, and The Community, the mind will be\npermanently protected through your own learning and practice to attain Enlightenment as\nyou are guided by the Teachers of The Sangha.\nThe mind will be unshakable.\nPeople throughout time have come up with rites, rituals, ceremonies, or worship that they\nsay are an acknowledgment of taking refuge in The Buddha, The Teachings, and The\nCommunity. However, these were not taught by Gotama Buddha and is only something\nthat people developed along the way. There is no benefit to a ceremony. A ceremony\ndoes not have the power to change anything about the mind. It is only through learning\nand practicing The Teachings that the mind can develop and improve its condition to\nexperience Enlightenment.\nOne of the aspects of the mind Gotama Buddha taught to eliminate in order to attain\nEnlightenment is:\nWrong behavior and observances (Elimination of the mind’s belief that rites, rituals,\nceremonies, and worship will help a Practitioner to attain Enlightenment. Well developed\npractice of The Eight Fold Path.)\nOne needs to eliminate this fetter, or pollution, from their life practice to even attain the\nfirst Stage of Enlightenment. This is one of The Ten Fetters. All Ten Fetters need to be\neliminated to attain Enlightenment. If the mind thinks that rites, rituals, ceremonies, or\nworship is going to improve the condition of the mind and progress a Practitioner to\nEnlightenment, the mind still has the pollution of “Wrong behavior and observances”.\nTherefore, the Practitioner’s mind is not Enlightened and will not be Enlightened until this\npollution, or “wrong view”, is removed from the mind.\nTaking refuge to Gotama Buddha would be to learn and practice The Teachings. In this\nway, the more you learn and practice the more and more protected the mind will become.\nA ceremony cannot do that for you. It is only through your own dedication and\ncommitment to learning and practicing that will allow one to have protection of the mind\ntaking refuge in The Buddha, The Teachings, and The Community.\nAll human beings can take refuge in The Buddha, The Teachings, and The Community. All\nhuman beings should take refuge in The Buddha, The Teachings, and The Community.\nThis is the only way for the entire world to experience “worldwide peace”.\n474", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 147, "chapter_title": "A Helpful Person", "sutta_refs": ["MN"], "page": null, "page_start": 472, "page_end": 474, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2ed992b1-fdff-4dd8-a308-e3f19bf16743", "parent_id": "book-vol11:ch148:scripture", "content_type": "scripture", "text": "Chapter 148\nThis Holy Life is Lived for the\nAbandoning of Existence\nThis world is burning.\nHarmed by contact, it calls disease a ‘self.’\nBy whatever means it understands (any thing), it becomes otherwise than\nthat.\nBecoming otherwise, the world is attached to becoming harmed by\nexistence and yet has excitement in that very existence.\nWhere there’s excitement, there is fear.\nWhat one fears is stressful.\nThis holy life is lived for the abandoning of existence.\nWhatever Ascetics or Brāhmans say that liberation from existence is by\nmeans of existence, all of them are not released from existence, I say.\nAnd whatever Ascetics or Brāhmans say that escape from existence is by\nmeans of non-existence, all of them have not escaped from existence, I say.\nFor this stress comes into play in dependence on every gain of material\npossessions.\nWith the ending of every craving/desire, there’s no stress coming into play.\nLook at this world: Beings, afflicted with thick ignorance (unknowing of true\nreality), are unreleased from passion for what has come to be.\nAll levels of existence, anywhere, in any way, are impermanent, stressful,\nsubject to change.\nSeeing this - as it’s come to be - with Right Wisdom, one abandons craving\nfor existence, and doesn’t have excitement in non-existence.\nFrom the total ending of craving comes fading and elimination without\nremainder: liberation (Enlightenment).\n475\n\nFor the Monk who is liberated through lack of craving/desire, there’s no\nfurther existence.\nHe has conquered Māra, won the battle, having gone beyond existences:\nSuch.\n(Reference: UD 3.10)", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "40730270-3dd2-4889-88c8-162f69616265", "parent_id": "book-vol11:ch148:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares a Teaching after having emerged from\nseven (7) days of continuous meditation without a break. Having observed the extensive\namount of craving, anger, and ignorance (unknowing of true reality) that exists in the world\nthrough the third eye or inner eye, he shared this Teaching declaring that “the world is\nburning”.\nCraving, anger, and ignorance (unknowing of true reality) are most commonly referred to\nas The Three Poisons but are also referred to as The Three Unwholesome Roots and The\nThree Fires. Here, The Buddha’s reference to “the world is burning” relates to The Three\nFires of craving, anger, and ignorance (unknowing of true reality) which are burning\nthroughout the mind of countless individuals in the world causing nothing but destruction\nin its wake. Having seen the world greatly affected by craving, anger, and ignorance\n(unknowing of true reality), The Buddha shares how eliminating craving/desire/attachment\nliberates the mind from all discontentedness and further existence in The Cycle of\nRebirth.\nThe following content will be a line by line explanation of The Teachings of The Buddha.\n“Harmed by contact, it calls disease a ‘self.’”: The mind has the fetter of “Personal\nExistence View” (i.e. a self) and despite the harm experienced through existence the mind\nwants to hold on to existing in this world thinking that is permanent. The self, known as\nthe fetter/taint/pollution of “Personal Existence View”, is a disease of the mind that needs\nto be eliminated to experience liberation (i.e. Enlightenment).\n“By whatever means it understands (any thing), it becomes otherwise than that.”: The\nmind experiences thick ignorance (unknowing of true reality) being unable to understand\nanything with true clarity. Whatever the unEnlightened mind thinks it understands or\ncomprehends, it does not truly understand because it is looking through the pollution of\ncraving, anger, and ignorance (unknowing of true reality) forming countless\nmisperceptions. Beings are stuck in the continuous cycle of birth and death unable to see\nclearly how to escape due to not being able to see or comprehend clearly.\n“The world is attached to becoming harmed by existence and yet has excitement in that\nvery existence.”: People in the world experience significant harm and displeasure due to\ncraving/desire/attachment yet continue to hold on to existence in this world with\nexcitement.\n“Where there’s excitement, there is fear.”: If one has excitement to exist in this world, then\none will have fear of losing existence. The mind will hold on to existence with craving/\ndesire/attachment fearing death.\n476", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ec6c054d-5b96-4671-97cd-c0678803ac86", "parent_id": "book-vol11:ch148:commentary:1", "content_type": "commentary", "text": "“What one fears is stressful.”: Through the mind holding on to existence with craving/\ndesire/attachment this produces fear and stress in the mind. The mind is discontent yet\ncontinues to hold on.\nSo despite the harm beings experience in this world, the heavily polluted mind defiled\nwith craving, anger, and ignorance (unknowing of true reality), continues to want to hold\non to what’s causing the hurt, pain, and harm. That is existence in this world rather than\neliminating craving/desire/attachment to escape all hurt, pain, and harm.\n“This holy life is lived for the abandoning of existence.”: Learning, reflecting, and\npracticing these Teachings is to develop your life practice and attain Enlightenment to\nprogress towards letting go of craving/desire/attachment for existence in the world. One\naspect of The Path to Enlightenment is to let go of wanting to continue to exist.\n“Whatever Ascetics or Brāhmans say that liberation from existence is by means of\nexistence, all of them are not released from existence, I say.”: For any Teacher who\nteaches that liberation of the mind happens through existence in the world, The Buddha\nshares that, their mind is not yet liberated or Enlightened. Those beings are not yet\nreleased from existence in The Cycle of Rebirth.\n“And whatever Ascetics or Brāhmans say that escape from existence is by means of non-\nexistence, all of them have not escaped from existence, I say.”: For any Teacher who\nteaches that liberation of the mind happens through non-existence in the world, The\nBuddha shares that, their mind is not yet liberated or Enlightened. Those beings have not\nyet escaped from existence in The Cycle of Rebirth.\n“For this stress comes into play in dependence on every gain of material possessions.”:\nAs the mind has craving/desire/attachment for gain of material possessions, the mind\ncreates its own stress. A mind that experiences excitement in accumulating material\npossessions still has craving/desire/attachment to exist in the world and will not be\ninterested in letting go of existence. The mind will continue to experience fear, stress, and\nother forms of discontentedness.\n“With the ending of every craving/desire, there's no stress coming into play.”: Through\ntraining of the mind to eliminate craving/desire/attachment, the mind will not experience\nany stress because it has been trained to let go. When there is no more holding on with\ncraving/desire/attachment, all stress is eliminated.\n“Look at this world: Beings, afflicted with thick ignorance (unknowing of true reality), are\nunreleased from passion for what has come to be.”: UnEnlightened beings continue to be\nnegatively affected by the unknowing of true reality that their own cravings/desires/\nattachments are keeping them trapped and unreleased from the constant cycle of pain,\nmisery, and displeasure.\n“All levels of existence, anywhere, in any way, are impermanent, stressful, subject to\nchange.”: All beings that exist no matter which realm of existence are impermanent and\nare experiencing discontentedness. The unEnlightened mind craves and desires\npermanent existence yet all existence in The Cycle of Rebirth is impermanent.\n“Seeing this - as it's come to be - with Right Wisdom, one abandons craving for\nexistence, and doesn't have excitement in non-existence.”: When a Practitioner sees the\ntruth and acquires the wisdom of these Teachings that conditioned objects are\n477", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "539d7c48-f272-4b54-a288-c8cebb8541af", "parent_id": "book-vol11:ch148:commentary:2", "content_type": "commentary", "text": "Now that you have completed reading (Volume 11) of this book series and may decide to\nread this book multiple times, I would like to take a moment to personally “thank you” for\nyour determination, dedication, and diligence to learn, reflect, and practice The Teachings\nof The Buddha on The Path to Enlightenment.\nThe time, effort, energy, and resources that you devote to this path are serving to help you\nand countless other beings. As you choose to learn and practice these Teachings, you will\nsignificantly reduce then eliminate any harm that you are putting into the world through\nyour unknowing of true reality. The unEnlightened mind does not understand what it does\nnot understand.\nYou are now applying time, effort, energy, and resources to improving the condition of the\nmind, the condition of your life, and, thus, the condition of the world through investigating\nThe Teachings to acquire wisdom. The world becomes a better place when we each\nindividually choose to improve our own life practice taking responsibility for our own\nintentions, speech, actions, and livelihood while improving our wisdom and mental\ndiscipline.\nI admire individuals who choose to walk towards harmlessness. I admire individuals who\nchoose to realize there is a better way of life and create that better way of life for\nthemselves through seeking guidance. And, I admire individuals who do not shrink back\nfrom the struggle to move the mind towards Enlightenment when the natural tendency\nmight be to remain complacent.\nWhy have I chosen to share these Teachings with you?\n“That it may be for the benefit and peacefulness of the multitude (many people), out of\ncompassion for the world, for the benefit and peacefulness of heavenly beings and\nhumans”. (Gotama Buddha)\n“Because if they understand even a single sentence, that will lead to their welfare and\npeacefulness for a long time”. (Gotama Buddha)\nMay you discover the freedom associated with a mind that is peaceful, calm,\nserene, and content with joy permanently - the Enlightened mind.\nAs you need help to learn, reflect, and practice these Teachings, you are welcome to\nseek guidance which is available openly and freely to “all beings”.\n479", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d76c3690-d6c2-460a-b34d-f3cc5f09a8f6", "parent_id": "book-vol11:ch148:commentary:3", "content_type": "commentary", "text": "Author\nDavid Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s\nTeachings who has been part of the Thai community since 2001. He visited\nThailand for the first time in 2002 and brought the Traditional Thai Healing\nArts back to the United States of America to share with people in the\nWestern World.\nHis Traditional Thai Healing Arts centers, located in the Washington DC area,\nprovided traditional Thai healing arts to clients and educational opportunities\nto Students to explore the Thai healing arts, Thai culture, and The Teachings\nof Gotama Buddha. David is a published author with books on the topics of\nTraditional Thai Healing Arts and The Path That Leads to Enlightenment.\nDavid has taught Gotama Buddha’s Teachings since 2005 in the United\nStates of America. In 2015, he closed his businesses and relocated to\nChiang Mai, Thailand to be closer to the Thai culture and the Thai\nCommunity of Buddhist Practitioners.\nDavid shares Gotama Buddha’s Teachings with Household Practitioners and\nOrdained Practitioners in Chiang Mai, Thailand and around the world through\ncourses, retreats, and special events providing guidance to help people\nattain Enlightenment - a peaceful, calm, serene, and content mind with joy.\nFor more information on participating in courses, retreats, special events or\nto invite these Teachings to your learning venue, use the contact information\nbelow:\nTeacher - David Roylance\nhello@buddhadailywisdom.com\nwww.BuddhaDailyWisdom.com\n480", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8c972512-39f0-4e9c-aff7-6ccaabf298d9", "parent_id": "book-vol11:ch148:commentary:4", "content_type": "commentary", "text": "Restoration of The Buddha’s Teachings\nThe Path to Enlightenment\nThe Buddha taught over 2,500 years ago. He taught The Path to\nEnlightenment guiding countless beings to a mental state that is peaceful,\ncalm, serene, and content with joy that is permanent, where the mind has\neliminated 100% of all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc.\nImmediately following the death of The Buddha (i.e. Gotama Buddha), The\nTeachings were shining in the world continuing to guide countless people to\nEnlightenment. But, over the course of many generations, just as Gotama\nBuddha predicted, people’s understanding of his Teachings gradually\ndiminished due to modifications and adjustments made by people after him.\nThe modifications made to his Teachings, handed down through oral\ntransmission, have made it increasingly difficult for human beings to attain\nEnlightenment.\nThe goal of David’s Teachings is to root the learning and practice he\nshares in “The Words of The Buddha” based on The Teachings that\nexisted during the lifetime of Gotama Buddha, so that countless beings\ncan now attain Enlightenment based on the original Path to\nEnlightenment discovered and declared by Gotama Buddha.\nDavid does this through connecting what he teaches to the largest most\ncomplete source of Teachings from Gotama Buddha - The Pāli Canon. The\nPāli Canon is the original source text of The Teachings from Gotama Buddha\nas spoken by him during his lifetime.\nDavid has spent countless hours dedicated to restoring The Words of The\nBuddha by updating a significant portion of the translations of Gotama\nBuddha’s Teachings from The Pāli Canon. He now offers several resources\nfor Students to learn, reflect, and practice The Path to Enlightenment to\nexperience the results of an Enlightened mind.\nDavid offers books, audiobooks, videos, podcasts, online learning programs,\npersonal guidance, and retreats without any requirement for financial\nsupport. All the work that is being done is offered openly and freely for all\nbeings without any requirement to provide any financial support. David\naccepts donations but Students are not required to provide donations for\nany work that he does in supporting them on The Path to Enlightenment.\n481", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "53e3d236-78b8-4266-85a9-53324eb09b29", "parent_id": "book-vol11:ch148:commentary:5", "content_type": "commentary", "text": "David does not request donations and instead, just accepts whatever is\noffered to him, if anything at all.\nHis dedication to sharing these Teachings is not motivated by finances. He\nshares openly and freely with everyone who has a sincere interest in learning\nand practicing The Path to Enlightenment.\nUltimately, David plans to preserve The Teachings of The Buddha in a format\nthat is easily, readily, and openly accessible to anyone in the world while\noffering support to learn, reflect, and practice to experience the results of the\nEnlightened mind.\nHis plan is to guide countless people to Enlightenment during his lifetime\nand leave a Community of Enlightened beings who can continue to share\nThe Teachings long after his death. Through developing a Community of\nEnlightened beings and preserving The Path to Enlightenment in resources\nthat are easily, readily, and openly accessible to anyone in the world, David is\nrevealing the hidden Teachings of Gotama Buddha and doing the best he\ncan to remove any obstacles one might have to learn, reflect, and practice\nthese Teachings, allowing countless people to experience the results of an\nEnlightened mind.\nUpon his death, David predicts that his closest Student, his son and a\ncontinued lineage of Teachers, will share these same Teachings continuing to\nsupport and grow The Community of Enlightened beings long into the future\n- for the next 1,000 years.\nThese efforts will culminate into restoring The Path to Enlightenment back\ninto the world so that all of humanity can experience Enlightenment evolving\nthe human species to one where every being has the opportunity to attain\nEnlightenment creating “heaven on earth”.\n482", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b01e35e0-00fc-431e-b93b-222be0aa62f6", "parent_id": "book-vol11:ch148:commentary:6", "content_type": "commentary", "text": "The Goal\nAn Entire Species of Enlightened Beings\nHaving experienced Enlightenment and knowing the peace, calm, serenity,\nand contentedness with joy that comes with having attained Enlightenment,\na Buddha’s goal is to share his Teachings worldwide so that “all beings” can\nexperience Enlightenment.\nThe Enlightened mind no longer experiences any discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.\nAll discontent feelings have been eliminated 100% from the Enlightened\nmind (i.e. all suffering is eliminated).\nAn Enlightened mind will have loving-kindness, compassion, sympathetic\njoy, equanimity, and generosity among many other wholesome qualities.\nCan you imagine an entire world where all human beings have liberated\ntheir mind to no longer experience these discontent feelings and are\npracticing wholesome qualities of mind at all times?\nWith “The Buddha” (Gotama Buddha) having attained this permanent mental\nstate of Enlightenment on his own as The Perfectly Enlightened Buddha, he\nwould have known that through his dedicated and persistent pursuit to\nEnlightenment, he had acquired the wisdom needed to guide “all beings” to\nthis same mental state.\nHowever, his teaching career of 45 years would not be enough time to share\nhis Teachings worldwide. He knew, that it would require many centuries for\nhis Teachings to reach all parts of the world. During his lifetime, travel of\npeople and information was limited based on several constraints.\nToday, we are in a unique time in history where these same constraints have\nbeen eliminated. A time when people and information are able to travel\naround the world in an instant.\nNot only can information travel quickly but all of humanity is slowly coming\nto the point where there is a common language spoken around the world -\nthe English language.\nCriteria exist today that did not exist during Gotama Buddha’s lifetime that\nmake now the perfect time for all of humanity to gradually attain\nEnlightenment realizing a better existence.\n483", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1542ca4a-568e-49e2-a22d-841424ebf7c8", "parent_id": "book-vol11:ch148:commentary:7", "content_type": "commentary", "text": "- People can travel worldwide.\n- Information can be shared worldwide in an instant.\n- Commonly spoken language among a large percentage of the worldwide\npopulation and this is only growing.\nThese criteria did not exist during the lifetime of Gotama Buddha and it is\nonly now that the world has come into an age where his original goal is\nrealistically possible.\nBut, during Gotama Buddha’s lifetime it seems they had something that we\nmay not have….\nThe people during Gotama Buddha’s lifetime had perseverance and\ndedication to learning, reflecting, and practicing The Teachings to realize the\nresults of experiencing the Enlightened mind. They were not afraid of hard\nwork.\nWith our modern day conveniences, I am unsure how many people are\nwilling to apply their determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience the Enlightened mind.\nWhen a being decides they are finished with the sadness, anger, frustration,\nirritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,\njealousy, resentment, etc., that is the time when one can turn towards The\nTeachings and goal of experiencing Enlightenment.\nThrough each individual deciding to learn and practice The Teachings of\nGotama Buddha, as a collective world, our species will gradually evolve. We\nevolve to a higher consciousness where we train the mind to not harm others\nthrough our intentions, speech, nor actions.\nThrough each individual deciding to learn, reflect, and practice The\nTeachings of Gotama Buddha, each person benefits and we all benefit as\nthere will be less and less harm in the world.\nThrough individuals deciding to focus on developing a comprehensive\napproach to learning and practicing The Teachings of Gotama Buddha with\nguidance from a Teacher, your life drastically improves and the entire world\nimproves essentially creating “heaven on earth”.\nWe do not need to “fix” the world. That is not the problem. The problem is\nthe unEnlightened mind does not understand The Natural Laws of Existence\nand it is quite a struggle to live in a world that one does not understand.\n484", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b505f64e-37f2-4433-8968-a0599962ae82", "parent_id": "book-vol11:ch148:commentary:8", "content_type": "commentary", "text": "Through learning and practicing The Teachings of Gotama Buddha, a\nPractitioner comes to deeply understand The Natural Laws of Existence to\nacquire wisdom that will end the struggles and misery one may face on a\nregular basis.\nAre you ready to apply determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience Enlightenment?\nIf one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is\nnothing to do.\nBut, if you are interested to eliminate these unwelcomed feelings from the\nmind, then I suggest you turn towards The Path to Enlightenment and apply\nyour dedication and diligence to learning, reflecting, and practicing The\nTeachings of Gotama Buddha.\nAnd then, as all of humanity gradually experiences Enlightenment we will\nhave accomplished “the goal”.\n“An entire species of Enlightened beings”.\n485", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "597b4085-1397-4340-9efe-10e8d46b6cfe", "parent_id": "book-vol11:ch148:commentary:9", "content_type": "commentary", "text": "Why Have I Decided to Teach The Path to\nEnlightenment as Taught by Gotama Buddha?\nI have chosen to share these Teachings out of compassion for the world.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nAnd due to this compassion, it is important to share Teachings that are\nbased in wisdom, not belief.\nThere are countless traditions and ways of sharing those traditions\nthroughout the world. All of these, in one form or another, are essentially\nsharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No\nHarm and 3.) Be a Good Moral Person.\nHowever, the way each tradition is shared and the clarity of those teachings\nis unique to each tradition.\nThe Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)\nover 2,500 years ago as documented in The Pāli Canon, is the most clear,\nconcise, and precise Teachings I have ever encountered that leads exactly\nwhere he said they do, to Enlightenment.\nThe Enlightened mind is peaceful, calm, serene, and content with joy -\npermanently. The Enlightened mind will no longer experience any discontent\nfeelings such as sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,\nanxiety, etc.\nThis is accomplished through not believing The Teachings of The Buddha but\ninstead, through learning, reflecting, and practicing to discover the truth. The\nmind can be trained to eliminate all the conditions that are causing it to be\nstuck in the unEnlightened state. Through eliminating the pollution of mind\nby training the mind, one can experience liberation of mind, freedom from\nstrong feelings, peace, Enlightenment.\nThe Buddha’s Teachings are the only Teachings that I have encountered that\ndo not rely on belief. With belief, one does not know what is true or false\nbecause they are just believing. Instead, Gotama Buddha’s Teachings are\nshared in such a way that, a Practitioner can investigate and examine them\nto determine the truth which leads to wisdom and thus, Enlightenment. If one\nwas to only believe The Teachings of The Buddha, they could not acquire\nwisdom nor attain Enlightenment.\n486", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7bd1cf3a-b2ef-4d39-a3ca-085183f38d2b", "parent_id": "book-vol11:ch148:commentary:10", "content_type": "commentary", "text": "These Teachings are perfectly suited for today’s society where there is a\nproliferation of misinformation and untruths. These Teachings, with guidance\nfrom a Teacher, guide a Practitioner to independently discover the truth\nthrough deeply investigating The Natural Laws of Existence (i.e. The\nTeachings of The Buddha). Through doing this inner work on The Path to\nEnlightenment, one can discover that these Teachings are the solution to the\nchallenges we experience in the world and the solutions of how to heal from\nwhat hurt us so that we never need to hurt again. The mind can completely\nand entirely eliminate 100% of all discontent feelings once it is Enlightened.\nThis cannot be accomplished through belief.\nInstead, a Practitioner needs to be determined, dedicated, and diligent to\ndoing the inner work to develop the mind and progress towards the\nEnlightened mental state by acquiring wisdom.\nAs far as I have discovered, there are no other teachings on the planet that\ncan guide an individual to the complete elimination of discontent feelings\nthrough independently verifying the teachings to acquire wisdom. The\nBuddha did something very unique during his lifetime that no other person or\nTeacher has accomplished.\nHe independently attained Enlightenment, dedicated the rest of his life to\nsharing his independently discovered Teachings guiding countless people to\nEnlightenment, and he left his Teachings in such a condition that countless\nmore people have attained Enlightenment after his death. He meets all the\ncriteria of a true Buddha. Gotama Buddha was a true Buddha.\nMy work during this life has been to rediscover these Teachings, in such a\nway, that they can now be shared worldwide in the international language of\nEnglish so that countless people all throughout the world can attain\nEnlightenment during this lifetime and after my death.\nThe only way to accomplish this goal is to share Teachings that are not\nbased in belief but instead, are based in independently verifiable truth so that\na Practitioner can acquire wisdom.\nThese Teachings are clear, concise, and precise. They invite investigation\nand examination. Through doing this work, one can gradually train the mind\nto gradually practice these Teachings and gradually progress to\nEnlightenment. As discontentedness is gradually diminished and then\neliminated from the mind, one can see the truth for themselves that these\nTeachings work to guide one to Enlightenment.\n487", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4b3a986c-a928-4217-9993-0b639dad5616", "parent_id": "book-vol11:ch148:commentary:11", "content_type": "commentary", "text": "These Teachings lead exactly where Gotama Buddha said they do, to\nEnlightenment, and through each individual choosing to attain\nEnlightenment, humanity will evolve the human species and at the same time\ncreate “heaven on earth”.\n488\n\nWhy Have I Decided to Reside and Teach in\nThailand in Order to Restore The Teachings of The\nBuddha Back into Humanity and Create “Heaven\non Earth”?\n1.) Largest Population of Theravada Buddhist Practitioners Anywhere in\nthe World: Thailand is the largest population of Theravada Buddhist\nPractitioners and Teachers anywhere in the world. Theravada Buddhism\nconsiders The Pāli Canon to be the original source Teachings of The Buddha\nin The Words of The Buddha. Theravada Buddhism teaches the importance\nof not changing The Teachings of The Buddha and practicing The Path to\nEnlightenment as a Buddha has taught, without any modifications.\nThe Pāli Canon is an important text that should not be believed to be the true\nTeachings of The Buddha but instead, one can learn, reflect, and practice to\nindependently verify The Teachings to acquire wisdom observing the truth in\nThe Teachings as the mind awakens and discontent feelings are gradually\ndiminished and ultimately eliminated.\nOnce I dedicate the remaining time of this life sharing these Teachings to\nrestore them back into the world, the Thai people and all other diligent\nStudents who choose to learn with me will not ever allow these Teachings to\nbe changed, modified, degraded, or lost over time. The Thai people and\ndiligent Students are well aware that since the lifetime of Gotama Buddha,\nthat is what has occurred and, through having these Teachings restored\nduring the remaining time of this life, the Thai people and diligent Students\nwill not allow this to occur again.\nThe Thai people will support these Teachings and ensure they continue to be\noffered in the world for the benefit of “all beings” while being hosted in\nThailand and supported by dedicated Students from many international\nlocations.\nThese Teachings have existed in Thailand for 800-1200 years and they have\nreceived significant support from countless people over many generations.\nThe Thai people understand just how impactful The Teachings of The\nBuddha are to their society and for all of humanity. The Thai people can\nobserve my dedication and commitment to sharing these Teachings, and\nwhere possible, they will support me in sharing these Teachings throughout\nThailand and throughout the world.\n489", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4bd95df9-0f82-4ba9-b2ed-ca315940899f", "parent_id": "book-vol11:ch148:commentary:12", "content_type": "commentary", "text": "Due to these Teachings existing in Thailand for approximately 800-1200\nyears, there is a significant amount of infrastructure already created through\nover 30,000-40,000 Temples where local Thai people and visitors to Thailand\ncan actively learn, reflect, and practice these Teachings to acquire wisdom\nand then integrate them into their lives. The Temple and Ordained\nPractitioner infrastructure is not isolated to only Thailand but extends\nthroughout the world and is readily accessible to the benefit of “all beings”.\nThe Thai people have laid the groundwork for these Teachings to now be\nshared worldwide through the Temple and Ordained Practitioner foundation\nand infrastructure that has been created over multiple generations.\nThailand is a favorite destination for international travelers with many people\nvisiting Thailand to gain exposure and understanding of these Teachings\nallowing them to be learned and then practiced “worldwide”. There is an\ninternational audience that regularly visits Thailand who can learn these\nTeachings to then return back to their home country where these Teachings\nwill be able to take root within all international societies. As these Teachings\nflourish around the world, Thailand has the knowledge and resources to\nsupport all of humanity to develop a Temple and Ordained Practitioner\ninfrastructure that can be created within each individual country based on\nthe interest of each country to more deeply integrate these Teachings into\ntheir local communities.\n2.) Students Have the Ability to Learn and Practice Among Millions of\nPractitioners: One aspect of learning and practicing The Teachings of The\nBuddha that will aid one’s development and progress towards the attainment\nof Enlightenment is, to be part of a Community of Practitioners and Teachers\nthat can provide guidance for gradual training and gradual practice to\nexperience gradual progress on The Path to Enlightenment.\nThrough me residing and teaching in Thailand, Students have the\nopportunity to live in a Community of Practitioners and Teachers who are\ndeeply committed to these Teachings and can serve as a role model for\nStudents to gain deeper understanding of how to practice these Teachings in\neveryday life - even if on a semi-temporary basis during short visits to learn.\nThrough Students traveling to Thailand to learn while being surrounded by\nmillions of Practitioners, they can more readily absorb how one might\nchoose to integrate these Teachings into their daily life through observing\nhow the people of Thailand live with countless nationalities residing\npeacefully and harmoniously with each other throughout the Kingdom of\nThailand. Students will not only be able to learn these Teachings in a\nclassroom setting at a Temple but, they will also experience day-to-day\ninteractions with people who are choosing to deeply practice these\nTeachings creating “real life lessons” in a “classroom without walls”.\n490", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e4e4cdd9-754b-4291-bac0-7ec7ea0477b7", "parent_id": "book-vol11:ch148:commentary:13", "content_type": "commentary", "text": "The entire Kingdom of Thailand can serve as a real life classroom\nenvironment where these Teachings are readily practiced and observable by\nthose who choose to visit this Kingdom. I often refer to Thailand as “heaven\non earth”.\n3.) Can Live With Minimal Expenses: To be able to offer these Teachings at\n“no cost” I needed to find a location where I could reside with minimal\nexpenses. This allows me to live based on donations rather than charging\nStudents a price for the time, effort, energy, and resources that I expend to\nshare these Teachings worldwide. This allows me to serve the widest\naudience possible without a need to require payment for my services and\nThe Teachings that are shared.\nThe basic necessities to live life are readily available and are offered at a\nminimal cost in Thailand. This provides me the ability to live a basic lifestyle\nfrom donations shared by Students. I am able to purchase food, water,\nclothing, shelter, and medical care at a relatively nominal cost. And, services\nthat I might need to support the development of learning resources are also\nreadily available at a nominal cost.\nWhether it be an audio studio to record an audiobook, printing services,\ntechnology, classroom supplies, or a full range of other needs to support the\ncontinued sharing of these Teachings, Thailand offers these at a nominal\nprice so that there is the best utilization of any and all donations received.\nAs a result, I am able to help any and all beings regardless of their financial\nsituation through creating a lifestyle where I only need basic necessities to\nsurvive and those are provided at a nominal cost while being supported by\ndonations that are fully utilized by purchasing goods and services that are\nmade available at a reasonable price.\n4.) Healthy Environment to Live Life and Work: A wise choice for a place\nto live and teach would need to include a healthy food supply, weather,\nenvironment, and lifestyle. All of these are readily available in Thailand which\nis able to support me in leading as healthy of a lifestyle as possible.\nThe food in Thailand is healthy and readily available. There are many fresh\nfruits, vegetables, herbs, nuts, seeds, and other foods that are a regular part\nof the Thai food offerings and readily accessible among countless fresh food\nmarkets. This allows me to ingest quality food that is supportive to a long\nand healthy life, thus, being able to support the learning of many Students\nfor as long as possible due to an elongated duration of life.\n491", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9d5ef764-9106-423f-9f84-12b2e8b30c9c", "parent_id": "book-vol11:ch148:commentary:14", "content_type": "commentary", "text": "Thailand’s weather and environment provides the least impact to the\nphysical body without significant weather changes or weather events that\ncan be taxing to one’s physical health.\nThe Thai economy is conducive to living a balanced lifestyle that supports a\nsignificant amount of time with family and friends. A work-life balance is\nhighly understood, appreciated, supported, and straight forward to create\nwhile living in Thailand. I am able to remain dedicated and determined in my\nwork life while also being dedicated to quality time within our immediate\nfamily. This creates the very best environment to ensure consistent health\nand longevity of life while enjoying a fulfilling life.\n5.) Can Share Teachings Within Thailand Throughout the Day and Can\nShare Teachings with the Rest of The World in the Mornings and\nEvenings: Through living and sharing these Teachings from Thailand and\nneeding minimal sleep, I am able to help countless people throughout the\nday based on the Thai timezone, while helping countless people in other\ntimezones during the early morning hours and evenings. This allows me to\nbe effective at sharing these Teachings around the clock and throughout the\nworld without any limitations based on restrictive timezones.\nThe timezone in Thailand is favorable to allowing me to share these\nTeachings worldwide without limitations based on the time of day. I can be\nhelpful from morning, afternoon, and evening where there are Students who\nare readily interested to learn - whether in-person or online.\n6.) Students Have Easy Access to Visas to Gain Access to Classes,\nCourses, and Retreats: To be successful at sharing these Teachings\nworldwide, in-person learning is ideal. While there is much that can be\nlearned online and that is one way to be able to share these Teachings, there\nis no better way to develop your life practice than to learn through in-person\naccess to a Teacher.\nThrough residing and teaching in Thailand, Students from all over the world\nhave easy access to classes, courses, and retreats from within Thailand due\nto easy access to visas and as a result, me as their Teacher. Thailand does\nnot have restrictive visa requirements that would bar people from certain\ncountries which would inhibit “all beings” from gaining access to these\nTeachings.\nInstead, Thailand is open and accessible to a wide majority of the world and\nwhere needed, I am able to travel.\n492", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "66281548-f85f-40a9-b4f0-21104e2e98ac", "parent_id": "book-vol11:ch148:commentary:15", "content_type": "commentary", "text": "I live in Chiang Mai, Thailand which is an international destination for\ncountless people around the world. I live within a 4000 km distance to fifty\npercent (50%) of the world’s population. This means that half of the world’s\npopulation is a short drive or plane ride away. This creates the ability for a\nlarge majority of humanity to more easily gain access to these Teachings.\nAnd, where needed, I am able to easily travel to all other parts of the world\nand teach online.\nPeople often travel to Thailand for the sole purpose of learning The\nTeachings of The Buddha on The Path to Enlightenment. So, by sharing\nthese Teachings from within Thailand, there are countless people who are\ncoming here specifically to learn and practice in the exact location where I\nreside and teach.\nIn conclusion, through residing and teaching in Thailand as a “home-base”, I\nam able to readily share these Teachings worldwide and work towards the\nrestoration of The Teachings of The Buddha back into humanity so that\ncountless people can attain Enlightenment during this lifetime and after my\ndeath.\nThailand is the perfect location for these Teachings to be shared and to serve\nas a “home-base” or “headquarters” for the international community to be\ninvited and welcomed with “open arms”. There is no other location on earth\nthat could provide for a better location to share these important Teachings\nand to then be preserved for future generations.\nThe Kingdom is here in Thailand and ready to support you in the\ndevelopment of your life practice towards the attainment of Enlightenment so\nthat we can all create “heaven on earth”.\nThe Teachings are hosted in the east and visible in the west.\nThey are readily available to you and there will be a period of 1,000 years\nthat they will “shine in the world” for all those who choose to learn, reflect,\nand practice to experience the peace and joy of the Enlightened mind. Then,\nwith all of us doing the work towards developing our own individual practice\nof these Teachings, they will never again diminish, be degraded, or lost.\nOnce restored, these Teachings can continue to support humanity for the\nrest of time.\nMay you discover the peace and joy of the Enlightened mind in this lifetime.\nMay you be peaceful, may you be safe, may you be well, and may you be\nfree of all discontentedness and the suffering it causes.\n493", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "70871ce6-e887-4a75-8b03-a4e0259cdae2", "parent_id": "book-vol11:ch148:commentary:16", "content_type": "commentary", "text": "Invitation to Learn\nI would like to invite you to a kind, compassionate and loving community of\nPractitioners to learn and grow with these Teachings.\nI would like to invite you to join this online group.\nYou will find it to be an online learning center for these Teachings and there\nis a Teacher there to help provide guidance as you have questions.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\n494\n\nCreated by:\nDaily Wisdom - Walking The Path with The Buddha\nBuddhaDailyWisdom.com\nFacebook:\nhttps://bit.ly/DailyWisdom-Facebook\nYouTube:\nhttps://bit.ly/DailyWisdom-Youtube\nPodcast:\nhttps://bit.ly/DailyWisdom-Podcast\nI would like to express my appreciation and gratitude for the community of\nOrdained and Household Practitioners benefiting from the leadership of\nVenerable Bhikkhu Kukrit Sotthibalo at Wat Na Pah Pong in Krung Thep,\nThailand for their dedication and diligence in sharing The Teachings of\nGotama Buddha. Their work was the inspiration for\n“The Words of The Buddha” book series.\nWat Na Pah Pong\nhttp://watnapp.com\n495", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cd0647d6-e453-4ff7-afb3-8a1892b47a16", "parent_id": "book-vol11:ch148:commentary:17", "content_type": "commentary", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n496", "source_file": "data/books/Vol11-The-Realms-of-Existence.pdf", "volume_number": 11, "volume_title": "The Words of The Buddha", "chapter_num": 148, "chapter_title": "This Holy Life is Lived for the", "sutta_refs": [], "page": null, "page_start": 475, "page_end": 496, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cb332ac7-3e7f-4fc2-b281-8fa781905581", "parent_id": "book-vol12:front", "content_type": "book_front_matter", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nLowly Arts\nVolume 12\n1\n\nNote from Author 10\nPreface 16\nLowly Arts 16\nChapter 1 21\nWhat are the Lowly Arts? 21\nChapter 2 23\nThe Ascetic Gotama Refrains from Such Base Arts 23\nChapter 3 28\nA Monk Who Is Perfected in Morality A Monk Refrains from Such Base Arts and Wrong\nMeans of Livelihood 28\nChapter 4 33\nThe Various Kinds of Pointless Talk 33\nChapter 5 35\nThe Ascetic Gotama Refrained from Pointless Talk 35\nChapter 6 36\nA Monk Refrains from Pointless Talk 36\nChapter 7 39\nThree Kinds of Wonders (First Discourse) 39\nChapter 8 41\nThree Kinds of Wonders (Second Discourse) 41\nChapter 9 47\nThe Perfectly Enlightened One Prohibits Monks from 47\nExhibiting a Wonder of Mystic Power 47\nChapter 10 49\nThe Perfectly Enlightened One Prohibits Monks from Boasting about a Non-Existence of\nState of Further-Men in Oneself 49\nChapter 11 51\nThe Perfectly Enlightened One Prohibits Monks from Boasting About a Non-Existence of\nState of Further-Men in Oneself 51\nChapter 12 52\nDo Not Be Judgmental Regarding People 52\nChapter 13 55\nThe Five Great Thieves 55\nChapter 14 62\n2\n\nA Noble Disciple Abandons Wrong Livelihood 62\nChapter 15 75\nSix Cases of Incapability by One Accomplished in View (First Discourse) 75\nChapter 16 79\nSix Cases of Incapability by One Accomplished in View (Second Discourse) 79\nChapter 17 81\nSix Cases of Incapability by One Accomplished in View (Third Discourse) 81\nChapter 18 83\nSix Cases of Incapability by One Accomplished in View (Fourth Discourse) 83\nChapter 19 86\nSix Benefits in Realizing the Fruit of Stream-Entry 86\nChapter 20 89\nThree Wrong Views about Sectarian Tenets That a Noble Disciple Must Abandon 89\nChapter 21 95\nSix Unsurpassed Things 95\nChapter 22 99\nDemonstration of Confidence in One Endowed with Confidence 99\nChapter 23 105\nThe Perfectly Enlightened One Taught Monks to Eat at a Single Session 105\nChapter 24 113\nThe Noble Disciples Will Not Transgress the Training Guidelines Even for Life’s Sake 113\nChapter 25 115\nFour Defilements of Ascetics and Brāhmins 115\nChapter 26 123\nUnwholesome Habits 123\nChapter 27 126\nWords Which Should Be Studied, Learned, and 126\nInvestigated in The Foremost Assembly 126\nChapter 28 130\nWhy Every Practitioner Should Study The Tathāgata’s Words 130\nChapter 29 134\nThose Who Cause the Good Teachings to Disappear (First Discourse) 134\nChapter 30 137\n3\n\nThose Who Sustain the Good Teachings (First Discourse) 137\nChapter 31 140\nThose Who Cause the Good Teachings to Disappear (Second Discourse) 140\nChapter 32 141\nThose Who Sustain the Good Teachings (Second Discourse) 141\nChapter 33 142\nTen Roots of Disputes 142\nChapter 34 145\nDisciples Who Behave Towards The Teacher with Hostility and with Friendliness 145\nChapter 35 147\nDifference Between The Perfectly Enlightened One and a Monk Liberated by Wisdom 147\nChapter 36 149\nThe Tathāgata Taught Very Few Compared to the Numerous Things He Had Known 149\nChapter 37 151\nOne Who Points Out Treasure 151\nChapter 38 156\nThe Introduction of Ajjhāyaka 156\nChapter 39 157\nReciting The Teachings The Basis of Liberation 157\nChapter 40 161\nMisunderstanding Regarding 161\nBenefits of Creating Buddha Images 161\nChapter 41 166\nMisunderstanding Regarding 166\nListening to the Great Birth Sermon 166\nChapter 42 173\nMisunderstanding Regarding 173\nPouring Water to Transfer Merit 173\nChapter 43 175\nMisunderstanding Regarding 175\nHoly Water 175\nChapter 44 177\nMisunderstanding Regarding 177\n4\n\nThe Benefits of Reciting Teachings 177\nChapter 45 180\nReside with The Teachings as Your Refuge 180\nChapter 46 182\nFour Criteria that Assure 182\nThe Words of The Buddha 182\nChapter 47 184\nThe Supreme Honor and Respect 184\nChapter 48 185\nTeachings and Discipline Will Be Your Teacher 185\nChapter 49 199\nOrdained Practitioners 199\nChapter 50 203\nThings Monks Should Give High Consideration 203\nChapter 51 213\nHousehold Practitioners 213\nChapter 52 232\nMutual Support Between Monks, Brāhmins and Householders 232\nChapter 53 238\nThe Unobtainable 238\nChapter 54 244\nFour Things Wished for, Desired, Agreeable, and Rarely Gained in the World 244\nChapter 55 252\nReappearance in Accordance with One’s Objectives 252\nChapter 56 256\nWho Does Sakka Worship? 256\nChapter 57 258\nTruly Favorable and Optimistic 258\nChapter 58 260\nRight and Wrong Refuge 260\nChapter 59 262\nThe Paccorohanī Festival in the Noble One’s Discipline (First Discourse) 262\nChapter 60 266\n5\n\nThe Paccorohanī Festival in the Noble One’s Discipline (Second Discourse) 266\nChapter 61 270\nThe Noble Paccorohanī Festival (First Discourse) 270\nChapter 62 273\nThe Noble Paccorohanī Festival (Second Discourse) 273\nChapter 63 276\nResponsibilities of a Teacher 276\nChapter 64 284\nWho Should You Not Teach and 284\nWho Should You Teach 284\nAuthor 288\nRestoration of The Buddha’s Teachings 289\nThe Path to Enlightenment 289\nThe Goal 291\nAn Entire Species of Enlightened Beings 291\nWhy Have I Decided to Teach The Path to Enlightenment as Taught by Gotama Buddha?\n294\nWhy Have I Decided to Reside and Teach in Thailand in Order to Restore The Teachings\nof The Buddha Back into Humanity and Create “Heaven on Earth”? 297\n6\n\nThe author is donating 100% of all his proceeds from\nthis book to charitable work to share The Teachings\nof Gotama Buddha.\nYou are welcome to freely distribute this book.\nPlease consider providing a donation to support the\ncontinued sharing of these Teachings.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\n7\n\nTHE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n8\n\nLowly Arts (Volume 12)\nJourney through The Words of The Buddha from the beginning of his first\nTeaching until his “last words” prior to death.\nThe book, “Lowly Arts” is select Teachings from The Buddha organized from\nthe largest and most complete collection of The Buddha’s Teachings on The\nPath to Enlightenment - The Pāli Canon.\nThe Pāli Canon, or The Pāli Text, comprises forty-five (45) large volumes of\nbooks where Students from the lifetime of The Buddha captured his\nTeachings. The discourses of The Buddha in The Pāli Canon represent the\nlargest and most complete collection we have of The Buddha’s Teachings in\nhis own words. The Buddha’s Teachings are scattered over multiple volumes\nof books in The Pāli Canon making it challenging for the average Practitioner\nto glean the benefit of his Teachings.\nThe Words of The Buddha book series, has consolidated and organized his\nTeachings into a series of books, based on specific topics, with explanations\nof The Teachings from a dedicated Practitioner and Teacher.\nYou will find books such as Breathing Mindfulness Meditation (Volume 7) that\nare the consolidated Teachings in The Words of The Buddha related to\nmeditation. The Natural Law of Kamma (Volume 6) provides Teachings\ndirectly from The Buddha related to the important topic of Kamma. The\nForemost Householders (Volume 8) shares Teachings specifically for\nHousehold Practitioners who are pursuing The Path to Enlightenment where\nthe mind is peaceful, calm, serene, and content with joy - permanently.\nThe Words of The Buddha book series will provide a beginning, middle, and\nend with detailed Teachings to develop your life practice and the ability to\nseek guidance with the author of the book series. Learn, reflect, and practice\nThe Teachings of The Buddha, in his own words, with guidance from a\nTeacher - offered openly and freely to “all beings”.\nBuddhaDailyWisdom.com\n9\n\nNote from Author\nThis book shares Teachings from Gotama Buddha to guide Practitioners on\nThe Path to Enlightenment.\nIn various settings, Gotama Buddha is sharing Teachings with either a male\nor a female - a husband or a wife.\nAs you learn, reflect, and practice these Teachings from Gotama Buddha,\nyou should consider The Teachings shared as multi-gendered. So while\nGotama Buddha may be using a specific gender of he/she, male/female, or a\nspecific title of husband/wife, son/daughter you can apply these same\nTeachings to all genders and roles of the opposite of which he was\naddressing his Teachings to in the setting in which The Teachings were\noriginally shared, or use a gender-neutral pronoun.\nIf Gotama Buddha is sharing Teachings with a man of how to be a\nwholesome husband, you can relate this same Teaching for a female of how\nto be a wholesome wife. If he is sharing a Teaching with a male of how to be\na wholesome son, you can relate this same Teaching for a female of how to\nbe a wholesome daughter. You have the freedom to apply these Teachings\nusing all genders and titles in use today.\nAdditionally, Gotama Buddha never used rebirth in the heavenly realm nor\nrebirth in the lower realms of hell, animal, or afflicted spirits as a way to guilt,\nshame, fear, or otherwise motivate people to learn and practice his\nTeachings.\nWhen you come to understand Teachings shared by Gotama Buddha related\nto these potential future destinations upon rebirth, he is sharing the truth of\nwhat will or will not occur based on specific Teachings based on The Natural\nLaws of Existence. The truth he discovered, observed, and experienced as\nThe Perfectly Enlightened One.\nOne should in no way consider these Teachings he shared as a way to guilt,\nshame, or fear one into learning and practicing his Teachings but instead,\nconsider that he is sharing the truth of what will or will not occur ensuring\nthat Practitioners understand the truth related to The Natural Laws of\nExistence. Gotama Buddha’s Teachings on The Path to Enlightenment\ninvolve, among other things, the elimination of guilt, shame, and fear. He\nwould not use guilt, shame, or fear to motivate someone to learn and\npractice his Teachings because his most core and central Teaching of The\nFour Noble Truths, and everything else he taught, makes it clear that the\nobjective is to eliminate discontent feelings such as guilt, shame, and fear.\n10\n\nGotama Buddha shared The Teachings as guidance for anyone who chooses\nto learn and practice without forceful influence. Through learning, reflecting,\nand practicing his Teachings, one comes to understand the truth as the\ncondition of the mind and the condition of one’s life gradually improve.\nIt is not possible to forcefully influence one to attain Enlightenment and that\napproach was never employed by The Perfectly Enlightened One, and\nshould never be employed by anyone else. Learning and practicing these\nTeachings is through personal free will choice.\nA Buddha only points the way, everyone else must strive.\nWhile this book series contains “The Words of The Buddha” as the\nfoundation and focus of study, the author has provided you content in which\nto understand and reflect on his thoughts related to The Teachings shared by\nThe Buddha.\nA reader and, thus, Practitioner should not rely solely on the author’s content\nin their reflection on The Teachings from Gotama Buddha. The author’s\ncontent is to provide you guidance towards understanding but it is you, the\nPractitioner, who needs to deeply investigate “The Words of The Buddha” to\ndetermine the truth for yourself. You should not be limited to only what the\nauthor has provided by way of meaning and understanding of “The Words of\nThe Buddha”. Instead, learn, reflect, practice, and seek guidance from a\nTeacher to support you in gaining wisdom. The mind is liberated through\nwisdom.\nTo gain the most benefit from “The Words of The Buddha” book series,\nit is suggested that you start with (Volume 1), “Developing a Life\nPractice: The Path That Leads to Enlightenment”. That book will provide\na framework to understand all of Gotama Buddha’s Teachings in the\nentire book series. Without reading that book first, a Practitioner will\nfind it very challenging to start with learning from “The Words of The\nBuddha”.\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n11\n\nThe Problem - The Wisdom of Enlightenment Has Been Lost\nGotama Buddha lived over 2,500 years ago sharing The Teachings that lead\nto Enlightenment.\nDuring his lifetime, it was well known to people who were learning, reflecting,\nand practicing with him as their Teacher, exactly what Enlightenment is and\nhow to attain it.\nThis wisdom remained for 500 years after the death of The Buddha. But\nthereafter, this wisdom has gradually declined and diminished to the point\nwhere we are today, 2,500 years later. Gotama Buddha predicted this would\noccur.\nThe vast majority of the world does not understand what Enlightenment is\nand how to attain it. The Path to Enlightenment, while once was strong and\nvibrant during the lifetime of The Buddha, has now practically disappeared.\nThere are very few beings in existence today who understand what\nEnlightenment is and how to attain it.\nThe Universal Truth of Impermanence has drastically affected humanity’s\nunderstanding of The Path to Enlightenment.\nThis occurred through the lack of focus and diligence to maintain The\nTeachings of The Buddha as vibrantly as existed during his lifetime. People\ngradually and slowly mixed and blended various traditions and thoughts into\nThe Buddha’s Teachings which, while perhaps well intended, have only\nserved to dilute humanity’s understanding of The Path to Enlightenment and,\nthus, have made it extremely difficult for countless beings to experience\nEnlightenment.\nEnlightenment is a peaceful, calm, serene, and content mind with joy that is\npermanent. The Enlightened mind no longer experiences any discontent\nfeelings. All discontentedness such as sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,\nresentment, stress, anxiety, etc., has been completely eliminated from the\nEnlightened mind.\nGotama Buddha’s objective is for his Teachings to be shared worldwide so\nthat all beings can experience the Enlightened mental state. However, during\nhis lifetime, it was impossible to share his Teachings worldwide. It has now\ncome to us to be able to actively learn, reflect, and practice his Teachings, in\nsuch a way, that they are restored and shining in the world so that countless\n12\n\nindividuals can attain Enlightenment today and in multiple generations to\ncome.\nBut, in order to accomplish this goal, we will need to stay determined,\ndedicated, and diligent to learning, reflecting, and practicing The Teachings\nof The Buddha that he shared over 2,500 years ago. We will need to be\ndiligent to ensure that we are not diluting his Teachings through mixing\nvarious traditions and practices that are not part of The Path to\nEnlightenment.\nEvery Practitioner will need to decide, are they interested in being part of the\nproblem or part of the solution.\nThe solution takes time, effort, energy, and resources to be committed\nenough to restoring The Buddha’s Teachings back into humanity, in such a\nway, that is highly beneficial to countless individuals today and long into the\nfuture.\nRemaining part of the problem requires no time, effort, energy, or resources.\nIt just requires continued complacency and lack of attention to the active\nlearning, reflecting, and practicing of “The Words of The Buddha”. I suggest\nit would be unwise to remain part of the problem as one will continue to\nexperience discontentedness and the suffering it causes.\nThe Solution - Restoring The Buddha’s Teachings Back into Humanity\nIf you would like to be part of the solution, I would like to encourage you to\nactively learn, reflect, and practice The Teachings of The Buddha, in such a\nway, that does not include the diluting or mixing of his Teachings with other\ntraditions. It is The Teachings of The Buddha that lead to Enlightenment, not\nthose that are blended and mixed that only serve to dilute The Path to\nEnlightenment for all those who aspire to experience Enlightenment.\nThe primary obstacle or obstruction that hinders Practitioners from the\nattainment of Enlightenment is ignorance (unknowing of true reality). This is a\ntaint/pollution of mind where the Practitioner lacks wisdom to understand the\ntrue Path to Enlightenment. This unknowing of true reality creates an\nobstacle or obstruction that keeps the mind trapped in the unEnlightened\nstate continuing to experience continued discontentedness and the suffering\nit causes. The only way to remove this hindrance is to seek guidance with a\nTeacher in the true Teachings of The Buddha using The Words of The\nBuddha. It is The Teachings of The Buddha that will awaken the mind to\nEnlightenment through independent verification of his Teachings to acquire\nwisdom, thus, removing this obstruction to Enlightenment.\n13\n\nThrough dedication to restoring The Teachings of The Buddha within your\nown life practice by acquiring wisdom using The Words of The Buddha, you\nare doing your part to contribute to restoring his Teachings back into\nhumanity for the benefit of countless beings that exist now and long into the\nfuture. All of humanity can evolve so that everyone can attain Enlightenment\ncreating the most peaceful world we have ever imagined. It will be like\n“heaven on earth”.\nYou are invited to join this Community to only learn and practice “The Words\nof The Buddha”, in such a way, that leads to your Enlightenment and the\nrestoration of The Buddha’s Teachings so that you and countless beings can\nexperience the peacefulness, liberation of mind, and complete elimination of\ndiscontentedness and the suffering it causes, known as Enlightenment.\nThe Words of The Buddha Book Series\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n“Thank you” for choosing to learn and\npractice Gotama Buddha’s Teachings.\nYou are making the world a better place\nthrough developing your life practice based\non “The Words of The Buddha”.\n14\n\nContinue to read and understand “The Words of The Buddha - The Path to\nEnlightenment - Revealing The Hidden” book series that has been laid out\nfor all of us to achieve a better way of life.\nYou can connect to a group of people in a supportive environment for\ndiscussion, sharing, and learning through the Facebook group.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAll members are accepted without judgment. It is a healthy place to talk,\ndiscuss, learn, and grow. There are resources to help you further on this\nPath to Enlightenment accessible online through a Group Learning\nProgram.\nGroup Learning Program: LIVE Interactive Online Classes, Books,\nAudiobooks, Videos, Podcast and Personal Guidance are available for you.\n15\n\nPreface\nLowly Arts\nThis book is dedicated to “you” and the complete elimination, destruction,\nand cessation of suffering or “discontentedness” of the mind. Thus, this\nbook is dedicated to the elimination of discontentedness and the suffering\nthat it causes in the entire world.\nThe Teachings in this book series, with some effort on your part, will lead you\nto everlasting peace - a peaceful mind and a peaceful life. It’s your personal\nchoices, with these Teachings serving as a guide, that will bring you these\nresults.\nWe are all walking towards the darkness or towards the light. Which\ndirection you walk is completely your choice.\nThis book and Teachings are meant to guide you in learning, reflecting, and\npracticing The Teachings of The Perfectly Enlightened Buddha who lived\nover 2,500 years ago.\nThe Teachings of The Buddha are timeless, meaning they are just as\napplicable today as they were 2,500 years ago.\nGotama Buddha’s Teachings are not a religion but instead, a “better way of\nlife”. Through learning, reflecting, and practicing these Teachings to\nindependently verify the truth, the mind will acquire wisdom awakening to\nEnlightenment.\nIt is suggested that you first read “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1) of this same book series while seeking\nguidance from a Teacher. It is that book that provides a Practitioner with a\nsolid foundation in developing a life practice that will lead to the Enlightened\nmind.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a\nTeacher to receive guidance. One would not be able to only read a book and\nattain the results of an Enlightened mind.\nNothing in Gotama Buddha’s Teachings is based on belief. A Buddha has\nalready done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the\nmind and your life.\n16\n\nAll his Teachings can be learned and practiced to independently observe the\ntruth as the mind “gradually” acquires wisdom through independent\nverification of his Teachings and through practice of his Teachings.\nThis new found wisdom “gradually” improves the way the mind functions in\nthe world through eliminating discontentedness of mind. The mind can\ncompletely eliminate all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc. on The Path to\nEnlightenment.\nThrough learning and practicing Gotama Buddha’s Teachings with guidance,\nthe mind becomes Enlightened in that you can observe the improvement in\nthe condition of the mind as you eliminate all discontent feelings where the\nmind can reside peaceful, calm, serene, and content with joy - permanently.\nYou are not believing The Teachings wishing for a positive outcome at some\npoint in the future or after death. Instead, you are observing the\nimprovements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without\nTeachers. These are some of the criteria that make a Buddha a Buddha is\nthat they discover The Teachings on their own attaining Enlightenment\nwithout help from a Teacher, shares their independently discovered\nTeachings to guide countless others to Enlightenment during the remaining\ntime of their life, and they leave their Teachings in a condition that they guide\ncountless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\nThat means you and everyone else will need Teachers on this Path to\nEnlightenment.\nYour journey to learn, reflect, and practice these Teachings is significantly\nimproved through making the choice to learn directly with “The Words of The\nBuddha”.\nToday, there are many resources for Teachings described as Buddhist or\noriginating with The Buddha. But, it is only when a Practitioner chooses to\ninvestigate “The Words of The Buddha” being sourced directly from the\noriginal source, The Pāli Canon, that a Practitioner will come to understand\nthe truth of what The Buddha actually taught and be able to implement these\nTeachings into your daily life to experience the results of Enlightenment.\n17\n\nThrough learning and practicing Gotama Buddha’s Teachings, in his own\nwords, The Perfectly Enlightened One’s wisdom can penetrate the mind and\nyou can experience the breakthrough to realizing the Enlightened mind.\nI have significant gratitude, appreciation, admiration, and respect for Master\nTeacher Gotama Buddha as his Teachings lead exactly where he said they\nwould. To a steady, calm, stable, and unshakable mind, known as\nEnlightenment.\nThere are countless unknown and unnamed individuals who are responsible\nfor these Teachings reaching you in this book series. These Teachings have\nbeen preserved throughout history over the last 2,500 years through the\ntireless efforts of Ordained and Household Practitioners. These Teachings\nhave been preserved and shared from one generation to the next because\nthey work.\nIt is now up to us to learn, reflect, and practice these Teachings to\nexperience the Enlightened mind, so that we may benefit from an improved\nexistence while also preserving these Teachings for future generations in our\nhearts and minds.\nWhile books are an outstanding tool to capture The Teachings and share\nthem worldwide, there is nothing more significant than having massive\nnumbers of Enlightened beings in the world who can directly share these\nTeachings with those who choose to seek guidance in developing their life\npractice on The Path to Enlightenment. Each of us individually and\ncollectively, are just one link in a long chain of Practitioners and Teachers\nspanning over 2,500 years.\nWhat we choose to do in this time and place will determine how vibrant and\nsustaining these Teachings are for future generations. It is our work and\neffort to seek our own Enlightenment that we will experience results for our\nown mind and lay the groundwork for countless more beings after us to\nexperience the same freedom of mind that you are now choosing to pursue.\nMany people are interested in improving the world, but do not know how. It\nis only when we are dedicated to improving our own wisdom, moral conduct,\nand mental discipline that we will improve the world. Through improving our\nown life practice through learning “The Words of The Buddha” then, we will\nhave collectively improved the world.\nThe problem that the unEnlightened mind is experiencing is not the outside\nworld, but the inner world. Training the mind, the inner world, is what\nproduces a peaceful existence. You can’t control other people and what they\n18\n\ndo. You can only decide to train your own mind to be unaffected by what\nothers do.\nIt is a real struggle to exist in a world that the mind does not understand. It is\n“The Words of The Buddha” that explains The Natural Laws of Existence\nguiding the mind to acquire deep wisdom to make better free will decisions\nthrough a purified mind.\nMaster Teacher Gotama Buddha\n(The Tathāgata)\n19\n\nWhat Are Lowly Arts?\n20", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": null, "chapter_title": null, "sutta_refs": [], "page": null, "page_start": 1, "page_end": 20, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "be4cbb27-7925-494c-bcf9-c27504ef72d8", "parent_id": "book-vol12:ch1:commentary:0", "content_type": "commentary", "text": "Chapter 1\nWhat are the Lowly Arts?\nVenerable Sir, where as some Ascetics and Brāhmins, feeding on the food of\nthe dedicated, make their living by such base arts, such wrong means of\nlivelihood as palmistry, divining by signs, portents, dreams, body-marks,\nmouse-gnawings, fire-oblations, oblations from a ladle, of husks, rice-\npowder, rice grains, ghee or oil, from the mouth or of blood, reading the\nfinger-tips, house- and garden-lore, skill in charms, ghost-lore, earth-house\nlore, snake-lore, poison-lore, rat-lore, bird-lore, crow-lore, foretelling a\nperson’s life-span, charms against arrows, knowledge of animals’ cries, …\nWhereas some Ascetics and Brāhmins make their living by such base arts as\njudging the marks of gems, sticks, clothes, swords, spears, arrows,\nweapons, women, men, boys, girls, male and female slaves, elephants,\nhorses, buffaloes, bulls, cows, goats, rams, cocks, quail, iguanas, bamboo\nrats, tortoises, deer, …\nWhereas some Ascetics and Brāhmins make their living by such base arts as\npredicting: The chiefs will march out - the chiefs will march back, our chiefs\nwill advance and the other chiefs will retreat, our chiefs will win and the other\nchiefs will lose, the other chiefs will win and ours will lose, thus there will be\nvictory for one side and defeat for the other, …\nWhereas some Ascetics and Brāhmins make their living by such base arts as\npredicting an eclipse of the moon, the sun, a star; that the sun and moon will\ngo on their proper course - will go astray; that a star will go on its proper\ncourse - will go astray; that there will be a shower of meteors, a blaze in the\nsky, an earthquake, thunder; a rising, setting, darkening, brightening of the\nmoon, the sun, the stars; and such will be the outcome of these things, …\nWhereas some Ascetics and Brāhmins make their living by such base arts as\npredicting good or bad rainfall; a good or bad harvest; security, danger;\ndisease, health; or accounting, computing, calculating, poetic composition,\nphilosophizing, …\nWhereas some Ascetics and Brāhmins make their living by such base arts as\narranging the giving and taking in marriage, engagements and divorces;\n[declaring the time for] saving and spending, bringing good or bad luck,\nprocuring abortions, using spells to bind the tongue, binding the jaw, making\nthe hands jerk, causing deafness, getting answers with a mirror, a girl-\n21", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "What are the Lowly Arts?", "sutta_refs": ["DN"], "page": null, "page_start": 21, "page_end": 22, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c47ec3c9-976b-46c5-ac7e-f0200d0f6f3e", "parent_id": "book-vol12:ch1:commentary:1", "content_type": "commentary", "text": "medium, a heavenly being; worshipping the sun or Great Brahmā (God),\nbreathing fire, invoking the goddess of luck, …\nWhereas some Ascetics and Brāhmins, feeding on the food of the dedicated,\nmake their living by such base arts, such wrong means of livelihood as\nappeasing the heavenly beings and redeeming vows to them, making earth-\nhouse spells, causing virility or impotence, preparing and consecrating\nbuilding-sites, giving ritual rinsings and bathings, making sacrifices, giving\nemetics, purges, expectorants and phlegmagogues, giving ear-, eye-, nose-\nmedicine, ointments and counter-ointments, eye-surgery, surgery, pediatry,\nusing balms to counter the side-effects of previous remedies, …\n(Reference: DN 1)\nIn this Teaching from Gotama Buddha, he shares a description of the lowly arts.\n22", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "What are the Lowly Arts?", "sutta_refs": ["DN"], "page": null, "page_start": 21, "page_end": 22, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "68c328c6-a74f-4b81-8948-e3e8c256540d", "parent_id": "book-vol12:ch2:scripture:0", "content_type": "scripture", "text": "Chapter 2\nThe Ascetic Gotama Refrains from Such Base Arts\nMonks, whereas some Ascetics and Brāhmins, feeding on the food of the\ndedicated, make their living by such base arts, such wrong means of\nlivelihood as palmistry, divining by signs, portents, dreams, body-marks,\nmouse gnawings, fire-oblations, oblations from a ladle, of husks, rice-\npowder, rice grains, ghee or oil, from the mouth or of blood, reading the\nfinger-tips, house- and garden-lore, skill in charms, ghost-lore, earth-house\nlore, snake-lore, poison-lore, rat-lore, bird-lore, crow-lore, foretelling a\nperson’s life-span, charms against arrows, knowledge of animals’ cries, the\nAscetic Gotama refrains from such base arts and wrong means of livelihood.\nThus the worldling would praise The Tathāgata.\nWhereas some Ascetics and Brāhmins make their living by such base arts as\njudging the marks of gems, sticks, clothes, swords, spears, arrows,\nweapons, women, men, boys, girls, male and female slaves, elephants,\nhorses, buffaloes, bulls, cows, goats, rams, cocks, quail, iguanas, bamboo-\nrats, tortoises, deer, the Ascetic Gotama refrains from such base arts.\nThus the worldling would praise The Tathāgata.\nWhereas some Ascetics and Brāhmins make their living by such base arts as\npredicting: The chiefs will march out - the chiefs will march back, our chiefs\nwill advance and the other chiefs will retreat, our chiefs will win and the other\nchiefs will lose, the other chiefs will win and ours will lose, thus there will be\nvictory for one side and defeat for the other’, the Ascetic Gotama refrains\nfrom such base arts.\nThus the worldling would praise The Tathāgata.\nWhereas some Ascetics and Brāhmins make their living by such base arts as\npredicting an eclipse of the moon, the sun, a star; that the sun and moon will\ngo on their proper course - will go astray; that a star will go on its proper\ncourse - will go astray; that there will be a shower of meteors, a blaze in the\nsky, an earthquake, thunder; a rising, setting, darkening, brightening of the\nmoon, the sun, the stars; and such will be the outcome of these things, the\nAscetic Gotama refrains from such base arts and wrong means of livelihood.\nThus the worldling would praise The Tathāgata.\n23", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "The Ascetic Gotama Refrains from Such Base Arts", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 23, "page_end": 27, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "456ec253-69ed-4761-81fb-f8c096c2e0ce", "parent_id": "book-vol12:ch2:scripture:1", "content_type": "scripture", "text": "Whereas some Ascetics and Brāhmins make their living by such base arts as\npredicting good or bad rainfall; a good or bad harvest; security, danger;\ndisease, health; or accounting, computing, calculating, poetic composition,\nphilosophizing, the Ascetic Gotama refrains from such base arts and wrong\nmeans of livelihood.\nThus the worldling would praise The Tathāgata.\nWhereas some Ascetics and Brāhmins make their living by such base arts as\narranging the giving and taking in marriage, engagements and divorces;\n[declaring the time for] saving and spending, bringing good or bad luck,\nprocuring abortions, using spells to bind the tongue, binding the jaw, making\nthe hands jerk, causing deafness, getting answers with a mirror, a girl-\nmedium, a heavenly being; worshipping the sun or Great Brahmā (God),\nbreathing fire, invoking the goddess of luck, the Ascetic Gotama refrains\nfrom such base arts and wrong means of livelihood.\nThus the worldling would praise The Tathāgata.\nWhereas some Ascetics and Brāhmins, feeding on the food of the dedicated,\nmake their living by such base arts, such wrong means of livelihood as\nappeasing the heavenly beings and redeeming vows to them, making earth-\nhouse spells, causing virility or impotence, preparing and consecrating\nbuilding-sites, giving ritual rinsings and bathings, making sacrifices, giving\nemetics, purges, expectorants and phlegmagogues, giving ear-, eye-, nose-\nmedicine, ointments and counter-ointments, eye-surgery, surgery, pediatry,\nusing balms to counter the side-effects of previous remedies, the Ascetic\nGotama refrains from such base arts and wrong means of livelihood.\nThus the worldling would praise The Tathāgata.\nIt is, Monks, for such basic, minor matters of moral practice that the\nworldling would praise The Tathāgata.\n(Reference: DN 1)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "The Ascetic Gotama Refrains from Such Base Arts", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 23, "page_end": 27, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d685f684-dd23-4587-bbdd-70b94f389ae1", "parent_id": "book-vol12:ch2:commentary:0", "content_type": "commentary", "text": "24", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "The Ascetic Gotama Refrains from Such Base Arts", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 23, "page_end": 27, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c6fad43c-9e7f-4000-831e-8c3e2f534a11", "parent_id": "book-vol12:ch2:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that he does not practice any of the\nlowly arts.\nHe explains that these are all “wrong livelihoods” and that he refrains from practicing\nthese as a livelihood. An Ordained Practitioner would be unable to attain Enlightenment if\nthey were practicing any of these “wrong livelihood”.\nA worldling is an individual who is engrossed in the worries of the world, worldly matters,\nand material things.\nRight Livelihood: A livelihood is how you earn your living through daily life to sustain your\nlife in a career, profession, or lifestyle. Our livelihood is the work or activities we do on a\ndaily basis such as an occupation or lifestyle to sustain our life (i.e. stay at home parent,\nvolunteer, retired person, holy life, administrative support, waste removal, cleaning\nservices, doctor, politician, entrepreneur, etc.). A livelihood to sustain our life should not\ncause any harm to other beings. If we cause harm to other beings in order to sustain our\nown life, this is going to produce harm in our own life.\nFor example, are you a doctor, nurse, auto mechanic, street cleaning engineer, food\nserver, waste removal technician, etc. Are you conducting a livelihood that is wholesome\nand helpful to society and humanity, “yes”, this is a Right Livelihood. You should not\ncause any harm through your livelihood.\nEach person has a livelihood whether the goal is to acquire financial support or not. A\nlivelihood is the career, profession, or lifestyle one chooses. In some cases, a person may\nchoose to pursue personal interests and skills rather than financial goals or a career. A\nstay at home parent is still a livelihood as this is a contribution to society and humanity\nproviding life sustaining activities but may not have a direct salary associated with the\nday-to-day responsibilities.\nA livelihood is not necessarily solely to make money or produce wealth but instead is how\nwe choose to contribute our time, effort, and energy towards life sustaining activities for\nus and our family. Finding life supporting activities, a livelihood, that allow us to generate\nincome to support our life through helping others or just purely providing life sustaining\nactivities that we perform as a role in society, is our livelihood. Through finding a\nlivelihood that you enjoy while also providing income or life sustaining needs will ensure a\nsuccessful livelihood.\nFor those who do generate income through their livelihood, focus on finding something\nyou enjoy that happens to also provide financial support. This will ensure the best\noutcome and enthusiasm for your daily life. If you select a livelihood solely on the bases\nof making money, acquiring wealth, power, prestige, or a specific title, then you will find\nthe mind will struggle to perform your duties and responsibilities on an ongoing consistent\nbasis perhaps even becoming bored or disinterested.\nIf you find a livelihood that is helping others, you enjoy the profession, and you\nhappen to be able to acquire financial income to sustain your life and the life of\nthose close to you, this will be the best match.\n25", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "The Ascetic Gotama Refrains from Such Base Arts", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 23, "page_end": 27, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "225a7781-fe96-436a-9a96-eed68a118cbc", "parent_id": "book-vol12:ch2:commentary:2", "content_type": "commentary", "text": "The mind will be motivated and enthusiastic to perform the daily responsibilities of the\nlivelihood with ease. Finding a livelihood where you can acquire an income, help others,\nand you enjoy the activities required on a daily basis, will ensure that you never “work” one\nday in your life. Your profession will not feel like “work” but instead it is just one way that\nyou help the world through your daily efforts and it happens to generate life sustaining\nresources for you and your family. Your livelihood is part of your life practice and we can\nmake conscious and wise choices to ensure we are meeting our goals while also helping\nothers through our livelihood.\nGotama Buddha gave us five livelihoods that we should not engage in as they cause\nharm to other beings, thus, unwholesome Kamma production: business in weapons,\nbusiness in living beings (animals, slaves, human trafficking), business in meat, business\nin substances that cause heedlessness, and business in poisons. These all cause harm in\nthe world, thus, if we choose to sustain our life based on these “wrong livelihoods” then\nwe will experience harm.\nTrades Not to Be Plied\nMonks, a Household Practitioner should not engage in these five trades.\nWhat five?\nBusiness in weapons,\nbusiness in living beings,\nbusiness in meat,\nbusiness in substances that cause heedlessness,\nand business in poisons.\nA Household Practitioner should not engage in these five trades.\n(Reference: AN 5.177)\n—————\nAnd what, Monks, is wrong livelihood?\nScheming, flattery, hinting, belittling, pursuing gain with gain: this is wrong livelihood.\n(Gotama Buddha)\n(Reference: MN 117)\n26", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "The Ascetic Gotama Refrains from Such Base Arts", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 23, "page_end": 27, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d185be75-bf2e-44be-b70d-8d53553205dd", "parent_id": "book-vol12:ch2:commentary:3", "content_type": "commentary", "text": "These are aspects of practice that one is being guided to avoid while practicing one’s\nlivelihood.\nScheming: corruption or deception.\nFlattery: excessive and insincere praise, given especially to further one’s own interests.\nHinting: suggest or indicate something indirectly or covertly. Not being direct, clear, and\nto the point with one’s work activities.\nBelittling: talking down to others in negative and disparaging ways in the attempt to\ndiminish others’ work.\nPursuing gain with gain: doing work just for profit or greed, without a real interest to\nprovide benefit to humanity through one's livelihood.\nAs long as your livelihood is not involved in any of these five (5) wrong livelihoods, you are\nnot pursuing a livelihood solely for the purpose of “gain” or selfish desires (i.e. solely for\nfame or fortune), and you conduct your livelihood with high ethics (i.e. without scheming\nor corruption), you are practicing “Right Livelihood”.\nOrdained Practitioners have guidance from Gotama Buddha beyond these five (5)\nlivelihoods that are considered “wrong livelihood”. For example, Gotama Buddha\nprovided guidance that Ordained Practitioners who provide tattoos, palm reading, spells,\npredictions based on astronomy, and other types of “livelihoods” are practicing “wrong\nlivelihood”. Gotama Buddha’s Teachings have much more details on “Right Livelihood”\nfor Ordained Practitioners.\nGotama Buddha’s objectives for Ordained Practitioners was to keep them focused on\nlearning, practicing, and sharing these Teachings so that they could eliminate the\ndiscontent mind for themselves and guide humanity in eliminating their discontent mind.\nTherefore, Ordained Practitioners who focus on livelihoods other than learning, practicing,\nand sharing The Teachings are not practicing “Right Livelihood”.\nOrdained Practitioners are sustained through offerings by Household Practitioners. So it is\nimportant that they develop their own practice of these Teachings and then share The\nTeachings with Household Practitioners so they can benefit from The Teachings and\nimprove their life. If Ordained Practitioners are not learning, reflecting, and practicing The\nTeachings so that they can then share The Teachings with Household Practitioners, they\nare benefiting from the offerings and hard work of Household Practitioners without\nproviding anything in return that is beneficial to Household Practitioners. This was not\nhow Gotama Buddha intended The Community of Ordained Practitioners to function,\nthus, he established many “wrong livelihoods” that involved distracting Ordained\nPractitioners from their work to develop a life practice and then teach others.\nRecently, marijuana has become known as a substance once thought of as a “drug” but\nnow many people are realizing its medicinal qualities. For one to sell this medication\nthrough proper legal channels as a “medication” with the intention to help, that would still\nbe considered a “Right Livelihood”. You will find more on the topic of marijuana in the\nChapter titled “The Five Precepts: A Householders Guide to Daily Practice” (Chapter 7) of\nthe book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).\n27", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "The Ascetic Gotama Refrains from Such Base Arts", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 23, "page_end": 27, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "84bb80cd-a1d4-47e8-97a3-cbb5494c12dc", "parent_id": "book-vol12:ch3:scripture:0", "content_type": "scripture", "text": "Chapter 3\nA Monk Who Is Perfected in Morality\nA Monk Refrains from Such Base Arts and\nWrong Means of Livelihood\nVenerable Sir, whereas some Ascetics and Brāhmins, feeding on the food of\nthe dedicated, make their living by such base arts, such wrong means of\nlivelihood as palmistry, divining by signs, portents, dreams, body-marks,\nmouse-gnawings, fire-oblations, oblations from a ladle, of husks, rice-\npowder, rice grains, ghee or oil, from the mouth or of blood, reading the\nfinger-tips, house- and garden-lore, skill in charms, ghost-lore, earth-house\nlore, snake-lore, poison-lore, rat-lore, bird-lore, crow-lore, foretelling a\nperson’s life-span, charms against arrows, knowledge of animals’ cries.\nA Monk refrains from such base arts and wrong means of livelihood. Thus he\nis perfected in morality.\nWhereas some Ascetics and Brāhmins make their living by such base arts as\njudging the marks of gems, sticks, clothes, swords, spears, arrows,\nweapons, women, men, boys, girls, male and female slaves, elephants,\nhorses, buffaloes, bulls, cows, goats, rams, cocks, quail, iguanas, bamboo\nrats, tortoises, deer.\nA Monk refrains from such base arts and wrong means of livelihood. Thus he\nis perfected in morality.\nWhereas some Ascetics and Brāhmins make their living by such base arts as\npredicting: The chiefs will march out - the chiefs will march back, our chiefs\nwill advance and the other chiefs will retreat, our chiefs will win and the other\nchiefs will lose, the other chiefs will win and ours will lose, thus there will be\nvictory for one side and defeat for the other.\nA Monk refrains from such base arts and wrong means of livelihood. Thus he\nis perfected in morality.\nWhereas some Ascetics and Brāhmins make their living by such base arts as\npredicting an eclipse of the moon, the sun, a star, that the sun and moon will\ngo on their proper course - will go astray; that a star will go on its proper\ncourse - will go astray; that there will be a shower of meteors, a blaze in the\nsky, an earthquake, thunder; a rising, setting, darkening, brightening of the\nmoon, the sun, the stars; and such will be the outcome of these things.\n28", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "A Monk Who Is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 28, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bbf8b08c-6d73-44de-b4fa-c20e43454293", "parent_id": "book-vol12:ch3:scripture:1", "content_type": "scripture", "text": "A Monk refrains from such base arts and wrong means of livelihood. Thus he\nis perfected in morality.\nWhereas some Ascetics and Brāhmins make their living by such base arts as\npredicting good or bad rainfall; a good or bad harvest; security, danger;\ndisease, health; or accounting, computing, calculating, poetic composition,\nphilosophizing.\nA Monk refrains from such base arts and wrong means of livelihood. Thus he\nis perfected in morality.\nWhereas some Ascetics and Brāhmins make their living by such base arts as\narranging the giving and taking in marriage, engagements and divorces;\n[declaring the time for] saving and spending, bringing good or bad luck,\nprocuring abortions, using spells to bind the tongue, binding the jaw, making\nthe hands jerk, causing deafness, getting answers with a mirror, a girl-\nmedium, a heavenly being; worshipping the sun or Great Brahmā (God),\nbreathing fire, invoking the goddess of luck.\nA Monk refrains from such base arts and wrong means of livelihood. Thus he\nis perfected in morality.\nWhereas some Ascetics and Brāhmins, feeding on the food of the dedicated,\nmake their living by such base arts, such wrong means of livelihood as\nappeasing the heavenly beings and redeeming vows to them, making earth-\nhouse spells, causing virility or impotence, preparing and consecrating\nbuilding-sites, giving ritual rinsings and bathings, making sacrifices, giving\nemetics, purges, expectorants and phlegmagogues, giving ear-, eye-, nose\nmedicine, ointments and counter-ointments, eye-surgery, surgery, pediatry,\nusing balms to counter the side-effects of previous remedies.\nA Monk refrains from such base arts and wrong means of livelihood. Thus he\nis perfected in morality.\nAnd then, Sir, that Monk who is perfected in morality sees no danger from\nany side owing to his being restrained by morality. Just as a duly-anointed\nKhattiya King, having conquered his enemies, by that very fact sees no\ndanger from any side, so the Monk, on account of his morality, sees no\ndanger anywhere. He experiences in himself the blameless bliss that comes\nfrom maintaining this Noble morality. In this way, Sir, he is perfected in\nmorality.\n(Reference: DN 11)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "A Monk Who Is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 28, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "95faff80-a727-439f-86ad-6e37f7133b5f", "parent_id": "book-vol12:ch3:commentary:0", "content_type": "commentary", "text": "29", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "A Monk Who Is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 28, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e05db0ee-dc0d-4044-82fa-e4b6d4f8c450", "parent_id": "book-vol12:ch3:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that a Monk (i.e. Ordained Practitioner)\nshould not practice any of the lowly arts and by doing so, will not experience any\n“danger” (i.e. harm).\nHe explains that these are all “wrong livelihoods” and that Ordained Practitioner refrains\nfrom practicing these as a livelihood. An Ordained Practitioner would be unable to attain\nEnlightenment if they were practicing any of these “wrong livelihood”.\nWhereas some Ascetics and Brāhmins make their living by such base arts as\njudging the marks of gems, sticks, clothes, swords, spears, arrows, weapons,\nwomen, men, boys, girls, male and female slaves, elephants, horses, buffaloes,\nbulls, cows, goats, rams, cocks, quail. iguanas, bamboo rats, tortoises, deer.\nGotama Buddha did not accept animals as offerings and guided his Ordained\nPractitioners to not accept animals as offerings.\nAnimal Ownership and a Life of Servitude\nThere is a great need for caring and compassionate people to care for the massive\nnumber of pets that have proliferated throughout the world.\nIt is important to understand, having a pet is not what will bring permanent peaceful,\ncontent, joyful, and satisfying feelings into the mind. Oftentimes, when the unEnlightened\nmind is experiencing painful feelings, an individual can crave/desire a pet thinking this is\ngoing to fix the mind. In reality, it is oftentimes just one more craving/desire/attachment\nthat will lead to discontentedness if the mind becomes attached.\nThere are multiple challenges associated with taking on the responsibility of another\nbeing’s life.\nThe feeding, bathing, caring, medical, and other responsibilities often challenge one to\nexperience freedom of movement and freedom of mind. There are oftentimes expenses\nbeyond what someone is able to support as well as emotional challenges and physical\nharms that are experienced by an individual as a result of living side-by-side with animals.\nThen, end of life decisions can leave one struggling as they observe the pet aging and\nexperiencing sickness. Euthanasia is often considered which brings a whole host of\nchallenges for the individual as euthanasia would conflict with The First Precept of The\nFive Precepts, but observing end of life struggles also brings significant challenges to a\nPractitioner’s mind.\nWhile there are many animals that need kind and loving people to care for them, it can be\nquite a challenge for someone to do so without attachment. If there is craving/desire/\nattachment, there will be discontentedness that is experienced in the mind.\nSo while an individual oftentimes considers getting a pet to experience “pleasant feelings”,\nthis will lead to “painful feelings” due to the mind’s own craving/desire/attachment. The\nunEnlightened mind is going to chase after the objects of its affection thinking that “the\nnext new shiny object around the corner” is going to bring lasting fulfillment, but it never\ndoes. Those feelings are only temporary, they are impermanent due to the mind’s craving/\ndesire/attachment.\n30", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "A Monk Who Is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 28, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "401c9ecb-6341-450f-ac4e-62cfdbbf4e39", "parent_id": "book-vol12:ch3:commentary:2", "content_type": "commentary", "text": "I would suggest that for someone who has a sincere interest to actively progress towards\nEnlightenment, to not acquire the responsibility of caring for an animal’s life. Instead, focus\non improving one’s own mind and life, that will be challenging enough, rather than, taking\non the added responsibly of caring for another being’s life.\nBut, should someone choose to take on this responsibility, I suggest adopting an animal\nfrom a shelter rather than going to a for-profit breeder. If someone purchased an animal\nfrom a breeder, this would be supporting another person’s “wrong livelihood” which only\nproduces more issues in the world.\nThe mass production of animals for sale is causing enormous issues in the world as these\nanimals oftentimes lack the care they need from responsible individuals. Animals are not\nmeant to be kept inside homes and with human beings living side-by-side with animals.\nWhile we do that today, I suspect that as more people understand the harms we are\ncausing due to our own selfish desires to keep animals with us, that less and less people\nwill choose this option.\nHuman beings can oftentimes be selfish thinking that animals are here to serve us when\nthey are their own beings and are unable to give their permission for us to keep them in a\nlife of servitude based on our own selfish desires. We oftentimes use animals to fulfill our\nown selfish desires without the animal providing the ability to give their consent, thus, we\nkeep beings trapped into a life to fulfill our own selfish desires, much like slaves. Whether\nit is for food, food production, pets, or some other purpose, we are using animals to fulfill\nour own desires without the ability for the animals to consent to our demands.\nHow would we feel if there was a being more superior than human beings that captured\nus, bred us, and trapped us into a life of servitude to meet their demands? Are we\ncomfortable and willing to give our life over to this other class of beings to serve their every\ndemand? Would we give over our children, life partner, or members of our family to this\nmore supreme class of beings to control us?\nBut, we do have this challenge where there are countless animals in the world that do\nneed caring homes. There are some people who are able to manage this well and find “the\nmiddle way” as it relates to caring for an animal.\nIf you choose to do so, it is important to train the mind that this animal is not going to bring\nlasting or permanent peaceful, content, joyful, and satisfying feelings into the mind. And, if\nan individual is choosing to take on this responsibility of caring for a pet thinking it will\nproduce these feelings, that is the wrong reason to get a pet and they are only setting\nthemselves up to fail, as the mind is just having craving/desire/attachment that is going to\nlead to discontentedness.\nIf the goal is to eliminate the mind’s potential to have craving/desire/attachment, I would\nsuggest not getting a pet. If the mind is well trained and is adopting a pet to provide loving-\nkindness and compassion for the being’s life while ensuring the mind does not acquire\ncraving/desire/attachment, perhaps they can manage having a pet and provide care but\nthis is going to require a deep understanding and practice of these Teachings or else, one\nis setting themselves up for discontentedness.\n31", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "A Monk Who Is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 28, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0c693712-e1ed-4f15-b9a9-52fd1d3edd3a", "parent_id": "book-vol12:ch3:commentary:3", "content_type": "commentary", "text": "At the end of the day, it is a personal choice. A choice that only each individual can make.\nPerhaps the thoughts shared here can help you as you consider this decision and make\nthe wisest decision for you.\n32", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "A Monk Who Is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 28, "page_end": 32, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "278a19f2-254b-49b7-8de1-cf726b20b9be", "parent_id": "book-vol12:ch4:scripture", "content_type": "scripture", "text": "Chapter 4\nThe Various Kinds of Pointless Talk\nMonks, do not engage in the various kinds of pointless talk, that is, talk\nabout Kings, thieves, and ministers of state; talk about armies, dangers, and\nwars; talk about food, drink, garments, and beds; talk about garlands and\nscents; talk about relations, vehicles, villages, towns, cities, and countries;\ntalk about women and talk about heroes; street talk and talk by the well; talk\nabout those departed in days gone by; rambling chitchat; speculation about\nthe world and about the sea; talk about becoming this or that.\nFor what reason?\nBecause, Monks, this talk is unbeneficial, irrelevant to the fundamentals of\nthe holy life, and does not lead to fading away of strong feelings, to freedom\nfrom strong feelings, to elimination, to peace, to direct knowledge\n(experience), to Enlightenment, to Nibbāna.\n(Reference: SN 56.10)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Various Kinds of Pointless Talk", "sutta_refs": ["SN"], "page": null, "page_start": 33, "page_end": 34, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "36496c62-37fe-4d16-ad13-c6ce43d5676f", "parent_id": "book-vol12:ch4:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that Ordained Practitioners would be\nunwise to discuss topics such as those mentioned in this Teaching.\nGotama Buddha’s objective for Ordained Practitioners was to keep them focused on\nlearning, practicing, and sharing these Teachings so that they could eliminate the\ndiscontent mind for themselves and guide humanity in eliminating their discontent mind.\nTherefore, Ordained Practitioners who discuss these topics of “pointless talk”, would be\ntaking away from their effectiveness to share these Teachings with the widest audience\npossible.\nOrdained Practitioners are sustained through offerings by Household Practitioners. So it is\nimportant that they develop their own practice of these Teachings and then share The\nTeachings with Household Practitioners so they can benefit from The Teachings and\nimprove their life. If Ordained Practitioners are speaking in ways that is unbeneficial to\nthose who are interested to learn, reflect, and practice these Teachings using “pointless\ntalk”, it detracts from one’s ability to be an effective Teacher.\nThrough an Ordained Practitioner or Teacher eliminating these topics of conversation from\nwhat they choose to speak about, they will be of more benefit to those who seek to\nunderstand these Teachings through staying focused on sharing The Teachings, not\n“pointless talk”.\nAdditionally, if an Ordained Practitioner or Teacher is looking to have the widest audience\npossible to be interested in learning with them, if they did speak of these topics, it would\nalienate a large segment of a population based on having opposing views.\n33", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Various Kinds of Pointless Talk", "sutta_refs": ["SN"], "page": null, "page_start": 33, "page_end": 34, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d332e38f-5a68-4a50-9fd4-d6f9e8b66570", "parent_id": "book-vol12:ch4:commentary:1", "content_type": "commentary", "text": "The unEnlightened mind is oftentimes uncomfortable with disagreement and can become\nangry when an individual disagrees with their point of view or opinion. So if an Ordained\nPractitioner or Teacher is discussing things like politics, a topic that can draw heated\ndiscussion due to one’s own craving/desire/attachment, there will be Students who\nadamantly disagree with a Teachers opinions and this will create a roadblock to their\nability to receive guidance on The Path to Enlightenment. The unEnlightened mind will be\nangered and frustrated that a Teacher does not share their same perspective and,\ntherefore, they will decide to not continue forward to learn and practice these Teachings\nto experience the results of an Enlightened mind. The Student’s unEnlightened mind will\nfalsely attribute their painful feelings of anger, frustration, irritation, etc. to the Teacher and\nthen have aversion distancing themselves from the Teacher based on thinking this will\nsolve their mind’s difficulties.\nThe best approach an Ordained Practitioner or Teacher could take is, to not discuss these\ntopics at all to develop their practice, such that, they only ever discuss The Teachings\nwith their Students rather than politics or other irrelevant topics that do not relate to The\nPath to Enlightenment and the Student’s attainment of Enlightenment.\nThe goal of an Ordained Practitioner or Teacher should be to openly and freely share\nthese Teachings with all those who seek guidance. In doing so, through one’s own\npractice being developed, they can focus solely on sharing these Teachings rather than\nhaving discussion on irrelevant topics that can produce arguments and hostility directed\nto the Teacher detracting from the goal of sharing these Teachings openly and freely for\nthe benefit of all those who seek guidance.\nPolitical views, discussion of specific criminal court cases, military, wars, and other topics\nare “irrelevant to the fundamentals of the holy life, and does not lead to fading away of\nstrong feelings, to freedom from strong feelings, to elimination, to peace, to direct\nknowledge (experience), to Enlightenment, to Nibbāna”.\nThese topics and others do not lead to Enlightenment and could only serve for Students\nto choose to distance themselves from a Teacher should the Teacher choose to discuss\nthese types of topics. Discussing irrelevant topics diminishes one’s effectiveness and\nbenefit to the Students. A Teacher needs to develop the ability to share these Teachings\nin a way that focuses only on these Teachings rather than “street talk and talk by the well;\ntalk about those departed in days gone by; rambling chitchat; speculation about the\nworld and about the sea; talk about becoming this or that”.\nThis will assist a Teacher in being beneficial to those who are seeking guidance rather\nthan giving reasons for Students distance themselves from a Teacher and, thus, The\nTeachings that are going to ultimately benefit one’s life through the attainment of\nEnlightenment.\n34", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "The Various Kinds of Pointless Talk", "sutta_refs": ["SN"], "page": null, "page_start": 33, "page_end": 34, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fd75571b-c2f8-472a-bc1e-29c6abfcd548", "parent_id": "book-vol12:ch5:scripture", "content_type": "scripture", "text": "Chapter 5\nThe Ascetic Gotama Refrained from Pointless Talk\nWhereas some Ascetics and Brāhmins, feeding on the food of the dedicated,\nremain addicted to such distasteful conversation as about Kings, thieves,\nand ministers of state; talk about armies, dangers, and wars; talk about food,\ndrink, garments, and beds; talk about garlands and scents; talk about\nrelations, vehicles, villages, towns, cities, and countries; talk about women\nand talk about heroes; street talk and talk by the well; talk about those\ndeparted in days gone by; rambling chitchat; speculation about the world\nand about the sea; talk about becoming this or that, the Ascetic Gotama\nrefrains from such conversation.\nThus the worldling would praise The Tathāgata.\n(Reference: DN 1)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Ascetic Gotama Refrained from Pointless Talk", "sutta_refs": ["DN"], "page": null, "page_start": 35, "page_end": 35, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "76d2e3f5-117f-484e-8419-968756654727", "parent_id": "book-vol12:ch5:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that he refrains from pointless talk.\nThe Buddha spoke of topics related to these Teachings and guiding Students to liberation\nof the mind. Through remaining consistent and dedicated to sharing these Teachings,\npeople around The Buddha gave much significance to his words and his Teachings.\nIf he had “rambling chitchat”, people would become accustomed to his words and\nconversations would be meaningless. They would be disinterested in listening to him and\nunderstanding the depth of his Teachings.\nTherefore, he remained focused on sharing The Teachings, which is The Path to\nEnlightenment, rather than, various unbeneficial, irrelevant, and pointless talk.\nIn this way, he could be much more effective as a Teacher helping to guide countless\npeople to Enlightenment because when he spoke, people listened.\n35", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "The Ascetic Gotama Refrained from Pointless Talk", "sutta_refs": ["DN"], "page": null, "page_start": 35, "page_end": 35, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0f42c389-6713-4635-ae9f-66b5140fce0a", "parent_id": "book-vol12:ch6:commentary:0", "content_type": "commentary", "text": "Chapter 6\nA Monk Refrains from Pointless Talk\nWhereas some Ascetics and Brāhmins remain addicted to such unedifying\nconversation as about Kings, thieves, and ministers of state; talk about\narmies, dangers, and wars; talk about food, drink, garments, and beds; talk\nabout garlands and scents; talk about relations, vehicles, villages, towns,\ncities, and countries; talk about women and talk about heroes; street talk\nand talk by the well; talk about those departed in days gone by; rambling\nchitchat; speculation about the world and about the sea; talk about\nbecoming this or that, a Monk refrains from such distasteful conversation.\nThus he is perfected in morality…\nMonks, do not engage in the various kinds of pointless talk, that is, talk\nabout Kings, thieves, and ministers of state; talk about armies, dangers, and\nwars; talk about food, drink, garments, and beds; talk about garlands and\nscents; talk about relations, vehicles, villages, towns, cities, and countries;\ntalk about women and talk about heroes; street talk and talk by the well; talk\nabout those departed in days gone by; rambling chitchat; speculation about\nthe world and about the sea; talk about becoming this or that.\nFor what reason?\nBecause, Monks, this talk is unbeneficial, irrelevant to the fundamentals of\nthe holy life, and does not lead to fading away of strong feelings, to freedom\nfrom strong feelings, to elimination, to peace, to direct knowledge\n(experience), to Enlightenment, to Nibbāna.\nWhen you talk, Monks, you should talk about: This is discontentedness; you\nshould talk about: This is the cause of discontentedness; you should talk\nabout: This is the elimination of discontentedness; you should talk about:\nThis is the way leading to the elimination of discontentedness.\nFor what reason?\nBecause, Monks, this talk is beneficial, relevant to the fundamentals of the\nholy life, and leads to fading away of strong feelings, to freedom from strong\nfeelings, to elimination, to peace, to direct knowledge (experience), to\nEnlightenment, to Nibbāna.\n36", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "A Monk Refrains from Pointless Talk", "sutta_refs": ["DN"], "page": null, "page_start": 36, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ba30ed4a-1b2d-42ea-b5cd-b59a37d274e9", "parent_id": "book-vol12:ch6:commentary:1", "content_type": "commentary", "text": "Therefore, Monks, an effort should be made to understand: ‘This is\ndiscontentedness’; an effort should be made to understand: ‘This is the\ncause of discontentedness’; an effort should be made to understand: ‘This is\nthe elimination of discontentedness’; an effort should be made to\nunderstand: ‘This is the way leading to the elimination of discontentedness.’\n(Reference: DN 1)\nIn this Teaching from Gotama Buddha, he shares that an Ordained Practitioners should\nnot have “pointless talk” but instead, should focus on sharing The Teachings such as The\nFour Noble Truths.\nIt is The Four Noble Truths that is beneficial and helpful to Students, not pointless talk.\nIt is through sharing these Teachings that Students will find benefit in associating with a\nTeacher and continue to seek guidance.\nDetailed explanation of The Four Noble Truths is available in this same book series found\nin Chapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n37\n\nLowly Arts Are Not the\nWonder of Psychic\nPotency\n38", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "A Monk Refrains from Pointless Talk", "sutta_refs": ["DN"], "page": null, "page_start": 36, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f33a904c-9d64-478d-bfac-1b41d54bab23", "parent_id": "book-vol12:ch7:commentary:0", "content_type": "commentary", "text": "Chapter 7\nThree Kinds of Wonders\n(First Discourse)\nThere are, Brāhmin, these three kinds of wonders.\nWhat three?\n(1) The mystic wonder,\n(2) The wonder of mind-reading, and\n(3) The wonder of instruction.\n——-\n(1) And what, Brāhmin, is the mystic wonder?\nHere, a Monk wields the various kinds of mystic potency: having been one,\nhe becomes many; having been many, he becomes one; he appears and\nvanishes; he goes unhindered through a wall, through a protective barrier,\nthrough a mountain as though through space; he dives in and out of the\nearth as though it were water; he walks on water without sinking as though it\nwere earth; seated cross-legged, he travels in space like a bird; with his hand\nhe touches and strokes the moon and sun so powerful and mighty; he\nexercises mastery with the body as far as the Brahmā world.\nThis is called the mystic wonder.\n(2) And what, Brāhmin, is the wonder of mind-reading?\nThere is one who, by means of some clue, declares: Your thought is thus,\nsuch is what you are thinking, your mind is in such and such a state. And\neven if he makes many declarations, they are exactly so and not otherwise.\nAgain, someone does not declare [the state of mind] on the basis of a clue,\nbut he hears the sound of people, spirits, or deities [speaking] and then\ndeclares: Your thought is thus, such is what you are thinking, your mind is in\nsuch and such a state. And even if he makes many declarations, they are\nexactly so and not otherwise.\n39", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Three Kinds of Wonders", "sutta_refs": ["AN"], "page": null, "page_start": 39, "page_end": 40, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "816d9f35-5c98-4569-99ab-457a6317069f", "parent_id": "book-vol12:ch7:commentary:1", "content_type": "commentary", "text": "Again, someone does not declare [the state of mind] on the basis of a mark,\nor by hearing the sound of people, spirits, or deities [speaking], but he hears\nthe sound of the diffusion of thought as one is thinking and examining some\nmatter] and then declares: Your thought is thus, such is what you are\nthinking, your mind is in such and such a state. And even if he makes many\ndeclarations, they are exactly so and not otherwise.\nAgain, someone does not declare [the state of mind] on the basis of a mark,\nor by hearing the sound of people, spirits, or deities [speaking], or by hearing\nthe sound of the diffusion of thought as one is thinking and examining [some\nmatter], but with his own mind he encompasses the mind of one who has\nattained concentration without thought and examination and he\nunderstands: This person’s mental activities are so disposed that\nimmediately afterward he will think this thought. And even if he makes many\ndeclarations, they are exactly so and not otherwise.\nThis is called the wonder of mind-reading.\n(3) And what, Brāhmin, is the wonder of instruction?\nHere, someone instructs [others] thus: Think in this way and not in that way!\nAttend to this and not to that! Abandon this and enter and reside in that!\nThis is called the wonder of instruction.\n(Reference: AN 3.60)\nIn this Teaching from Gotama Buddha, he shares the three kinds of wonders: the mystic\nwonder, the wonder of mind-reading, and the wonder of instruction.\n(1) The Mystic Wonder is supernatural abilities.\n(2) The Wonder of Mind-Reading is to be able to read someone’s mind knowing their\nfeelings, thoughts, and emotions.\n(3) The Wonder of Instruction is to share The Teachings that lead to Enlightenment as a\nTeacher. The Buddha was known to share Teachings that eliminate ignorance (unknowing\nof true reality) helping Students to awaken the mind to Enlightenment. It is the wonder of\ninstruction that accomplishes this goal.\n40", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "Three Kinds of Wonders", "sutta_refs": ["AN"], "page": null, "page_start": 39, "page_end": 40, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f1a5a61c-a5c4-43e5-9c0b-c84b6ddcad5c", "parent_id": "book-vol12:ch8:commentary:0", "content_type": "commentary", "text": "Chapter 8\nThree Kinds of Wonders\n(Second Discourse)\nThere are three kinds of wonders, Kevaddha, which I, having myself\nunderstood and realized them, have made known to others.\nAnd what are the three?\n(1) The mystic wonder,\n(2) The wonder of mind-reading, and\n(3) The wonder of instruction.\n——-\n(1) And what, Kevaddha, is the mystic wonder?\nIn this case, Kevaddha, suppose that a brother enjoys the possession, in\nvarious ways, of mystic power - from being one he becomes multiform, from\nbeing multiform he becomes one; from being visible he becomes invisible; he\npasses without hindrance to the further side of a wall or a battlement or a\nmountain, as if through air; he penetrates up and down through solid ground,\nas if through water; he walks on water without dividing it, as if on solid\nground; he travels cross-legged through the sky, like the birds on wing; he\ntouches and feels with the hand even the Moon and the Sun, beings of\nmystic power and potency though they be; he reaches, even in the body, up\nto the heavenly realm. And some believer, of trusting heart should behold\nhim doing so. Then that believer should announce the fact to an unbeliever,\nsaying: Wonderful, Sir, and marvelous is the mystic power and potency of\nthat Ascetic.... Then that unbeliever should say to him: Well, Sir! there is a\ncertain charm called the Gandhāra Charm. It is by his own ability that he\nperforms all this.\nNow what think you, Kevaddha? Might not the unbeliever so say?\n‘Yes, Sir; he might.’\nWell, Kevaddha! It is because I perceive danger in the practice of mystic\nwonders, that I disagree, and refrain from, and am reluctant to perform.\n41", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Three Kinds of Wonders", "sutta_refs": ["DN"], "page": null, "page_start": 41, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6813e2c2-100e-40b0-acef-fd611e513203", "parent_id": "book-vol12:ch8:commentary:1", "content_type": "commentary", "text": "(2) And what, Kevaddha, is the wonder of mind-reading?\nSuppose, in this case, Kevaddha, that a brother can make known the heart\nand the feelings, the reasonings and the thoughts, of other beings, of other\nindividuals, saying: So and so is in your mind. You are thinking of such and\nsuch a matter. Thus and thus are your emotions. And some believer, of\ntrusting heart, should see him doing so. Then that believer should announce\nthe fact to an unbeliever, saying: Wonderful, Sir, and marvelous is the mystic\npower and potency of that Ascetic… Then that unbeliever should say to him:\nWell, Sir! there is a charm called the Jewel Charm. It is by his own ability that\nhe performs all this.\nNow what think you, Kevaddha? Might not the unbeliever so say?\n‘Yes, Sir; he might.’\nWell, Kevaddha! It is because I perceive danger in the practice of the wonder\nof mind-reading, that I disagree, and refrain from, and am reluctant to\nperform.\n(3) And what, Kevaddha, is the wonder of instruction?\nSuppose, Kevaddha, that a brother teaches thus: Reason in this way, do not\nreason in that way. Consider thus and not thus. Get rid of this disposition,\ntrain yourself, and remain, in that.\nThis, Kevaddha, is what is called the wonder of instruction.\nAnd further, Kevaddha, suppose that a Tathāgata is born into the world, one\nwho has won the truth, an Arahant, a fully awakened one, abounding in\nwisdom and goodness, joyful, who knows all worlds, unsurpassed as a\nguide to humans willing to be led, a Teacher for gods and humans, a\nPerfectly Enlightened One, a Buddha. He, by himself, thoroughly knows and\nsees, as it were, face to face this universe, - including the worlds above of\nthe gods, the Brahmas, and the Māras, and the world below with its Ascetics\nand Brahmans, its princes and peoples, - and having known it, he makes his\nwisdom known to others. The truth, lovely in its origin, lovely in its progress,\nlovely in its completion, does he proclaim, both in the spirit and in the letter,\nthe higher life does he make known, in all its fullness and in all its purity.\nA Householder or one of his children, or a man of inferior birth in any class\nlistens to that truth; and on hearing it he has confidence in The Tathāgata\n(the one who has found the truth); and when he is possessed of that\nconfidence, he considers thus within himself:\n42", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Three Kinds of Wonders", "sutta_refs": ["DN"], "page": null, "page_start": 41, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "638a302e-319d-4018-99d9-df24cf24b025", "parent_id": "book-vol12:ch8:commentary:2", "content_type": "commentary", "text": "Full of hindrances is household life, a path for the dust of passion. Free as\nthe air is the life of him who has renounced all worldly things. How difficult is\nit for the man who dwells at home to live the higher life in all its fullness, in all\nits purity, in all its bright perfection! Let me then cut off my hair and beard, let\nme clothe myself in the orange-colored robes, and let me go forth from the\nhousehold life into the homeless life?\nThen, before long, renouncing his portion of wealth, be it great or small,\nleaving behind his circle of relatives, be they many or be they few, he cuts off\nhis hair and beard, he clothes himself in the orange-colored robes, and he\ngoes forth from the household life into the homeless life.\nWhen he has thus become an Ascetic, he lives self-restrained by that\nrestraint that should be binding on an Ascetic. Uprightness is his delight, and\nhe sees danger in the least of those things he should avoid. He adopts, and\ntrains himself in, the precepts. He encompasses himself with wholesome\ndeeds in actions and speech. Pure are his means of livelihood, wholesome is\nhis conduct, guarded the door of his senses. Mindful and self-possessed he\nis altogether joyful.\nAnd how, Kevaddha, is his conduct wholesome?\nIn this, Kevaddha, that the Monk, putting away the killing of living beings,\nabandoning the destruction of life. The stick and the sword he has laid aside,\nand reluctant to roughness, and full of mercy, he resides compassionate and\nkind to all creatures that have life. Kevaddha, this is called ‘the wonder of\ninstruction’.\nWith his mind thus serene, made pure, translucent, cultured, free of evil,\nflexible, ready to act, firm and imperturbable (unable to be upset or excited;\ncalm; serene), he directs and bends down his mind to the wisdom of the\ndestruction of the Deadly Floods. He knows as it really is: This is\ndiscontentedness. He knows as it really is: This is the cause of\ndiscontentedness. He knows as it really is: This is the elimination of\ndiscontentedness. He knows as it really is: This is the Path that leads to the\nelimination of discontentedness.\nHe knows as they really are: These are the Deadly Floods. He knows as it\nreally is: This is the cause of the Deadly Floods. He knows as it really is: This\nis the elimination of the Deadly Floods. He knows as it really is: This is the\nPath that leads to the elimination of the Deadly Floods To him, thus knowing,\nthus seeing, the mind is set free from the Deadly Poison of Craving, is set\nfree from Deadly Poison of Anger, is set free from the Deadly Poison of\nlgnorance (unknowing of true reality). In him, thus set free, there arises the\nknowledge of his liberation, and he knows: Rebirth has been destroyed. The\n43", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Three Kinds of Wonders", "sutta_refs": ["DN"], "page": null, "page_start": 41, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a3a44608-2e68-47ce-a45a-a4cf719c3f18", "parent_id": "book-vol12:ch8:commentary:3", "content_type": "commentary", "text": "holy life has been fulfilled. What had to be done has been accomplished.\nAfter this present life there will be no beyond!\nJust, Kevaddha, as if in a mountain fastness there were a pool of water,\nclear, translucent, and serene; and a man, standing on the bank, and with\neyes to see, should perceive the oysters and the shells, the gravel and the\npebbles and the shoals of fish, as they move about or lie within it: he would\nknow: This pool is clear, transparent, and serene, and there within it are the\noysters and the shells, and the sand and gravel, and the shoals of fish are\nmoving about or lying still....This, Kevaddha, is what is called ‘the wonder of\ninstruction’.\nSo these, Kevaddha, are the three kinds of wonders I have understood and\nrealized myself, and made known to others.\n(Reference: DN 11)\nIn this Teaching from Gotama Buddha, he shares the three kinds of wonders: the mystic\nwonder, the wonder of mind-reading, and the wonder of instruction.\n(1) The Mystic Wonder is supernatural abilities. The Buddha explains that “because I\nperceive danger in the practice of mystic wonders, that I disagree, and refrain from, and\nam reluctant to perform”. In other words, he does not perform the mystic wonders.\nThe Buddha explains that because anyone witnessing these supernatural feats would\nthen speak to others who did not witness the feat. That person would then need to rely on\nbelief and would not believe that such a feat is possible. Therefore, The Buddha explains\nthat he does not perform these supernatural abilities because it leads to one needing to\nrely on belief and, most likely, the individual would not believe that such supernatural\nabilities exist. Therefore, they would attribute this supernatural feat to “a certain charm\ncalled the Gandhāra Charm”.\nSince a Buddha is interested in sharing only The Teachings that lead to liberation of mind\nthat are independently verifiable leading to observing the truth to acquire wisdom, he\nchose not to perform these supernatural feats (i.e. miracles) to convince people to learn\nand practice his Teachings. Instead, he was most interested in individuals choosing to\ndevelop determination, dedication, and diligence to learn, reflect, and practice The\nTeachings to experience the results of a peaceful, calm, serene, and content mind with joy\nby eliminating discontentedness through training the mind.\n(2) The Wonder of Mind-Reading is to be able to read someone’s mind knowing their\nfeelings, thoughts, and emotions. Similar to that of the mystic wonder, The Buddha\nexplains that “because I perceive danger in the practice of wonder of mind-reading, that I\ndisagree, and refrain from, and am reluctant to perform”. In other words, he does not\nperform the wonder of mind-reading.\n44", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Three Kinds of Wonders", "sutta_refs": ["DN"], "page": null, "page_start": 41, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "47f8dc3c-b407-42bf-b717-9f60b8754836", "parent_id": "book-vol12:ch8:commentary:4", "content_type": "commentary", "text": "The Buddha explains that because anyone witnessing the mind reading would then speak\nto others who did not witness the mind reading. That person would then need to rely on\nbelief and would not believe that such mind reading is possible. Therefore, The Buddha\nexplains that he does not perform mind reading because it leads to one needing to rely on\nbelief and, most likely, the individual would not believe that mind reading is possible.\nTherefore, they would attribute the mind reading to “a charm called the Jewel Charm”.\nSince a Buddha is interested in sharing only The Teachings that lead to liberation of mind\nthat are independently verifiable leading to observing the truth to acquire wisdom, he\nchose not to perform mind reading to convince people to learn and practice his\nTeachings. Instead, he was most interested in individuals choosing to develop\ndetermination, dedication, and diligence to learn, reflect, and practice The Teachings to\nexperience the results of a peaceful, calm, serene, and content mind with joy by\neliminating discontentedness through training the mind.\n(3) The Wonder of Instruction is to share The Teachings that lead to Enlightenment as a\nTeacher. The Buddha was known to share Teachings that eliminate ignorance (unknowing\nof true reality) helping Students to awaken the mind to Enlightenment. It is the wonder of\ninstruction that accomplishes this goal.\nBecause The Buddha does not perform supernatural abilities nor mind reading he instead\npractices “the wonder of instruction” where he skillfully shares The Teachings that lead to\nEnlightenment.\nThe Buddha then goes on to discuss various aspects of his Teachings that lead to\nEnlightenment. He mentions wholesome conduct, The Four Noble Truths, and the\nelimination of craving, anger, and ignorance (unknowing of true reality) (i.e. The Three\nPoisons, The Three Unwholesome Roots, and The Three Fires),\nThrough the practice of these Teachings, The Buddha explains how a Practitioner can\nthen see clearly just like one might stand on the bank of a water way and clearly be able\nto see oysters, shells, gravel, pebbles, and fish.\nThe Teachings that lead to Enlightenment learned, reflected upon, and practiced will lead\nto being able to see clearly and one can eliminate 100% of all discontentedness.\n45\n\nMonk’s Way of Conduct\nTowards Wonder of\nMystic Power and Other\nKinds of Power\n46", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "Three Kinds of Wonders", "sutta_refs": ["DN"], "page": null, "page_start": 41, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1e27b516-4954-4ab5-b398-e065c843993e", "parent_id": "book-vol12:ch9:commentary:0", "content_type": "commentary", "text": "Chapter 9\nThe Perfectly Enlightened One Prohibits Monks\nfrom\nExhibiting a Wonder of Mystic Power\n(The Venerable Pindola the Bhāradvāja, shown his mystic power, having risen\nabove the ground, having taken hold of that the bowl of the (great) merchant\nof Rājagaha was brought down by him, circled three times around Rājagaha.)\nThen The Perfectly Enlightened One on this occasion, in this connection,\nhaving had The Community of Monks gather, questioned the Venerable\nPindola the Bhãradvāja, saying:\nIs it true, as is said, Bhāradvāja, that the bowl of the (great) merchant of\nRājagaha was fetched down by you?\n‘It is true, Venerable Sir.’\nIt is not suiting, Bhāradvāja, it is not becoming, it is not fitting, it is not worthy\nof an Ascetic, it is not allowable, it is not to be done. How can you,\nBhãradvāja, on account of a cheap wooden bowl exhibit a condition of\nfurther-men, a wonder of mystic power to Householders? As, Bhāradvāja, a\nwoman exhibits her loin-cloth on account of a cheaply stamped māsaka (a\nsmall bean, used as a standard of weight and value; hence a small coin of\nvery low value), even so by you, Bhãradvāja, was a condition of further-men,\na wonder of mystic power exhibited to Householders on account of a cheap\nwooden bowl. It is not, Bhāradvāja, for pleasing those who are not (yet)\npleased nor for increasing the number of those who are pleased, but,\nBhāradvāja, it is displeasing to those who are not pleased as well as to those\nwho are pleased, and it causes wavering in some.\nHaving guided him, having given reasoned talk, he addressed the Monks,\nsaying:\nMonks, a condition of further-men, a wonder of mystic power is not to be\nexhibited to Householders.\nWhoever should exhibit them, there is an offense of wrong-doing.\n47", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "The Perfectly Enlightened One Prohibits Monks", "sutta_refs": [], "page": null, "page_start": 47, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eaac9db2-1873-4681-8ee5-f6a89d2e7563", "parent_id": "book-vol12:ch9:commentary:1", "content_type": "commentary", "text": "Break, Monks, this wooden bowl; having reduced it to fragments, give them\nto Monks as perfume to mix with ointment. And, Monks, a wooden bowl\nshould not be used. Whoever should use one, there is an offense of wrong-\ndoing.\n(Reference: Cv 5.8)\nIn this Teaching from Gotama Buddha, he shares that the Ordained Practitioners should\nnot show or exhibit “mystic power” to Household Practitioners.\nAs the mind awakens to Enlightenment, some beings will experience various abilities such\nas those described by The Buddha in this Chapter and other Chapters.\nMystic power and mind-reading are just a few special abilities that can be experienced by\na being whose mind is purified and awakened.\nAs these special abilities are experienced by a Practitioner, either Ordained or a\nHouseholder, they should not be used to amaze people or for financial gain. These special\nabilities should only be used for purposes that help others attain Enlightenment.\nDisplaying one’s special abilities would be to do so out of arrogance or pride. There is no\nneed to tell others or display for others any special abilities that are experienced as a\nresult of awakening the mind to Enlightenment. To continue further progress on The Path\nto Enlightenment, a Practitioner will need to not cling to these special abilities or have the\ncraving/desire to display them for others. Even discussing one’s special abilities is not\nneeded.\nIf one has developed special abilities, remain humble using them only in situations that\nwould provide benefit, not to project arrogance or pride. If there is arrogance and pride,\nthe mind will not experience Enlightenment.\n48", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "The Perfectly Enlightened One Prohibits Monks", "sutta_refs": [], "page": null, "page_start": 47, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8d29db3b-58ef-4a70-85fe-238f54c4416f", "parent_id": "book-vol12:ch10:commentary", "content_type": "commentary", "text": "Chapter 10\nThe Perfectly Enlightened One Prohibits Monks\nfrom Boasting about a Non-Existence of\nState of Further-Men in Oneself\nWhatever Monk should boast, with reference to himself of a state of further-\nmen (attainment of Jhānas or Stage of Enlightenment), sufficient noble\nwisdom and insight, though not knowing it fully, and saying: This I know, this\nI see, then if later on, he, being pressed or not being pressed, fallen, should\naspire to be purified, and should say: Your Venerable Sir, I said that I know\nwhat I do not know, see what I do not see, I spoke idly, falsely, with conceit\napart from the undue estimate of himself, he also is one who is defeated, he\nis not in communion.\n(Reference: Pi Tv Bu Vb Pj 4)\n49", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "The Perfectly Enlightened One Prohibits Monks", "sutta_refs": [], "page": null, "page_start": 49, "page_end": 49, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9a0a76be-297b-4c38-bc68-08f0acacf8cf", "parent_id": "book-vol12:ch11:commentary", "content_type": "commentary", "text": "Chapter 11\nThe Perfectly Enlightened One Prohibits Monks\nfrom Boasting About a Non-Existence of\nState of Further-Men in Oneself\nWhatever Monk should speak of a condition of further-men (attainment of\nJhānas or Stage of Enlightenment) to one who is not ordained - if it is a fact\nthere is an offense of wrongdoing.\n(Reference: Pi Tv Bu Vb Pc 8)\nIn this Teaching from Gotama Buddha, he shares that Ordained Practitioners should not\ndiscuss their attainments with anyone who is not ordained.\n51", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "The Perfectly Enlightened One Prohibits Monks", "sutta_refs": [], "page": null, "page_start": 51, "page_end": 51, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c69163dc-ac03-4bba-950c-33ad914107a4", "parent_id": "book-vol12:ch12:scripture", "content_type": "scripture", "text": "Chapter 12\nDo Not Be Judgmental Regarding People\nThe Perfectly Enlightened One said to the Venerable Ānanda, by reason of\nthe female Household Practitioner Migasālā states disagreement to The\nFortunate One that her father Purāna was celibate, living apart, abstaining\nfrom sexual intercourse but her paternal uncle Isidatta was not celibate, not\nabstaining from sexual intercourse, but lived a contented married life. When\nthey died, The Fortunate One also declared: They attained to the state of a\nOnce-Returner and have been reborn in the Tusita group [of heavenly\nbeings].\nJudgmental people compare them, saying: ‘This one has just the same\nqualities as the other, so why is one worse and one better?’ This will be for\ntheir lasting harm and suffering.\nIn this case, the person who is sweet-natured … and has listened, learned,\ncomprehended theoretically, and found temporary freedom is better and finer\nthan the other person.\nWhy is that?\nBecause the Teachings-stream carries him along. But who can know this\ndifference except The Tathāgata?\nTherefore, Ānanda, do not be judgmental regarding people.\nDo not pass judgment on people.\nThose who pass judgment on people harm themselves.\nI alone, or one like me, may pass judgment on people.\n(Reference: AN 6.44)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Do Not Be Judgmental Regarding People", "sutta_refs": ["AN"], "page": null, "page_start": 52, "page_end": 54, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c5bc3008-0bcc-41ea-9083-534b0863cda1", "parent_id": "book-vol12:ch12:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that a Practitioner should not be\njudgmental towards people. Being judgmental towards others only harms one’s own\nmind.\nPassing judgment on others only serves to cause separation and division. An Enlightened\nbeing would not be judgmental towards others understanding that this would not create\nharmony and unity in relationships.\n52", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Do Not Be Judgmental Regarding People", "sutta_refs": ["AN"], "page": null, "page_start": 52, "page_end": 54, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ba0bc125-3401-4401-a565-d5eb4e175ffb", "parent_id": "book-vol12:ch12:commentary:1", "content_type": "commentary", "text": "Judgment: attempting to determine what is right or wrong for another person while\nplacing oneself above others with arrogance or pride (i.e. the ego). Comparing that one is\nsuperior or inferior to another person. Attempting to declare who is wholesome or\nunwholesome, good or bad. Judgment is based in “conceit”. Judgment is harmful to the\nmind and needs to be eliminated to attain Enlightenment.\nDiscernment: is wise decision making based in wisdom. Discernment is helpful to the\nmind and needs to be cultivated to attain Enlightenment.\nThe Buddha is helping one of his closest Students Ānanda understand that he is\nincapable of judging what is wholesome and unwholesome and where one might be\nreborn upon death. He explains that only a Buddha would be capable of determining\nwhere one is going to be reborn using the following sentence: “I alone, or one like me,\nmay pass judgment on people”.\nHere, The Buddha was not saying that he would look down on others but instead, that he\nis able to assess one’s mind to determine what realm they would be reborn and only a\nBuddha would be capable of being able to determine one’s next rebirth.\nWhat is a Buddha?\nA “Buddha” is not a Stage of Enlightenment but instead, is a unique type of Enlightened\nbeing. A Buddha is an Arahant who has attained Enlightenment without any assistance of\nTeachers but only through their own efforts of using the world as their Teacher and\nperhaps Teachings of a previously awakened Buddha.\nThere are three primary criteria of what makes a Buddha a Buddha.\n1.) A Buddha awakens to Enlightenment through their own independent journey without\nthe assistance of any Teachers, independently discovering The Teachings that lead to\nEnlightenment.\nA Buddha has fully eliminated The Ten Fetters to attain Enlightenment as an Arahant but\nthey have done so through their own independent journey without the assistance of any\nTeachers, developing deep wisdom of what is needed to attain Enlightenment.\n2.) A Buddha guides countless others to Enlightenment during their lifetime through\nsharing their independently discovered Teachings that led to their own Enlightenment\nduring their independent journey.\nA Buddha has the ability to guide countless beings to the attainment of Enlightenment\nduring their lifetime and after their death. A Buddha will dedicate the remaining time of\ntheir life towards sharing their Teachings and guiding countless beings to Enlightenment.\n3.) Upon a Buddha’s death, they will leave their Teachings in a condition that can be\ncontinually shared assisting countless more beings to Enlightenment after their death.\nA Buddha’s Teachings and Students will continue to guide countless people to\nEnlightenment after a Buddha’s death. A Buddha has already done the hard work of\nfiguring out how to attain Enlightenment. You just need to learn and practice his\nTeachings to improve the condition of the mind and your life.\n53", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Do Not Be Judgmental Regarding People", "sutta_refs": ["AN"], "page": null, "page_start": 52, "page_end": 54, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b6092a95-22a8-48b3-9010-9587187cd7ff", "parent_id": "book-vol12:ch12:commentary:2", "content_type": "commentary", "text": "A Buddha is referred to as a Fully Perfectly Enlightened Buddha, a Perfectly Enlightened\nOne, or a Tathāgata. They are a human being, a Teacher, one with deep compassion for\nall beings and the world. They have deep wisdom to help the world through individuals\nchoosing to learn and practice their Teachings to attain Enlightenment.\nThey are considered Perfectly Enlightened because there are no outside influences that\nhave led to their awakening, so they have “Perfect Enlightenment” where their mind is\nunaffected by any teachings outside of their own independently discovered Teachings\nthat led to their awakening.\nA Buddha will have an excellent memory being able to recall countless past events and\nsituations with stunning accuracy. Unlike other humans, their memory does not fade and\nis not overwritten.\nA Buddha will need to weave their way through a previous Buddha’s Teachings as all\nthings are affected by impermanence, thus, a previous Buddha’s Teachings will not be in\na pure condition.\nA Buddha will be able to easily determine the condition of the mind of another person,\nthen be able to help them with Teachings to eliminate the unwholesome qualities of the\nmind and cultivate wholesome qualities of the mind. A Buddha will be able to observe the\ncondition of another being’s mind but only does so with an interest to help the other being\neliminate the unwholesome qualities from the mind and cultivate wholesome qualities in\nthe mind to guide one towards Enlightenment.\nA Buddha will have a deep practice of their own Teachings, leading by example as a\nliving, breathing, walking example of their Teachings.\nA Buddha will be able to make predictions of the future and understand the future\nprogress of the world as a whole while explaining past events and the current condition of\nthe world through their Teachings.\nA Buddha will know this is their last life without being reborn into any realm of existence.\nThey will have insight into their previous lives and knowledge of their existence in those\nprevious lives. Their only goal will be to lead as many people to Enlightenment as possible\nand to create a strong Community of humans with Enlightenment who will assist others to\nattain Enlightenment and leave strong Teachings that will assist unEnlightened beings to\nbecome Enlightened after a Buddha’s death.\nWhen a Buddha arises in the world, this is your best opportunity to attain Enlightenment.\nA Buddha will have independently realized their Enlightenment and will be experiencing\n“Perfect Enlightenment”. A Buddha will have deep knowledge, deep understanding, and\ndeep wisdom of how to attain Enlightenment through their independent realization of\nEnlightenment.\nA Buddha will be able to teach and guide all humans, who are interested to learn, towards\nEnlightenment.\nA Buddha arising in the world is extremely rare. The last Buddha currently known to the\nworld was Gotama Buddha who died over 2,500 years ago.\n54", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Do Not Be Judgmental Regarding People", "sutta_refs": ["AN"], "page": null, "page_start": 52, "page_end": 54, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "26a84bbd-792a-4cfd-81a3-70204bafe6f9", "parent_id": "book-vol12:ch13:commentary:0", "content_type": "commentary", "text": "Chapter 13\nThe Five Great Thieves\nMonks, there are these five great thieves to be found in the world.\nWhat are the five?\n(1) Monks, here a certain one of the great thieves thought: To be sure, will I,\nsurrounded by a hundred or by a thousand, wander about among villages,\ntowns, and the possessions of Kings, slaying and causing to be slain,\ndestroying and causing destruction, tormenting and causing torment. He, in\nthe course of time, surrounded by a hundred or by a thousand, wanders\nabout among villages, towns, and the possessions of Kings, slaying and\ncausing to be slain, destroying and causing destruction, tormenting and\ncausing torment.\nNow indeed, Monks, a certain unwholesome Monk thought: To be sure, I,\nsurrounded by a hundred or by a thousand, will make an alms-tour among\nvillages, towns and the possessions of Kings, honored, respected,\nappreciated, worshipped, admired, supported by Householders, by those\nwho have gone forth into homelessness, and by the requisites of robes,\nalmsfood, bedding and medicine. He, in the course of time, surrounded by a\nhundred, by a thousand, made an alms-tour among villages, towns and the\npossessions of Kings, honored, respected, appreciated, worshipped,\nadmired, supported by Householders and receiving the requisites of\nrobes, almsfood, bedding and medicine for those who go forth into\nhomelessness.\nThis, Monks, is the first great thief found existing in the world.\n(2) Again, Monks, here a certain unwholesome Monk, having mastered\nthoroughly Teachings and the discipline made known by The Tathāgata,\ntakes it for his own.\nThis, Monks, is the second great thief found existing in the world.\n(3) Again, Monks, here a certain unwholesome Monk, blames a follower of\nthe pure Brahma-life, one leading the absolutely pure Brahma-life, for an\nunfounded breach of the Brahma-life.\nThis, Monks, is the third great thief found existing in the world.\n55", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "The Five Great Thieves", "sutta_refs": [], "page": null, "page_start": 55, "page_end": 61, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e112d4c3-02dc-4a16-ab23-04c93fa837b1", "parent_id": "book-vol12:ch13:commentary:1", "content_type": "commentary", "text": "(4) Again, Monks, a certain unwholesome Monk favors and persuades a\nHouseholder on account of those things which are important possessions of\nThe Community, on account of those things which are its important\nrequisites, that is to say, a park, a site for a park, a vihāra (monastery), a site\nfor a vihāra, a couch, a chair, a bolster, a pillow, a brass vessel, a brass jar, a\nbrass pot, a brass receptacle, a razor, an axe, a hatchet, a hoe, a spade, a\ncreeper, bamboo, muñja-grass, babbaja-grass, tina-grass, clay, wooden\narticles, earthen-ware articles.\nThis, Monks, is the fourth great thief found existing in the world.\n(5) Monks, in the world with the heavenly beings and including Māra,\nincluding the Brahmā-world, including Ascetics and Brāhmins, including\nbreathing things, including heavenly beings and men, this is the chief great\nthief: he who claims a non-existent state of further-men (Enlightenment),\nwhich has not been attained.\nWhat is the reason for this?\nMonks, you have eaten the country’s almsfood by theft.\n(Reference: Pi Tv Bu Vb Pj 4)\nIn this Teaching from Gotama Buddha, he shares how unwholesome Ordained\nPractitioners can be considered a thief and would be eating the country’s almsfood by\ntheft.\nIt requires an extensive amount of time, effort, energy, and resources for Household\nPractitioners to support a Community of Ordained Practitioners. Household Practitioners\napply time, effort, energy, and resources towards the sustaining of their own life and\nchoose to generously share with Ordained Practitioners and Teachers to support them in\nfurther progress towards the attainment of Enlightenment.\nThrough the support provided by the Household Practitioners, Ordained Practitioners and\nTeachers should then provide Household Practitioners with Teachings to benefit and\nimprove their life. In this way, there is a beneficial exchange through a practice of\ngenerosity by all.\nFor the benefit of the Ordained Practitioners and Teachers to have all the basic\nnecessities provided by their Students, Ordained Practitioners and Teachers should have\nan enormous amount of gratitude, appreciation, and respectful for all Household\nPractitioners as they are providing the hard work and generosity to accumulate and share\nlife sustaining necessities.\nTherefore, all Ordained Practitioners and Teachers should ensure they are determinate,\ndedicated, and diligent in the development of the life practice so that they will then be\nable to offer Teachings back to the Household Practitioners. In this way, there is an\n56", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "The Five Great Thieves", "sutta_refs": [], "page": null, "page_start": 55, "page_end": 61, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2c06f842-28ed-49f6-abfd-cc3a4d528942", "parent_id": "book-vol12:ch13:commentary:2", "content_type": "commentary", "text": "exchange that allows a community of people to progress and grow within these\nTeachings.\nBut, if an Ordained Practitioner or Teacher is not taking the role they have chosen to\nseriously learn, reflect, and practice but instead, are continuing their unwholesome ways\nlacking diligence to develop their practice, they are “stealing” from the Household\nPractitioners.\nThe Buddha described five (5) types of thieves and how Ordained Practitioners are\nstealing.\n1.) The Buddha describes unwholesome Ordained Practitioners who are actively working\nto cause death, destruction, and torment within The Community of Household\nPractitioners as a thief. While their actions are to cause destruction, they still collect\ndonations from The Community. They are not actively working to build up The Community\nthrough sharing these wholesome Teachings, but instead, are actively working to conspire\nagainst The Community through attempting to bring destruction. An individual who\nfunctions in this way is being described as a thief by Gotama Buddha.\n2.) The Buddha describes unwholesome Ordained Practitioners who deeply learn his\nTeachings and then steal them by claiming those Teachings originate with them, not The\nBuddha. Anyone who learns and practices these Teachings experiencing the results of\nany attainments to include Enlightenment would have deep gratitude, appreciation, and\nrespect for Gotama Buddha while providing him all the credit for his hard work to bring\nthese Teachings into the world. An individual who claims these Teachings are their own is\nbeing described as a thief by Gotama Buddha.\n3.) The Buddha describes unwholesome Ordained Practitioners who blame people of\nother traditions that they have broken their practice of those Teachings without evidence\nor proof. In reality, it is not the role or responsibility of one person to point out the lack of\nwisdom or practice of another. This would only lead to difficulties in ones relationships.\nInstead, an individual should only share guidance on The Path to Enlightenment if\nsomeone has asked for guidance. Offering unsolicited guidance to another person would\nbe to do so based on one’s own craving/desire/attachment including conceit. If there is\narrogance or pride in the mind, one might attempt to provide unsolicited guidance to\nothers. This will only lead to complications. A wise Practitioner should only share\nTeachings with others when guidance is requested. An individual who functions in this\nway is being described as a thief by Gotama Buddha.\n4.) The Buddha describes unwholesome Ordained Practitioners who specifically ask\nHousehold Practitioners for specific offerings attempting to persuade someone to make\ncertain offerings. Instead, a wholesome Ordained Practitioner would practice The Second\nPrecept and await what is given, rather than, make specific requests of others. An\nindividual who functions in this way is being described as a thief by Gotama Buddha.\n5.) The Buddha describes an Ordained Practitioner who claims to be Enlightened as “the\nchief great thief”. There is no reason to declare to another person that one feels they are\nEnlightened. One of the best ways to know someone is not Enlightened is that they will\ntell you they are Enlightened.\nAn Enlightened being’s mind is so peaceful, calm, serene, and content with joy, that they\nhave no craving/desire to tell others they are Enlightened. There is no purpose to telling\n57", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "The Five Great Thieves", "sutta_refs": [], "page": null, "page_start": 55, "page_end": 61, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2c215882-9006-45da-91af-8165860b7446", "parent_id": "book-vol12:ch13:commentary:3", "content_type": "commentary", "text": "others that one feels they are Enlightened. Doing so would mean that one has arrogance\nand pride (i.e. conceit), therefore, they could not be Enlightened. An individual who\nfunctions in this way is being described as a thief by Gotama Buddha.\nBoasting About One’s Attainments\nYou should not compare or profess to another person which Stage of Enlightenment you\nfeel you have attained. Self declared attainment has no beneficial purpose and oftentimes\ncomes from arrogance and pride, the ego, while being fraught and filled with errors.\nOne goal of these Teachings is to eliminate arrogance and pride, the ego, therefore, if a\nPractitioner is declaring their self determined Stage of Enlightenment, there is still\narrogance and pride. A Practitioner sharing with others what they feel they have attained\nis an indication that the mind is not yet Enlightened.\nAn Enlightened being would have no need or desire to profess what they feel the mind\nhas attained. An Enlightened mind is so peaceful, calm, serene, and content with joy that\nan Enlightened being will just be enjoying life rather than attempting to convince others or\nboasting about what they feel they have attained.\nSelf determination of attainment of any Stage of Enlightenment is fraught and filled\nwith errors.\nWhile one should consistently apply effort towards learning, reflecting, and practicing The\nTeachings to include understanding The Four Stages of Enlightenment, these are used for\npersonal development to guide a Practitioner’s journey assisting you on the path to higher\nand higher degrees of attainment not as a way to brag, show off or profess to others what\nyou feel you have attained. Convincing the mind that it has attained any of these Stages\nof Enlightenment or that the mind is actually Enlightened is dangerous for the mind.\nThe ego is constantly going to be interested to convince the mind it is more Enlightened\nthan it really is. The ego is equivalent to a “bad tenant” who never pays rent and doesn’t\nwant to leave the residence. The bad tenant, the ego, needs to be evicted but every time\nthings move in that direction it tries to convince the mind it is more Enlightened than it\nreally is because the ego does not want to leave. The bad tenant keeps wanting to stay\nbut yet provides no benefit whatsoever and continually attempts to convince the mind it is\nEnlightened so that the bad tenant, the ego, can stick around.\nYou need to evict the ego and as long as the mind is convinced that it is experiencing\nhigher and higher degrees of attainment, then there is the risk or danger that arrogance\nand pride will arise, thus, halting any forward progress. With arrogance and pride (i.e. the\nego), the mind will want to measure and compare what it feels it has attained to others\ncreating unwholesome decisions that produce separation rather than harmony amongst\nfriendly Practitioners and “all beings”. The mind could become judgmental looking down\non others rather than practicing loving-kindness and compassion with an interest in\nseeing all beings attain Enlightenment.\nYou should never believe you have attained Enlightenment and continuously pursue this\npath your entire life. Should you ever feel you have attained Enlightenment and are\n“done”, the mind can become “sluggish or complacent” and halt your progress on this\npath.\n58", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "The Five Great Thieves", "sutta_refs": [], "page": null, "page_start": 55, "page_end": 61, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "275de887-958a-4144-a286-b62372a246f0", "parent_id": "book-vol12:ch13:commentary:4", "content_type": "commentary", "text": "Arrogance and pride can arise in the mind if one becomes absorbed, engrossed or\nfascinated with progressing through The Four Stages of Enlightenment. As soon as any\narrogance, pride, or ego arises, the mind is not experiencing Enlightenment.\nIf any of this is occurring in the mind, the mind is not Enlightened and is essentially\nsabotaging a Practitioner’s ability to experience more progress. Through never convincing\nthe mind that it is truly Enlightened, even when all discontentedness has been eliminated,\nthen, the mind can continue to reside protected from any potential arising of arrogance\nand pride (i.e. the ego), and continue to experience increased benefits as the mind\nbecomes more and more Enlightened.\nWhile we use the term Enlightenment, this mental state is not a destination that once one\narrives, everything is complete. Instead, as the mind arrives to Enlightenment having\neliminated all discontentedness, a Practitioner can experience increased benefits of the\nEnlightened mind as the brilliance and brightness of the Enlightened mind shine through\nmore and more. If one convinces themselves they are Enlightened and are actually\n“done”, then they would not experience the continued and increasing benefits of the mind\nentering into an even higher degree of Enlightenment.\nThere will be glimpses of Enlightenment as you develop your practice. Whether it be in\nmeditation, during the daily activities, or for multiple minutes, hours, weeks, months, etc.\nas one progresses. These glimpses are similar to a flickering lightbulb that is struggling to\nshine bright on a consistent and ongoing basis. These glimpses of Enlightenment help a\nPractitioner to observe the possibilities of what one is headed towards and that they are\nheaded in the right direction. But the mind needs to remain unaffected by these\nmomentary or elongated and impermanent experiences. The mind needs to remain\nunaffected by the improved condition of the mind to be able to experience more and\nmore awakening of the mind.\nThe mind could experience multiple minutes, hours, weeks, months, etc. with the\nreturning of discontentedness at any moment. A wise Practitioner needs to remain\ndetermined, dedicated, and diligent to apply effort watching over the mind with\nmindfulness or awareness of mind. If one proceeds without guarding the mind with\nmindfulness, then cravings/desires/attachments can emerge from the corners of the mind\nproducing discontentedness.\nJust like the mind will experience flickering and glimpses of Enlightenment as the mind is\ndeveloped, the mind will also experience a flickering diminishing of cravings/desires/\nattachments and discontentedness.\nAs discontentedness is gradually being extinguished, the qualities of the Enlightened\nmind are continuing to increase. All the while, the Practitioner is having experiences in the\nmind they never knew existed and the mind can become quite blissful and elated. It is\nimportant to reside unaffected by these experiences continuing to bring the mind back to\nthe middle. If the mind takes great pleasure in what it is experiencing, this is dangerous\nand risky as the mind then continues to crave these pleasant feelings stalling progress.\nThis is yet another reason guidance with a Teacher is so important. As the mind moves\nand shifts through the preliminary phases of the Jhānas and into The Four Stages of\nEnlightenment, a Practitioner is going to need support from someone who has\nexperienced what they are experiencing. This will allow a Practitioner to gain the insight\nand Teachings needed to continue forward development through seeking guidance of\nhow to continue the mind’s cultivation.\n59", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "The Five Great Thieves", "sutta_refs": [], "page": null, "page_start": 55, "page_end": 61, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ef026480-c686-4344-8022-720bb6464f1f", "parent_id": "book-vol12:ch13:commentary:5", "content_type": "commentary", "text": "An Enlightened being is not going to profess or boast that they are Enlightened. There are\nmany reasons why an Enlightened being would not share they are Enlightened. Some of\nthose reasons are shared in the following:\n1.) To declare one is Enlightened is to do so with arrogance, pride, and ego. An\nEnlightened being does not have arrogance, pride, or ego. So if someone declares they\nare Enlightened, you can be sure they are not Enlightened.\n2.) If an Enlightened being says they are Enlightened, an unEnlightened being has no way\nto determine if that is true or false. So it is unbeneficial for one to declare they are\nEnlightened as this would be unbeneficial speech and an Enlightened being does not\nspeak in unbeneficial ways.\nEnlightened beings or those close to Enlightenment can determine for themselves if one\nis or is not Enlightened so an Enlightened being has no need to share with an Enlightened\nbeing whether they are or are not Enlightened because they can determine it for\nthemselves.\n3.) An Enlightened being is not interested in declaring that they are Enlightened but\ninstead, would be more interested in assisting others to attain Enlightenment. Declaring\none is Enlightened is to seek admiration from others rather than helping others to attain\nEnlightenment. An individual who shares that they are Enlightened is seeking attention\nand admiration from others, rather than finding ways to share these Teachings in a way\nthat invites people to learn, reflect, and practice to experience the results for themselves.\nIf an individual is seeking attention and admiration, there is still craving/desire in the mind,\ntherefore, they are not yet Enlightened.\nAn Enlightened being does not need others to know they are Enlightened to help people\ntowards the attainment of Enlightenment. They are wise enough to be able to help others\nwithout the requirement of others knowing they are Enlightened.\nDiscussion of one’s own Stage of Enlightenment serves no wholesome purpose, so there\nis no need to discuss it. The Buddha established a guideline to not declare, profess,\nboast, or discuss about one’s own attainments as described in this Teaching.\n60\n\nA Noble Disciple\nAbandons Acts of\nLowly Arts\n61", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "The Five Great Thieves", "sutta_refs": [], "page": null, "page_start": 55, "page_end": 61, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "52a3bc35-64b5-416a-af80-4d74a3c362b9", "parent_id": "book-vol12:ch14:scripture:0", "content_type": "scripture", "text": "Chapter 14\nA Noble Disciple Abandons Wrong Livelihood\nTherein, Monks, Right View comes first.\nAnd how does Right View come first?\nOne understands wrong livelihood as wrong livelihood, and Right Livelihood\nas Right Livelihood; this is one’s Right View.\nAnd what, Monks, is wrong livelihood?\nScheming, flattery, hinting, belittling, pursuing gain with gain: this is wrong\nlivelihood.\nAnd what, Monks, is Right Livelihood?\nRight Livelihood, I say, is twofold: there is Right Livelihood that is affected by\ntaints (fetters), taking part in merit, ripening in the material gain; and there is\nRight Livelihood that is noble, taintless, world-transcending, a factor of the\npath.\nAnd what, Monks, is Right Livelihood that is affected by taints, taking part in\nmerit, ripening in the material gain?\nHere, Monks, a Noble Disciple abandons wrong livelihood and gains his\nliving by Right Livelihood: this is Right Livelihood that is affected by taints,\ntaking part in merit, ripening in the material gain.\nAnd what, Monks, is Right Livelihood that is noble, taintless, world-\ntranscending, a factor of the path?\nThe desisting from wrong livelihood, the abstaining, refraining, withholding\nfrom it in one whose mind is noble, whose mind is taintless, who possesses\nthe noble path and is developing the noble path: this is Right Livelihood that\nis noble, taintless, world-transcending, a factor of the path.\nOne makes an effort to abandon wrong livelihood and to enter upon Right\nLivelihood; this is one’s Right Effort.\nMindfully one abandons wrong livelihood, mindfully one enters upon and\nresides in Right Livelihood; this is one’s Right Mindfulness.\n62", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "A Noble Disciple Abandons Wrong Livelihood", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 62, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "69029375-eebf-43f2-96bd-95bdb9107023", "parent_id": "book-vol12:ch14:scripture:1", "content_type": "scripture", "text": "Thus these three states run and circle around Right Livelihood, that is, Right\nView, Right Effort, and Right Mindfulness.\nTherein, Monks, Right View comes first.\nAnd how does Right View come first?\nIn one of Right View, Right Intention comes into being;\nin one of Right Intention, Right Speech comes into being;\nin one of Right Speech, Right Action comes into being;\nin one of Right Action, Right Livelihood comes into being;\nin one of Right Livelihood, Right Effort comes into being;\nin one of Right Effort, Right Mindfulness comes into being;\nin one of Right Mindfulness, Right Concentration comes into being;\nin one of Right Concentration, Right Wisdom comes into being;\nin one of Right Wisdom, Right Liberation comes into being.\nThus, Monks, the path of the disciple in higher training possesses eight\nfactors, the Arahant possesses ten factors.\nTherein, Monks, Right View comes first.\nAnd how does Right View come first?\nIn one of Right View, wrong view is abolished, and the many evil\nunwholesome states that originate with wrong view as condition are also\nabolished, and the many wholesome states that originate with Right View as\ncondition come to fulfillment by development.\nIn one of Right Intention, wrong intention is abolished, and the many evil\nunwholesome states that originate with wrong intention as condition are also\nabolished, and the many wholesome states that originate with Right\nIntention as condition come to fulfillment by development.\nIn one of Right Speech, wrong speech is abolished...\nIn one of Right Action, wrong action is abolished…\nIn one of Right Livelihood, wrong livelihood is abolished...\nIn one of Right Effort, wrong effort is abolished…\nIn one of Right Mindfulness, wrong mindfulness is abolished...\nIn one of Right Concentration, wrong concentration is abolished...\nIn one of Right Wisdom, wrong wisdom is abolished…\nIn one of Right Liberation, wrong liberation is abolished, and the many evil\nunwholesome states that originate with wrong liberation as condition are\n63", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "A Noble Disciple Abandons Wrong Livelihood", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 62, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5b8d9c8a-e26c-41a0-8607-2e4edfcea35a", "parent_id": "book-vol12:ch14:scripture:2", "content_type": "scripture", "text": "also abolished, and the many wholesome states that originate with Right\nLiberation as condition come to fulfillment by development.\nThus, Monks, there are twenty factors on the side of the wholesome, and\ntwenty factors on the side of the unwholesome.\nThis Teachings discourse on the Great Forty has been set rolling and cannot\nbe stopped by any Ascetic or Brāhmin or god or Māra or Brahmā or anyone\nin the world.\nMonks, if any Ascetic or Brāhmin thinks that this Teachings discourse on the\nGreat Forty should be criticized and rejected, then there are ten legitimate\ndeductions from his assertions that would provide grounds for finding fault\nwith him here and now.\nIf that worthy one finds fault with Right View, then he would honor and praise\nthose Ascetic and Brāhmins who are of wrong view.\nIf that worthy one finds fault with Right Intention, then he would honor and\npraise those Ascetics and Brāhmins who are of wrong intention.\nIf that worthy one finds fault with Right Speech, then he would honor and\npraise those Ascetics and Brāhmins who are of wrong speech.\nIf that worthy one finds fault with Right Action, then he would honor and\npraise those Ascetics and Brāhmins who are of wrong action.\nIf that worthy one finds fault with Right Livelihood, then he would honor and\npraise those Ascetics and Brāhmins who are of wrong livelihood.\nIf that worthy one finds fault with Right Effort, then he would honor and\npraise those Ascetics and Brāhmins who are of wrong effort.\nIf that worthy one finds fault with Right Mindfulness, then he would honor\nand praise those Ascetics and Brāhmins who are of wrong mindfulness.\nIf that worthy one finds fault with Right Concentration, then he would honor\nand praise those Ascetics and Brāhmins who are of wrong concentration.\nIf that worthy one finds fault with Right Wisdom, then he would honor and\npraise those Ascetics and Brāhmins who are of wrong wisdom.\nIf that worthy one finds fault with Right Liberation, then he would honor and\npraise those Ascetics and Brāhmins who are of wrong liberation.\n64", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "A Noble Disciple Abandons Wrong Livelihood", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 62, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7557094b-807f-49fb-a16b-7ae94aac8ff7", "parent_id": "book-vol12:ch14:scripture:3", "content_type": "scripture", "text": "If any Ascetic or Brāhmin thinks that this Teachings discourse on the Great\nForty should be criticized and rejected, then these are ten legitimate\ndeductions from his assertions that would provide grounds for finding fault\nwith him here and now.\nMonks, even those Teachers from Okkala, Vassa and Bhañña, who held the\ndoctrine of non-causality, the doctrine of non-action, and the doctrine of\nnihilism, would not think that this discourse of the Teachings on the Great\nForty should be criticized and rejected.\nWhy is that?\nFor fear of blame, attack, and evidence that they are incorrect.\n(Reference: MN 117)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "A Noble Disciple Abandons Wrong Livelihood", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 62, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dd51772b-404d-4c5a-a632-bb546189029d", "parent_id": "book-vol12:ch14:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares more details about Right Livelihood and\nWrong Livelihood.\nTo understand this Teaching, it is helpful to explore other Teachings The Buddha shared\nrelated to Right Livelihood and to fully understand “What is Right Livelihood”.\nRight Livelihood: A livelihood is how you earn your living through daily life to sustain your\nlife in a career, profession, or lifestyle. Our livelihood is the work or activities we do on a\ndaily basis such as an occupation or lifestyle to sustain our life (i.e. stay at home parent,\nvolunteer, retired person, holy life, administrative support, waste removal, cleaning\nservices, doctor, politician, entrepreneur, etc.). A livelihood to sustain our life should not\ncause any harm to other beings. If we cause harm to other beings in order to sustain our\nown life, this is going to produce harm in our own life.\nFor example, are you a doctor, nurse, auto mechanic, street cleaning engineer, food\nserver, waste removal technician, etc. Are you conducting a livelihood that is wholesome\nand helpful to society and humanity, “yes”, this is a Right Livelihood. You should not\ncause any harm through your livelihood.\nEach person has a livelihood whether the goal is to acquire financial support or not. A\nlivelihood is the career, profession, or lifestyle one chooses. In some cases, a person may\nchoose to pursue personal interests and skills rather than financial goals or a career. A\nstay at home parent is still a livelihood as this is a contribution to society and humanity\nproviding life sustaining activities but may not have a direct salary associated with the\nday-to-day responsibilities.\nA livelihood is not necessarily solely to make money or produce wealth but instead is how\nwe choose to contribute our time, effort, and energy towards life sustaining activities for\nus and our family. Finding life supporting activities, a livelihood, that allow us to generate\nincome to support our life through helping others or just purely providing life sustaining\nactivities that we perform as a role in society, is our livelihood. Through finding a\nlivelihood that you enjoy while also providing income or life sustaining needs will ensure a\nsuccessful livelihood.\n65", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "A Noble Disciple Abandons Wrong Livelihood", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 62, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "855092c5-38a0-4f26-b2b0-123645a71155", "parent_id": "book-vol12:ch14:commentary:1", "content_type": "commentary", "text": "For those who do generate income through their livelihood, focus on finding something\nyou enjoy that happens to also provide financial support. This will ensure the best\noutcome and enthusiasm for your daily life. If you select a livelihood solely on the bases\nof making money, acquiring wealth, power, prestige, or a specific title, then you will find\nthe mind will struggle to perform your duties and responsibilities on an ongoing consistent\nbasis perhaps even becoming bored or disinterested.\nIf you find a livelihood that is helping others, you enjoy the profession, and you\nhappen to be able to acquire financial income to sustain your life and the life of\nthose close to you, this will be the best match.\nThe mind will be motivated and enthusiastic to perform the daily responsibilities of the\nlivelihood with ease. Finding a livelihood where you can acquire an income, help others,\nand you enjoy the activities required on a daily basis, will ensure that you never “work” one\nday in your life. Your profession will not feel like “work” but instead it is just one way that\nyou help the world through your daily efforts and it happens to generate life sustaining\nresources for you and your family. Your livelihood is part of your life practice and we can\nmake conscious and wise choices to ensure we are meeting our goals while also helping\nothers through our livelihood.\nGotama Buddha gave us five livelihoods that we should not engage in as they cause\nharm to other beings, thus, unwholesome Kamma production: business in weapons,\nbusiness in living beings (animals, slaves, human trafficking), business in meat, business\nin substances that cause heedlessness, and business in poisons. These all cause harm in\nthe world, thus, if we choose to sustain our life based on these “wrong livelihoods” then\nwe will experience harm.\n66", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "A Noble Disciple Abandons Wrong Livelihood", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 62, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "531c46cb-438b-4f96-8fdb-dc02cc669fd9", "parent_id": "book-vol12:ch14:commentary:2", "content_type": "commentary", "text": "Trades Not to Be Plied\nMonks, a Household Practitioner should not engage in these five trades.\nWhat five?\nBusiness in weapons,\nbusiness in living beings,\nbusiness in meat,\nbusiness in substances that cause heedlessness,\nand business in poisons.\nA Household Practitioner should not engage in these five trades.\n(Reference: AN 5.177)\n—————\nAnd what, Monks, is wrong livelihood?\nScheming, flattery, hinting, belittling, pursuing gain with gain: this is wrong livelihood.\n(Gotama Buddha)\n(Reference: MN 117)\nThese are aspects of practice that one is being guided to avoid while practicing one’s\nlivelihood.\nScheming: corruption or deception.\nFlattery: excessive and insincere praise, given especially to further one’s own interests.\nHinting: suggest or indicate something indirectly or covertly. Not being direct, clear, and\nto the point with one’s work activities.\nBelittling: talking down to others in negative and disparaging ways in the attempt to\ndiminish others’ work.\nPursuing gain with gain: doing work just for profit or greed, without a real interest to\nprovide benefit to humanity through one’s livelihood.\nAs long as your livelihood is not involved in any of these five (5) wrong livelihoods, you are\nnot pursuing a livelihood solely for the purpose of “gain” or selfish desires (i.e. solely for\nfame or fortune), and you conduct your livelihood with high ethics (i.e. without scheming\nor corruption), you are practicing “Right Livelihood”.\nOrdained Practitioners have guidance from Gotama Buddha beyond these five (5)\nlivelihoods that are considered “wrong livelihood”. For example, Gotama Buddha\nprovided guidance that Ordained Practitioners who provide tattoos, palm reading, spells,\npredictions based on astronomy, and other types of “livelihoods” are practicing “wrong\n67", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "A Noble Disciple Abandons Wrong Livelihood", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 62, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "24e339dd-0ed5-4b93-9221-9b3ed8ae3206", "parent_id": "book-vol12:ch14:commentary:3", "content_type": "commentary", "text": "livelihood”. Gotama Buddha’s Teachings have much more details on “Right Livelihood”\nfor Ordained Practitioners.\nGotama Buddha’s objectives for Ordained Practitioners was to keep them focused on\nlearning, practicing, and sharing these Teachings so that they could eliminate\ndiscontentedness in the mind for themselves and guide humanity in eliminating\ndiscontentedness in their mind. Therefore, Ordained Practitioners who focus on\nlivelihoods other than learning, practicing, and sharing The Teachings are not practicing\n“Right Livelihood”.\nOrdained Practitioners are sustained through offerings by Household Practitioners. So it is\nimportant that they develop their own practice of these Teachings and then share those\nTeachings with Household Practitioners so they can benefit from The Teachings and\nimprove their life. If Ordained Practitioners are not learning, reflecting, and practicing The\nTeachings so that they can then share The Teachings with Household Practitioners, they\nare benefiting from the offerings and hard work of Household Practitioners without\nproviding anything in return that is beneficial to Household Practitioners. This was not\nhow Gotama Buddha intended The Community of Ordained Practitioners to function,\nthus, he established many “wrong livelihoods” that involved distracting Ordained\nPractitioners from their work to develop a life practice and then teach others.\nRecently, marijuana has become known as a substance once thought of as a “drug” but\nnow many people are realizing its medicinal qualities. For one to sell this medication\nthrough proper legal channels as a “medication” with the intention to help, that would still\nbe considered a “Right Livelihood”. You will find more on the topic of marijuana in the\nChapter titled “The Five Precepts: A Householders Guide to Daily Practice” (Chapter 7) of\nthe book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).\nThe Buddha explains in this Teaching how it is important to establish Right View in order to\nunderstand and practice Right Livelihood. Once someone is practicing a livelihood that is\nnot one of the “Trades Not to Be Plied”, to fully practice Right Livelihood, a Practitioner will\nthen need to dig deeper into their life practice to fully establish Right Livelihood as is being\ndescribed in this Teaching.\nThe Buddha further describes Right Livelihood beyond “Trades Not to Be Plied” describing\nspecific details about Right Livelihood. He shares that Right Livelihood “is twofold: there is\nRight Livelihood that is affected by taints (fetters), taking part in merit, ripening in the\nmaterial gain; and there is Right Livelihood that is noble, taintless, world-transcending, a\nfactor of the path”.\n1.) Right Livelihood that is affected by taints, taking part in merit, ripening in the\nmaterial gain: is to “abandon wrong livelihood and gains his living by Right Livelihood: this\nis Right Livelihood that is affected by taints, taking part in merit, ripening in the material\ngain”. In other words, a Practitioner is not practicing any of the “Trades Not to Be Plied” but\nyet, their livelihood is still affected by The Ten Fetters, they provide generous offerings to\nsupport the continuation of these Teachings to accumulate merit, and the goal is to acquire\nwealth.\n- Affected by taints: affected by The Ten Fetters to include craving, anger, and ignorance\n(unknowing of true reality). A Practitioner could be in a livelihood that they are only doing\nout of a craving/desire for money but they lack enthusiasm and deep interest to fulfill their\nrole in this livelihood. The livelihood could feel dull, boring, as if there is no future or real\n68", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "A Noble Disciple Abandons Wrong Livelihood", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 62, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "227a7e28-ce73-47fe-9284-9462a3c62c38", "parent_id": "book-vol12:ch14:commentary:4", "content_type": "commentary", "text": "purpose to what they are doing on a daily basis to contribute to society. The mind can\nstruggle to perform the livelihood on a regular basis and the individual feels at a loss for a\nreal sense of purpose in their livelihood.\n- Taking part in merit: providing generous offerings to support the continuation of these\nTeachings to accumulate merit (i.e. wholesome Kamma). Through providing meritorious\nofferings to continue these Teachings, an individual would be coming in close contact with\nTeachers who are able to then guide them in improving their practice so that they can\nmove towards an improved life practice and further improving the condition of the mind\nand their life. This would help a Practitioner move towards a “taintless” livelihood to be\nable to fully practice Right Livelihood.\n- Ripening in the material gain: a goal to acquire material wealth.\nAs long as a Practitioner is performing a livelihood in this way, the mind will not yet be\ncompletely Enlightened. The mind is still affected by The Ten Fetters and defilements of\ncraving, anger, and ignorance (unknowing of true reality). Therefore, life will not be fully\nand completely fulfilling due to one’s choice to remain in a livelihood that is affected by the\ntaints (i.e. craving, anger, and ignorance) and only to seek material gain. Moving to\npracticing a livelihood as described in the second part of this Teaching will improve the\ncondition of the mind and one’s life as their livelihood would be taintless (i.e. no longer\naffected by craving, anger, and ignorance (unknowing of true reality)).\n2.) Right Livelihood that is noble, taintless, world-transcending, a factor of the path:\nis to “desist from wrong livelihood, the abstaining, refraining, withholding from it in one\nwhose mind is noble, whose mind is taintless, who possesses the noble path and is\ndeveloping the noble path: this is Right Livelihood that is noble, taintless, world-\ntranscending, a factor of the path”. In other words, a Practitioner is not practicing any of\nthe “Trades Not to Be Plied”, the Practitioner is Enlightened (i.e. noble), therefore, their\nmind is not affected by The Ten Fetters (i.e. taintless) in the selection and execution of\ntheir livelihood.\n- Whose mind is taintless: a Practitioner’s mind is no longer affected by The Ten Fetters to\ninclude craving, anger, and ignorance (unknowing of true reality). The livelihood one has\nselected is meaningful and they have enthusiasm with deep interest to fulfill their role in\nthis livelihood. The livelihood will feel inspiring, uplifting, motivating, and there will be a real\npurpose that is contributing to society. The mind will be at ease and enjoy fulfilling the\nlivelihood on a regular basis and the individual will feel that they have found their true\npurpose, such that, the livelihood will not even feel like “work”.\n“Right Livelihood that is noble, taintless, world-transcending, a factor of the path” is to\npractice a livelihood that is not affected by craving, anger, or ignorance (unknowing of\ntrue reality). While a “taintless” livelihood would not be one of the five wrong livelihoods,\none would also have developed a livelihood that is not based on decision making\ninvolving any of the fetters/taints/pollution of mind described in The Ten Fetters. By the\ntime one is experiencing Enlightenment, they would have understood and be practicing a\nRight Livelihood that is life sustaining but also fulfilling, motivating, and one is\nenthusiastically performing the daily responsibilities of the livelihood with ease.\nThe Practitioner is not performing the livelihood based on craving/desire to experience\nconditioned pleasant feelings but instead, they have selected a livelihood that is fulfilling,\nmotivating, and one has enthusiasm to perform the livelihood without any craving/desire\n69", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "A Noble Disciple Abandons Wrong Livelihood", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 62, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5ea7d782-a4be-4bfb-8942-581e64fed3a1", "parent_id": "book-vol12:ch14:commentary:5", "content_type": "commentary", "text": "in the mind. A Practitioner who has selected and is performing a livelihood that is “noble,\ntaintless, world-transcending, a factor of the path” will not experience any\ndiscontentedness related to the livelihood they have selected and they will not experience\nany discontentedness while performing that livelihood. One’s livelihood essentially\nbecomes part of the Practitioner’s lifestyle and what they do to contribute to the world\nwhile sustaining their life through a completely purified Right Livelihood with complete\nand total inner fulfillment.\nYou may or may not be practicing this livelihood now which means, there could be work\nfor you to do that involves making decisions to move towards a completely purified Right\nLivelihood.\nTo accomplish this goal, one needs to deeply investigate the mind to determine what it is\nthat truly makes it “tick”. What is it that creates inspiration, enthusiasm, with a sense of\nmeaning and purpose in your life where you feel that you are contributing to society in your\nday-to-day activities as part of your Right Livelihood? You may not know the answer to this\nquestion right now, but through training the mind on The Path to Enlightenment to\neliminate the “taints”, a Practitioner can gradually come to the understanding and\nrealization of exactly what they would like to do for the rest of this life and be completely\nand entirely content with that decision while having deep interest to contribute to the world\nin this way through one’s Right Livelihood. An individual who is practicing a livelihood such\nas this, will be extra motivated each day to perform their livelihood, such that, it no longer\nfeels like “work” but instead, it is just one more way that you contribute to the harmonious\nway the world works. It is a livelihood, not a job.\n- Who possesses the noble path and is developing the noble path: A Practitioner who is\nfully understanding and practicing The Eight Fold Path through a livelihood that is\nsupportive of their journey towards Enlightenment so that they can be practicing qualities\nsuch as loving-kindness, compassion, generosity, and others, even while functioning in\ntheir livelihood. This does not mean that others will necessarily be supportive of your life\npractice, but that as an individual in this livelihood, you will be able to fully and completely\nbe at ease and practice these good wholesome Teachings without reservation.\nOne makes an effort to abandon wrong livelihood and to enter upon Right\nLivelihood; this is one’s Right Effort: is to apply Right Effort to abandon The Ten Fetters\nand a craving/desire for material gain so that one can move towards Right Livelihood that\nis taintless (i.e. unaffected by The Ten Fetters and craving, anger, or ignorance (unknowing\nof true reality)).\nMindfully one abandons wrong livelihood, mindfully one enters upon and resides in\nRight Livelihood; this is one’s Right Mindfulness. Right Mindfulness is to be aware of\nthe mind practicing The Four Foundations of Mindfulness. One would need to be practicing\nRight Mindfulness from The Eight Fold Path to accomplish the goal of establishing Right\nLivelihood. Therefore, if one is to abandon “wrong livelihood”, they would need to have\nRight Mindfulness established practicing this quality of mind continuously.\nThus these three states run and circle around Right Livelihood, that is, Right View,\nRight Effort, and Right Mindfulness. The Buddha is helping Practitioners to understand\nthe connection between Right View, Right Effort, and Right Mindfulness in order to practice\nRight Livelihood. It is Right View, Right Effort, and Right Mindfulness that would help a\nPractitioner to fully practice Right Livelihood.\n70", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "A Noble Disciple Abandons Wrong Livelihood", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 62, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b841e317-f251-417b-bde0-bf3e7492b095", "parent_id": "book-vol12:ch14:commentary:6", "content_type": "commentary", "text": "In developing a “life practice” and actively working towards Enlightenment, it is important to\nunderstand as The Buddha says “Right View comes first”. Through developing a deep\nunderstanding and practice of Right View, a Practitioner will have a foundation in which to\ndevelop the rest of their life practice. The mind needs to be well established in Right View\nto develop all the steps on The Eight Fold Path including Right Livelihood.\nDetailed explanation of Establishing Right View is available in this same book series found\nin Chapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nThus, Monks, the path of the disciple in higher training possesses eight factors, the\nArahant possesses ten factors. The Buddha is explaining that as one progresses to the\nhigher training on The Path to Enlightenment, a Practitioner will need to understand and\npractice The Eight Fold Path - all eight steps of The Eight Fold Path. But, an Enlightened\nbeing (i.e. an Arahant) will understand and practice The Ten Fold Path consisting of ten\nsteps.\nThrough developing a deep understanding and practice of The Eight Fold Path, a\nPractitioner can train the mind to attain Enlightenment where one will then be practicing\nThe Ten Fold Path.\nDetailed explanation of The Eight Fold Path and The Ten Fold Path is available in this\nsame book series found in Chapter 5 of the book “Developing a Life Practice: The Path\nThat Leads to Enlightenment” (Volume 1).\nThis Teachings discourse on the Great Forty has been set rolling and cannot be\nstopped by any Ascetic or Brāhmin or god or Māra or Brahmā or anyone in the\nworld. The Buddha is explaining, now that he has shared these Teachings into the world,\nthere is no being who can stop these Teachings from taking root in the world and from\nhelping beings attain Enlightenment. It is not possible for any being or group of beings to\nstop these Teachings from being learned and practiced by people in the world.\nPractitioners can observe the truth for themselves that these Teachings are improving the\ncondition of the mind and it is not possible for anyone to apply any amount of time, effort,\nenergy, or resources to destroy these Teachings because they are too vibrant and stand\non their own merits. These Teachings will continue to go forward into the world and there is\nnothing or no one who can stop that from occurring. The truth in these Teachings is\ndiscernible by anyone who takes a sincere interest to learn, reflect, and practice them.\nThose who choose to learn, reflect, and practice will ensure their continuation in the world.\nMonks, if any Ascetic or Brāhmin thinks that this Teachings discourse on the Great\nForty should be criticized and rejected, then there are ten legitimate deductions\nfrom his assertions that would provide grounds for finding fault with him here and\nnow. The Buddha is explaining that his Teachings in this discourse related to The Ten Fold\nPath are thorough and are the clear Teachings that lead to Enlightenment. If there is\nanyone who criticizes them or thinks that these Teachings should be rejected for any\nreason, then The Ten Fold Path itself is “ten legitimate” reasons that would prove them\nwrong.\nThrough deeply learning, reflecting, and practicing each step of this Path, an individual can\nobserve for themselves that The Teachings work to improve the condition of the mind and\nyour life. Therefore, if one is to criticize or reject these Teachings, that means they have\n71", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "A Noble Disciple Abandons Wrong Livelihood", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 62, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "25726771-0d9c-440b-a585-4b8b5788cee5", "parent_id": "book-vol12:ch14:commentary:7", "content_type": "commentary", "text": "not yet fully understood and practiced them. It would be one’s own fault for doing so and\nlead to their own harm and discontentedness along with the suffering it causes. Through\nlearning and practicing these Teachings, it will lead to one’s peacefulness and welfare\nwhich is independently observable as one learns and practices to improve the condition of\nthe mind and their life.\nIf an individual would criticize or reject Right View, Right Intention, Right Speech, Right\nAction, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration, Right\nWisdom, or Right Liberation, that means they would be supporting and encouraging wrong\nview, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong\nmindfulness, wrong concentration, wrong wisdom, or wrong liberation. One would be\nhonoring and praising these wrong ways of practice rather than observing the benefits and\nresult of these wholesome Teachings.\nThis means, that one who supports wrong mindfulness, wrong concentration, wrong\nwisdom, or wrong liberation, does not truly and deeply understand these Teachings or else\nthey would know the truth that they work and are the true Path to Enlightenment. The\nindividual lacks wisdom of these Teachings and is why they choose to criticize and reject\nthem. But The Ten Fold Path stands on its own merits and through applying energy with\nproper investigation, an individual can observe the truth for themselves that these\nTeachings lead exactly where Gotama Buddha said they would - to Enlightenment which is\na peaceful, calm, serene, and content mind with joy that is permanent.\nMonks, even those Teachers from Okkala, Vassa and Bhañña, who held the doctrine\nof non-causality, the doctrine of non-action, and the doctrine of nihilism, would not\nthink that this discourse of the Teachings on the Great Forty should be criticized\nand rejected. Why is that? For fear of blame, attack, and evidence that they are\nincorrect. The Buddha mentions three (3) other Teachers, that taught teachings opposite\nof his during his lifetime, that would not even find fault in his Teachings. The Teachers from\nthe communities of “Okkala, Vassa and Bhañña” who are not sharing teachings based on\nThe Natural Law of Kamma would not criticize or reject The Buddha’s Teachings on The\nTen Fold Path because they would fear “blame, attack, and evidence that they are\nincorrect”.\nDuring the lifetime of The Buddha, there were many other Teachers and communities who\nwere sharing teachings that claimed it was their wisdom that leads to Enlightenment. They\nthought they had found The Path to Enlightenment. The Buddha knew it was his Teachings\nthat lead to Enlightenment and would always welcome others in his Community to learn\nwhat he was sharing. He knew what others were sharing, especially those teachings that\nthere is no such thing as The Natural Law of Kamma, did not lead to Enlightenment. But,\nhe maintained a healthy and respectful relationship with others from the other\ncommunities. He prioritized the Students in his own Community but was willing to share\nwith others as well.\nThrough their lack of determination, dedication, and diligence to learn, reflect, and practice\nhis Teachings, he decided to not put much significance or effort into sharing with the\nStudents who were not committed to learning The Teachings he shared. In doing so, he\nensured his time, effort, energy, and resources was put to good use with those who were\ntruly dedicated to progressing to Enlightenment through his Teachings.\nWhile The Buddha knew he was a Buddha and some of his Students did as well, others\nduring his lifetime did not know he was a Buddha. A Buddha does not perform countless\n72", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "A Noble Disciple Abandons Wrong Livelihood", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 62, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d5a4fc5e-c20a-4d3b-b20c-8e8a540d9a6c", "parent_id": "book-vol12:ch14:commentary:8", "content_type": "commentary", "text": "miracles to convince others that he is a Buddha, but instead, shares Teachings to help\npeople so that they can see the truth for themselves that The Teachings he shares lead to\nEnlightenment. Through their own observation of the improvements to the condition of\ntheir mind, they could understand that it was his Teachings that accomplished the goal of\nguiding them to Enlightenment. In this way, people gradually discovered that he was, in\nfact, a Buddha.\nBut, a Buddha does not need others to know they are a Buddha to be successful. In fact,\nwith people not knowing he was a Buddha, he could more directly observe the mind of\nStudents and potential Students to assess the condition of their mind and assist them with\nTeachings to help improve the condition of their mind. If massive numbers of people knew\nhe was a Buddha, he would lose the ability to clearly observe his Students’ mind because\nthey would honor and respect him so highly, he would find it difficult to observe Students’\nnatural way of being and the way they function in the world. Through Students and\npotential Students not knowing he was a Buddha, some people will choose to disrespect\nhim or get angry for various reason. Then, he could observe the pollution of mind that led\nto this disrespect and anger. In this way, he could be more effective in assessing,\nmonitoring, and helping Students and potential Students through people not knowing he is\na Buddha.\nA Buddha arising in the world today would function in the same way. They would not walk\naround attempting to convince people that they are a Buddha, but instead, just start\nsharing their Teachings helping others to develop their life practice and help them progress\nto Enlightenment. A Buddha, and any Enlightened being, would be wise enough to know\nhow to provide these Teachings without others needing to know that they are Enlightened\nor a Buddha.\nA Buddha’s success is not dependent on others knowing he is a Buddha. Conversely, a\nBuddha’s success is more readily achieved through people not knowing they are a\nBuddha. In this way, a Buddha can clearly see a more honest observation of the condition\nof his Students’ mind to be able to support, encourage, and assist them to learn, reflect,\nand practice these Teachings to attain Enlightenment.\n73\n\nSix Cases of Incapability\nby One Accomplished by\nView\n74", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "A Noble Disciple Abandons Wrong Livelihood", "sutta_refs": ["AN", "MN"], "page": null, "page_start": 62, "page_end": 74, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0c8f363c-2744-4f29-9757-89a9ad4fbab7", "parent_id": "book-vol12:ch15:scripture", "content_type": "scripture", "text": "Chapter 15\nSix Cases of Incapability by\nOne Accomplished in View\n(First Discourse)\nMonks, there are these six cases of incapability.\nWhat six?\nOne accomplished in view is:\n(1) incapable of considering any conditioned phenomenon (thing) as\npermanent;\n(2) incapable of considering any conditioned phenomenon (thing) as\npleasurable;\n(3) incapable of considering any phenomenon (thing) as a self;\n(4) incapable of doing a grave act that brings immediate results;\n(5) incapable of resorting to [the belief] that purity (Enlightenment) comes\nabout through superstitious and auspicious acts;\n(6) incapable of seeking a person worthy of offerings outside here.\nThese are the six cases of incapability.\n(Reference: AN 6.93)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 75, "page_end": 78, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "570ef8a8-cc97-48eb-9ddc-a976b1a13e14", "parent_id": "book-vol12:ch15:commentary:0", "content_type": "commentary", "text": "75", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 75, "page_end": 78, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5b085ef9-2ee4-428e-b02b-561ca45ba64f", "parent_id": "book-vol12:ch15:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares six (6) cases of incapability of one\naccomplished in view (First Discourse).\n“Accomplished in view” is one who is firm established in Right View deeply understanding\nand practicing The Four Noble Truths. A Practitioner who understands and is deeply\npracticing The Four Noble Truths will not be capable of any of these “six incapabilities”.\nA Practitioner who has attained the first Stage of Enlightenment as a Stream-Enterer\nwould be “accomplished in view”.\n(1) Incapable of considering any conditioned phenomenon (thing) as permanent: A\nPractitioner who is accomplished in view would deeply understand and practice The\nUniversal Truth of Impermanence, therefore, they would not be capable of seeing any\nconditioned phenomenon (thing) as permanent.\nA Practitioner would have learned, reflected, and practiced The Universal Truth of\nImpermanence understanding that there is no conditioned feeling, object, or thing that is\npermanent.\nA conditioned feeling, object, or thing is going to arise, change, and then fade away (i.e.\ncease to exist). An unconditioned feeling, object, or thing is not going to arise, change, or\nfade away (i.e. cease to exist).\nDetailed explanation of The Universal Truth of Impermanence is available in this same\nbook series found in Chapter 4 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n(2) Incapable of considering any conditioned phenomenon (thing) as pleasurable: A\nPractitioner who is accomplished in view would deeply understand The Universal Truth of\nDiscontentedness, therefore, they would not be capable of seeing any conditioned\nphenomenon (thing) as pleasurable. The mind would understand that basing inner\nfeelings on impermanent conditions would cause pleasant feelings such as happiness,\nexcitement, elation, thrill, exhilaration, euphoria, etc.\nPleasant feelings arising from impermanent conditions are temporary and thus, ultimately\nunsatisfactory. They do not last permanently and therefore, are dissatisfying to the mind\nleading to painful feelings when the pleasant feelings no longer exist.\nAn Enlightened mind will be trained to no longer seek pleasant feelings based on\nimpermanent conditions. A Practitioner “accomplish in view” who is unEnlightened will\nstill be experiencing pleasant feelings based on impermanent conditions but they will\nintellectually know that these are not “pleasurable” and are ultimately dissatisfying\nbecause the pleasant feelings are not permanent.\nThe Practitioner would be working towards attaining permanent joy where the mind is\nunconditioned no longer basing its inner feelings on impermanent conditions.\nDetailed explanation of The Universal Truth of Discontentedness is available in this same\nbook series found in Chapter 4 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n76", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 75, "page_end": 78, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "37220620-4fbf-4e6d-80d7-acbeb74d0350", "parent_id": "book-vol12:ch15:commentary:2", "content_type": "commentary", "text": "(3) Incapable of considering any phenomenon (thing) as a self: A Practitioner who is\naccomplished in view would deeply understand and be practicing The Universal Truth of\nNon-self, therefore, they would not be capable of seeing any conditioned phenomenon\n(thing) as a self. The mind would understand that there is no permanent self and would\nhave eliminated the fetter/taint/pollution of mind described as “Personal Existence View”.\nPersonal existence view (Eliminating the concept of a permanent self from the mind. Realization of\nThe Universal Truth of Non-self.)\nDetailed explanation of The Universal Truth of Non-self is available in this same book\nseries found in Chapter 4 and 16 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n(4) Incapable of doing a grave act that brings immediate results: A Practitioner who is\naccomplished in view would deeply understand The Five Heinous Unwholesome Acts (i.e.\nThe Five Heinous Crimes), therefore, they would not be capable of doing a grave act that\nbrings immediate results.\nThe mind would understand that doing any of the following would bring immediate\nunwholesome results and would choose to not do any of these unwholesome acts:\n- Kill one’s mother.\n- Kill one’s father.\n- Kill an Arahant (Enlightened being).\n- Harm a Buddha (Tathāgata).\n- Create division in The Community of Practitioners.\nA Practitioner who is accomplished in view would understand that each of these\nunwholesome acts would bring about harm to others and harm to themselves, therefore,\nthey would not be capable of performing any of these actions.\n(5) Incapable of resorting to [the belief] that purity (Enlightenment) comes about through\nsuperstitious and auspicious acts: A Practitioner who is accomplished in view would\ndeeply understand the fetter/taint/pollution of mind and would have eliminated the fetter/\ntaint/pollution of mind described as “Wrong Behavior and Observances”.\nWrong behavior and observances (Elimination of the mind’s belief that rites, rituals, ceremonies,\nand worship will help a Practitioner to attain Enlightenment. Well developed practice of The Eight Fold\nPath.)\n(6) Incapable of seeking a person worthy of offerings outside here: A Practitioner who is\naccomplished in view would deeply understand the fetter/taint/pollution of mind and\nwould have eliminated the fetter/taint/pollution of mind described as “Doubt”.\nA Practitioner would have learned, reflected, and practiced The Teachings so well that\nthey would have experienced significant improvements to the condition of the mind.\nThere would be observable evidence that the Practitioner would be able to see that these\nTeachings have led to dramatic improvements in focus, concentration, and clarity of mind\nthat they would know these Teachings are leading them towards Enlightenment and they\nwould be interested in supporting these Teachings through making meritorious offerings\nto The Community of Practitioners who are sharing these Teachings.\n77", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 75, "page_end": 78, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d759006b-d969-423a-86a4-ca6278e97dba", "parent_id": "book-vol12:ch15:commentary:3", "content_type": "commentary", "text": "Meritorious offerings can be made to ordained male and female Practitioners or Teachers\nas well as anyone who has attained one of The Four Stages of Enlightenment. These\nofferings help to support the continued learning and sharing of these Teachings in the\nworld for the benefit of all beings.\nDoubt (Elimination of doubts about The Teachings and the ability of them to attain Enlightenment.\nConfidence in The Buddha, The Teachings, The Community, your Teacher, and your own ability to attain\nEnlightenment.)\nDetailed explanation of “What is Merit?” is available in this same book series found in\nChapter 10 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nDetailed explanation of making meritorious offerings is available in this same book series\nfound in the book “Generosity” (Volume 13).\n78", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 75, "page_end": 78, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c0046aff-488b-4b94-a5c0-7fc34a824c52", "parent_id": "book-vol12:ch16:scripture", "content_type": "scripture", "text": "Chapter 16\nSix Cases of Incapability by\nOne Accomplished in View\n(Second Discourse)\nMonks, there are these six cases of incapability.\nWhat six?\nOne accomplished in view is:\n(1) incapable of residing without deep respect and politeness toward The\nTeacher;\n(2) incapable of residing without deep respect and politeness toward The\nTeachings;\n(3) incapable of residing without deep respect and politeness toward The\nCommunity;\n(4) incapable of residing without deep respect and politeness toward the\ntraining;\n(5) incapable of resorting to anything that should not be relied upon;\n(6) incapable of undergoing an eighth existence.\nThese are the six cases of incapability.\n(Reference: AN 6.92)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 79, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6f6cc38f-3521-4f8f-9b80-7350111e5c02", "parent_id": "book-vol12:ch16:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares six (6) cases of incapability of one\naccomplished in view (Second Discourse).\n(1) Incapable of residing without deep respect and politeness toward The Teacher: A\nPractitioner who is “accomplished in view” would not be capable of disrespect towards\nThe Buddha or their Teacher who guided them to establishing Right View.\nThe mind of the Practitioner would be experiencing significant improvements and they\nwould only have gratitude, appreciation, and respect practicing politeness towards The\nBuddha and their Teacher.\n79", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 79, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "244884af-6584-4a74-bb5e-05ad4b50ab17", "parent_id": "book-vol12:ch16:commentary:1", "content_type": "commentary", "text": "(2) Incapable of residing without deep respect and politeness toward The Teachings: A\nPractitioner who is “accomplished in view” would not be capable of disrespect towards\nThe Teachings which they are learning, reflecting, and practicing on The Path to\nEnlightenment guiding them to establish Right View.\nThe mind of the Practitioner would be experiencing significant improvements and they\nwould only have gratitude, appreciation, and respect practicing politeness towards The\nTeachings.\n(3) Incapable of residing without deep respect and politeness toward The Community: A\nPractitioner who is “accomplished in view” would not be capable of disrespect towards\nThe Community of Practitioners who are assisting them in learning, reflecting, and\npracticing on The Path to Enlightenment guiding them to establish Right View.\nThe mind of the Practitioner would be experiencing significant improvements and they\nwould only have gratitude, appreciation, and respect practicing politeness towards The\nCommunity.\n(4) Incapable of residing without deep respect and politeness toward the training: A\nPractitioner who is “accomplished in view” would not be capable of disrespect towards\nthe training which is assisting them in learning, reflecting, and practicing on The Path to\nEnlightenment guiding them to establish Right View.\nThe mind of the Practitioner would be experiencing significant improvements and they\nwould only have gratitude, appreciation, and respect practicing politeness towards the\ntraining methods employed to assist them on The Path to Enlightenment.\n(5) Incapable of resorting to anything that should not be relied upon: A Practitioner who is\n“accomplished in view” would have needed to investigate many aspects of these\nTeachings to discover the truth to acquire wisdom. In doing so, the mind would not be\ncapable of relying on falsehoods or non-truths. The Practitioner would be able to\nindependently investigate to determine what is truth and non-truth of information shared\nwith them.\nIt would not be possible for a Practitioner who is “accomplished in view” to believe in\nunfounded conspiracy theories or any other beliefs. They would only be interested in\ndiscovering the truth so that all their decisions are based on wisdom producing the best\npossible outcomes.\n(6) Incapable of undergoing an eighth existence: A Practitioner who is “accomplished in\nview” would have attained the first Stage of Enlightenment as a Stream-Enterer destined\nfor Enlightenment. They would not be capable of experiencing an eighth existence.\nA Stream-Enterer is reborn no more than seven (7) times before they will attain\nEnlightenment being incapable of an eighth existence.\n80", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 79, "page_end": 80, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f3b0b48f-1ef7-4b8a-8120-b81994700053", "parent_id": "book-vol12:ch17:scripture", "content_type": "scripture", "text": "Chapter 17\nSix Cases of Incapability by\nOne Accomplished in View\n(Third Discourse)\nMonks, there are these six cases of incapability.\nWhat six?\nOne accomplished in view is:\n(1) incapable of depriving his mother of life;\n(2) incapable of depriving his father of life;\n(3) incapable of depriving an Arahant of life;\n(4) incapable of shedding The Tathāgata’s blood with a mind of hatred;\n(5) incapable of creating a division in The Community;\n(6) incapable of acknowledging another Teacher.\nThese are the six cases of incapability.\n(Reference: AN 6.94)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 81, "page_end": 82, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b0a63cfa-b360-4249-b79e-4d355e488677", "parent_id": "book-vol12:ch17:commentary", "content_type": "commentary", "text": "81\n\nIn this Teaching from Gotama Buddha, he shares six (6) cases of incapability of one\naccomplished in view (Third Discourse).\n(1) Incapable of depriving his mother of life: A Practitioner who is “accomplished in view”\nwould not be able to kill their own mother.\n(2) Incapable of depriving his father of life: A Practitioner who is “accomplished in view”\nwould not be able to kill their own father.\n(3) Incapable of depriving an Arahant of life: A Practitioner who is “accomplished in view”\nwould not be able to kill an Enlightened being, an Arahant.\n(4) Incapable of shedding The Tathāgata’s blood with a mind of hatred: A Practitioner who\nis “accomplished in view” would not be able to harm a Buddha, a Tathāgata.\n(5) Incapable of creating a division in The Community: A Practitioner who is\n“accomplished in view” would not be able to create separation, arguments, or breaking\nup of The Community of Practitioners learning and practicing these Teachings.\n(6) Incapable of acknowledging another Teacher: A Practitioner who is “accomplished in\nview” would not be able to learn with a Teacher other than The Buddha or a Teacher of his\nTeachings.\nFor a person who has deeply learned, reflected, and practiced these Teachings\nestablishing “Right View”, they would be incapable of any of these six deeds. They would\ndeeply understand the harm these deeds would cause and in doing so, they would cause\nharm to themselves. They would deeply understand that these Teachings are leading to\nthe diminishing of their own discontentedness and is The Path to Enlightenment,\ntherefore, they would be unable to acknowledge another Teacher as their Teacher\nbecause they would know that these Teachings are the truth leading to wisdom. They\nwould observe that their mind is becoming liberated through these Teachings and unable\nto recognize another Teacher.\n(1-5) of this list are referred to as The Five Heinous Crimes or The Five Heinous\nUnwholesome Acts.\n82", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 81, "page_end": 82, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "47a8fc94-b7d1-4a1c-86d4-f74eed51cc43", "parent_id": "book-vol12:ch18:scripture", "content_type": "scripture", "text": "Chapter 18\nSix Cases of Incapability by\nOne Accomplished in View\n(Fourth Discourse)\nMonks, there are these six cases of incapability.\nWhat six?\nOne accomplished in view is:\n(1) incapable of resorting to [the view that] pleasure and pain are made by\noneself;\n(2) incapable of resorting to [the view that] pleasure and pain are made by\nanother;\n(3) incapable of resorting to [the view that] pleasure and pain are both made\nby oneself and made by another;\n(4) incapable of resorting to [the view that] pleasure and pain are not made\nby oneself but have arisen by accident or chance;\n(5) incapable of resorting to [the view that] pleasure and pain are not made\nby another but have arisen by accident or chance;\n(6) incapable of resorting to [the view that] pleasure and pain are made\nneither by oneself nor by another but have arisen by accident or chance.\nThese are the six cases of incapability.\nFor what reason?\nBecause the person accomplished in view has clearly seen causation and\ncausally arisen objects. These are the six cases of incapability.\n(Reference: AN 6.95)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 83, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6943374e-9699-49ca-aca4-9a7bed54a319", "parent_id": "book-vol12:ch18:commentary:0", "content_type": "commentary", "text": "83", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 83, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "53501eae-717b-41e5-ae25-63b92ac06c52", "parent_id": "book-vol12:ch18:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares six (6) cases of incapability of one\naccomplished in view (Fourth Discourse).\n(1) Incapable of resorting to [the view that] pleasure and pain are made by oneself: A\nPractitioner accomplished in view would understand The Universal Truth of Non-self and\nunderstand that pleasure and pain are not created (i.e. made) by one’s self but instead,\npleasant feelings and painful feelings are caused by craving/desire/attachment.\nA Practitioner who is accomplished in view would be incapable of having the view that\npleasure and pain are created by oneself because there is no self and pleasant feelings\nand painful feelings are created by craving/desire/attachment.\n(2) Incapable of resorting to [the view that] pleasure and pain are made by another: A\nPractitioner accomplished in view would understand that pleasure and pain are not\ncreated (i.e. made) by another person but instead, pleasant feelings and painful feelings\nare caused by craving/desire/attachment.\nA Practitioner who is accomplished in view would be incapable of having the view that\npleasure and pain are created by another person because pleasant feelings and painful\nfeelings are created by craving/desire/attachment.\n(3) Incapable of resorting to [the view that] pleasure and pain are both made by oneself\nand made by another: A Practitioner accomplished in view would understand that\npleasure and pain are not created (i.e. made) by one’s self and made by another person\nbut instead, pleasant feelings and painful feelings are caused by craving/desire/\nattachment.\nA Practitioner who is accomplished in view would be incapable of having the view that\npleasure and pain are created by oneself and another person because pleasant feelings\nand painful feelings are created by craving/desire/attachment.\n(4) Incapable of resorting to [the view that] pleasure and pain are not made by oneself but\nhave arisen by accident or chance: A Practitioner accomplished in view would understand\nthat pleasure and pain are not created (i.e. made) by one’s self nor have arisen by\naccident or chance, instead, pleasant feelings and painful feelings are caused by craving/\ndesire/attachment.\nA Practitioner who is accomplished in view would be incapable of having the view that\npleasure and pain are not created (i.e. made) by one’s self but have arisen by accident or\nchance because pleasant feelings and painful feelings are created by craving/desire/\nattachment.\n(5) Incapable of resorting to [the view that] pleasure and pain are not made by another but\nhave arisen by accident or chance: A Practitioner accomplished in view would understand\nthat pleasure and pain are not created (i.e. made) by another person nor have arisen by\naccident or chance, instead, pleasant feelings and painful feelings are caused by craving/\ndesire/attachment.\nA Practitioner who is accomplished in view would be incapable of having the view that\npleasure and pain are not created (i.e. made) by another but have arisen by accident or\nchance because pleasant feelings and painful feelings are created by craving/desire/\nattachment.\n84", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 83, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8c213874-11f9-4174-b44e-29a98fa8d28f", "parent_id": "book-vol12:ch18:commentary:2", "content_type": "commentary", "text": "(6) Incapable of resorting to [the view that] pleasure and pain are made neither by oneself\nnor by another but have arisen by accident or chance: A Practitioner accomplished in\nview would understand that pleasure and pain are not created (i.e. made) by one’s self or\nanother person nor have arisen by accident or chance, instead, pleasant feelings and\npainful feelings are caused by craving/desire/attachment.\nA Practitioner who is accomplished in view would be incapable of having the view that\npleasure and pain are created (i.e. made) by one’s self or another but have arisen by\naccident or chance because pleasant feelings and painful feelings are created by craving/\ndesire/attachment.\nOverall, A Practitioner accomplished in view would understand The Four Noble Truths and\nDependent Origination. They would have “clearly seen causation and causally arisen\nobjects” and be incapable of having the view that pleasant feelings or painful feelings\nhave arisen from anything other than craving/desire/attachment (The Four Noble Truths)\nand contact through The Six Sense Bases (Dependent Origination).\nThe Practitioner would have needed to deeply investigate these Teachings to observe the\ntruth and independently verified that truth to acquire wisdom, therefore, they would be\nincapable of having the view that anything other than craving/desire/attachment and\ncontact through The Six Sense Bases is what causes pleasant feelings or painful feelings\n(i.e. discontentedness).\nA Practitioner who does not understand this essential truth and has not acquired this\nwisdom would be incapable of attaining Enlightenment. It is important for every\nPractitioner who plans to progress to Enlightenment to start with a deep understanding\nand practice of The Four Noble Truths and then at the appropriate time learn, reflect, and\npractice Dependent Origination with the guidance of a Teacher.\nDependent Origination is typically a Teaching that one approaches after they have already\nstarted to deeply understand and practice the core and central Teachings of the following:\nA.) The Three Universal Truths\nB.) The Four Noble Truths\nC.) The Eight Fold Path\nD.) The Five Precepts\nE.) The Brahma-viharas\nF.) The Ten Fetters\nG.) The Seven Factors of Enlightenment\nH.) Extensive Meditation Training\n85", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Six Cases of Incapability by", "sutta_refs": ["AN"], "page": null, "page_start": 83, "page_end": 85, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c411ac72-82c7-4961-8657-2eccc64a3ab0", "parent_id": "book-vol12:ch19:scripture", "content_type": "scripture", "text": "Chapter 19\nSix Benefits in Realizing the Fruit of Stream-Entry\nMonks, these are the six benefits in realizing the fruit of Stream-Entry.\nWhat six?\n(1) One is fixed in the wholesome Teachings;\n(2) one is incapable of decline;\n(3) one’s discontentedness is limited;\n(4) one comes to possess wisdom not shared by others;\n(5) one has clearly seen causation;\n(6) one has clearly seen causally arisen objects.\nThese are the six benefits in realizing the fruit of Stream-Entry.\n(Reference: AN 6.97)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Six Benefits in Realizing the Fruit of Stream-Entry", "sutta_refs": ["AN"], "page": null, "page_start": 86, "page_end": 88, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "46473ae4-a0db-4c2c-bd0c-e0e31f762ca2", "parent_id": "book-vol12:ch19:commentary:0", "content_type": "commentary", "text": "86", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Six Benefits in Realizing the Fruit of Stream-Entry", "sutta_refs": ["AN"], "page": null, "page_start": 86, "page_end": 88, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b5f5052c-b4d4-45d3-b338-9bc531ed1ed8", "parent_id": "book-vol12:ch19:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the benefits of attaining the first Stage\nof Enlightenment as a Stream-Enterer. These are not the only benefits but the significant\nbenefits that one will experience.\n(1) One is fixed in the wholesome Teachings: A Practitioner will have experienced so many\nbenefits to the condition of the mind as a result of attaining the first Stage of\nEnlightenment as a Stream-Enterer that the mind knows these “wholesome Teachings”\nare what is leading to an improved condition of mind. The Practitioner will be “fixed” in\nthat they will know it is a matter of continuing to learn, reflect, and practice to continue to\nexperience the results of the Enlightened mind.\nTheir practice will be consistent and steady towards the attainment of increased Stages\nof Enlightenment and experiencing the benefits associated with continued progress on\nThe Path to Enlightenment.\n(2) One is incapable of decline: A Practitioner who has attained the first Stage of\nEnlightenment as a Stream-Enterer is not capable of backsliding or falling out of the first\nStage of Enlightenment. The mind is “incapable of decline” or regression back to a lower\nattainment.\nThis is not the case for a Practitioner who is experiencing the Jhānas. The Jhānas are\npreliminary phases the mind experiences prior to the attainment of the first Stage of\nEnlightenment as a Stream-Enterer. It is not until the mind has fully attained the first Stage\nof Enlightenment that it will be incapable of regression, backsliding, or decline.\n(3) One’s discontentedness is limited: A Practitioner who has attained the first Stage of\nEnlightenment as a Stream-Enterer will be experiencing a significant reduction of\ndiscontentedness in the mind. They are still experiencing discontentedness because the\nmind is not yet Enlightened but the mind will have drastically reduced discontentedness\nin comparison to when the mind was not on The Path to Enlightenment.\nSituations where the mind once experienced discontentedness a Stream-Enterer will no\nlonger be experiencing those same strong feelings but instead, they have been “limited”,\ndiminished, or it can be observed that in those same situations the strong feelings of\ndiscontentedness are fading away.\n(4) One comes to possess wisdom not shared by others: A Practitioner who has attained\nthe first Stage of Enlightenment as a Stream-Enterer will have needed to investigate these\nTeachings learning, reflecting, and practicing them closely to acquire wisdom. The\nwisdom acquired to attain the first Stage of Enlightenment is not widely known or\nunderstood by most people in the world. It is important to keep this in mind as one will\nneed to be humble with the wisdom acquired ensuring to eliminate conceit so that you\ncan progress further on The Path to Enlightenment.\nConceit (Arrogance, pride, judging, measuring or comparing as superior or inferior to others.)\nConceit is a higher fetter that needs to be eliminated to attain Enlightenment.\n87", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Six Benefits in Realizing the Fruit of Stream-Entry", "sutta_refs": ["AN"], "page": null, "page_start": 86, "page_end": 88, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a529496d-deea-45e4-84f7-3980d76f202f", "parent_id": "book-vol12:ch19:commentary:2", "content_type": "commentary", "text": "A Practitioner who is to attain the first Stage of Enlightenment will need to realize that\nwhile you may understand discontentedness, the cause of discontentedness, the\nelimination of discontentedness, and the way leading to the elimination of\ndiscontentedness, this wisdom will not be known to others. People may choose to blame\nyou for their own discontentedness being unaware they are causing it themselves.\nYou will need to exercise restraint such that while people will be causing their own\ndiscontentedness and blaming you, the mind will need to understand that you will be\nunable to explain or help them to understand and eliminate their discontentedness\nbecause they will need to decide to learn, reflect, and practice these Teachings on their\nown. You will be unable to force someone to attain Enlightenment through pursuing The\nPath to Enlightenment and you should not even try as that would only be a decision from\nyour own craving/desire/attachment leading to your own discontentedness and hinder\nprogress towards the attainment of Enlightenment.\n(5) One has clearly seen causation: A Practitioner who has attained the first Stage of\nEnlightenment as a Stream-Enterer will understand The Natural Law of Kamma and be\nable to observe “cause and effect” within daily life. They will know that anything they are\nexperiencing in life is a result of their decisions “action and result”, essentially the result of\ntheir decisions.\nDetailed explanation of The Natural Law of Kamma is available in this same book series\nfound in Chapter 9 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) and in the book “The Natural Law of Kamma” (Volume 6).\n(6) One has clearly seen causally arisen objects: A Practitioner who has attained the first\nStage of Enlightenment as a Stream-Enterer will be able to see the “cause and effect”\nrelationship of all physical and mental objects that arise or come to be understanding\nDependent Origination as the highest law of nature.\n88", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Six Benefits in Realizing the Fruit of Stream-Entry", "sutta_refs": ["AN"], "page": null, "page_start": 86, "page_end": 88, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7c0813ee-7220-4a34-8f47-b5e32044611c", "parent_id": "book-vol12:ch20:scripture:0", "content_type": "scripture", "text": "Chapter 20\nThree Wrong Views about Sectarian Tenets That a\nNoble Disciple Must Abandon\nMonks, there are these three sectarian tenets which, when questioned,\ninterrogated, and cross-examined by the wise, and taken to their conclusion,\nwill eventuate in non-action.\nWhat are the three?\n(1) There are, Monks, some Ascetics and Brāhmins who hold such a\ndoctrine and view as this: Whatever this person experiences whether\npleasure, pain, or neither pain-nor-pleasure all that is caused by what\nwas done in the past.\n(2) There are other Ascetics and Brāhmins who hold such a doctrine and\nview as this: Whatever this person experiences whether pleasure, pain,\nor neither pain-nor-pleasure all that is caused by God’s creative activity.\n(3) And there are still other Ascetics and Brāhmins who hold such a doctrine\nand view as this: Whatever this person experiences whether pleasure,\npain, or neither pain-nor-pleasure all that occurs without a cause or\ncondition.\nA View That Whether Pleasure or Pain Are All Caused by Past Deeds\n(1) Monks, I approached those Ascetics and Brāhmins who hold such a\ndoctrine and view as this: ‘Whatever this person experiences — whether\npleasure, pain, or neither pain-nor-pleasure — all that is caused by past\ndeeds’ and I said to them: ‘Is it true that you Venerable Ones hold such a\ndoctrine and view?’ When I ask them this, they affirm it.\nThen I say to them: ‘In such a case, it is due to past deeds that you might\ndestroy life, take what is not given, indulge in sexual activity, speak\nfalsehood, produce argumentative speech, speak harshly, indulge in idle\nchatter; that you might be full of longing, have a mind of ill will, and hold\nwrong view’.\nThose who fall back on past deeds as the essential truth have no interest [to\ndo] what should be done and [to avoid doing] what should not be done, nor\ndo they make an effort in this respect.\n89", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Three Wrong Views about Sectarian Tenets That a", "sutta_refs": ["AN"], "page": null, "page_start": 89, "page_end": 93, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e3f9d3eb-9969-4e3e-b6e2-39af93e89c6b", "parent_id": "book-vol12:ch20:scripture:1", "content_type": "scripture", "text": "Since they do not apprehend as true and valid anything that should be done\nor should not be done, they are muddle-minded, they do not guard the mind,\nand even the personal designation ‘Ascetic’ could not be legitimately applied\nto them.\nThis was my first legitimate confirming falsehoods of those Ascetics and\nBrāhmins who hold such a doctrine and view.\nA View That Whether Pleasure or Pain\nAre All Caused by God’s Creative Activity\n(2) Then, Monks, I approached those Ascetics and Brāhmins who hold such\na doctrine and view as this: ‘Whatever this person experiences — whether\npleasure, pain, or neither pain-nor-pleasure — all that is caused by God’s\ncreative activity,’ and I said to them: ‘Is it true that you Venerable Ones hold\nsuch a doctrine and view?’\nWhen I ask them this, they affirm it. Then I say to them: ‘In such a case, it is\ndue to God’s creative activity that you might destroy life, take what is not\ngiven, indulge in sexual activity, speak falsehood, produce argumentative\nspeech, speak harshly, indulge in idle chatter; that you might be full of\nlonging, have a mind of ill will and hold wrong view’.\nThose who fall back on God’s creative activity as the essential truth have no\ninterest [to do] what should be done and [to avoid doing] what should not be\ndone, nor do they make an effort in this respect.\nSince they do not apprehend as true and valid anything that should be done\nor should not be done, they are muddle-minded, they do not guard the mind,\nand even the personal designation “Ascetic” could not be legitimately\napplied to them\nThis was my second legitimate confirming falsehoods of those Ascetics and\nBrāhmins who hold such a doctrine and view.\n90", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Three Wrong Views about Sectarian Tenets That a", "sutta_refs": ["AN"], "page": null, "page_start": 89, "page_end": 93, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6285659b-e487-4ff0-a700-76f189512eae", "parent_id": "book-vol12:ch20:scripture:2", "content_type": "scripture", "text": "A View That Whether Pleasure or Pain\nAll Occur Without a Cause or Condition\n(3) Then, Monks, I approached those Ascetics and Brāhmins who hold such\na doctrine and view as this: ‘Whatever this person experiences — whether\npleasure, pain, or neither pain-nor-pleasure — all that occurs without a cause\nor condition,’ and I said to them: ‘Is it true that you Venerable Ones hold\nsuch a doctrine and view?’\nWhen I ask them this, they affirm it. Then I say to them: ‘In such a case, it is\nwithout a cause or condition that you might destroy life, take what is not\ngiven, indulge in sexual activity, speak falsehood, produce argumentative\nspeech, speak harshly, indulge in idle chatter; that you might be full of\nlonging, have a mind of ill will, and hold wrong view’.\nThose who fall back on absence of cause and condition as the essential\ntruth have no interest [to do] what should be done and [to avoid doing] what\nshould not be done, nor do they make an effort in this respect.\nSince they do not apprehend as true and valid anything that should be done\nor should not be done, they are muddle-minded, they do not guard the mind,\nand even the personal designation ‘Ascetic’ could not be legitimately applied\nto them.\nThis was my third legitimate confirming falsehoods of those Ascetics and\nBrāhmins who hold such a doctrine and view.\n(Reference: AN 3.61)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Three Wrong Views about Sectarian Tenets That a", "sutta_refs": ["AN"], "page": null, "page_start": 89, "page_end": 93, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2de282ff-7939-402b-9865-c8f64f904c72", "parent_id": "book-vol12:ch20:commentary:0", "content_type": "commentary", "text": "The Teachings of The Buddha on The Path to Enlightenment, referred to as The Natural\nLaws of Existence, center on The Natural Law of Kamma. It is through “cause and effect”\nor “action and result” that all things occur. Nothing occurs without an initial cause or\naction which creates an effect or result. Kamma is essentially the results of our decisions.\nAll our decisions either wholesome or unwholesome will have a result. Nothing in this life\nis predetermined, and through making wise decisions, a Practitioner can improve the\ncondition of the mind and their life.\nIn these three (3) Teachings from Gotama Buddha, he shares how what one has done in\nthe past is not what causes discontentedness, God does not cause discontentedness,\nand that there is a cause for all results we experience in this life.\nThese three (3) Teachings comprise a Teaching that is crucial in your development of\nwisdom on The Path to Enlightenment.\nIt is your decisions that are either wholesome or unwholesome that lead to the results you\nexperience in this life. If you do not see this clearly, you will need to investigate this\n91", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Three Wrong Views about Sectarian Tenets That a", "sutta_refs": ["AN"], "page": null, "page_start": 89, "page_end": 93, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f9b7ee77-b0ba-47fc-a7f6-d67964af9bca", "parent_id": "book-vol12:ch20:commentary:1", "content_type": "commentary", "text": "deeply until you can observe and understand that everything experienced in life is a result\nof your own decisions. This would be part of Right View.\nWithout establishing Right View, you would be unable to ever experience Enlightenment.\nIf it was all the decisions of the past that creates discontentedness in the mind, then you\ncould do nothing to attain a peaceful and content mind now.\nIf it was all God’s decisions that creates discontentedness in the mind, then you could do\nnothing to attain a peaceful and content mind now.\nIf there is no “cause and effect” or “action and results”, in other words, The Natural Law\nof Kamma does not exist, then you could do nothing to improve your own decision\nmaking to attain a peaceful and content mind now.\nSo why learn, reflect, and practice these Teachings to acquire wisdom to improve your\ndecision making if everything that you are experiencing is due to someone or something\nelse that is out of your control or ability to improve? It would be pointless, right?\nThese three (3) Teachings from Gotama Buddha help a Practitioner learn, reflect, and\npractice to be able to see the truth that it is your own decisions that lead to the results\nyou experience in this life. Through accepting responsibility for the decisions you make\nthat are causing discontentedness in the mind, this then empowers you to gain wisdom,\nmake wise decisions, and through improved decision making you can improve the\ncondition of the mind and your life.\nIf the cause of discontentedness was from the past, God, or from no cause at all, you\nwould be powerless to ever improve the condition of the mind and your life. But this is not\ntrue reality and to awaken to eliminating ignorance (unknowing of true reality) to attain\nEnlightenment, you will need to see the truth and acquire the wisdom that you can\nimprove the condition of the mind and your life.\nIn these Teachings, The Buddha discusses with Ascetics and Brāhmins their view on\nwhether discontentedness (i.e. pleasure, pain, neither pain-nor-pleasure) is caused by all\nthat was done in the past, God, or no cause at all.\nWhen they affirm this as being true, the way they see it, The Buddha shares that they\nhave “no interest [to do] what should be done and [to avoid doing] what should not be\ndone, nor do they make an effort in this respect”. Essentially, they are complacent and\nunwilling to take action to improve their life practice because they feel that improvements\nto their life is out of their control and abilities.\nThe Buddha explains that they “do not apprehend as true and valid anything that should\nbe done or should not be done, they are muddle-minded, they do not guard the mind,\nand even the personal designation ‘Ascetic’ could not be legitimately applied to them”.\nAn Ascetic is one who has given up the household life entering into homelessness in\nsearch of the truth. If one has resorted to think that they have no ability to improve their\nlife through acquiring wisdom and making wise decisions, then The Buddha shares that\n“the personal designation ‘Ascetic’ could not be legitimately applied to them”. Essentially,\nthey are not even trying to learn, reflect, and practice to attain Enlightenment if they are of\n92", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Three Wrong Views about Sectarian Tenets That a", "sutta_refs": ["AN"], "page": null, "page_start": 89, "page_end": 93, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4890d236-e2a9-445d-b8b9-6fdb10073af5", "parent_id": "book-vol12:ch20:commentary:2", "content_type": "commentary", "text": "the view that it is past decisions, God, or no cause at all that discontentedness arises in\nthe mind.\nA View That Whether Pleasure or Pain\nAre All Caused by God’s Creative Activity\nIn this Teaching from Gotama Buddha, he shares that it is not God’s creative activity that\ncauses discontentedness in the mind (i.e. pleasure, pain, neither pain-nor-pleasure).\nOftentimes some people assume that The Buddha did not share Teachings related to\nGod. However, The Buddha did share Teachings to help people during his lifetime to\nunderstand God but guided them to understand that the attainment of Enlightenment is\nnot dependent on God.\nThis Teaching helps a Practitioner understand that it is their own decisions that lead to the\nimprovement to the condition of one’s mind and life, not based on the creative activity of\nGod.\nWhile one might choose to maintain a relationship with God on The Path to\nEnlightenment, if they have one or would like to develop one, a Practitioner will need to\nunderstand that rites, rituals, ceremonies, and worship is not what produces\nEnlightenment. And, one might also choose to have no relationship with God as part of\ntheir journey to Enlightenment. Both approaches can be explored but one would need to\ndeeply understand how to improve their life practice if they are going to maintain a\nrelationship with God.\nIf you’ve been taught that all is caused based on God’s creative activities, this is not true\nreality and a Practitioner will need to understand this observing the truth so that with that\nwisdom, they can become determined, dedicated, and diligent to learning, reflecting, and\npracticing wise decision making to improve the condition of the mind and their life.\nIf a Practitioner continued to believe that God was controlling all that happens in this life\nand your day-to-day decisions, then there would be no interest to do what is wholesome\nand eliminate what is unwholesome. There is “no interest [to do] what should be done and\n[to avoid doing] what should not be done, nor do they make an effort in this respect”. The\nmind will become complacent dwelling in ignorance (unknowing of true reality) inhibiting a\nPractitioner from awakening to Enlightenment.\nDetailed explanation of God’s Creative Action: You Have Free Will is available in this same\nbook series found in Chapter 18 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n93", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Three Wrong Views about Sectarian Tenets That a", "sutta_refs": ["AN"], "page": null, "page_start": 89, "page_end": 93, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "36e801e9-4e74-4e9f-8c6f-31f754181f5e", "parent_id": "book-vol12:ch21:commentary:0", "content_type": "commentary", "text": "Chapter 21\nSix Unsurpassed Things\nMonks, there are these six unsurpassed things.\nWhat six?\n(1) The unsurpassed sight,\n(2) the unsurpassed hearing,\n(3) the unsurpassed gain,\n(4) the unsurpassed training,\n(5) the unsurpassed service, and\n(6) the unsurpassed recollection (recalls/remembers).\n(1) And what, Monks, is the unsurpassed sight?\nHere, someone goes to see the elephant-gem, the horse-gem, the jewel-\ngem, or to see various sights; or else they go to see an Ascetic or Brāhmin of\nwrong views, of wrong practice. There is this seeing; this I do not deny. But\nthis seeing is low, common, worldly, not honorable, and unbeneficial; it does\nnot lead to freedom from strong feelings, elimination, peace, direct\nknowledge (experience), Enlightenment, and Nibbāna.\nWhen, however, one of settled confidence, of settled determination, decided,\nfull of confidence, goes to see The Tathāgata or a disciple of The Tathāgata;\nthis unsurpassed sight is for the purification of beings, for the overcoming of\nsorrow and grief, for the passing away of pain and sadness, for the\nachievement of the method (to attain Enlightenment), for the realization of\nNibbāna (Enlightenment).\nThis is called the unsurpassed sight. Such is the unsurpassed sight.\n(2) And how is there the unsurpassed hearing?\nHere, someone goes to hear the sound of drums, the sound of lutes, the\nsound of singing, or to hear various sounds; or else they go to hear the\nteachings of an Ascetic or Brāhmin of wrong views, of wrong practice. There\nis this hearing; this I do not deny. But this hearing is low, common, worldly,\nnot honorable, and unbeneficial; it does not lead to freedom from strong\nfeelings, elimination, peace, direct knowledge (experience), Enlightenment,\nand Nibbāna.\n95", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Six Unsurpassed Things", "sutta_refs": ["AN"], "page": null, "page_start": 95, "page_end": 98, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b05b8ea3-20e3-4239-9e03-91038d45d8c7", "parent_id": "book-vol12:ch21:commentary:1", "content_type": "commentary", "text": "When, however, one of settled confidence, of settled determination, decided,\nfull of confidence, goes to hear The Tathāgata or a disciple of The Tathāgata;\nthis unsurpassed hearing is for the purification of beings, for the overcoming\nof sorrow and grief, for the passing away of pain and sadness, for the\nachievement of the method (to attain Enlightenment), for the realization of\nNibbāna (Enlightenment).\nThis is called the unsurpassed hearing. Such is the unsurpassed sight and\nthe unsurpassed hearing.\n(3) And how is there the unsurpassed gain?\nHere, someone gains a son, a wife, or wealth; or they gain various goods; or\nelse they obtain belief in an Ascetic or Brāhmin of wrong views, of wrong\npractice. There is this I do not deny. But this gain is low, common, worldly,\nnot honorable, and unbeneficial; it does not lead to freedom from strong\nfeelings, elimination, peace, direct knowledge (experience), Enlightenment,\nand Nibbāna.\nWhen, however, one of settled confidence, of settled determination, decided,\nfull of confidence, obtains confidence in The Tathāgata or in a disciple of The\nTathāgata; this unsurpassed gain is for the purification of beings, for the\novercoming of sorrow and grief, for the passing away of pain and sadness,\nfor the achievement of the method (to attain Enlightenment), for the\nrealization of Nibbāna (Enlightenment).\nThis is called the unsurpassed gain. Such is the unsurpassed sight, the\nunsurpassed hearing, and the unsurpassed gain.\n(4) And how is there the unsurpassed training?\nHere, someone trains in elephantry, in horsemanship, in chariotry, in archery,\nin swordsmanship; or they train in various fields; or else they train under an\nAscetic or Brāhmin of wrong views, of wrong practice. There is this training;\nthis I do not deny. But this training is low, common, worldly, not honorable,\nand unbeneficial; it does not lead to freedom from strong feelings,\nelimination, peace, direct knowledge (experience), Enlightenment, and\nNibbāna.\nWhen, however, one of settled confidence, of settled determination, decided,\nfull of confidence, trains in the higher virtuous behavior (moral conduct), the\nhigher mind (mental discipline), and the higher wisdom in The Teachings and\ndiscipline proclaimed by The Tathāgata; this unsurpassed training is for the\npurification of beings, for the overcoming of sorrow and grief, for the passing\n96", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Six Unsurpassed Things", "sutta_refs": ["AN"], "page": null, "page_start": 95, "page_end": 98, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ac9efaa3-5083-44d1-9b30-8e5b2165b941", "parent_id": "book-vol12:ch21:commentary:2", "content_type": "commentary", "text": "away of pain and sadness, for the achievement of the method (to attain\nEnlightenment), for the realization of Nibbāna (Enlightenment).\nThis is called the unsurpassed training. Such is the unsurpassed sight, the\nunsurpassed hearing, the unsurpassed gain, and the unsurpassed training.\n(5) And how is there the unsurpassed service?\nHere, someone serves a Khattiya, a Brāhmin, a Householder; or they serve\nvarious others; or else they serve an Ascetic or Brāhmin of wrong views, of\nwrong practice. There is this kind of service; this I do not deny. But this kind\nof service is low, common, worldly, not honorable, and unbeneficial; it does\nnot lead to freedom from strong feelings, elimination, peace, direct\nknowledge (experience), Enlightenment, and Nibbāna.\nWhen, however, one of settled confidence, of settled determination, decided,\nfull of confidence, serves The Tathāgata or a disciple of The Tathāgata; this\nunsurpassed service is for the purification of beings, for the overcoming of\nsorrow and grief, for the passing away of pain and sadness, for the\nachievement of the method (to attain Enlightenment), for the realization of\nNibbāna (Enlightenment).\nThis is called the unsurpassed service. Thus there is the unsurpassed sight,\nthe unsurpassed hearing, the unsurpassed gain, the unsurpassed training,\nand the unsurpassed service.\n(6) And how is there the unsurpassed recollection (recalls/remembers)?\nHere, someone recollects the gain of a son, a wife, or wealth; or else they\nrecollect various kinds of gain; or else they recollect an Ascetic or Brāhmin of\nwrong views, of wrong practice. There is this kind of recollection; this I do\nnot deny. But this kind of recollection is low, common, worldly, not\nhonorable, and unbeneficial; it does not lead to freedom from strong feelings,\nelimination, peace, direct knowledge (experience), Enlightenment, and\nNibbāna.\nWhen, however, one of settled confidence, of settled determination, decided,\nfull of confidence, recollects The Tathāgata or a disciple of The Tathāgata;\nthis unsurpassed recollection is for the purification of beings, for the\novercoming of sorrow and grief, for the passing away of pain and sadness,\nfor the achievement of the method (to attain Enlightenment), for the\nrealization of Nibbāna (Enlightenment).\nThis is called the unsurpassed recollection (recalls/remembers).\n97", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Six Unsurpassed Things", "sutta_refs": ["AN"], "page": null, "page_start": 95, "page_end": 98, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c1522b2b-7206-467c-8024-f1ef065043de", "parent_id": "book-vol12:ch21:commentary:3", "content_type": "commentary", "text": "These, Monks, are the six unsurpassed things.\nHaving gained the best of sights, and the unsurpassed hearing, having\nacquired the unsurpassed gain, pleased with the unsurpassed training,\nattentive in service, they develop recollection connected with seclusion,\nsecure, leading to the deathless (Enlightenment). Joyful in mindfulness, wise,\nrestrained by virtue (practicing moral conduct), in time they realize where it is\nthat discontentedness is eliminated.\n(Reference: AN 6.30)\nIn this Teaching from Gotama Buddha, he shares “six unsurpassed things”.\nHe explains other things that people are doing in the world thinking that they are having\nsight, hearing, gain, training, service, and recollection of various aspects of life. But, he\nrecasts this into helping Students understand that to have unsurpassed sight, hearing,\ngain, training, service, and recollection, they would need to develop confidence in The\nBuddha and/or his disciples so that they can actively work towards purification of the\nmind on The Path to Enlightenment.\nHe explains that through having confidence in him and/or his disciples establishing\nunsurpassed sight, hearing, gain, training, service, and recollection, this is for “purification\nof beings, for the overcoming of sorrow and grief, for the passing away of pain and\nsadness, for the achievement of the method (to attain Enlightenment), for the realization\nof Nibbāna (Enlightenment)”.\nThe thoughts that others have of what is sight, hearing, gain, training, service, or\nrecollection, is to The Buddha “low, common, worldly, not honorable, and unbeneficial; it\ndoes not lead to freedom from strong feelings, elimination, peace, direct knowledge\n(experience), Enlightenment, and Nibbāna”.\nWithout developing confidence in The Buddha, The Teachings, and The Community, why\nwould anyone decide to proceed forward in applying time, effort, energy, and resources\ntowards the attainment of Enlightenment?\nIt is when one gradually develops their practice observing the improvements to the\ncondition of their mind that their confidence increases and doubt decreases. As one\nbecomes more and more confident in The Buddha, The Teachings, and The Community,\nthis provides the support, encouragement, and motivation to continue forward in\ndeveloping one’s life practice and improving the condition of the mind through learning,\nreflecting, and practicing these Teachings.\n98", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "Six Unsurpassed Things", "sutta_refs": ["AN"], "page": null, "page_start": 95, "page_end": 98, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "65501d9e-43bd-49dc-b088-290781ec9289", "parent_id": "book-vol12:ch22:commentary:0", "content_type": "commentary", "text": "Chapter 22\nDemonstration of Confidence in\nOne Endowed with Confidence\nThis is the time for it, Fortunate One! This is the time for it.\nFortunate One! The Perfectly Enlightened One should explain the\ndemonstrations of confidence. Now I will find out whether or not this Monk\nexhibits the demonstrations of confidence.\nThen listen, Subhūti, and attend closely. I will speak.\n(1) Here, Subhūti, a Monk is virtuous (practicing moral conduct); he resides\nrestrained by the training guidelines, possessed of good conduct and wise\ndecision making, seeing danger in the slightest faults.\nHaving undertaken the training guidelines, he trains in them.\nThis is a demonstration of confidence in one endowed with confidence.\n(2) Again, a Monk has learned much, remembers what he has learned, and\naccumulates what he has learned. Those Teachings that are good in the\nbeginning, good in the middle, and good in the end, with the right meaning\nand phrasing, which proclaim the perfectly complete and pure spiritual life\nsuch Teachings as these he has learned much of, retained in mind, recited\nverbally, mentally investigated, and penetrated well by view.\nThis, too, is a demonstration of confidence in one endowed with confidence.\n(3) Again, a Monk has wholesome friends, wholesome companions,\nwholesome comrades.\nThis, too, is a demonstration of confidence in one endowed with confidence.\n(4) Again, a Monk is easy to correct and possesses qualities that make him\neasy to correct; he is patient and receives instruction respectfully.\nThis, too, is a demonstration of confidence in one endowed with confidence.\n99", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Demonstration of Confidence in", "sutta_refs": ["AN"], "page": null, "page_start": 99, "page_end": 104, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f79180ff-ef2d-4539-aef2-4df0b4ba6976", "parent_id": "book-vol12:ch22:commentary:1", "content_type": "commentary", "text": "(5) Again, a Monk is skillful and diligent in attending to the diverse chores\nthat are to be done for his fellow Monks; he possesses sound ability to make\ndecisions about them in order to carry out and arrange them properly.\nThis, too, is a demonstration of confidence in one endowed with confidence.\n(6) Again, a Monk adores The Teachings and is pleasing in his statements,\nfilled with significant joy in regard to The Teachings and discipline.\nThis, too, is a demonstration of confidence in one endowed with confidence.\n(7) Again, a Monk has aroused energy for abandoning unwholesome qualities\nand acquiring wholesome qualities; he is strong, firm in effort not casting off\nthe duty of cultivating wholesome qualities.\nThis, too, is a demonstration of confidence in one endowed with confidence.\n(8) Again, a Monk gains at will, without trouble or difficulty, the four Jhānas\nthat constitute the higher mind and are peaceful dwellings in this very life.\nThis, too, is a demonstration of confidence in one endowed with confidence.\n(9) Again, a Monk recollects (recalls/remembers) his countless past lives, that\nis, one birth, two births, three births, four births, five births, ten births, twenty\nbirths, thirty births, forty births, fifty births, a hundred births, a thousand\nbirths, a hundred thousand births, many eons of world-dissolution, many\neons of world-evolution, many eons of world dissolution and world-evolution\nthus: There I was so named, of such a clan, with such an appearance, such\nwas my food, such my experience of pleasure and pain, such my life span;\npassing away from there, I was reborn elsewhere, and there too I was so\nnamed, of such a clan, with such an appearance, such was my food, such\nmy experience of pleasure and pain, such my life span; passing away from\nthere, I was reborn here.\nThus he recollects (recalls/remembers) his countless past lives with their\naspects and details.\nThis, too, is a demonstration of confidence in one endowed with confidence.\n100", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Demonstration of Confidence in", "sutta_refs": ["AN"], "page": null, "page_start": 99, "page_end": 104, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e057c483-a3f0-42fe-9842-f53b8e8ab041", "parent_id": "book-vol12:ch22:commentary:2", "content_type": "commentary", "text": "(10) Again, with the divine eye (third eye), which is purified and surpasses the\nhuman, a Monk sees beings passing away and being reborn, unwholesome\nand wholesome, beautiful and ugly, fortunate and unfortunate, and he\nunderstands how beings fare in accordance with their Kamma thus: These\nbeings who engaged in misconduct by body, speech, and mind, who\nabusively criticized The Noble Ones, held wrong view, and undertook\n(unwholesome) Kamma based on wrong view, with the breakup of the body,\nafter death, have been reborn in the plane of misery, in a bad destination, in\nthe lower world, in hell; but these beings who engaged in wholesome\nconduct by body, speech, and mind, who did not abusively criticize The\nNoble Ones, who held Right View, and undertook (wholesome) Kamma\nbased on Right View, with the breakup of the body, after death, have been\nreborn in a good destination, in a heavenly world: Thus with the divine eye\n(third eye), which is purified and surpasses the human, he sees beings\npassing away and being reborn, unwholesome and wholesome, beautiful\nand ugly, fortunate and unfortunate, and he understands how beings fare in\naccordance with their Kamma.\nThis, too, is a demonstration of confidence in one endowed with confidence.\n(11) Again, with the destruction of the taints a Monk has realized for himself\nwith direct knowledge (experience) in this very life, the taintless liberation of\nmind, liberation by wisdom, and having entered upon it, he resides in it.\nThis, too, is a demonstration of confidence in one endowed with confidence.\n(Reference: AN 11.14)\nIn this Teaching from Gotama Buddha, he shares a discourse on aspects of one’s practice\nthat would be developed demonstrating confidence in The Buddha, The Teachings, and\nThe Community, Your Teacher, and your ability to attain Enlightenment, thus, eliminating\nthe fetter/taint/pollution of mind described as “doubt”.\n1.) A Practitioner would be practicing virtuous conduct based on The Eight Fold Path with\nwise decision making and understanding that there is danger with the slightest faults of\nmoral conduct as this will only lead to harming others, thus, harm will come to them.\n2.) A Practitioner will have deeply learned, remembers, and fully develops what they have\nlearned (i.e. accumulates). They would view these Teachings as good in the beginning,\nmiddle, and end based on learning them with the proper meaning and phrasing revealing\n“the perfectly complete and pure spiritual life”. Having learned a lot, the Practitioner\nwould retain The Teachings being able to explain them verbally, from memory, based on\ntheir deep investigation and penetrating them well through reflecting and observing them\nas truth having acquired deep wisdom.\n101", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Demonstration of Confidence in", "sutta_refs": ["AN"], "page": null, "page_start": 99, "page_end": 104, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "82eeb826-3259-4a3f-b4ea-d34c43d54f62", "parent_id": "book-vol12:ch22:commentary:3", "content_type": "commentary", "text": "3.) A Practitioner will develop wholesome friends and associates. Through developing\nwholesome relationships, a Practitioner can ensure there are not any unwholesome or\nnegative influences in their life as they make their journey towards Enlightenment.\n4.) A Practitioner is easy to correct regarding the areas of misunderstandings and areas\nwhere they are not practicing these Teachings closely ensuring they are patient and\nreceive instruction from their Teacher respectfully. This will aid in the Student’s ability to\neasily learn and develop their life practice.\n5.) A Practitioner applies diligence and skill in completing tasks and assignments that are\nfor the benefit of others. They will ensure all tasks are completed thoroughly with\nwholesome intentions and of good quality making wise decisions to schedule and\ncomplete the tasks in a reasonable timeframe.\n6.) A Practitioner has a positive outlook regarding The Teachings and when discussing\nThe Teachings, has only positive comments filled with significant joy.\n7.) A Practitioner is deeply practicing Right Effort to eliminate unwholesome mental\nqualities and arise wholesome mental qualities not allowing the mind to become\ncomplacent.\n8.) A Practitioner progresses towards the attainment of the four Jhānas being able to\nobserve the improved qualities of mind associated with these attainments. The four\nJhānas are preliminary phases the mind goes through prior to the attainment of the first\nStage of Enlightenment.\n9.) A Practitioner is able to remember their past lives and details from those past lives.\nNot every Practitioner will have the ability to observe their past lives, but some do.\n10.) A Practitioner has opened the third eye being able to observe beings passing away\nand being reborn, unwholesome and wholesome qualities of mind, beauty and ugliness in\nthe world, fortunate and unfortunate aspects of life, and he understands how beings\nexperience their own Kamma in this life and after death.\n11.) A Practitioner has eliminated The Ten Fetters and experiences liberation of mind,\nfreedom from strong feelings, an Enlightened mind that is peaceful, calm, serene, and\ncontent with joy residing in that mental state permanently. The mind will have deep\nwisdom of these Teachings and find it easy to explain them to others when asked\nquestions about The Teachings.\nThese are qualities of one’s life practice that would demonstrate they have confidence in\nThe Buddha, The Teachings, and The Community, your Teacher, and your ability to attain\nEnlightenment, thus, eliminating the fetter/taint/pollution of mind described as “doubt”.\nA Practitioner may not have all of these qualities but each of these would further indicate\none’s confidence as their life practice evolves and develops towards the attainment of the\nfirst Stage of Enlightenment.\n102", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Demonstration of Confidence in", "sutta_refs": ["AN"], "page": null, "page_start": 99, "page_end": 104, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9d6ed2f0-1352-4fe7-b2ea-4db7a06f55f4", "parent_id": "book-vol12:ch22:commentary:4", "content_type": "commentary", "text": "103\n\nA Noble Disciple Learns\nand Practices\nThe Perfectly\nEnlightened One’s\nTeachings\n104", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Demonstration of Confidence in", "sutta_refs": ["AN"], "page": null, "page_start": 99, "page_end": 104, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b59d47ee-c48e-4729-a034-e3ae6c4d783b", "parent_id": "book-vol12:ch23:scripture:0", "content_type": "scripture", "text": "Chapter 23\nThe Perfectly Enlightened One\nTaught Monks to Eat at a Single Session\nOn one occasion The Perfectly Enlightened One taught the Monks the\nbenefits of eating in a single session that one will be free from illness and\naffliction, and will enjoy lightness, strength, and a comfortable residing.\nBhaddāli told The Perfectly Enlightened One that he was not willing to do so.\nThen The Perfectly Enlightened One agreed to allow Bhaddāli to keep the\nfood for the next meal. Again, Bhaddāli told The Perfectly Enlightened One\nhe was not willing to do that either. Then the Venerable Bhaddāli did not\npresent himself to The Perfectly Enlightened One for a whole of three-month\nperiod. Until the robe making period where Monks said to Bhaddāli that his\naction was inappropriate, Bhaddāli then went to see The Perfectly\nEnlightened One.\n‘Venerable Sir, a wrongdoing overcame me, in that like an unwise person,\nconfused and blundering, when a training precept was being made known by\nThe Perfectly Enlightened One, when The Community of Monks was\nundertaking the training, I declared my refusal [to observe your Teaching].\nVenerable Sir, may The Perfectly Enlightened One forgive my wrongdoing\nseen as such for the sake of restraint in the future.’\nSurely, Bhaddāli, a wrongdoing overcame you, in that like an unwise person,\nconfused and blundering, when a training precept was being made known\nby me, when The Community of Monks was undertaking the training, you\ndeclared your refusal to practice this Teaching.\nWhat do you think, Bhaddāli? Suppose a Monk here were one liberated-in-\nboth-ways, and I told him: Come, Monk, be a plank for me across the mud.\nWould he walk across himself, or would he dispose his body otherwise, or\nwould he say ‘No’?\n‘No, Venerable Sir.’\nWhat do you think, Bhaddāli? Suppose a Monk here were one liberated-by-\nwisdom... a body-witness… one attained-to-view... one liberated-by-\nconfidence… a Teachings-follower… a Confidence-follower, and I told him:\nCome, Monk, be a plank for me across the mud. Would he walk across\nhimself, or would he dispose his body otherwise, or would he say ‘No’?\n105", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Perfectly Enlightened One", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 105, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e1aa6a2d-316c-4384-8996-7dd2bff3c9d1", "parent_id": "book-vol12:ch23:scripture:1", "content_type": "scripture", "text": "‘No, Venerable Sir.’\nWhat do you think, Bhaddāli? Were you on that occasion one liberated-in-\nboth-ways or one liberated-by-wisdom or a body-witness or one attained-to-\nview or one liberated-by-confidence or a Teachings-follower or a\nConfidence-follower?\n‘No, Venerable Sir.’\nBhaddāli, on that occasion were you not empty, unwise, and mistaken?\n‘Yes. Venerable Sir. Venerable Sir, a wrongdoing came to me, in that like an\nunwise person, confused and blundering, when a training precept was being\nmade known by The Perfectly Enlightened One, when The Community of\nMonks were undertaking the training, I declared my refusal to practice this\nTeaching. Venerable Sir, may The Perfectly Enlightened One forgive my\nwrongdoing seen as such for the sake of restraint in the future.’\nSurely, Bhaddāli, a wrongdoing overcame you, in that like an unwise person,\nconfused and blundering, when a training precept was being made known\nby me, when The Community of Monks was undertaking the training, you\ndeclared your refusal to practice this Teaching.\nBut since you see your wrongdoing as such and make apologies in\naccordance with The Teachings, we understand you; for it is growth in the\nNoble One’s Discipline when one sees one’s wrongdoing as such and makes\napologies in accordance with The Teachings by undertaking restraint for the\nfuture.\n(Reference: MN 65)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Perfectly Enlightened One", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 105, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d8d06bbc-8732-4739-acc4-57fd7e9e97c1", "parent_id": "book-vol12:ch23:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Students are not going to\nnecessarily immediately do or follow what The Buddha is teaching. He helps his Student\nunderstand that he does not have an expectation that his Students would immediately\nimplement his Teachings.\nHe encourages his Students learn, reflect, and practice, but the practice they develop is\nbased on their own decision making. It is not through following rules or commandments\nthat a Practitioner will attain Enlightenment. Instead, it is through deeply developing their\nlife practice through learning, reflecting, and practicing to independently verify the truth to\nacquire wisdom. A Student is not expected to just follow their Teacher.\nAs explained in this Teaching, Students would not just follow a Teacher, laying down in\nthe mud so that they can cross. Instead, if a Teacher makes an unreasonable request, a\nStudent can share their honest opinions, thoughts, ideas, and explain why they feel The\n106", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Perfectly Enlightened One", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 105, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "149754d2-fc42-4f54-bffc-8f1570748c61", "parent_id": "book-vol12:ch23:commentary:1", "content_type": "commentary", "text": "Teaching is unbeneficial. But, it is important to do that using Right Speech while being\nrespectful to your Teacher.\nThen, if there is wrongdoing, it would be wise for a Student to apologize to their Teacher\nand likewise, with an apology, a Teacher should always understand the Student and move\nforward letting go of the past wrongdoing not allowing it to affect the relationship with the\nStudent or the mind of the Teacher or Student.\nRules of Forbidden Activity or Guidance that Leads to Enlightenment\nOftentimes, Gotama Buddha’s Teachings are thought of or discussed as “rules of\nforbidden activity”. Some will even translate his Teachings as “training rules”.\nIn my opinion, if a Practitioner approaches The Path to Enlightenment in this way, it is\nharmful to deeply understanding The Teachings of Gotama Buddha and can inhibit one\nfrom attaining the objective of Enlightenment.\nGotama Buddha shared Teachings that he knew would lead the mind to Enlightenment.\nEnlightenment is a peaceful, calm, serene and content mind with joy that is permanent.\nThe mind has eliminated all discontent feelings such as sadness, anger, frustration,\nirritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,\nresentment, stress, anxiety, etc.\nAll discontent feelings are eliminated from the mind 100% with the mind residing perfectly\nin the middle - peaceful, calm, serene, and content with joy.\nTo attain the mental state of Enlightenment, a Practitioner needs to learn The Teachings\nwith guidance and practice these Teachings to independently observe the “truth” for\nthemselves acquiring wisdom.\nIt is through observing The Teachings in practice that one acquires wisdom. The mind\nthen functions through this newly found wisdom making wholesome decisions based on\nthe wisdom of The Teachings.\nAll progress on The Path to Enlightenment is attained through making wholesome\nindividual choices, wholesome individual decisions as part of one’s own “free will”.\nFollowing “rules of forbidden activity” will not lead a Practitioner to making wholesome\nchoices based on the wisdom they acquired through learning and practicing The\nTeachings.\nFor Gotama Buddha’s Teachings to be “rules”, he would have had to create a doctrine of\nrules with an organization to collect, distribute, and enforce those rules.\nThat is not what Gotama Buddha did.\nHe offered Teachings that he knew lead to the mental state of Enlightenment, a peaceful,\ncalm, serene, and content mind with joy that is permanent acquired through wise decision\nmaking by the individual Practitioner. The mind is liberated through wise decision making\nbased on wisdom.\n107", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Perfectly Enlightened One", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 105, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7acaa09f-c900-45da-b61a-a79a0670df4d", "parent_id": "book-vol12:ch23:commentary:2", "content_type": "commentary", "text": "Through Students learning and practicing these Teachings, a Practitioner can observe\nthrough their own learning and practice that the condition of the mind improves.\nAnger and frustration in the mind is slowly and gradually reduced and ultimately\ncompletely eliminated - along with all other discontent feelings. Individual Practitioners\ncan observe for themselves that The Teachings and practices shared improved the\ncondition of the mind through training of the mind.\nNothing Gotama Buddha taught is based on belief but instead, Teachings are shared with\nguidance that when learned and practiced can be observed as truth to acquire wisdom.\nFor one to learn and practice Gotama Buddha’s Teachings is a personal choice based on\nfree will decisions.\nTo attain Enlightenment is not to “follow rules of forbidden activity” but instead “learning\nand practicing Teachings with guidance from a Teacher”.\nGotama Buddha did not establish a set of rules to be enforced but instead shared\nTeachings with guidance that through your own wholesome personal choices will lead the\nmind to Enlightenment - if you choose to learn and practice with the guidance of a\nTeacher.\nThere are no rules, forbidden activity, or certain things that Gotama Buddha necessarily\nallowed or disallowed.\nHis Teachings are guidance that you can choose to learn and practice or not.\nIf his Teachings are rules of forbidden activity, who is coming to enforce those rules?\nSurely not Gotama Buddha or anyone else.\nLearning and practicing The Teachings as guidance will lead a Practitioner towards\nmaking countless wholesome decisions not because of rules or enforcement of said\nrules, but because the Practitioner learns through experience, then chooses to make wise\nwholesome decisions leading to good wholesome results - the Enlightened mind.\nEnlightenment is a peaceful, calm, serene, and content mind with joy that is permanent\nbased on personal choices to learn and practice Gotama Buddha’s Teachings with\nguidance from a Teacher.\nGotama Buddha’s Teachings are guidance to learn and practice through personal choice.\nNot rules. The mind will awaken to Enlightenment as it gains wisdom in The Natural Laws\nof Existence (i.e. The Buddha’s Teachings) and decides to develop a life practice based on\nwise decision making.\n108", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Perfectly Enlightened One", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 105, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "670bd595-98bd-4e38-9389-f571446235db", "parent_id": "book-vol12:ch23:commentary:3", "content_type": "commentary", "text": "Why Following Cultural Rules and Norms Will Not Lead to Peace and Joy -\nEnlightenment?\nPopulations of people oftentimes develop cultural rules or norms that are unwritten.\nThese are shared expectations and guidelines that govern behavior within a group or\nsociety. They define what is deemed acceptable, desirable, or polite, encompassing\ncustoms, etiquette, and values that are thought to help maintain social order, harmony,\nand predictability.\nHowever, cultural rules and norms are just sabotaging an individual’s ability to\nexperience peace and joy that is permanent - the Enlightened mental state.\nSocieties might consider certain behavioral decisions to be normal and acceptable such\nas, waiting for everyone in a group of people dining together to get food before eating,\ntaking pride in working long hours, being on time means you are being respectful,\ncontacting family or friends on a regular basis, bringing a gift when you visit someone’s\nhome, and avoiding asking one’s income, age, or relationship status.\nAs an individual is born and grows up in a certain population of people, these unwritten\nsocial expectations (i.e. rules and norms) conditions the mind to think what is or is not\nappropriate when interacting in the world. However, even if millions of individuals would\nagree to these unwritten rules (i.e. social norms), it is only a limited number of people who\nagree that these cultural rules define what is acceptable or not acceptable. Therefore, as\none’s mind adopts these expectations of others and themselves, the mind craves/desires\nfor everyone to follow these same rules which is impossible, especially as populations of\npeople interact more globally across various cultures.\nThe idea that the entire world will learn, agree with, and adopt the same set of rules and\nexpectations is the unEnlightened mind’s craving for permanence, which is impossible to\nachieve and only sets up the mind for discontent feelings when others do not conform to\nwhat the mind wants and expects of others.\nEssentially, by not understanding and seeing how the world around us is impermanent,\nthe mind craves and desires for everyone to do things a certain way permanently. The\nmind craves and desires others to make decisions in the same way in which the mind was\nconditioned to believe is “right or wrong”, which renders the mind unable to experience\npermanent peace and joy because it is impossible for everyone in the world to do things a\ncertain way permanently.\nFor example, in Thai culture people are taught not to point their feet at the statue of the\nBuddha nor other people. Oftentimes, people are taught to not lie down in a Temple to\nmeditate. This was not taught by The Buddha.\nThese are cultural rules and norms that have been adopted over the years by a certain\ncollection of people, but not everyone. And, for those who crave and desire for everyone\nto conform to this same way of thinking, when interacting with people who do not make\ndecisions in the same way as them, their mind becomes discontent with anger,\nfrustration, irritation, annoyance, dislike, etc. towards others when they think those\nindividuals are not doing what is wanted and expected, with the mind labeling that\nindividual as rude, impolite, or disrespectful.\n109", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Perfectly Enlightened One", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 105, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f5690d06-9012-4554-aad0-d04fad2db32b", "parent_id": "book-vol12:ch23:commentary:4", "content_type": "commentary", "text": "When in reality, the person who is becoming angered due to everyone not following the\ncultural rules is just their mind adopting and conforming to what is wanted and expected\nby a certain collection of people, where their mind is craving permanence while living in\nan impermanent world. And, the person who is not conforming to the cultural rules is just\nmaking a different choice, as not everyone will make decisions in the exact same way,\nthat is impossible.\nIt is not cultural rules and norms that will lead to the peaceful and joyful mental state of\nEnlightenment nor a peaceful and joyful world of people.\nInstead, it is The Teachings of The Buddha, when investigated, reflected upon for\nindependent verification, and practiced that will purify the mind to awaken to the\npeace and joy of the Enlightened mental state.\nWhen an individual mixes cultural rules and norms into their daily decision making without\nrealizing it is impossible for everyone to follow certain rules, thus, allowing the mind to\ncrave permanence, that individual is sabotaging their ability to experience peace and joy -\npermanently.\nIs it truly rude and disrespectful to eat food without others also having food or, would it be\nrude and disrespectful for an individual to expect that others cannot eat their freshly\ncooked food, allowing it to become cold, until every single person has food?\nIs it truly rude and disrespectful to not work long hours or, would it be rude and\ndisrespectful to have the expectation that everyone should prioritize their work above all\nother activities?\nIs it truly rude and disrespectful to not show up on time or, would it be rude and\ndisrespectful to have the expectation that someone should push themselves towards\nunwise and unsafe decisions to arrive to a specific place on time regardless of all other\nactivities or the ability to travel safely?\nIs it truly rude and disrespectful to not contact family and friends on a regular basis\nmeeting the expectation of others for regular contact or, would it be rude and\ndisrespectful to think that an individual needs to contact you based on your pre-\nprescribed personal expectations?\nIs it truly rude and disrespectful to not bring a gift when you visit someone’s home or,\nwould it be rude and disrespectful to think that it is required of someone to bring you a\ngift when they are visiting your home?\nIs it truly rude and disrespectful to ask someone’s income, age, or relationship status or,\nwould it be rude and disrespectful to expect everyone to only ask you questions that you\ndeem appropriate?\nThe Buddha taught it would be unwise to teach anything that was not taught by him as\nbeing taught by him. The Buddha did not teach cultural rules, norms, and protocols, he\ntaught The Natural Laws of Existence. He encouraged individuals to not change his\nTeachings, avoiding the watering down of what it takes to experience Enlightenment.\n110", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Perfectly Enlightened One", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 105, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "82af1ce7-f3c8-48b4-94ff-94144e53bff6", "parent_id": "book-vol12:ch23:commentary:5", "content_type": "commentary", "text": "A Buddha applies significant determination, dedication, and diligence towards the\nattainment of Enlightenment over multiple years. They then, spend the remaining time of\ntheir life, significant effort, sharing their independently discovered Teachings with\ncountless people to make clear, what is The Path to Enlightenment and what The Path to\nEnlightenment is not. Effectively, they illuminate The Path to Enlightenment for everyone\ninterested in progressing towards the transformation of the mind and their life, resulting in\nthe highest degree of peace and joy one could ever experience - Enlightenment.\nWhen asked during his life what would be the best way to respect him, The Buddha\nreplied, “to practice The Teachings”.\nIf an individual would like to respect The Buddha, and also experience the peace and\njoyful mental state he experienced and taught others how to attain, practicing his\nTeachings, not cultural rules, norms, or protocols is what will produce that result.\nThis would be the very best way to respect and honor the significant effort and fortitude\nThe Buddha applied to attain Enlightenment and then shared those Teachings with\ncountless others.\nPracticing The Teachings of The Buddha do not include cultural rules and norms, in fact,\nthose will oftentimes take the mind in the opposite direction of Enlightenment, as an\nindividual will see the world through the lens of black and white, right and wrong, failing to\nnavigate the gray areas of life based on the unique variables of each individual situation.\nThus, an individual can make unwise decisions that lead to unwholesome results (i.e.\nunwholesome Kamma) in their life.\nBy the time one gets to Enlightenment, they will only be experiencing wholesome results\n(i.e. wholesome Kamma), there are no unwholesome results (i.e. unwholesome Kamma).\nBut, an individual could experience unwholesome results (i.e. unwholesome Kamma) by\npracticing cultural rules and norms, completely unaware that what they are choosing is\nacceptable and deemed appropriate only by a limited number of people.\nThe Teachings of The Buddha are guiding you to understand The Natural Laws of\nExistence which are universal, independent of any cultural protocols, thus, always\nproducing 100% wholesome results (i.e. wholesome Kamma).\nThe mind is incapable of cultivating the needed wisdom to experience the complete\npeace and joy of the Enlightened mental state as long as it is holding on (i.e. clinging) to\ncultural rules, norms, and protocols which are not universal. Therefore, the mind will still\nstruggle in the world and experience unwholesome results (i.e. unwholesome Kamma) in\ncertain situations to include discontent feelings such as, sadness, anger, frustration,\nirritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,\nresentment, stress, anxiety, etc.\nThe Buddha taught not to cling to rules or vows for a reason, because the mind is unable\nto be free, to experience complete peace and freedom from strong feelings, the\nEnlightened mental state.\nIf you cause harm to others, harm will be returned to you, this is unwholesome Kamma\n(i.e. unwholesome results) based on The Natural Laws of Existence.\n111", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Perfectly Enlightened One", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 105, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8919646f-0312-4d50-aee4-563d1155373b", "parent_id": "book-vol12:ch23:commentary:6", "content_type": "commentary", "text": "You cannot cause others to become discontent but, you can cause them harm.\nCausing harm would be to cause harm to their physical body, material possessions, or\nreputation. If you cause harm to a beings physical body, material possessions, or\nreputation, you will experience harm coming back to you.\nAre you causing harm by choosing to eat your newly arrived food even though others do\nnot have food?\nAre you causing harm by choosing to work a balanced number of hours having time for\nother priorities in your life?\nAre you causing harm by choosing to prioritize safety over arriving on time?\nAre you causing harm by choosing to contact family or friends when it works best based\non your life’s needs?\nAre you causing harm by choosing to arrive to visit someone’s house without a gift?\nAre you causing harm by choosing to ask someone questions not typically asked?\nAre you causing harm by choosing to sit comfortably, even if that includes having your\nfeet point in a certain direction towards a statue or another person?\nAre you causing harm by choosing to practice The Teachings of The Buddha by lying\ndown to meditate in a Temple?\nIf you answered “no” to these questions, you are able to see “true reality” of The Natural\nLaws of Existence, which are universal, not allowing the mind to cling to cultural rules,\nnorms, or protocols that will oftentimes produce unwholesome results (i.e. unwholesome\nKamma).\nSeeing this truth, you are able to walk closer towards peace and joy by not allowing the\nmind to continue to hold on to its conditioning while conforming to what only a limited\nnumber of people consider to be proper etiquette.\nWhat one group of people considers to be appropriate could be deemed inappropriate by\nothers, thus, one’s struggles continue.\nBut, when you practice The Natural Laws of Existence, which is what was taught by The\nBuddha and is universal, there are no struggles and you can navigate the world peacefully\nand with nothing but joy in the mind.\nWords to Be Undertook as Taught Not to Be Abolished\nAs long as the Monks do not give instruction on anything that has not been taught or\nabolish anything that has already been taught, but undertake and practice the training\nguidelines as they have been taught, only growth is to be predicted for them, not decline.\n(Reference: DN 16)\n112", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "The Perfectly Enlightened One", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 105, "page_end": 112, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "217686f9-e053-40b3-b72d-7e0d16e6f74c", "parent_id": "book-vol12:ch24:scripture", "content_type": "scripture", "text": "Chapter 24\nThe Noble Disciples Will Not Transgress the\nTraining Guidelines Even for Life’s Sake\nJust as, Pahārāda, the great ocean is stable and does not overflow its\nboundaries, so too, when I have prescribed a training guideline for the\ndisciples, they will not do wrong even for life’s sake.\nThis is the second astounding and amazing quality that the Monks see in\nthese Teachings and discipline because of which they are pleased in it.\n(Here quoted only one of eight astounding and amazing qualities that the\nMonks see in these Teachings and discipline.)\n(Reference: AN 8.19)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Noble Disciples Will Not Transgress the", "sutta_refs": ["AN"], "page": null, "page_start": 113, "page_end": 114, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "79c1c26b-6819-4421-b5c5-2d618b489489", "parent_id": "book-vol12:ch24:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Students see the outstanding and\namazing quality of these Teachings and are so pleased with these Teachings that they will\nnot make a decision to have wrongdoing even if their life depended on doing wrong.\nIn other words, a Practitioner who is deeply practicing these Teachings would not steal or\nlie, even if their life depended on theft or lying. They would know, stealing and lying does\nnot lead to any wholesome result and even faced with death, they would not steal or lie.\n113\n\nFour Defilements of\nAscetics and Brāhmins\n114", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "The Noble Disciples Will Not Transgress the", "sutta_refs": ["AN"], "page": null, "page_start": 113, "page_end": 114, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "48a5ce2c-ae48-4dd8-9a37-8db92cc58a81", "parent_id": "book-vol12:ch25:scripture", "content_type": "scripture", "text": "Chapter 25\nFour Defilements of Ascetics and Brāhmins\nSo too, Monks, there are four defilements of Ascetics and Brāhmins because\nof which some Ascetics and Brāhmins do not shine, blaze, and radiate.\nWhat four?\n(1) There are some Ascetics and Brāhmins who drink liquor and wine and do\nnot refrain from drinking liquor and wine (ingest substances that cause\nheedlessness).\nThis is the first defilement of Ascetics and Brāhmins because of which some\nAscetics and Brāhmins do not shine, blaze, and radiate.\n(2) There are some Ascetics and Brāhmins who indulge in sexual intercourse\nand do not refrain from sexual intercourse.\nThis is the second defilement of Ascetics and Brāhmins because of which\nsome Ascetics and Brāhmins do not shine, blaze, and radiate.\n(3) There are some Ascetics and Brāhmins who accept gold and silver and\ndo not refrain from receiving gold and silver.\nThis is the third defilement of Ascetics and Brāhmins because of which some\nAscetics and Brāhmins do not shine, blaze, and radiate.\n(4) There are some Ascetics and Brāhmins who earn their living by wrong\nlivelihood and do not refrain from wrong livelihood.\nThis is the fourth defilement of Ascetics and Brāhmins because of which\nsome Ascetics and Brāhmins do not shine, blaze, and radiate.\nThese are the four defilements of Ascetics and Brāhmins because of which\nsome Ascetics and Brāhmins do not shine, blaze, and radiate.\n(Reference: AN 4.50)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Four Defilements of Ascetics and Brāhmins", "sutta_refs": ["AN"], "page": null, "page_start": 115, "page_end": 122, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5de56b64-3c70-4fc0-9df8-03b64d35b137", "parent_id": "book-vol12:ch25:commentary:0", "content_type": "commentary", "text": "115", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Four Defilements of Ascetics and Brāhmins", "sutta_refs": ["AN"], "page": null, "page_start": 115, "page_end": 122, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fb6e6faf-18b6-4600-a7f6-14023071feb4", "parent_id": "book-vol12:ch25:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares four defilements or pollutions of mind\nthat he observed in the population of Ascetics and Brāhmins.\nDuring the lifetime of Gotama Buddha there were many other roaming Ascetics in\ncommunities claiming to have discovered The Teachings that lead to Enlightenment.\nThere were also Brāhmin priests performing rites, rituals, ceremonies, and worship\nencouraging the “belief” in countless superstitious and unproven claims.\nBrāhmins were part of the caste system who were born into families who were\nresponsible for providing rites, rituals, ceremonies, and worship services. The common\nperson would need to pay a set fee to the Brāhmins for their service. The community was\ntaught for many generations to believe they were unable to pray or worship on their own\nfor any beneficial outcome but instead would need to pay a fee to this special class of\npeople, the Brāhmins, who would provide the service of praying on their behalf.\nGotama Buddha observing this system of payment for prayers and promised beneficial\noutcomes, understood this would not lead to Enlightenment of the mind. There are no\nrites, rituals, ceremonies, and worship that will produce wisdom in the mind that would\nlead to liberation of the mind. He also observed corruption as with an entire population of\npeople believing they were unable to pray or worship on their own but instead would\nneed the services of a special class of people. This special class of people, the Brāhmins,\ncould demand any sort of payment they wished and if the people were interested in\nprayer and worship on their behalf, they would then be motivated to provide the payment.\nKeep in mind that during the lifetime of The Buddha, there were many different groups\nclaiming they had The Teachings that lead to Enlightenment when in reality it was The\nBuddha’s Teachings that lead to Enlightenment and he knew that, but not everyone else\ndid. So there were still people who continued to learn and practice the teachings of other\ncommunities.\nThere were competing communities of Ascetics with a Master Teacher all claiming it was\ntheir teachings that would produce Enlightenment. Various members of these\ncommunities would listen to talks on the teachings and applied various amounts of effort\nto implementing the teachings into their daily life.\nDue to the environment of competing views and opinions, along with there being no way\nto confirm for others that Gotama Buddha was indeed a Buddha, various Teachers shared\ntheir teachings throughout the community.\nGotama Buddha refers to these as “wrong harmful teachings”.\nDetailed explanation of these wrong harmful teachings is available in this same book\nseries found in Chapter 60 of the book “Realms of Existence” (Volume 11).\nIn this Teaching from Gotama Buddha, he shares that he has observed four (4)\ndefilements or pollutions of mind practiced by Ascetics and Brāhmins of other\ncommunities.\n116", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Four Defilements of Ascetics and Brāhmins", "sutta_refs": ["AN"], "page": null, "page_start": 115, "page_end": 122, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6a7dfa73-d610-4373-9bbf-075ee509c56d", "parent_id": "book-vol12:ch25:commentary:2", "content_type": "commentary", "text": "1.) Ascetics and Brāhmins of other communities “drink liquor and wine and do not\nrefrain from drinking liquor and wine (ingest substances that cause heedlessness)”.\nWith a mind that is polluted with substances that cause heedlessness, it will never\nexperience Enlightenment as long as those substances continue to be used. It would be\nimpossible to cultivate Right Mindfulness and Right Concentration, along with all the\nother aspects of one’s life practice that would need to be developed to attain\nEnlightenment.\nThere is no substance that causes heedlessness that would improve the condition of the\nmind, it would only cause further complications and difficulties as one’s mind is diluted by\ntheir choice to ingest these substances.\nThe Path to Enlightenment is to purify the mind of all the fetters/taints/pollution of mind. If\none is actively working to purify the mind and develop “awareness of mind” (i.e. Right\nMindfulness), how could ingesting substances that cause heedlessness assist in this\njourney? It cannot and an Ascetic, Brāhmin, or even a Household Practitioner who aspires\nfor the attainment of Enlightenment and is working in that direction, would need to\neliminate substances that cause heedlessness from their life practice. If the mind is\ncraving/desiring, or in other words, addicted to substances that cause heedlessness,\neven using them casually, the mind is not yet Enlightened.\nIt is best to view substances that cause heedlessness as “poison”. Through viewing\nsubstances that cause heedlessness in this way, one can actively work towards\neliminating them from their life practice.\nDetailed explanation of substances that cause heedlessness is available in this same\nbook series found in Chapter 7 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n2.) Ascetics and Brāhmins of other communities “indulge in sexual intercourse and\ndo not refrain from sexual intercourse”.\nThe Third Precept of The Eight Precepts is guiding a Practitioner to “abandon sexual\nactivity and observe celibacy, living apart, abstaining from sexual intercourse, the\ncommon person’s practice”.\nThis Precept will help a Practitioner to eliminate the fetter/taint of “sensual desire” from\nthe mind. All of The Ten Fetters need to be eliminated from the mind for a Practitioner to\nattain Enlightenment. One of the fetters/taints/pollutions of the mind is “sensual desire”.\nOne of the strongest sensual desires that many human beings experience is the sensual\ndesire of sexual contact.\nThrough a Practitioner choosing to eliminate sexual contact by practicing this precept,\nthey can actively work to train the mind to eliminate sensual desire bringing them closer\nto Enlightenment.\nA Practitioner would need to first gradually eliminate the action of sexual contact then\ngradually eliminate the mind’s craving/desire/attachment to sexual contact to fully liberate\nthe mind from this fetter/taint/pollution.\n117", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Four Defilements of Ascetics and Brāhmins", "sutta_refs": ["AN"], "page": null, "page_start": 115, "page_end": 122, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c1669683-3402-475b-86a7-95670e61f8a2", "parent_id": "book-vol12:ch25:commentary:3", "content_type": "commentary", "text": "There is nothing wrong or immoral with having sexual intercourse but, a mind that has the\nfetter of sensual desire will still experience discontentedness. When or if a Practitioner\nchooses to eliminate sexual contact from their life practice, is a personal choice for each\nPractitioner. A Practitioner could attain the first and second Stage of Enlightenment while\nmaintaining a healthy sexual life enjoying the benefits of training the mind to this point.\nThen, when and if they choose, a Practitioner can work on eliminating the remaining\nfetters/taints bringing the mind into the third and fourth Stage of Enlightenment which\nwould include eliminating sexual contact to eliminate the fetter/taint/pollution of sensual\ndesire.\n3.) Ascetics and Brāhmins of other communities “accept gold and silver and do not\nrefrain from receiving gold and silver”.\nDuring Gotama Buddha’s lifetime, he guided Ordained Practitioners to not accept gold\nand silver (i.e. money) as an offering. It was only food, water, clothing, shelter, and\nmedical care that was offered to sustain his life and the life of those who were his closest\nStudents - the Ordained Practitioners. This helped Ordained Practitioners to eliminate\ncraving/desire/attachment to wealth.\nOfferings to Teachers who are sharing these Teachings does not need to be exclusively\nmonetary offerings. While financial support is needed to provide the freedom to produce\nresources for the continued sharing of these Teachings, a Student can also offer food,\nwater, clothing, shelter, medical care, books, and other supplies along with your time,\neffort, and energy to support the continued sharing of these Teachings.\nMany of us are interested in helping improve the world but lack the wisdom of how to\naccomplish that goal. It is the wisdom found in these Teachings that will help all of\nhumanity to create a kinder and more peaceful society. Through supporting Teachers who\nare sharing these Teachings, you can ensure that you and others will continue to learn\nand progress through developing a solid foundation in these Teachings. You are only\nreceiving these Teachings now due to the generosity and support provided by countless\nindividuals over the past 2,500 years. Any offerings you make to support these Teachings\nwill then ensure these Teachings are available for future generations just like they are\nbeing made available to you.\nIf regular and continued donations to Teachers that assist them in sustaining their life and\nto provide the needed resources to share these Teachings were not provided, all of\nhumanity would be lost and unable to develop their life practice to experience\nEnlightenment. The world would continue to become a darker place to exist. It is only\nwhen Practitioners choose to provide regular and consistent ongoing support that a\nTeacher is then able to sustain their life with the basic necessities of life and then direct\ntheir effort and energy towards sharing the wisdom of these Teachings with you.\nPlease support those who are sharing these Teachings into the world who you observe\nare doing so through virtuous moral conduct. Using discernment (wise decision making) a\nPractitioner can practice generosity to share their wealth with those “who refrain from\nintoxication and heedlessness, who are settled in patience and gentleness, who tame the\nmind, calm the mind, and train the mind for Nibbāna (Enlightenment)”.\n118", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Four Defilements of Ascetics and Brāhmins", "sutta_refs": ["AN"], "page": null, "page_start": 115, "page_end": 122, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "24c12897-90a2-4d5d-b3cf-5ead5585b752", "parent_id": "book-vol12:ch25:commentary:4", "content_type": "commentary", "text": "Through supporting these individuals with your donations of time, effort, energy, and\nresources you will be helping all of humanity.\n4.) Ascetics and Brāhmins of other communities “earn their living by wrong\nlivelihood and do not refrain from wrong livelihood”.\nThe Buddha provided detailed Teachings on “wrong livelihood” and “Right Livelihood” for\nboth Ordained and Household Practitioners. The livelihoods he guided people to practice\nwere unique to the lifestyle of whether someone is an Ordained or Household Practitioner.\nOrdained Practitioners have been guided by The Buddha to practice Right Livelihood\nbased on their choice to accept donations from Household Practitioners and that they\nshould be focused on learning, reflecting, practicing, and sharing these Teachings for the\nbenefit of others.\nThrough developing their own life practice, they will then have deep wisdom to be able to\nguide the Household Practitioners who support them. There is no blessings or other rites,\nrituals, ceremonies, or worship that should be practiced by Ordained Practitioners. Rites,\nrituals, ceremonies, and worship only promotes “wrong view” and would detract from\ncultivating and developing a Community of Practitioners towards the attainment of\nEnlightenment. Therefore, the only thing that Ordained Practitioners have to offer\nHousehold Practitioners, out of appreciation and gratitude for their support, is sharing the\nwisdom of these Teachings. That is how The Buddha intended it to be, so he provided an\nextensive list of “wrong livelihoods” for Ordained Practitioners.\nToday, there are Ordained Practitioners who do not understand these Teachings as deeply\nas when they were first shared by The Buddha. Therefore, today we see some Ordained\nPractitioners who are practicing “wrong livelihood”. But, as they choose to more deeply\nlearn, reflect, and practice these Teachings to understand The Words of The Buddha, they\nmay choose to improve their life practice so that they are supporting the Household\nPractitioners in their journey to Enlightenment. The way to accomplish that goal is for\nOrdained Practitioners to learn, reflect, and practice these Teachings through\ndetermination, dedication, and diligence as described during the lifetime of The Buddha.\nTo not practice based on The Words of The Buddha is, to go astray and continue the\nroaming and wandering through The Cycle of Rebirth while not being equipped to attain\nEnlightenment or help the Household Practitioners who are helping Ordained Practitioners\nto sustain their life assisting them to more deeply develop their life practice. This book\nand others in this book series will provide a solid foundation and support Ordained\nPractitioners and Household Practitioners to develop their life practice to attain\nEnlightenment as described during the lifetime of The Buddha using only The Words of\nThe Buddha. Ordained Practitioners will need to focus on developing their own life\npractice with support of the Household Practitioners so that they can then share these\nTeachings with others benefiting all of humanity.\nDue to the Ascetics and Brāhmins of other communities practicing in this way described\nas part of the four defilements or pollutions of mind that The Buddha observed in the\npopulation of Ascetics and Brāhmins, they “do not shine, blaze, and radiate”. The mind is\nnot Enlightened shining forth with brightness and the brilliance of the Enlightened mind.\n119", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Four Defilements of Ascetics and Brāhmins", "sutta_refs": ["AN"], "page": null, "page_start": 115, "page_end": 122, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "58f816cc-5aa5-4c8a-8c69-da33c3f7b9f5", "parent_id": "book-vol12:ch25:commentary:5", "content_type": "commentary", "text": "This is not The Buddha judging others, talking down to them, nor having arrogance or\npride related to his Teachings. Instead, he is sharing with his Students what they will\nobserve in other communities so that they will understand why he shares The Teachings\nthat he does and the results of these Teachings.\nWe now know, 2,500 years later, that it was Gotama Buddha’s Teachings that lead to\nEnlightenment - that’s why they are still in existence today. The Teachers and Teachings\nof other communities did not last or prosper. Those Teachings did not propagate\nthroughout the world because they do not work to attain Enlightenment.\nBut, The Buddha’s Teachings do work. His Teachings lead exactly where he said they\nwould - to Enlightenment. The Enlightened mind will experience peace, calm, serenity,\nand contentedness with joy that is permanent. The Practitioner can observe this for\nthemselves as the condition of the mind gradually improves. Through that observation,\npeople gradually grew to understand that, not only was Gotama Buddha a Buddha, but it\nwas his Teachings that lead to Enlightenment. Therefore, people supported his Teachings\nto continue in the world through sharing them one person to another over the last 2,500\nyears until now. These Teachings are now reaching you based on many centuries of\nconsistent, ongoing, and diligent effort to share these Teachings from generation to\ngeneration.\nOnce you learn the truth and observe the condition of the mind has drastically improved\nto no longer have any discontentedness whatsoever and life is so very peaceful, what\nwould you do? Keep that wisdom for yourself or share it with others?\nEvery single aspect of The Buddha’s Teachings has a purpose. There is no part of a\nBuddha’s Teachings that is inserted by chance or mistake. A Buddha’s Teachings are very\nwell thought out and intentionally shared in a specific way.\nJust because others do not understand the purpose and meaning behind a Buddha’s\nTeachings, should not give cause to change a Buddha’s Teachings. Modifying a Buddha’s\nTeachings is the most dangerous thing anyone could ever do which would drastically\naffect all of humanity for countless generations. It is The Teachings of a Buddha that will\nguide countless individuals to Enlightenment during the lifetime of a Buddha and after\ntheir death, if they are unchanged. Once a Buddha has died, there is no way to consult\nwith them about their Teachings to more deeply understand them, therefore, any changes\nwould be highly unwise unless done so by a new Buddha.\nIt is only a true Buddha who can declare The Teachings that lead to Enlightenment. While\na Practitioner can attain Enlightenment, they will not be equipped to declare the true\nTeachings that lead to Enlightenment. A Buddha can attain Enlightenment on their own\nand will have deep profound wisdom related to how to attain Enlightenment. While an\naverage Practitioner can learn, reflect, and practice a Buddha’s Teachings to attain\nEnlightenment, their mind is liberated by the wisdom of a Buddha. But, they do not and\ncannot have the ability to declare The Path to Enlightenment as a Buddha would.\nA Buddha sees The Path to Enlightenment through The Natural Laws of Existence so\nclearly because their mind is uninfluenced by any outside source. A Buddha is Fully\nPerfectly Enlightened. They can see The Natural Laws of Existence so clearly and vividly.\n120", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Four Defilements of Ascetics and Brāhmins", "sutta_refs": ["AN"], "page": null, "page_start": 115, "page_end": 122, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6e10a955-ac09-42ca-8273-4710782cd164", "parent_id": "book-vol12:ch25:commentary:6", "content_type": "commentary", "text": "While an average Practitioner can gain the wisdom to see these natural laws and awaken\nto Enlightenment, there is no one other than a true Buddha that can clearly distinguish\nThe Teachings that lead to Enlightenment in the same way as a Buddha.\nTherefore, if anyone attempted to change or modify The Teachings of a Buddha, they\nwould be doing so at their own detriment and for the harm of countless individuals. While\ntoday we have weaponry that could kill millions of people with one pull of a trigger,\nchanging a Buddha’s Teachings is more detrimental to humanity than the largest most\nsignificant explosion that could ever be produced by technology.\nA Buddha arising in the world is extremely rare. Therefore, once humanity has the clear\nand direct Teachings of a true Buddha, they should not be changed or modified in any\nway unless done so by a Buddha. To attempt to adjust, modify, or change a Buddha’s\nTeachings in the slightest degree would cause significant, irreversible, and devastating\nsuffering for all of humanity.\n121\n\nUnwholesome Habits\nAre Evil Livelihood\n122", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Four Defilements of Ascetics and Brāhmins", "sutta_refs": ["AN"], "page": null, "page_start": 115, "page_end": 122, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "15e25aed-56dc-4fd1-825f-84e7f9a00d9b", "parent_id": "book-vol12:ch26:scripture", "content_type": "scripture", "text": "Chapter 26\nUnwholesome Habits\nWhat are unwholesome habits?\nThey are unwholesome bodily actions, unwholesome verbal actions, and evil\n(unwholesome) livelihood.\nThese are called unwholesome habits.\nAnd what do these unwholesome habits originate from?\nTheir origin is stated: they should be said to originate from the mind.\nWhat mind?\nThough mind is multiple, varied, and of different aspects, there is mind\naffected by craving/greed, by anger/hatred, and by ignorance/delusion\n(unknowing of true reality).\nUnwholesome habits originate from this.\nAnd where do these unwholesome habits cease without remainder?\nTheir elimination is stated: here a Monk abandons bodily misconduct and\ndevelops wholesome bodily conduct; he abandons verbal misconduct and\ndevelops wholesome verbal conduct; he abandons mental misconduct and\ndevelops wholesome mental conduct; he abandons wrong livelihood and\ngains a living by Right Livelihood.\nIt is here that unwholesome habits cease without remainder.\nAnd how practicing does he practice the way to the elimination of\nunwholesome habits?\nHere a Monk awakens enthusiasm for the non-arising of unarisen evil\nunwholesome states and he makes effort, arouses energy, exerts his mind,\nand strives. He awakens enthusiasm for the abandoning of arisen evil\nunwholesome states... He awakens enthusiasm for the arising of unarisen\nwholesome states... He awakens enthusiasm for the continuation, non-\ndisappearance, strengthening, increase, and fulfillment by development of\n123\n\narisen wholesome states, and he makes effort, arouses energy, exerts his\nmind, and strives.\nOne so practicing practices the way to the elimination of unwholesome\nhabits.\n(Reference: MN 78.10)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Unwholesome Habits", "sutta_refs": ["MN"], "page": null, "page_start": 123, "page_end": 125, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "78e8b9c0-16f9-41ac-8751-80c64888a6b8", "parent_id": "book-vol12:ch26:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how craving, anger, and ignorance\n(unknowing of true reality) causes evil unwholesome habits to continue including in one’s\nown livelihood.\nThe Buddha explains that through abandoning bodily, verbal, and mental misconduct\nalong with “wrong livelihood”, the unwholesome habits will be eliminated.\nHe explains the way to accomplish this goal to eliminate evil unwholesome habits is to\ndevelop wholesome bodily, verbal, and mental conduct with practicing Right Livelihood\nthrough applying Right Effort.\nThrough practicing “the way to the elimination of unwholesome habits”, a Practitioner\n“awakens enthusiasm” to eliminate unwholesome qualities and arise wholesome qualities.\nThis is taught as part of The Eight Fold Path described as Right Effort.\nThrough practicing The Eight Fold Path, a Practitioner will eliminate all evil unwholesome\nhabits. It is all unwholesome habits, originating with craving, anger, and ignorance\n(unknowing of true reality), that cause harm in the world, thus, harm will return to you. By\ncausing harm in the world, it is the same as causing harm to yourself.\nA wise Practitioner would choose not to cause harm to others because they know that\nharm will come back to them due to The Natural Law of Kamma. It is The Eight Fold Path\nthat will guide a Practitioner to improve their life practice and the condition of the mind,\nsuch that, they will no longer choose to cause harm in the world and, thus, harm will not\ncome back to you.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n124\n\nAppendix\n125", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Unwholesome Habits", "sutta_refs": ["MN"], "page": null, "page_start": 123, "page_end": 125, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "784335d8-fd9c-4e96-ad0a-50f62e2dd99e", "parent_id": "book-vol12:ch27:scripture:0", "content_type": "scripture", "text": "Chapter 27\nWords Which Should Be Studied, Learned, and\nInvestigated in The Foremost Assembly\nAnd what is the assembly trained in investigation, not in conceited talk.\nHere, in this kind of assembly, when those discourses are being recited that\nare mere poetry composed by poets, beautiful in words and phrases,\ncreated by outsiders, spoken by (their) disciples, the Monks are not\ninterested to listen to them, do not lend an ear to them, or apply their minds\nto understand them; they do not think those teachings should be studied\nand learned.\nBut when those discourses spoken by The Tathāgata are being recited that\nare deep, deep in meaning, world-transcending, connected with emptiness,\nthe Monks are interested to listen to them, lend an ear to them, and apply\ntheir minds to understand them; they think those Teachings should be\nstudied and learned. And having learned those Teachings, they question\neach other about them and investigate them thoroughly, (asking): How is\nthis? What is the meaning of this? (They) disclose to (others) what is obscure\nand clarify what is unclear, and dispel their confusion about numerous\nmisunderstandings.\nThis is called the assembly trained in investigation, not in conceited talk.\nAnd what is the assembly trained in conceited talk, not in investigation.\nHere, in this kind of assembly, when those discourses are being spoken by\nThe Tathāgata are being recited that are deep, deep in meaning, world-\ntranscending, connected with emptiness, the Monks are not interested to\nlisten to them, do not lend an ear to them, or apply their minds to understand\nthem; they do not think those Teachings should be studied and learned.\nBut when those discourses are being recited that are mere poetry composed\nby poets, beautiful in words and phrases, created by outsiders, spoken by\n(their) disciples, they are interested to listen to them, lend an ear to them,\nand apply their minds to understand them; they think those teachings should\nbe studied and learned. And having learned those teachings, they do not\nquestion each other about them or investigate them thoroughly, [asking]:\nHow is this? What is the meaning of this? They do not disclose [to others]\nwhat is obscure and clarify what is unclear, or dispel their confusion about\nnumerous misunderstandings.\n126", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Words Which Should Be Studied, Learned, and", "sutta_refs": ["AN"], "page": null, "page_start": 126, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cfc53cb6-4d7e-4bb5-ad14-c14351c6c934", "parent_id": "book-vol12:ch27:scripture:1", "content_type": "scripture", "text": "This is called the assembly trained in conceited talk, not in investigation.\nThese, Monks, are the two kinds of assemblies. Of these two kinds of\nassemblies, the assembly trained in investigation, not in conceited talk, is\nforemost.\n(Reference: AN 2.47)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Words Which Should Be Studied, Learned, and", "sutta_refs": ["AN"], "page": null, "page_start": 126, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "998df32c-0c78-49b4-9d13-28b5af0f909c", "parent_id": "book-vol12:ch27:commentary:0", "content_type": "commentary", "text": "During the lifetime of the man we now refer to as Gotama Buddha, there were several\ncommunities of roaming Ascetics, also known as “Spiritual Seekers”, whose primary\nTeacher claimed it was their teachings which led to Enlightenment.\nAs Siddhartha Gotama left the royal palace to embark on his journey towards seeking\nEnlightenment, he sought training and instruction from one of these Teachers. He spent\ntime learning the teachings and had mastered the teachings shared by this first Teacher.\nThe Teacher declared him to be able to fully represent his teachings as a masterful\nstudent now being declared a Teacher. Siddhartha Gotama observed that while he was\ndeclared a master of this community’s teachings in a short time, his mind was still\ndiscontent and lacked the discipline to experience the Enlightened mind. Due to his\ncontinued challenges of a discontent mind, he chose to leave this community and seek\nguidance with a new Teacher.\nSoon after receiving instruction with his new Teacher, this Teacher also determined that\nSiddhartha Gotama had mastered his teachings and declared him to be able to represent\nhis teachings as a Master Teacher. But, with this second designation of being a Master\nTeacher in a second community claiming to have the teachings that lead to\nEnlightenment, Siddhartha Gotama observed his mind was still discontent.\nRealizing that he had spent the last two (2) years learning two different approaches\ntowards the attainment of Enlightenment and becoming accomplished in both disciplines\nas a Master Teacher, he could observe that the condition of his mind was not yet steady,\nstable, unshakable, with peacefulness, calmness, serenity, and contentedness with joy.\nHe had essentially succeeded at mastering the teachings of two different approaches to\nattaining Enlightenment, yet the condition of his mind had not improved to the point of\ncomplete and total peacefulness. He also had not discovered the answers to the initial\nquestions that ignited his motivation to leave the royal palace and pursue the answers to\nwhy human beings experienced sickness, aging, and death.\nHe was no closer to understanding the core and central problem he sought to investigate\nas he was when he first left the royal palace. While he had mastered two different\ndisciplines of teachings, he had not solved the challenge of a discontent mind and he did\nnot have the answers to why human beings experienced sickness, aging, and death.\nSo, he decided to leave from the communities of wandering Ascetics retreating to\nisolation in the forest embarking on a journey of independent investigation of how to solve\nthe problem of the discontent mind and why human beings experienced sickness, aging,\nand death.\n127", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Words Which Should Be Studied, Learned, and", "sutta_refs": ["AN"], "page": null, "page_start": 126, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "02f8b0b7-7b45-466e-bdb4-3a5ad4142acc", "parent_id": "book-vol12:ch27:commentary:1", "content_type": "commentary", "text": "After a total of a six (6) year journey, four (4) years independently, where he gradually\ndiscovered The Teachings that do indeed lead to Enlightenment, he then returned to\nshare his independently discovered Teachings with those who chose to learn, reflect, and\npractice The Teachings he had discovered.\nNow, a Fully Perfectly Enlightened Buddha, Gotama Buddha performed a miracle for five\n(5) Ascetics who were then convinced, he had attained Enlightenment.\nHe delivers his first discourse of The Four Noble Truths helping these first five (5) Students\nunderstand the problem of the unEnlightened mind, the cause of the problem, the\nelimination of the problem, and the path leading to the complete elimination of the\nproblem. His Teachings were detailed and eye opening for these first five (5) Students\nwho understood, he was surely Enlightened.\nBut, a Buddha does not rely on miracles to convince large numbers of people that he is,\nin fact, a Buddha. Instead, a Buddha skillfully shares his Teachings with others in a\nhumble way guiding those who choose to learn, reflect, and practice his Teachings\ntowards the attainment of Enlightenment.\nThere is no outward physical indication of one who has attained Enlightenment and a\nBuddha does not advertise that they are a Buddha, but instead humbly goes about their\nobjective of sharing their Teachings into the world, in such a way, that will guide countless\npeople to Enlightenment during their lifetime, and leaves The Teachings in a condition that\nafter their death, will guide countless more people to the attainment of Enlightenment.\nDuring Gotama Buddha’s lifetime in the region of the world he lived, modern day Nepal\nand Northeastern India, there were several communities of roaming Ascetics that\ncontinued to share what they felt were the teachings that lead to Enlightenment. There\nwere different communities that felt they had discovered The Teachings that lead to\nEnlightenment. So, there were many competing views and opinions of what\nEnlightenment is, The Teachings to attain Enlightenment, and the methods of training that\nwould produce Enlightenment.\nThere were competing communities of Ascetics with a Master Teacher all claiming it was\ntheir teachings that would produce Enlightenment. Various members of these\ncommunities would listen to talks on the teachings and applied various amounts of effort\nto implementing the teachings into their daily life.\nDue to the environment of competing views and opinions, along with there being no way\nto confirm for others that Gotama Buddha was indeed a Buddha, various Teachers shared\ntheir teachings throughout the community.\nIn this Teaching from Gotama Buddha, he shares that there are two different types of\n“assemblies” or “communities” that exist.\n1.) One trained in investigation of The Teachings, not in conceited talk, and\n2.) One trained in conceited talk, not in investigation.\nHe associates those who are learning, reflecting, and practicing his Teachings as a\ncommunity that is trained in investigation of The Teachings, not in conceited talk. And, he\nassociates those who are interested in listening to the teachings of “mere poets” as a\ncommunity that is trained in conceited talk, not in investigation.\n128", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Words Which Should Be Studied, Learned, and", "sutta_refs": ["AN"], "page": null, "page_start": 126, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "409935ee-5e8f-424c-a8e3-fe168b9d454e", "parent_id": "book-vol12:ch27:commentary:2", "content_type": "commentary", "text": "A Buddha knows with 100% certainty that their Teachings do, in fact, lead to\nEnlightenment because they themselves are experiencing the results of the Enlightened\nmind. They (1) discover The Teachings through their own independent journey, (2) share\ntheir independently discovered Teachings for the remaining time of their life guiding\ncountless individuals to Enlightenment and (3) leave The Teachings in such a condition\nthat after their death countless more individuals will be able to attain Enlightenment.\nNot everyone would be interested to necessarily learn, reflect, and practice The Teachings\nof The Buddha because it is hard work and requires an extensive amount of energy and\neffort to learn, reflect, and train one’s mind to attain Enlightenment.\nSo, in an environment where individuals are unable to determine that a specific Teacher is\nor is not a Buddha and the only way to know whether a certain collection of Teachings\nlead to Enlightenment or not is to learn, reflect, and practice The Teachings - there were\nmany people who did not learn from The Buddha, but instead chose the approach of\nlistening to Teachers who were speaking “mere poetry composed by poets, beautiful in\nwords and phrases”. These words are easier on the ears and the mind, thus, no hard\nwork ensures the mind can remain complacent.\nGotama Buddha would be interested in encouraging people to learn, reflect, and practice\nhis Teachings helping Students to understand the difference between his Teachings and\nthose teachings of other Teachers doing so using “Right Speech” which includes not\ndisparaging or degrading others.\nThe Buddha, using Right Speech, led his Students to understand the difference between\nhis Teachings and those of others.\nThe Buddha, whom not everyone understood was a Buddha, was training his Students in\ninvestigation to uncover the true Teachings that lead to Enlightenment to acquire wisdom,\nthus, producing a liberated mind while speaking humbly - without conceit.\nBut, if one is speaking “mere poetry composed by poets, beautiful in words and phrases”\nwithout benefit of learning, reflecting, and practicing Teachings to acquire wisdom that\nimproves the condition of one’s mind and their life, these teachings would not lead to\nEnlightenment, which would be considered useless by a Buddha as individuals would\ngain no tangible benefits from the actual teachings being shared.\n129", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Words Which Should Be Studied, Learned, and", "sutta_refs": ["AN"], "page": null, "page_start": 126, "page_end": 129, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "71b62ff1-9ab0-4534-ba29-70f7cce9a34f", "parent_id": "book-vol12:ch28:scripture", "content_type": "scripture", "text": "Chapter 28\nWhy Every Practitioner Should Study\nThe Tathāgata’s Words\nWords Which Should Be Studied, Learned, and\nInvestigated in the Foremost Assembly\nHere, in this kind of assembly, when those discourses are being recited that\nare mere poetry composed by poets, beautiful in words and phrases,\ncreated by outsiders, spoken by (their) disciples, the Monks do not want to\nlisten to them, do not lend an ear to them, or apply their minds to understand\nthem; they do not think those teachings should be studied and learned.\nBut when those discourses spoken by The Tathāgata are being recited that\nare deep, deep in meaning, world-transcending, connected with emptiness,\nthe Monks want to listen to them, lend an ear to them, and apply their minds\nto understand them; they think those Teachings should be studied and\nlearned. And having learned those Teachings, they question each other\nabout them and investigate them thoroughly, (asking): How is this? What is\nthe meaning of this? (They) disclose to (others) what is obscure and clarify\nwhat is unclear, and dispel their confusion about numerous\nmisunderstandings.\nThis is called the assembly trained in investigation, not in conceited talk.\n(Reference: AN 2.42)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Why Every Practitioner Should Study", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 130, "page_end": 133, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "69772443-74c0-43ea-a85a-4a6ba9ad233f", "parent_id": "book-vol12:ch28:commentary:0", "content_type": "commentary", "text": "Words that Should Be Studied and Mastered\n(Simile of the Drum Peg)\nMonks, once in the past the Dasārahas had a kettle drum called the\nSummoner. When the Summoner became cracked, the Dasārahas inserted\nanother peg.\nEventually the time came when the Summoner’s original drumhead had\ndisappeared and only a collection of pegs remained.\nSo too, Monks, the same thing will happen with the Monks in the future.\nWhen those discourses spoken by The Tathāgata that are deep, deep in\nmeaning, world-transcending, dealing with emptiness, are being recited, they\nwill not be eager to listen to them, nor lend an ear to them, nor apply their\n130", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Why Every Practitioner Should Study", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 130, "page_end": 133, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7f9c20c1-b238-4493-b5d2-dcc31e203c90", "parent_id": "book-vol12:ch28:commentary:1", "content_type": "commentary", "text": "minds to understand them; and they will not think those Teachings should be\nstudied and mastered. But when those discourses that are mere poetry\ncomposed by poets, beautiful in words and phrases, created by outsiders,\nspoken by (their) disciples, are being recited, they will be eager to listen to\nthem, will lend an ear to them, will apply their minds to understand them;\nand they will think those teachings should be studied and mastered.\nIn this way, Monks, those discourses spoken by The Tathāgata that are\ndeep, deep in meaning, world-transcending, dealing with emptiness, will\ndisappear….\nTherefore, Monks, you should train yourselves thus: When those discourses\nspoken by The Tathāgata that are deep, deep in meaning, world-\ntranscending, dealing with emptiness, are being recited, we will be eager to\nlisten to them, will lend an ear to them, will apply our minds to understand\nthem; and we will think those Teachings should be studied and mastered.\nThus should you train yourselves.\n(Reference: SN 20.7)\nWords from Singleness of Mind\nAggivessana, ... The Tathāgata teaches The Teachings to others only to give\nthem knowledge. When the talk is finished, Aggivessana, then I steady my\nmind internally, quieten it, bring it to singleness, and concentrate it on that\nsame sign of concentration as before, in which I constantly reside.\n(Reference: MN 36)\nWords that Are Just So Not Otherwise\nFrom the night he fully awakened, Monks, until the night he attains Final\nNibbāna (Final Enlightenment), in this interval, whatever he speaks, talks of,\nand expounds, all that is just so, not otherwise…\n(Reference: AN 4.23)\nWords of Immediately Effective Teachings\nGood, Monks. So you have been guided by me with these Teachings, which\nare visible here and now, immediately effective, inviting inspection, onward\nleading, to be experienced by the wise for themselves…\n(Reference: MN 38.25)\n131", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Why Every Practitioner Should Study", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 130, "page_end": 133, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a428fcd3-ac16-40f4-901c-3561bf0b252f", "parent_id": "book-vol12:ch28:commentary:2", "content_type": "commentary", "text": "Words of The Teachings and Discipline\nWords to Be Resided with as One’s Own Island as One’s Own Refuge\n…Ānanda, it may be that you will think: ‘The Teacher’s instruction has\nceased, now we have no Teacher!’ It should not be seen like this, Ānanda,\nfor what I have taught and explained to you as Teachings and discipline will,\nat my passing, be your Teacher...\nThose Monks, Ānanda, either now or after I am gone, who reside with\nthemselves as their own island, with themselves as their own refuge, with no\nother refuge; who reside with The Teachings as their island, with The\nTeachings as their refuge, with no other refuge — it is these Monks, Ānanda,\nwho will be for me greatest of those dedicated to the training.\n(Reference: DN 16)\nWords to Be Undertook as Taught\nNot to Be Abolished\nAs long as the Monks do not give instruction on anything that has not been\ntaught or abolish anything that has already been taught, but undertake and\npractice the training guidelines as they have been taught, only growth is to\nbe predicted for them, not decline.\n(Reference: DN 16)\nIn this collection of Teachings from Gotama Buddha, he shares why a Practitioner should\nlearn the discourses as he taught them to represent The Teachings that lead to\nEnlightenment.\nThere are many places where Teachings are being shared and referenced to as being\nBuddhist Teachings but, due to impermanence, as you investigate you might come to\ndiscover that what is being shared is in conflict with The Words of The Buddha.\nLearning and practicing The Teachings of The Buddha through his own words will\nproduce the best results. The collection of Teachings assembled here help to support this\nthrough The Buddha’s own words shared during his lifetime.\nSharing Teachings that are not connected to The Words of The Buddha would only prove\nto be misleading and create obstacles for a Practitioner in the attainment of\nEnlightenment.\nEverything I share is confirmed in four (4) different ways so that I know it is the truth and\nyou can discover that same truth.\n132", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Why Every Practitioner Should Study", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 130, "page_end": 133, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "928eed22-8ca8-439b-9369-95ad142cad42", "parent_id": "book-vol12:ch28:commentary:3", "content_type": "commentary", "text": "1.) What I share is in The Pāli Canon: The Pāli Canon is the largest, most complete source\nof Gotama Buddha’s Teachings. Sourcing what you learn and practice back to this\noriginal source text ensures that you are learning and practicing what The Buddha taught.\n2.) I did not believe what was in The Pāli Canon, instead, I practiced it to determine the\ntruth for myself. Through practicing The Teachings, one can observe the condition of the\nmind is improving and moves to being peaceful, calm, serene, and content with joy -\npermanently. If a Practitioner is observing this through what they are learning, then they\nknow they are learning and practicing the truth because it is working to improve the\ncondition of the mind.\n3.) I share what I discovered with Students and it is working to improve the condition of\ntheir mind. Through all the years that I have been teaching, Students report that what they\nare learning with me is improving the condition of their mind as they are seeing situations\nthat once caused anger or other unwelcome feelings, no longer produce those same\nfeelings. They can observe the condition of their mind is improving.\n4.) Thai people confirm that what they learned from well known Enlightened Masters of\nBuddhist Teachings are the same Teachings that I share. As Thai people have had\nBuddhist Teachings in their culture for 800-1200 years, they know how to determine if\nsomeone is or is not Enlightened. They have people in their community who they know\nare Enlightened, because they can observe it for themselves. What Thai people learn in\nthe Thai language is the same thing that I share in English, according to Thai people who\nare deeply familiar with The Buddha’s Teachings and The Path to Enlightenment.\nHaving dedicated time, effort, energy, and resources to confirm The Teachings of The\nBuddha in this way, a Practitioner can have confidence that what is being shared with you\nare The Teachings of The Buddha and works to produce an Enlightened mind.\n“From the night he fully awakened, Monks, until the night he attains Final Nibbāna (Final\nEnlightenment), in this interval, whatever he speaks, talks of, and expounds, all that is just\nso, not otherwise…”\nThe Buddha’s Enlightenment was accomplished gradually over the course of many\nlifetimes. In the life that he became a Fully Perfectly Enlightened Buddha, he taught for 45\nyears sharing The Teachings that lead to Enlightenment with all those who chose to learn\nand practice his Teachings. His active journey to Enlightenment in his last life took 6 years\nof gradual training and gradual practice resulting in gradual progress. His mind gradually\nrealized Enlightenment. However, some people mistakenly believe that his Enlightenment\noccurred in an instant. This Teaching is essentially explaining that from the time he was\nknown to have attained Enlightenment until the final death, The Buddha shared The\nTeachings on The Path to Enlightenment with tireless effort and energy. This Teaching is\nnot sharing that he attained Enlightenment in just one night but instead, all that he spoke\nof and explained as Teachings is The Path to Enlightenment.\n133", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "Why Every Practitioner Should Study", "sutta_refs": ["AN", "DN", "MN", "SN"], "page": null, "page_start": 130, "page_end": 133, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e4c95077-3379-40cf-aa9b-7a220d995128", "parent_id": "book-vol12:ch29:commentary:0", "content_type": "commentary", "text": "Chapter 29\nThose Who Cause the Good Teachings to\nDisappear\n(First Discourse)\nMonks, those Monks who explain non-Teachings as Teachings are acting for\nthe harm of many people, the unhappiness of many people, for the ruin,\nharm, and suffering of many people, of heavenly beings and human beings.\nThese Monks generate much unwholesome Kamma and cause these good\nwholesome Teachings to disappear.\nMonks, those Monks who explain Teachings as non-Teachings …\nMonks, those Monks who explain non-discipline as discipline …\nMonks, those Monks who explain discipline as non-discipline …\nMonks, those Monks who explain what has not been stated and spoken by\nThe Perfectly Enlightened One as having been stated and spoken by him …\nMonks, those Monks who explain what has been stated and spoken by The\nPerfectly Enlightened One as not having been stated and spoken by him …\nMonks, those Monks who explain what has not been practiced by The\nPerfectly Enlightened One as having been practiced by him …\nMonks, those Monks who explain what has been practiced by The Perfectly\nEnlightened One as not having been practiced by him …\nMonks, those Monks who explain what has not been prescribed by The\nPerfectly Enlightened One as having been prescribed by him …\nMonks, those Monks who explain what has been prescribed by The Perfectly\nEnlightened One as not having been prescribed by him are acting for the\nharm of many people, for the unhappiness of many people, for the ruin,\nharm, and suffering of many people, of heavenly beings and human beings.\nThese Monks generate much unwholesome Kamma and cause these good\nTeachings to disappear.\n134", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "Those Who Cause the Good Teachings to", "sutta_refs": ["AN"], "page": null, "page_start": 134, "page_end": 136, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "60c986c2-cf26-4a25-85ef-8e1028ea419a", "parent_id": "book-vol12:ch29:commentary:1", "content_type": "commentary", "text": "‘Venerable Sir, it is said: Division in The Community, division in The\nCommunity. How is there division in the Community?’\nHere, Ānanda,\n(1) Monks explain non-Teachings as Teachings\n(2) and Teachings as non-Teachings.\n(3) They explain non-discipline as discipline, and\n(4) discipline as non-discipline.\n(5) They explain what has not been stated and spoken by The Perfectly\nEnlightened One as having been stated and spoken by him, and\n(6) what has been stated and spoken by The Perfectly Enlightened One as\nnot having been stated and spoken by him.\n(7) They explain what has not been practiced by The Perfectly Enlightened\nOne as having been practiced by him, and\n(8) what has been practiced by The Perfectly Enlightened One as not having\nbeen practiced by him.\n(9) They explain what has not been prescribed by The Perfectly Enlightened\nOne as having been prescribed by him, and\n(10) what has been prescribed by The Perfectly Enlightened One as not\nhaving been prescribed by him.\nOn these ten grounds they withdraw and go apart.\nThey perform legal acts separately and recite the training guidance of these\nTeachings separately.\nIt is in this way, Ānanda, that there is division in The Community.\n‘But, Venerable Sir, when one causes division in a harmonious Community,\nwhat does one generate?’\nOne generates evil lasting for an eon, Ānanda.\n‘But, Venerable Sir, what is that evil lasting for an eon?’\nOne is tormented in hell for an eon, Ānanda.\nOne who causes division in The Community is bound for misery, bound for\nhell, to reside there for an eon.\n135", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "Those Who Cause the Good Teachings to", "sutta_refs": ["AN"], "page": null, "page_start": 134, "page_end": 136, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "849c0ef0-319d-49d5-9b50-7b7fb959a2d9", "parent_id": "book-vol12:ch29:commentary:2", "content_type": "commentary", "text": "Delighting in division, established in non-Teachings, he falls away from\nsecurity from bondage (Enlightenment).\nHaving caused division in a harmonious Community, he is tormented in hell\nfor an eon.\n(Reference: AN 1.130-AN 139 and AN 10.37-AN 10.39)\nIn this Teaching from Gotama Buddha, he shares how his Teachings would disappear\nbased on decisions made by people to not share his Teachings in the way that he taught\nthem.\nThe Buddha explains that an individual who modifies his Teachings is “acting for the harm\nof many people, the unhappiness of many people, for the ruin, harm, and suffering of\nmany people, of heavenly beings and human beings”. Heavenly beings and human\nbeings are able to attain Enlightenment while the other realms of hell, animal, and afflicted\nspirits are unable to attain Enlightenment. Therefore, one who modifies his Teachings is\nacting for the harm of heavenly and human beings as they would be unable to attain\nEnlightenment without The Teachings of a Buddha as a Buddha taught them.\nOne who modifies a Buddha’s Teachings “generate much unwholesome Kamma and\ncause these good wholesome Teachings to disappear” and it causes The Community to\nbecome divided no longer in harmony.\nThe Buddha shares that an individual who causes division within The Community will\n“generate evil lasting for an eon”. An eon is an immeasurable amount of time.\nThe Buddha further explains that “one who causes division in The Community is bound\nfor misery, bound for hell, to reside there for an eon. Delighting in division, established in\nnon-Teachings, he falls away from security from bondage (Enlightenment). Having caused\ndivision in a harmonious Community, he is tormented in hell for an eon”.\n136", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "Those Who Cause the Good Teachings to", "sutta_refs": ["AN"], "page": null, "page_start": 134, "page_end": 136, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5c889ff1-ed30-45c9-9b2d-e7437759c0cb", "parent_id": "book-vol12:ch30:commentary:0", "content_type": "commentary", "text": "Chapter 30\nThose Who Sustain the Good Teachings\n(First Discourse)\nMonks, those Monks who explain non-Teachings as non-Teachings are\nacting for the welfare of many people, for the peacefulness of many people,\nfor the good, welfare, and peacefulness of many people, of heavenly beings\nand human beings. These Monks generate much merit and sustain these\ngood Teachings.\nMonks, those Monks who explain Teachings as Teachings …\nMonks, those Monks who explain non-discipline as non-discipline …\nMonks, those Monks who explain discipline as discipline …\nMonks, those Monks who explain what has not been stated and spoken by\nThe Tathāgata as not having been stated and spoken by him …\nMonks, those Monks who explain what has been stated and spoken by The\nTathāgata as having been stated and spoken by him …\nMonks, those Monks who explain what has not been practiced by The\nTathāgata as not having been practiced by him …\nMonks, those Monks who explain what has been practiced by The Tathāgata\nas having been practiced by him …\nMonks, those Monks who explain what has not been prescribed by The\nTathāgata as not having been prescribed by him …\nMonks, those Monks who explain what has been prescribed by The\nTathāgata as having been prescribed by him are acting for the welfare of\nmany people, for the peacefulness of many people, for the good, welfare,\nand peacefulness of many people, of heavenly beings and human beings.\nThese Monks generate much merit and sustain these good wholesome\nTeachings.\n137", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "Those Who Sustain the Good Teachings", "sutta_refs": [], "page": null, "page_start": 137, "page_end": 138, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f9aa35a0-e8d4-442e-a0df-4722e528615a", "parent_id": "book-vol12:ch30:commentary:1", "content_type": "commentary", "text": "‘Venerable Sir, it is said: Harmony in The Community, harmony in The\nCommunity. How is there harmony in The Community?’\nHere, Ānanda.\n(1) Monks explain non-Teachings as non-Teachings, and\n(2) Teachings as Teachings.\n(3) They explain non-discipline as non-discipline and\n(4) discipline as discipline.\n(5) They explain what has not been stated and spoken by The Tathāgata as\nnot having been stated and spoken by him, and\n(6) what has been stated and spoken by The Tathāgata as having been\nstated and spoken by him.\n(7) They explain what has not been practiced by The Tathāgata as not having\nbeen practiced by him, and\n(8) what has been practiced by The Tathāgata as having been practiced by\nhim.\n(9) They explain what has not been prescribed by The Tathāgata as not\nhaving been prescribed by him, and\n(10) what has been prescribed by The Tathāgata as having been prescribed\nby him.\nOn these ten grounds they do not withdraw and go apart. They do not\nperform legal acts separately or recite the training guidelines separately.\nIt is in this way, Ānanda, that there is harmony in The Community.\n‘But, Venerable Sir, when one restores harmony of a divided Community,\nwhat does one generate?’\nOne generates divine merit, Ānanda.\n‘But, Venerable Sir, what is divine merit?’\nOne rejoices in heaven for an eon, Ānanda. Pleasant is harmony in The\nCommunity, and the mutual help of those who live in harmony. Pleased in\nharmony, established in The Teachings, one does not fall away from security\nfrom bondage (Enlightenment).\nHaving brought harmony to The Community, one rejoices in heaven for an\neon.\n138", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "Those Who Sustain the Good Teachings", "sutta_refs": [], "page": null, "page_start": 137, "page_end": 138, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7e7825f5-71ce-4155-b9ff-2339cd1be6f3", "parent_id": "book-vol12:ch31:scripture", "content_type": "scripture", "text": "Chapter 31\nThose Who Cause the Good Teachings to\nDisappear\n(Second Discourse)\nMonks, those Monks who explain the meaning and The Teachings by means\nof badly acquired discourses whose phrasing is an approximation [of the\ncorrect phrasing] are acting for the harm of many people, for the\nunhappiness of many people, for the ruin, harm, and suffering of many\npeople, of heavenly beings and human beings.\nThese Monks generate much unwholesome Kamma and cause the good\nTeachings to disappear.\n(Reference: AN 2.41)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Those Who Cause the Good Teachings to", "sutta_refs": ["AN"], "page": null, "page_start": 140, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d1be340-4eaa-4a18-bb91-fc4ffc24a087", "parent_id": "book-vol12:ch31:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how his Teachings would disappear\nbased on decisions made by people to not share his Teachings in the way that he taught\nthem, but instead, the teachings are “of badly acquired discourses whose phrasing is an\napproximation [of the correct phrasing]”.\nThe Buddha explains that an individual who modifies his Teachings is “acting for the harm\nof many people, the unhappiness of many people, for the ruin, harm, and suffering of\nmany people, of heavenly beings and human beings”. Heavenly beings and human\nbeings are able to attain Enlightenment while the other realms of hell, animal, and afflicted\nspirits are unable to attain Enlightenment. Therefore, one who modifies his Teachings is\nacting for the harm of heavenly and human beings as they would be unable to attain\nEnlightenment without The Teachings of a Buddha as a Buddha taught them.\nOne who modifies a Buddha’s Teachings “generate much unwholesome Kamma and\ncause these good wholesome Teachings to disappear” and it causes The Community to\nbecome divided no longer in harmony.\n140", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Those Who Cause the Good Teachings to", "sutta_refs": ["AN"], "page": null, "page_start": 140, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b3c17e01-dd1c-4b98-8c1f-af4e427f918e", "parent_id": "book-vol12:ch32:scripture", "content_type": "scripture", "text": "Chapter 32\nThose Who Sustain the Good Teachings\n(Second Discourse)\nMonks, those Monks who explain the meaning and The Teachings with well-\nacquired discourses whose phrasing is not [mere] approximation are acting\nfor the welfare of many people, for the peacefulness of many people, for the\ngood, welfare, and peacefulness of many people, of heavenly beings and\nhuman beings.\nThese Monks generate much merit and sustain the good Teachings.\n(Reference: AN 2.41)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Those Who Sustain the Good Teachings", "sutta_refs": ["AN"], "page": null, "page_start": 141, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "10400683-d723-472d-a36f-a1ed9e40adc9", "parent_id": "book-vol12:ch32:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how his Teachings would be sustained\nbased on decisions made by people to share his Teachings in the way that he taught\nthem because The Teachings are “well-acquired discourses whose phrasing is not [mere]\napproximation”.\nThe Buddha explains that an individual who maintains his Teachings in the way that he\ntaught them is “acting for the welfare of many people, for the peacefulness of many\npeople, for the good, welfare, and peacefulness of many people, of heavenly beings and\nhuman beings”. Heavenly beings and human beings are able to attain Enlightenment\nwhile the other realms of hell, animal, and afflicted spirits are unable to attain\nEnlightenment. Therefore, one who maintains his Teachings is acting for the peacefulness\nof heavenly and human beings as they would be able to attain Enlightenment with The\nTeachings of a Buddha as a Buddha taught them.\nOne who maintains a Buddha’s Teachings “generate much merit and sustain this good\nTeachings” and it causes The Community to live in harmony.\n141", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Those Who Sustain the Good Teachings", "sutta_refs": ["AN"], "page": null, "page_start": 141, "page_end": 141, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e067970d-b7b6-4a83-9d64-b123d85c0273", "parent_id": "book-vol12:ch33:commentary:0", "content_type": "commentary", "text": "Chapter 33\nTen Roots of Disputes\n‘Venerable Sir, why is it that arguments, conflict, contention, and disputes\narise in The Community and Monks do not reside at ease?’\nHere, Upāli,\n(1) Monks explain non-Teachings as Teachings,\n(2) and Teachings as non-Teachings.\n(3) They explain non-discipline as discipline, and\n(4) discipline as non-discipline.\n(5) They explain what has not been stated and spoken by The Tathāgata as\nhaving been stated and spoken by him, and\n(6) what has been stated and spoken by The Tathāgata as not having been\nstated and spoken by him.\n(7) They explain what has not been practiced by The Tathāgata as having\nbeen practiced by him, and\n(8) what has been practiced by The Tathāgata as not having been practiced\nby him.\n(9) They explain what has not been prescribed by The Tathāgata as having\nbeen prescribed by him, and\n(10) what has been prescribed by The Tathāgata as not having been\nprescribed by him.\nThis, Upāli, is why arguments, conflict, contention, and disputes arise in The\nCommunity and Monks do not reside at ease.\n142\n\n‘Venerable Sir, how many roots of disputes are there?’\nThere are, Upāli, ten roots of disputes.\nWhat ten?\nHere,\n(1) Monks explain non-Teachings as Teachings,\n(2) and Teachings as non-Teachings.\n(3) They explain non-discipline as discipline, and\n(4) discipline as non-discipline.\n(5) They explain what has not been stated and spoken by The Tathāgata as\nhaving been stated and spoken by him, and\n(6) what has been stated and spoken by The Tathāgata as not having been\nstated and spoken by him.\n(7) They explain what has not been practiced by The Tathāgata as having\nbeen practiced by him, and\n(8) what has been practiced by The Tathāgata as not having been practiced\nby him.\n(9) They explain what has not been prescribed by The Tathāgata as having\nbeen prescribed by him, and\n(10) what has been prescribed by The Tathāgata as not having been\nprescribed by him.\nThese, Upāli, are the ten roots of disputes.\n(Reference: AN 10.41)\n143", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Ten Roots of Disputes", "sutta_refs": ["AN"], "page": null, "page_start": 142, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bffc73de-cdfc-4a66-9caa-910c52d7d26b", "parent_id": "book-vol12:ch33:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the ten roots of disputes. Through\nindividuals choosing to modify The Buddha’s Teachings based on what he did not teach,\nthis will cause disputes in a Community of Practitioner.\nThe Path to Enlightenment includes multiple aspects of training to include, helping a\nPractitioner to train the mind to not argue through eliminating craving/desire/attachment\nand practicing Right Speech as The Buddha taught these Teachings.\nIf an individual were to change any aspect of The Teachings, Practitioners would not have\nthe detailed, clear, concise, and precise Teachings of a Buddha that lead to training the\nmind to eliminate the pollution of the mind that leads to arguments, conflict, contention,\nand disputes in The Community and Practitioners do not reside at ease.\nConversely, if Practitioners maintain The Teachings of a Buddha and are guided to\nimprove the condition of their mind and life by Enlightened beings, then, there are no\narguments, conflict, contention, and disputes in The Community and Practitioners reside\nat ease.\n144", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "Ten Roots of Disputes", "sutta_refs": ["AN"], "page": null, "page_start": 142, "page_end": 144, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a9977800-4de4-4135-8e08-7765d454f6eb", "parent_id": "book-vol12:ch34:scripture", "content_type": "scripture", "text": "Chapter 34\nDisciples Who Behave Towards The Teacher with\nHostility and with Friendliness\nAnd how do disciples behave towards The Teacher with hostility, not with\nfriendliness?\nHere, Ānanda, compassionate and seeking their welfare, The Teacher\nteaches The Teachings to the disciples out of compassion: This is for your\nwelfare, this is for your peacefulness. His disciples do not want to hear or\ngive ear or apply effort with their minds to understand; they stray and turn\naway from the Teacher’s Teachings.\nThus do disciples behave towards The Teacher with hostility, not with\nfriendliness.\nAnd how do disciples behave towards The Teacher with friendliness, not with\nhostility?\nHere, Ānanda, compassionate and seeking their welfare, The Teacher\nteaches The Teachings to the disciples out of compassion: This is for your\nwelfare, this is for your peacefulness. His disciples are interested to hear and\ngive ear and apply effort with their minds to understand; they do not stray\nand turn away from The Teacher’s Teachings.\nThus do disciples behave towards The Teacher with friendliness, not with\nhostility.\nTherefore, Ānanda, behave towards me with friendliness, not with hostility.\nThat will lead to your welfare and peacefulness for a long time.\nI shall not treat you as the potter treats the raw damp clay. Repeatedly\nrestraining you, I shall speak to you, Ānanda. Repeatedly guiding you of what\nto avoid, I shall speak to you, Ānanda. The truly dedicated will stand [the\ntest].\n(Reference: MN 122)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Disciples Who Behave Towards The Teacher with", "sutta_refs": ["MN"], "page": null, "page_start": 145, "page_end": 146, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e76f4423-4be8-4e69-9efd-f65d73eed436", "parent_id": "book-vol12:ch34:commentary:0", "content_type": "commentary", "text": "145", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Disciples Who Behave Towards The Teacher with", "sutta_refs": ["MN"], "page": null, "page_start": 145, "page_end": 146, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "55e50735-3fc1-4764-b2e0-a459c1a2b781", "parent_id": "book-vol12:ch34:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how Students should not behave\ntowards their Teacher with hostility, as this would be the opposite of how one aspiring to\nattain Enlightenment or an Enlightened being would function.\nInstead, he guides Students to behave towards their Teacher with friendliness as this “will\nlead to your welfare and peacefulness for a long time”.\nThe Buddha shares with one of his closest Students Ānanda that he will not “repeatedly\nrestrain” him, but instead he will guide him in what to avoid in regards to unwholesome\nmental, verbal, and bodily conduct along with all the other Teachings that are needed to\nexperience Enlightenment.\nThe Buddha shares that “I shall not treat you as the potter treats the raw damp clay”.\n“Raw damp clay” would need to be constantly shaped and molded by “the potter” (i.e.\nTeacher). The potter would need to form the clay into the ideal object. So The Buddha is\nsharing that he is not going to “repeatedly restrain” Ānanda attempting to shape him into\nthe ideal person. Instead, he will speak to him and guide him letting him make his own\ndecisions rather than being constantly shaped by The Teacher.\nIt is a real “test” of the Student’s mind to understand, acknowledge, and improve their life\npractice based on a Teacher’s guidance pointing out areas of improvement. The\nunEnlightened mind typically is only interested in hearing pleasing and agreeable words\nand the ego does not typically enjoy understanding unpleasing and disagreeable words\nfrom others. So, hearing a Teacher’s guidance to improve one’s life practice needs to be\nopenly understood by the Student rather than allowing the ego of the unEnlightened mind\nto feel rejected or disheartened by a Teacher’s guidance. The Teacher points out areas\nthey see for a Student to improve and further progress towards the attainment of\nEnlightenment.\nThe “test” is that the Student will need to develop the determination, dedication, and\ndiligence to actively seek guidance for improvement of their life practice. Without\nconscious choices to learn, reflect, and practice The Teachings while seeking guidance, a\nStudent would have no ability to attain Enlightenment. Without understanding the\nunwholesome qualities that exist in the Student’s mind to eliminate and the wholesome\nqualities to cultivate through a Teacher’s guidance, a Student would have no ability to\nprogress in their practice to the ultimate attainment of a liberated mind.\nA Student will need to be inviting and accepting of a Teacher’s guidance in order to\nidentify areas of improvement and then learn, reflect, and practice Teachings to improve\ntheir life practice. If a Student allows the ego to block the guidance from the Teacher\nwhile feeling displeasure in the Teacher “pointing out treasure”, they will not “stand the\ntest” of receiving guidance from the Teacher to progress towards Enlightenment.\nA Teacher would need to exert a significant amount of time, effort, energy, and resources\nto guide a Student to Enlightenment. A Teacher should not ask for any benefits from their\nStudents, but instead, await what is given as offerings. A Teacher’s only goal should be to\nguide a Student to Enlightenment without any personal gain for themselves whatsoever.\n146", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "Disciples Who Behave Towards The Teacher with", "sutta_refs": ["MN"], "page": null, "page_start": 145, "page_end": 146, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "02ca7f3b-8e8f-4a43-8c8d-f7846f6d8b8a", "parent_id": "book-vol12:ch35:scripture", "content_type": "scripture", "text": "Chapter 35\nDifference Between The Perfectly Enlightened\nOne and a Monk Liberated by Wisdom\nThe Tathāgata, Monks, the Arahant, The Perfectly Enlightened One, is the\noriginator of the path unarisen before, the producer of the path unproduced\nbefore, the declarer of the path undeclared before. He is the knower of the\npath, the discoverer of the path, the one skilled in the path.\nAnd his disciples now reside practicing that path and become possessed of\nit afterwards.\nThis, Monks, is the distinction, the disparity, the difference between The\nTathāgata, the Arahant, the Perfectly Enlightened One, and a Monk liberated\nby wisdom.\n(Reference: SN 22.58)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Difference Between The Perfectly Enlightened", "sutta_refs": ["SN"], "page": null, "page_start": 147, "page_end": 148, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5941dd07-4bec-4431-8621-4e3a74d44de7", "parent_id": "book-vol12:ch35:commentary", "content_type": "commentary", "text": "147\n\nIn this Teaching from Gotama Buddha, he shares the difference between a Buddha and a\nPractitioner who attains Enlightenment through the guidance of a Teacher.\nA Buddha is one who (1) discovers The Teachings through their own independent journey,\n(2) shares their independently discovered Teachings for the remaining time of their life\nguiding countless individuals to Enlightenment and (3) leaves The Teachings in such a\ncondition that after their death, countless more individuals will be able to attain\nEnlightenment.\nAs Gotama Buddha explains, he “is the originator of the path unarisen before, the\nproducer of the path unproduced before, the declarer of the path undeclared before. He is\nthe knower of the path, the discoverer of the path, the one skilled in the path.”\nThrough his declared Teachings, countless people during his lifetime and after his death\nhave attained Enlightenment. Each person who attains Enlightenment with the guidance\nof Teachers is an Enlightened being, an Arahant, but they are not a Buddha.\nA Buddha is an Enlightened being, an Arahant, but they attain this mental state on their\nown without the support and guidance of any Teachers. A Buddha is referred to as Fully\nPerfectly Enlightened because they have no influence from Teachers that would distort\ntheir perspective of what led to their Enlightenment. Their mind is completely pure without\nany pollution and permeates with wisdom of The Path to Enlightenment being able to\nguide countless individuals to Enlightenment.\nTheir independent journey to Enlightenment has produced deep wisdom of The Path to\nEnlightenment and, thus, prepares their mind for a lifetime of sharing The Teachings with\nthose who choose to seek instruction, be taught, and be guided to experience\nEnlightenment.\nA Practitioner who has attained Enlightenment through the guidance of Teachers is not a\nBuddha. This person is an Enlightened being, also referred to as an Arahant, but they are\nnot a Buddha.\nA Buddha is the discoverer of The Path to Enlightenment while an Enlightened being is\nliberated through the wisdom of a Buddha. A Buddha is extremely rare in the world and\nthe last one currently known to the world existed over 2,500 years.\n148", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "Difference Between The Perfectly Enlightened", "sutta_refs": ["SN"], "page": null, "page_start": 147, "page_end": 148, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "29876eb5-a9c5-468e-9094-441c7529b1cd", "parent_id": "book-vol12:ch36:scripture", "content_type": "scripture", "text": "Chapter 36\nThe Tathāgata Taught Very Few Compared to the\nNumerous Things He Had Known\nOn one occasion The Perfectly Enlightened One was residing at Kosambī in a\nsimsapā grove. Then The Perfectly Enlightened One took up a few simsapā\nleaves in his hand and addressed the Monks thus:\nWhat do you think, Monks, which is more numerous: these few simsapā\nleaves that I have taken up in my hand or those in the simsapā grove\noverhead?\n‘Venerable Sir, the simsapā leaves that The Perfectly Enlightened One has\ntaken up in his hand are few, but those in the simsapā grove overhead are\nnumerous.’\nSo too, Monks, the things I have directly known but have not taught you are\nnumerous, while the things I have taught you are few.\nAnd why, Monks, have I not taught those many things?\nBecause they are unbeneficial, irrelevant to the fundamentals of the holy life,\nand do not lead to fading away of strong feelings, to freedom from strong\nfeelings, to elimination, to peace, to direct knowledge (experience), to\nEnlightenment, to Nibbāna.\nTherefore I have not taught them.\nAnd what, Monks, have I taught?\nI have taught: ‘This is discontentedness’; I have taught: ‘This is the cause of\ndiscontentedness’; I have taught: ‘This is the elimination of\ndiscontentedness’; I have taught: ‘This is the way leading to the elimination\nof discontentedness.’\nAnd why, Monks, have I taught this?\nBecause this is beneficial, relevant to the fundamentals of the holy life, and\nleads to fading away of strong feelings, to freedom from strong feelings, to\nelimination, to peace, to direct knowledge (experience), to Enlightenment, to\nNibbāna. Therefore I have taught this.\n149\n\n(Reference: SN 56.31)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "The Tathāgata Taught Very Few Compared to the", "sutta_refs": ["SN"], "page": null, "page_start": 149, "page_end": 150, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2e3531fe-70b0-4edf-82b8-b9f8dbe96a6b", "parent_id": "book-vol12:ch36:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how enormous the wisdom was that he\nacquired through his independent journey to Enlightenment based on a simile related to\nall the “leaves” of the trees in the forest, while that which he taught was represented by\nonly the few leaves gathered in his hand.\nThough the wisdom he acquired was deep and profound encompassing The Natural\nLaws of Existence and wisdom beyond what others would be able to comprehend, he\nfocused his efforts over the course of his 45-year Teaching career on sharing only those\nTeachings that lead to Enlightenment even though he understood wisdom well beyond\nthat which he actually shared.\nThe Teachings a Practitioner needs to learn, reflect, and practice to experience\nEnlightenment are enormous enough that will challenge a Practitioner to understand and\npractice on a daily basis. Had Gotama Buddha shared all his wisdom and wisdom not\nassociated with the awakening of the mind to Enlightenment, it would have only detracted\nfrom his objective of guiding countless beings to Enlightenment during his lifetime and\nafter his death.\nThrough a Practitioner learning, reflecting, and practicing The Teachings he did share, the\nmind will gradually awaken to Enlightenment and then be able to see more and more of\nthe leaves in all of the forest.\nHe then once again returns to emphasizing the importance and fundamental role of The\nFour Noble Truths ensuring his Students are always reminded how significant it is to learn,\nreflect, and practice The Four Noble Truths as that Teaching is the beginning of what\nleads to the complete elimination of all discontentedness.\n150", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "The Tathāgata Taught Very Few Compared to the", "sutta_refs": ["SN"], "page": null, "page_start": 149, "page_end": 150, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ae10e466-4e45-4802-85e9-7f58aa1c534e", "parent_id": "book-vol12:ch37:commentary:0", "content_type": "commentary", "text": "Chapter 37\nOne Who Points Out Treasure\nĀnanda, I shall not treat you as the potter treats the raw damp clay.\nRepeatedly restraining you, I shall speak to you, Ānanda. Repeatedly guiding\nyou of what to avoid, I shall speak to you, Ānanda. The truly dedicated will\nstand [the test].\nRegard him as one who points out treasure, the wise one who seeing your\nfaults guides you of what to avoid. Stay with this sort of Teacher.\nFor the one who stays with a Teacher of this sort, things get better, not\nworse.\n(Reference: MN 122 & DHP 76-77)\nIn order to share The Teachings that lead to Enlightenment, a Buddha or any Teacher,\nwould need to help Students uncover unwholesome qualities in the mind and in their life\npractice while pointing out the cultivation of wholesome qualities. A Student will need to\nput their trust in the Teacher while investigating the areas of improvement the Teacher\nidentifies and shares with the Student.\nIn this Teaching from Gotama Buddha, he shares with one of his closest Students Ānanda\nthat he will not “repeatedly restrain” him, but instead he will guide him in what to avoid in\nregards to unwholesome mental, verbal, and bodily conduct along with all the other\nTeachings that are needed to experience Enlightenment.\nThe Buddha shares that “I shall not treat you as the potter treats the raw damp clay”.\n“Raw damp clay” would need to be constantly shaped and molded by “the potter” (i.e.\nTeacher). The potter would need to form the clay into the ideal object. So The Buddha is\nsharing that he is not going to “repeatedly restrain” Ānanda attempting to shape him into\nthe ideal person. Instead, he will speak to him and guide him letting him make his own\ndecisions rather than being constantly shaped by The Teacher.\nIt is a real “test” of the Student’s mind to understand, acknowledge, and improve their life\npractice based on a Teacher’s guidance pointing out areas of improvement. The\nunEnlightened mind typically is only interested in hearing pleasing and agreeable words\nand the ego does not typically enjoy understanding unpleasing and disagreeable words\nfrom others. So, hearing a Teacher’s guidance to improve one’s life practice needs to be\nopenly understood by the Student rather than allowing the ego of the unEnlightened mind\nto feel rejected or disheartened by a Teacher “who points out treasure”. The “treasure”\nthat a Teacher points out is those areas they see for a Student to improve and further\nprogress towards the attainment of Enlightenment.\nThe “test” is that the Student will need to develop the determination, dedication, and\ndiligence to actively seek guidance for improvement of their life practice. Without\n151", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Points Out Treasure", "sutta_refs": ["MN"], "page": null, "page_start": 151, "page_end": 155, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "15d15b13-f117-4ce4-8e2e-a3c48ea91727", "parent_id": "book-vol12:ch37:commentary:1", "content_type": "commentary", "text": "conscious choices to learn, reflect, and practice The Teachings while seeking guidance, a\nStudent would have no ability to attain Enlightenment. Without understanding the\nunwholesome qualities that exist in the Student’s mind to eliminate and the wholesome\nqualities to cultivate through a Teacher’s guidance, a Student would have no ability to\nprogress in their practice to the ultimate attainment of a liberated mind.\nA Student will need to be inviting and accepting of a Teacher’s guidance in order to\nidentify areas of improvement and then learn, reflect, and practice Teachings to improve\ntheir life practice. If a Student allows the ego to block the guidance from the Teacher\nwhile feeling displeasure in the Teacher “pointing out treasure”, they will not “stand the\ntest” of receiving guidance from the Teacher to progress towards Enlightenment.\nA Teacher would need to exert a significant amount of time, effort, energy, and resources\nto guide a Student to Enlightenment. A Teacher should not ask for any benefits from their\nStudents, but instead, await what is given as offerings. A Teacher’s only goal should be to\nguide a Student to Enlightenment without any personal gain for themselves whatsoever.\nSo, a Teacher who takes their time, effort, energy, and resources to “point out treasure”\nshould be regarded as a “wise one who seeing your faults” will help you to learn, reflect,\nand practice The Teachings to attain Enlightenment.\nThe Buddha’s advice is to “stay with this sort of Teacher” as things only “get better, not\nworse”. As the condition of the mind and one’s life, “only gets better, not worse” when a\nStudent is open to understanding guidance from a wise Teacher who kindly and patiently\nshares areas for improvement while not seeking any benefit from you - their only goal is to\nhelp you. In this type of relationship with a wise Teacher pointing out areas of\nimprovement as “treasure” to be appreciated based on the goal of helping you, you\nshould “stay with this sort of Teacher” as things only “get better, not worse”.\nHearing The Hard Truth - Can Trigger Aversion in One’s Own Mind\nWhen sharing these Teachings with Students, there are times when a Student either asks\na question or makes a statement that a Teacher needs to then respond to, in order to help\nthem, and all individuals, better understand The Path to Enlightenment.\nThe response, needs to be honest, straight forward, easy to understand, and “the truth”,\nwhile all being wrapped in loving-kindness and compassion.\nEven in doing so, hearing the “hard” truth is oftentimes challenging for a Student and can\nleave an individual forming a judgment about the Teacher that is untrue and a\nmisperception.\nFor example, recently, I was teaching at the Temple and when explaining that it is unwise\nto lie, to tell any type of falsehood, a Student asked me to expound upon this Teaching by\nproviding an example and asking what I might choose to do in that situation.\nWhen explaining how to handle this situation through The Natural Law of Kamma, based\nin The Teachings of The Buddha, a different Student hastily commented “I will never do\nthat”.\n152", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Points Out Treasure", "sutta_refs": ["MN"], "page": null, "page_start": 151, "page_end": 155, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d701d18c-ee87-4ca6-88b4-730174d76df5", "parent_id": "book-vol12:ch37:commentary:2", "content_type": "commentary", "text": "My response was along the following:\nI shared that each person should feel comfortable to do as they please. That I am not\nhere to convince them of what they should or should not do. Instead, I am sharing what\nwould lead to the elimination of craving/desire/attachment, and produce the Enlightened\nmental state, where the mind is peaceful, calm, serene, and content with joy. A permanent\nmental state.\nI mentioned, as part of my answer, that while I understand the Student currently thinks in\nthe way that they currently do, “that they would never do what I suggested”, I explained\nthat with deeper thought, reflection, and consideration, they might change their decision\non whether or not they might implement what was suggested.\nI also shared, that the reason why their mind is currently experiencing discontentedness\nand not experiencing permanent peace and joy, is due to the mind not currently\nunderstanding these Teachings and how an individual would need to eliminate its craving/\ndesire/attachment to get to that peace and joy. That lying, would never produce a\nwholesome result (i.e. wholesome Kamma) as it is based in craving/desire/attachment.\nThe Student appeared to not like to hear this “hard truth” about their own mind and highly\ndisagreed with what was being shared.\nThe unEnlightened mind does not know what it does not know, and it is oftentimes\ndisinterested in “letting go” of its false beliefs, opinions, views, and unwholesomeness.\nThis is why the “intention of renunciation” is such an important component of The Path to\nEnlightenment and the second factor of The Eight Fold Path, a core and central Teaching\nof The Buddha.\nSo, while a person may be interested in the peacefulness and joy of the Enlightened\nmental state, the unEnlightened mind is oftentimes truly complacent and disinterested in\nimplementing change to improve, walking The Path to Enlightenment, developing this\n“better way of life”.\nIt is very challenging to look inward, realize that one is imperfect, and that there is real\nwork to be done to improve.\nTherefore, when hearing the “hard truth”, an individual could potentially decide to push\naway the very Teachings that are going to help them to experience the peace and joy they\naspire to experience. The mind’s craving/desiring to continue to do things the way it\ncurrently does, being disinterested to implement change, can produce painful feelings\nwithin the mind, then as part of “wrong view” one could see the Teacher as the problem,\nand choose to exercise aversion, pushing away the very thing that would help them - the\nTeacher and The Teachings of The Buddha. Oftentimes, this comes with judgment,\nlooking down on the Teacher thinking, that somehow, they are rude, impolite, unkind,\nunfriendly, or disrespectful. They may even judge them as being egotistical and full of\nconceit.\nWhen in reality, what a Teacher is doing, is helping the mind of the Student “awaken” to\nthe very wisdom that it needs to hear to make progress on The Path to Enlightenment.\nBut, that wisdom is oftentimes a “hard truth” that the unEnlightened is truly not interested\nto hear, and due to the mind’s craving/desire and conceit, the mind experiences painful\n153", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Points Out Treasure", "sutta_refs": ["MN"], "page": null, "page_start": 151, "page_end": 155, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6549ad37-3f9d-4070-9a4d-c4d664af9b2b", "parent_id": "book-vol12:ch37:commentary:3", "content_type": "commentary", "text": "feelings attributing those to The Teacher, when in reality, they are coming from one’s own\nmind.\nTherefore, it is much easier for the unEnlightened mind to blame the Teacher for the\narising painful feelings, and judge the Teacher, thinking the Teacher has done something\nwrong, bad, unwise, or out of their own conceit.\nWhen in reality, the Teacher did the most loving, kind, and compassionate thing they\ncould ever do. They shared Teachings with the Student, without any expectation of\nanything in return, that are going to help them move beyond what they are currently\nthinking and closer to this “better way of life” as taught by The Buddha, a peaceful and\njoyful mental state that is permanent. It is just that the Student is not understanding that\n“better way of life” and thinking that by the Teacher sharing a “hard truth”, and their mind\nbeing uncomfortable with that truth, that somehow the Teacher has done something\nunwise or out of conceit.\nIt is important to understand, the same things that brought someone to The Path to\nEnlightenment, oftentimes, are the same things that will turn an individual away from The\nPath to Enlightenment.\nWhat I mean by this is, it is the mind’s cravings/desires/attachments/wants/expectations\nthat have led to all of one’s own discontentedness, difficulties, struggles, and broken\nrelationships. The mind’s conceit and lack of wisdom, has led to relationships that are not\nharmonious. The mind’s aversion has repeatedly pushed people and situations out of\none’s life without actually addressing the core and central problem rooted deep within the\nunEnlightened mind, craving/desire/attachment/wants/expectations, and all the other\npollutions of mind - The Ten Fetters.\nTherefore, in a situation where the mind is craving/desiring/wanting/expecting the Teacher\nto be a certain way, and they do not meet those expectations, the individual’s mind will\nbecome discontent, attribute those feelings to the Teacher, judge the Teacher, and then\npush away the Teacher and The Path to Enlightenment.\nThis is all unfortunate for the Student, because the very Teachings they need to overcome\nthe pollutions of mind, are no longer accessible to them based on their unwise choice to\npush away The Teachings and a Teacher.\nSo, I recommend understanding that a Teacher is going to “point out treasure” for their\nStudents. Value that dedication, time, energy, effort, and commitment that the Teacher is\napplying to help you, without any expectation of anything in return. Realize, that no matter\nhow polite, kind, friendly, and respectful the Teacher is being, when a craving/desire/\nattachment is triggered within one’s own mind, those painful feelings are not being\ncaused by the Teacher but instead, one’s own mind.\nPracticing aversion, pushing away the Teacher and The Teachings of The Buddha, is not\ngoing to solve the painful feelings. Instead, it will just ensure they continue.\nHearing the hard truth can trigger aversion in one’s own mind because it is trigging\na craving/desire/attachment to appear perfect, smart, intelligent, or to be talked to\nin a specific way.\n154", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Points Out Treasure", "sutta_refs": ["MN"], "page": null, "page_start": 151, "page_end": 155, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c680b636-40e7-4b94-b8a9-fd68d207d1ab", "parent_id": "book-vol12:ch37:commentary:4", "content_type": "commentary", "text": "But, the most loving, kind, and compassionate thing a Teacher can do, is give you that\n“hard truth” so that you know what is “true reality” and have the opportunity to remedy it,\nsolve it, eradicate it, and get closer to Enlightenment. And, if an individual chooses that\ntruth is too hard to bear, due to the painful feelings arising in the mind all caused by the\nmind itself, and then one negatively judges the Teacher, due to not being perceived by the\nTeacher and other members of The Community in a certain way, ultimately choosing to\nwalk away from the very help that is going to allow the mind to overcome its challenges,\nthen at least as a Teacher, they will know, “I did the very best thing I could do for this\nindividual”.\n“I told them the truth”, no matter how hard that was for them to hear, and perhaps,\nsomeday, they might consider what was shared and decide to learn, grow, and\nevolve based on that “hard truth\".\n“I told them the truth” and at least now they can choose whether to walk forward towards\nan improved way of life or, they can run away from that challenge and “hard truth”,\ndeciding to remain in the “unknowing of true reality” with a lack of wisdom, choosing to\nstay in the darkness.\nThe Buddha taught, do \"not to shrink back from the struggle”. Because, running away\nfrom a “hard truth” will never lead to Enlightenment, or any kind of improvement in one’s\nown life.\nSomeday, you might hear a “hard truth” from your Teacher. I would like you to\nunderstand, that is being shared with the utmost care, politeness, kindness, friendliness,\nand respect. It is being delivered with the utmost love and compassion for you.\nAs The Buddha shares…\nOne Who Points Out Treasure\nĀnanda, I shall not treat you as the potter treats the raw damp clay. Repeatedly\nrestraining you, I shall speak to you, Ānanda. Repeatedly guiding you of what to avoid, I\nshall speak to you, Ānanda. The truly dedicated will stand [the test].\nRegard him as one who points out treasure, the wise one who seeing your faults guides\nyou of what to avoid. Stay with this sort of Teacher.\nFor the one who stays with a Teacher of this sort, things get better, not worse.\n(Reference: MN 122 & DHP 76-77)\n155", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "One Who Points Out Treasure", "sutta_refs": ["MN"], "page": null, "page_start": 151, "page_end": 155, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8d395377-ce1b-439e-9dd2-cc1031019d19", "parent_id": "book-vol12:ch38:commentary", "content_type": "commentary", "text": "Chapter 38\nThe Introduction of Ajjhāyaka\nThen some of these beings thought: Evil things have appeared among\nbeings, such as taking what is not given, condemning, lying, punishment and\nbanishment. We ought to put aside evil and unwholesome things.\nAnd they did so.\n“They Put Aside Evil And Unwholesome Things” is the meaning of Brāhmin,\nwhich is the first regular title to be introduced for such people.\nThey made leaf‑huts in forest places and meditated in them. With the\nsmoking fire gone out, with pestle cast aside, gathering almsfood for their\nevening and morning meals, they went away to a village, town or royal city to\nseek their food, and then they returned to their leaf‑huts to meditate. People\nsaw this and noted how they meditated. “They Meditate” is the meaning of\nJhāyaka, which is the second regular title to be introduced.\nHowever, some of those beings, not being able to meditate in leaf‑huts,\nsettled around towns and villages and compiled books. People saw them\ndoing this and not meditating. “Now These Do Not Meditate” is the meaning\nof Ajjhāyaka, which is the third regular title to be introduced.\nAt that time it was regarded as a low designation, but now it is the higher.\nThis, then, Vāseṭṭha, is the origin of the class of Brāhmins in accordance with\nthe ancient titles that were introduced for them…\n(Reference: DN 27)\nIn this Teaching from Gotama Buddha, he shares “the origin of the class of Brāhmins”.\n156", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "The Introduction of Ajjhāyaka", "sutta_refs": ["DN"], "page": null, "page_start": 156, "page_end": 156, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7efa64f4-cc27-4bd1-a627-e0dc6b886b2f", "parent_id": "book-vol12:ch39:scripture", "content_type": "scripture", "text": "Chapter 39\nReciting The Teachings\nThe Basis of Liberation\nAgain, neither the Teacher nor a fellow Monk in the position of a Teacher\nteaches The Teachings to a Monk, nor does he himself teach The Teachings\nto others in detail as he has heard them and learned them, but he recites The\nTeachings in detail as he has heard them and learned them.\nIn whatever way the Monk recites The Teachings in detail as he has heard\nthem and learned them, in just that way, in relation to The Teachings, he\nexperiences inspiration in the meaning and inspiration in The Teachings.\nAs he does so, joy arises in him. When he is joyful, joy arises. For one with a\njoyous mind, the body becomes tranquil. One tranquil in body feels calm. For\none feeling calm, the mind becomes concentrated.\nThis is the third basis of liberation, by means of which, if a Monk resides\nmotivated, dedicated, and determined, his unliberated mind is liberated, his\nundestroyed taints are completely destroyed, and he reaches the as-yet-\nunreached unsurpassed security from bondage (Enlightenment).\n(This is taken from the five bases of liberation.)\n(Reference: AN 5.26)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Reciting The Teachings", "sutta_refs": ["AN"], "page": null, "page_start": 157, "page_end": 160, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "abfc98b3-5c35-4713-99bd-92ab37d523a0", "parent_id": "book-vol12:ch39:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares one aspect of practice that leads to\nliberation of mind which is to recite The Teachings “in detail as he has heard them and\nlearned them”.\nThe Buddha explains that through reciting The Teachings a Practitioner experiences\ninspiration, joy, tranquility, and calm. When the mind is joyful, the body becomes tranquil.\nWith the body being tranquil, the mind is calm. When the mind is calm, the mind is\nconcentrated.\nThe Buddha explains this as the third basis of liberation allowing the Practitioner to\neliminate The Ten Fetters to attain Enlightenment.\nEquanimity is cultivated through training the mind in Breathing Mindfulness Meditation to\nreside peaceful and content but more actively in daily life when difficult situations arise.\nEquanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,\nespecially in a difficult situation; treating everyone impartially.\n157", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Reciting The Teachings", "sutta_refs": ["AN"], "page": null, "page_start": 157, "page_end": 160, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "64d8e6eb-cbbb-4769-a1db-b8fd363360db", "parent_id": "book-vol12:ch39:commentary:1", "content_type": "commentary", "text": "As a difficult situation is experienced, a Practitioner will need to arise equanimity cutting\noff and letting go of any uncalmness or unsteadiness that arises in the mind bringing the\nmind to the middle practicing mental calmness, composure, and evenness of temper,\nespecially in a difficult situation.\nAllowing the mind to be shaken up to become unsteady will only create more difficulties\nby the mind being uncalm.\nCalm —> Mindfulness —> Concentration —> Wisdom\nIt is calmness of mind that leads to a Practitioner being able to practice mindfulness (i.e.\nawareness of mind). By practicing mindfulness, the mind can then be concentrated (i.e.\nsingleness of mind with focus). With concentration, a Practitioner can access wisdom to\nmake wise decisions leading to wholesome outcomes.\nBut, allowing the mind to become uncalm, will have the downstream negative effects of\ninhibiting the practice of mindfulness (i.e. awareness of mind), concentration (i.e.\nsingleness of mind with focus), and then being unable to access wisdom to make wise\ndecisions leading to wholesome outcomes. Allowing the mind to be uncalm or shaken up\ncan create a situation where, due to a lack of being able to access wisdom, the situation\nturns from bad to worse or even detrimental. Through maintaining one’s calmness and\ncomposure, they can then make wise decisions to improve the situation based in wisdom\nmaintain a joyful mind.\nObserving a difficult situation and then arising equanimity to maintain calmness needs to\nbe developed and cultivated so that it becomes first nature during any and all life\nsituations.\nIn this Teaching from Gotama Buddha, we can observe the method of learning and\nsharing The Teachings during The Buddha’s lifetime as reciting The Teachings. Learning\norally and then reciting The Teachings is how Students would learn with him over 2,500\nyears ago and retain The Teachings.\nGotama Buddha shared The Teachings orally and nothing was written down during his\nlifetime. It was not until later, after his death, that it was decided to capture The Teachings\nin written format.\nAn Enlightened mind has such a high degree of memory that all the Enlightened beings\nwho had attained Enlightenment during Gotama Buddha’s lifetime were committed to\nrecite what they remembered and to document The Teachings for future generations.\nThe spoken words of The Buddha were recited by his more developed Students and\ncaptured for the ultimate development of what we refer to as The Pāli Canon or The Pāli\nText.\n“The Words of The Buddha” book series is comprised of those spoken words that came\nfrom the mind of Gotama Buddha, into the minds of his Students, produced countless\nEnlightened minds, remembered for the duration of The Buddha’s lifetime, then recited\nand captured to eventually end up in The Pāli Canon and into your hands at this moment.\n158", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Reciting The Teachings", "sutta_refs": ["AN"], "page": null, "page_start": 157, "page_end": 160, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d5cc1fee-5a87-45d4-b372-2d17b396e48f", "parent_id": "book-vol12:ch39:commentary:2", "content_type": "commentary", "text": "These Teachings have been preserved throughout history because they work. These\nTeachings in the format of this book series provides a method of learning that was not\navailable during the lifetime of The Buddha. Today, you have access and we can distribute\nthese Teachings worldwide in an instant with the ability to reference these Teachings\nthroughout your life as you develop your life practice.\nToday, recitation of The Teachings “word for word” is not needed. Instead, one needs to\nlearn, reflect, and practice The Teachings for deep understanding.\nGotama Buddha shared this same method of learning during his lifetime.\n1.) Learn: “when one has learned The Teachings by ear, recited them verbally”.\n2.) Reflect: “examined them with the mind”.\n3.) Practice: “penetrated them well by view”.\nWhile today we have books, videos, podcasts, and other methods of sharing The\nTeachings, it is important to also learn directly with a Teacher in an environment where a\nTeacher can verbally explain The Teachings and you have the opportunity to ask\nquestions for clarification.\nIt would be impossible for someone to read a book, watch videos, listen to a podcast,\nand/or use other resources in a way that would produce an Enlightened mind without any\ninteraction with The Community to include a Teacher.\nThere are many questions and points of clarification that are needed along The Path to\nEnlightenment. There are many challenges and having a relationship with a Teacher will\nallow you to gain insight through seeking guidance.\nAs one does, they come to develop the mind in this life and have an improved ability to\nattain Enlightenment experiencing the life changing results of developing one’s life\npractice with guidance from a Teacher.\nIf one applies effort towards learning and does not attain Enlightenment, then there is an\nimproved rebirth for one’s next existence.\nThe goal is to attain Enlightenment as an Arahant and to no longer experience rebirth into\na new existence. But, should that not occur, one will have gained the benefits of learning,\nreflecting, and practicing in this life. In fact, you may have learned, reflected, and\npracticed in a previous life and this is now part of your continuation of The Path to\nEnlightenment in this current life.\n159\n\nThe History of\nMisunderstandings\nArising from\nUnreliable Literature\n160", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Reciting The Teachings", "sutta_refs": ["AN"], "page": null, "page_start": 157, "page_end": 160, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "697e81c9-412b-4cf4-bab7-962d1187721b", "parent_id": "book-vol12:ch40:commentary:0", "content_type": "commentary", "text": "Chapter 40\nMisunderstanding Regarding\nBenefits of Creating Buddha Images\nThe benefits of creating Buddha images can be found in\nVattangulirāja-jātaka which shares the creation of The Buddha image from\nsandalwood by King Pasenadi of Kosala that “Once upon a time The\nPerfectly Enlightened One journeyed from Sāvatthī to a distant place to\nshare The Teachings. At that time King Pasenadi of Kosala surrounded by a\ngreat number of people, went to the great monastery in Jetavana. Not seeing\nThe Perfectly Enlightened One, the King was filled with disappointment and\nsaying, ‘this world without The Perfectly Enlightened One is without a refuge\nand without a protector’.\nOnce he returned home he thought of making an image of The Buddha.\nWhen The Buddha returned to Jetavana, having worshipped the Master the\nKing asked The Buddha if he will allow an image of himself to be made and\nThe Buddha gave permission to the King. When The Buddha image was\ncompleted he invited The Buddha to see the image and asked what would\nbe the benefits of creating a Buddha image. The Buddha then told the\nbenefits that whoever creates a Buddha image, whether a man or a woman,\nwhether made of clay or of rocks, made of metal or copper, made of wood or\nzinc, made of precious stone or silver or gold, they produce great merit. As\nlong as there is a Buddha image, this world will not be empty. The Buddha\nimage helps prolong The Teachings and practices.\nThose who build Buddha image will encounter happiness and all their wishes\nwill be granted. The Buddha while still unawakened, not yet fully Enlightened,\nrepaired the broken finger of a Buddha image.\nThe benefits he gained were achieving a heavenly rebirth and passing away\nfrom the heavenly realm entered into a powerful Kingship, he was able to\ndefeat an army merely by lifting and bending his finger: Then The Buddha\nnarrated an incident from one of his previous lives as King Vațtanguli who\nwas able to defeat an army merely by lifting and bending his finger”.\n…Out of fifty tales in the Paññasa-jātaka, Vațtangulīrā-jajātaka is the\ntwentieth Jātaka. However, the period, the composer and the place of the\ncomposition is still unclear. Some of the accepted evidence has now\nbecome uncertain because new contradicted evidence has been found...\n161", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Misunderstanding Regarding", "sutta_refs": [], "page": null, "page_start": 161, "page_end": 164, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "14fd2960-3fef-46cd-88a2-bf561d4154ba", "parent_id": "book-vol12:ch40:commentary:1", "content_type": "commentary", "text": "The accepted opinion is composed by HRH Prince Damrong Rajanubhab in\nthe preface of the first publication of Paññasajātaka that:\n“The book of Paññasajātaka consists of fifty ancient tales told in Thailand. A\nMonk from Chiang Mai compiled and composed the tales in Magadhi\nlanguage in around 1457-1657 CE, which was the period when Monks in this\ncountry studied from Sri Lanka and were fluent in Magadhi language. They\npublished books in Magadhi language in their hometown by explaining and\nelaborating the teachings, like the Monks in Sri Lanka.” HRH Prince\nDamrong Rajanubhab also spoke about this book that:\n“…Originally the book of Paññasajātaka comprised of fifty palm leaf\nmanuscripts tied together. Today can only be seen in Thailand, Luang\nPrabang and Cambodia, other than that they cannot be found. It has been\ntold that the book was once found in Burma (Myanmar), they called it Chiang\nMai Paññasa. However, one of the Kings in Burma (Myanmar) said that the\nbook is counterfeited Words of The Buddha and ordered for them to be\nburned. Thus, the Paññasajātaka can no longer be found in Burma\n(Myanmar)..”\nThe tales in Paññasajātaka are well known in Thailand for example\nSamudaghosa tale, Sudhana-Manohara tale, Sang Thong tale, Rathasena\ntale and Gavi tale…”\nReferences:\nH.R.H. Prince Damrong Rajanubhab. (1924)\n\"Explanation\" in Paññasajaātaka Part 2\nBangkok: Sophonphiphatthanakorn Publication\n(Printed for the funeral of M.J.Y. Prompraopan T.C. 15 December 1924)\nPhramaha Tanin Aditvaro (2003). Paññasajātaka Chapter 3-27: Review and Analytical\nStudy\nThesis for M.A. Program in Pāli, Mahachulalongkornrajavidyalaya University\nNiyada Laosunthon. Paññasajātaka: Its Genesis and Significance to Thai Poetical Works\nKrung Thep: Maekamphang, Referred in Phramaha Preecha Mahosatho (1998)\nThe Influence of Pāli Literature of Paññasajātaka to Thai Society\nThesis for M.A. Program in Buddhism, Mahachulalongkorn Rajavidyalaya University\nPhramaha Preecha Mahosatho (1998)\nThe Influence of Pāli Literature of Paññasajātaka to Thai Society\nThesis for M.A. Program in Buddhism, Mahachulalongkornrajavidyalaya University\nAnne M. Blackburn, Jeffrey Samuels, Editors Approaching The Teachings: Buddhist Texts\nand Practices in South and Southeast Asia BPS Pariyatti Editions, Onalaska, WA USA\n162", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Misunderstanding Regarding", "sutta_refs": [], "page": null, "page_start": 161, "page_end": 164, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f2fc01eb-d738-4970-8b15-461cde2c6d50", "parent_id": "book-vol12:ch40:commentary:2", "content_type": "commentary", "text": "These newly developed literature that are supposed to be the discourses from The\nBuddha on the benefits of creating a Buddha image are in conflict with what The Buddha\nhas stated, spoken, and prescribed prior to his Final Enlightenment (i.e. death) to allow\nThe Teachings that he shared to be the Teacher.\nHe also shared to reside with ourselves and with The Teachings as our refuge and with no\nothers. Additionally, he shared the harm of explaining what has not been stated, spoken,\nand prescribed by The Tathāgata as having been stated, spoken, and prescribed by him.\nThose are acting for the unhappiness of many people, for the ruin, they generate much\nunwholesome Kamma and cause the good Teachings to disappear.\nThere are no creditable sources of The Buddha describing the creation of Buddha images\nas being beneficial in any way, but instead, The Buddha spent forty-five (45) years of his\nlife dedicated to sharing The Teachings on The Path to Enlightenment that lead to\nliberation of the mind through learning, reflecting, and practicing The Teachings to train\nthe mind, liberating it from discontent feelings. The mind is liberated through wisdom and\nan image of The Buddha alone will not create wisdom in the mind improving one’s\nwisdom, moral conduct, and mental discipline to attain Enlightenment.\nFurthermore, this newly developed story shares that The Buddha said, “Those who build\nBuddha image will encounter happiness and all their wishes will be granted”. There is\nnever a time in The Words of The Buddha from the most complete and reliable source,\nThe Pāli Canon, where The Buddha spoke of anything that would involve declaring a wish\nand granting a wish for happiness. Instead, The Buddha taught The Path to\nEnlightenment as the way forward that leads to the elimination of discontentedness which\na highlight of his Teachings is to acquire wisdom through learning, reflecting, and\npracticing his Teachings.\nThere is no ability to wish for happiness or wish for the elimination of suffering. Rather, it\nis through training the mind that one will eliminate 100% of all discontent feelings and the\nsuffering they cause. The mere creation of a Buddha image to “encounter happiness and\nall their wishes will be granted” is completely opposite of all that The Buddha taught as\nThe Path to Enlightenment.\nThe creation of Buddha images was not taught by The Buddha. He never taught to\nworship him or a statue of him. In contrast, he taught to learn, reflect, and practice The\nTeachings through determination, dedication, and diligence to train the mind.\nOne cannot have a wish granted. Who would grant the wish?\nIf you would like to test this out for yourself, make a wish right now and see if it comes\ntrue. Did it come true? “No”?\nNow you have your proof, it is not possible to make a wish and have it granted, therefore,\nthis newly developed literature is not an accurate representation of The Words of The\nBuddha or The Teachings that lead to Enlightenment. The Buddha never taught to make\nstatues of him, that his spirit resides in the statue, to pray to a statue, or to worship a\nstatue. There is no benefit in doing so and there are no beneficial results towards the\nattainment of Enlightenment that would be experienced from doing so.\nIn fact, doing so would be to have “wrong view” and continue to allow the fetter/taint/\npollution of mind described as “wrong behavior and observances” to exist in the mind.\n163", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Misunderstanding Regarding", "sutta_refs": [], "page": null, "page_start": 161, "page_end": 164, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2f05b84f-5cae-4c8f-877d-297417da10e2", "parent_id": "book-vol12:ch40:commentary:3", "content_type": "commentary", "text": "Wrong behavior and observances (The mind’s belief that rites, rituals, ceremonies, and worship\nwill help a Practitioner to attain Enlightenment.)\nGotama Buddha Statues: Every statue of Gotama Buddha looks very different\ndepending on what culture has created the statue. China, Tibet, Thailand, Sri Lanka and\nother cultures all have Buddha statues but they all look different.\nWhat you will notice is that each culture casts statues of Gotama Buddha based on local\ntradition and local appearances from within the culture that casts the statues. Statues in\nThailand look very Thai while Chinese statues look very Chinese, and so forth. None of\nthese statues resemble the description of Gotama Buddha in his Teachings. (See “Image\nof Gotama Buddha” at the end of this Chapter.)\nPeople cast statues based on their culture’s appearance due to the affection that people\nhave for Gotama Buddha in that each culture would like Gotama Buddha to look as close\nto them as possible.\nIt is a form of craving or mental attachment to Gotama Buddha and having a craving or\ndesire for Gotama Buddha to be from the culture that made the statue.\nKeep in mind, we should not allow the mind to crave/attach or worship any image or\nstatue of Gotama Buddha. Gotama Buddha taught us to learn and practice his Teachings\nso that we can attain the results which is Enlightenment. He was not interested in\nteaching us to attach to his image or worship him as he knew it would lead to\ndiscontentedness of mind and not to Enlightenment. Any and all forms of attachment will\ncause a discontent mind.\nSome people believe the spirit of Gotama Buddha resides in the statues and they can be\nfound praying to the statue (i.e. Gotama Buddha’s spirit) asking for benefits. Gotama\nBuddha never taught to create statues of him or that his spirit resides in any statue. In\nfact, he never taught whether a spirit or soul exists or does not exist. He left this as an\nundeclared Teaching.\nThe highest form of respect you can give to a Teacher is to practice their Teachings.\nMerely, worshiping Gotama Buddha’s image will not produce Enlightenment, thus, he did\nnot teach us this practice. He only ever taught us Teachings that lead to Enlightenment,\nand worship of a statue does not produce Enlightenment.\n164", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Misunderstanding Regarding", "sutta_refs": [], "page": null, "page_start": 161, "page_end": 164, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0b48d4c6-fd17-46df-a166-66dad06343c6", "parent_id": "book-vol12:ch41:scripture", "content_type": "scripture", "text": "Chapter 41\nMisunderstanding Regarding\nListening to the Great Birth Sermon\nAn Arahant, Fully Enlightened Buddha Named Maitreya by\nThe Words of The Buddha\nThe Words of The Buddha in The Pāli Canon illustrates the arising of an\nArahant, Fully Enlightened Buddha named Maitreya that states:\n“And in that time of the people with an eighty thousand-year life span, there\nwill arise in the world a Fortunate One, an Arahant, Fully Enlightened Buddha\nnamed Maitreya, endowed with wisdom and conduct, a well-farer, knower of\nthe worlds, incomparable trainer of men to be tamed, Teacher of gods and\nhumans, Enlightened and fortunate, just as I am now.\nHe will thoroughly know having realized it by his own experience and\nproclaim, this universe with its heavenly beings and Māras and Brahmas, its\nAscetics and Brāhmins, and this generation with its princes and people, just\nas I do now.\nHe will teach The Teachings, lovely in its beginning, lovely in its middle,\nlovely in its ending, in the spirit and in the letter, and proclaim, just as I do\nnow, the holy life in its fullness and purity. He will be attended by a company\nof thousands of Monks, just as I am attended by a company of hundreds.”\nThis was all The Words of The Buddha mentioned in The Pāli Canon\nregarding the Arahant, Fully Enlightened Buddha named Maitreya.\n(Reference: DN 26)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Misunderstanding Regarding", "sutta_refs": ["DN"], "page": null, "page_start": 166, "page_end": 172, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b0e9ef24-1b58-49f3-bca3-16f61d023880", "parent_id": "book-vol12:ch41:commentary:0", "content_type": "commentary", "text": "An Arahant Fully Enlightened Buddha Named Maitreya by\nUnreliable Literature\nPhra Malai Kham Luang is a Buddhist literature which does not appear in\nThe Pāli Canon. The period of Maitreya is found in a scripture called \"Malai\nDiscourse” which talks about a Buddhist Monk named “Malai” who was born\nin Sri Lanka, attained Arahantship and had a supernatural power. He was\nable to travel to hell, distinguish the fire burning in hell, destroy a red-hot\nmetal cauldron, extinguish sorrow for hell-beings, able to travel to heaven to\nbestow lotus to the Culamani-Shrine, converse with Phra Sri Ariya and\ninformed that humans want to be reborn in Phra Sri Ariya era. Monk Sri Ariya\n166", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Misunderstanding Regarding", "sutta_refs": ["DN"], "page": null, "page_start": 166, "page_end": 172, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f1592195-3c6c-425a-a44b-eda3985d92a7", "parent_id": "book-vol12:ch41:commentary:1", "content_type": "commentary", "text": "instructed Monk Malai to tell people (on earth) to always make merit, practice\ngenerosity, and follow the Buddhist precepts. Whoever listens to the story of\nPhra Vessantara in the Great Birth Sermon that comprise a thousand\nincantations within one day and bestow different type of lotuses, one\nthousand lotuses each, they will be reborn in the Phra Sri Ariya era as stated\nin the Malai Discourse that:\n…The future Buddha, joyful to hear (this) news of human beings in Rose-\nApple Island, said ‘Sir, let everyone who wishes to see me when I have\nattained omniscience listen to a complete recitation in one day of the Great\nVessantara Birth-Story; if they worship with a thousand lamps or a thousand\nlotuses, a thousand blue lotuses, blue water-lilies, Mandara-flowers, flax\nflowers, a thousand banners, parasols, flags or vehicles, and bring\neverything to worship The Teaching, they will attain Arahantship along with\nthe analytical insights at the time of my Enlightenment (and) in my presence’.\nA book called Kae roi Phra Malai (tracing Monk Malai) stated the source of\nPhra Malai which can be summarized as follows:\n…Phra Malai manuscript can be found in several literary styles. It was\noriginated in Sri Lanka, taken to Burma who composed “Maleyya\nDiscourse”. From Maleyya Discourse to Maleyyaheavenly beingttheravatthu\nin Lanna (Northern Thailand) and spread to Ayutthaya which led to the\ncomposition of Maleyyavatthudipanitika in Ayutthaya. Moreover, various\nliteratures were composed about Monk Malai such as Phra Malai Kam\nLuang, Royal literature, Phra Malai Klon Suat, folk version of Phra Malai that\ntalks about hell and heaven, Phra Malai tale, preacher manual teaching hell\nand heaven, Sermon version of Phra Malai used in donating merit to the\ndeceased.\nIn addition, the above book also mentioned the effects of Phra Malai Kam\nLuang on people’s way of living and cultures such as teaching them to be\nscared of hell and to aim for heaven, pouring water to donate merit to the\ndeceased, listening to the Great Birth Sermon in order to meet Phra Sri Ariya.\nPhra Malai is also recited in weddings and funerals.\n167", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Misunderstanding Regarding", "sutta_refs": ["DN"], "page": null, "page_start": 166, "page_end": 172, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6339456f-02e4-4715-aa39-5f266d913d26", "parent_id": "book-vol12:ch41:commentary:2", "content_type": "commentary", "text": "References:\nSinlapanon, Dendao. 2010. Kae roi Phra Malai. Krungthep : Museum Press.\nThammathibet, Chao Fa (Prince). 2007. Phra Malai Kham Luang.\nNonthaburi : Sukhothai Thammathirat University\nUdoporn Khampiranon. 2008. A Study of Buddhist Teachings as Appeared\nin the Phramalaikamluang Literature Master's thesis of the Buddhist Studies Graduate\nSchool Mahachulalongkornrajavidyalaya University.\nMaurice Walshe (trans.) (2012). The Long Discourses of the Buddha:\nA Translation of the Digha Nikāya. Boston: Wisdom Publications. ISBN\n978-0-86171-103-1.\nK.R. Norman. 1993. Journal of the Pāli Text Society XVIII The Pāli Text Society. Oxford.\nThe Teachings from Phra Malai Kham Luang Buddhist literature do not appear in The Pāli\nCanon. The stories of Maitreya Buddha from this text are not considered to be accurate\nand can be disregarded and ignored.\nWhy Did Gotama Buddha Share That He is a Buddha and Why Will Maitreya Buddha\nNot Share with The Public That He is a Buddha?\nDuring the lifetime of Gotama Buddha, people did not know what is a Buddha. To help\nhumanity understand what a Buddha is, Gotama Buddha needed to help us to\nunderstand this important Teaching by sharing that he is a Buddha.\nSo, during his lifetime, he shared that he is The Perfectly Enlightened One - a Buddha.\nThis helped us to understand what a Buddha is and is not, so this important Teaching\nwas understood and available to be shared throughout humanity after his death.\nWhat is a Buddha?\nA “Buddha” is not a Stage of Enlightenment but instead, is a unique type of Enlightened\nbeing. A Buddha is an Arahant who has attained Enlightenment without any assistance of\nTeachers but only through their own efforts of using the world as their Teacher and\nperhaps Teachings of a previously awakened Buddha.\nThere are three primary criteria of what makes a Buddha a Buddha.\n1.) A Buddha awakens to Enlightenment through their own independent journey without\nthe assistance of any Teachers, independently discovering The Teachings that lead to\nEnlightenment.\nA Buddha has fully eliminated The Ten Fetters to attain Enlightenment as an Arahant but\nthey have done so through their own independent journey without the assistance of any\nTeachers, developing deep wisdom of what is needed to attain Enlightenment.\n168", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Misunderstanding Regarding", "sutta_refs": ["DN"], "page": null, "page_start": 166, "page_end": 172, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e1dc2a4a-48fb-48a8-b9ce-732383ea9ca8", "parent_id": "book-vol12:ch41:commentary:3", "content_type": "commentary", "text": "2.) A Buddha guides countless others to Enlightenment during their lifetime through\nsharing their independently discovered Teachings that led to their own Enlightenment\nduring their independent journey.\nA Buddha has the ability to guide countless beings to the attainment of Enlightenment\nduring their lifetime and after their death. A Buddha will dedicate the remaining time of\ntheir life towards sharing their Teachings and guiding countless beings to Enlightenment.\n3.) Upon a Buddha’s death, they will leave their Teachings in a condition that can be\ncontinually shared assisting countless more beings to Enlightenment after their death.\nA Buddha’s Teachings and Students will continue to guide countless people to\nEnlightenment after a Buddha’s death. A Buddha has already done the hard work of\nfiguring out how to attain Enlightenment. You just need to learn and practice his\nTeachings to improve the condition of the mind and your life.\nA Buddha is referred to as a Fully Perfectly Enlightened Buddha, a Perfectly Enlightened\nOne, or a Tathāgata. They are a human being, a Teacher, one with deep compassion for\nall beings and the world. A Buddha has deep wisdom to help the world and can\naccomplish that goal through individuals choosing to learn and practice their Teachings to\nattain Enlightenment.\nThey are considered Perfectly Enlightened because there are no outside influences that\nhave led to their awakening, so they have “Perfect Enlightenment” where their mind is\nunaffected by any teachings outside of their own independently discovered Teachings\nthat led to their awakening.\nA Buddha will have an excellent memory being able to recall countless past events and\nsituations with stunning accuracy. Unlike other humans, their memory does not fade and\nis not overwritten.\nWhy Will Maitreya Buddha Not Share with The Public That He is a Buddha?\nGotama Buddha predicted that a new Buddha would arise 2,500 years after his death and\nreferred to him as “Maitreya Buddha”. Gotama Buddha died in 483 BCE which dates the\nawakening of Maitreya Buddha to the year 2017.\n“Maitreya” refers to “loving-kindness” as it is predicted that this new Buddha will have a\nsignificant amount of loving-kindness for the world and choose to share The Path to\nEnlightenment with all of humanity, restoring The Teachings of Gotama Buddha for all of\nhumanity to gradually become Enlightened.\nSince Gotama Buddha shared The Teachings of what a Buddha is and is not, and in\ncurrent times declaring one’s self as a Buddha would be viewed as arrogance, prideful,\nboasting, and based in ego, Maitreya Buddha will not share that he is a Buddha but\ninstead, humbly share his Teachings without a need for others to know he is a Buddha -\nhis Students may gradually discover this truth on their own as they progress towards\nawakening to Enlightenment.\nDuring the lifetime of Gotama Buddha, there was no such thing as “worldwide fame”.\nInstead, Gotama Buddha was initially isolated to a small portion of the world. He taught\n169", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Misunderstanding Regarding", "sutta_refs": ["DN"], "page": null, "page_start": 166, "page_end": 172, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8e4cf3fc-4d26-479e-8855-b04fd6a520cc", "parent_id": "book-vol12:ch41:commentary:4", "content_type": "commentary", "text": "in, what we refer to today as, Northeast India. Sharing and teaching that he was a\nBuddha, did not produce the perception that he was attempting to elevate himself to\n“worldwide fame” because worldwide fame did not exist during his lifetime.\nHumanity spoke many different languages 2,500 years ago and there was only minimal\ninteraction between various populations and societies. So sharing and teaching that he\nwas a Buddha was to acknowledge what a Buddha is and is not, while helping humanity\nunderstand this important Teaching along with all the other Teachings that lead to\nEnlightenment.\nToday, if someone declared they were a Buddha, this would be scrutinized and\nconsidered as, someone attempting to attain “worldwide fame” and people would\nconsider this to be based in arrogance, pride, boastfulness, and ego. Therefore, an\nindividual who publicly declares themselves as a Buddha could not actually be a Buddha\nbecause they could not be Enlightened if there was arrogance, pride, boastfulness, and\nego.\nMaitreya Buddha would know that if he announced his awakening to Enlightenment, that\nno one would believe this and therefore, it would hinder his ability to share The Teachings\nthat lead to Enlightenment.\nA Buddha’s Teachings are not based in belief. They are not interested in anyone\nbelieving anything at all, including, believing that they are a Buddha.\nA Buddha does not need anyone to know they are a Buddha to be able to effectively\nshare their Teachings into the world. A Buddha would be wise enough to awaken to\nEnlightenment on their own without any Teachers or guidance which is an enormous feat\nthat requires a significant amount of wisdom. The last Buddha currently known to the\nworld existed over 2,500 years ago.\nMaitreya Buddha would not only have the wisdom to awaken to Enlightenment on his\nown without any Teachers or guidance but, he would also have the wisdom of how to\nshare his Teachings with all those who have a sincere interest to learn his Teachings\nwithout the need for others to know he is a Buddha. Not only would Maitreya Buddha\nhave the wisdom to awaken to Enlightenment on his own but, he would be able to create\na wholesome environment that is conducive for Students to learn, reflect, and practice\nThe Teachings that lead to Enlightenment with his guidance and without anyone needing\nto know he is a Buddha.\nIn fact, others knowing he is a Buddha would actually hinder his ability to share his\nTeachings and to guide countless Students to Enlightenment.\nOne of the most significant “powers” that a Buddha has is that no one knows he is a\nBuddha.\nA Buddha has the ability to observe the quality of mind of his Students based on\nobservation and interaction with them. He can observe the wholesome and unwholesome\nqualities of mind and then offer Teachings to help them cultivate wholesome qualities of\nmind and eliminate the unwholesome qualities of mind. A Buddha is more effective when\nno one knows that he is a Buddha so that he can more readily observe the normal state\n170", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Misunderstanding Regarding", "sutta_refs": ["DN"], "page": null, "page_start": 166, "page_end": 172, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "effbb5d3-d684-4031-9c9c-4305e7e5a614", "parent_id": "book-vol12:ch41:commentary:5", "content_type": "commentary", "text": "of an individual’s mind and then share Teachings to help his Students who are seeking\nguidance.\nIn this way, if people knew Maitreya Buddha existed in the world, they would potentially\nbe on their best behavior anytime they are around him and thus, render useless his ability\nto observe the normal state of his Student’s mind.\nHe would be unable to observe the wholesome and unwholesome qualities of his\nStudent’s mind, therefore, he would lack the insight to readily offer Teachings that would\nhelp guide his Students to Enlightenment.\nA Buddha’s only goal is to guide as many Students to Enlightenment as possible during\ntheir lifetime and leave The Teachings in a condition that countless more people can get\nto Enlightenment after their death.\nIf a population of people were convinced that Maitreya Buddha is a Buddha, not only\nwould people need to believe him, not only would people consider that he has arrogance,\npride, boastfulness, and ego, thus, not be a Buddha…but also, his power and ability to\ndiagnose the mind of his Student’s would be rendered useless and hinder his goal to\nguide countless Students to Enlightenment because he would lack the insight of the\nwholesome and unwholesome qualities of mind of his Students and be unable to share\nTeachings with them based on those important observations.\nThere was not a worldwide announcement of Gotama Buddha’s awakening nor was there\na worldwide announcement of the arrival of other important Teachers, such as, Jesus\nChrist. Therefore, Maitreya Buddha would not need a worldwide announcement to be an\neffective Teacher but instead, would have the wisdom to accomplish his goals of restoring\nThe Teachings of Gotama Buddha that guide all of humanity to Enlightenment on The\nPath to Enlightenment without anyone knowing he is a Buddha.\nHaving countless Enlightened beings in the world would create the ability for all of\nhumanity to create “heaven on earth”.\nPeople not knowing that Maitreya Buddha has awakened to Enlightenment would\nbe beneficial to Maitreya Buddha, his Students, and all of humanity in multiple ways.\n1.) People would not need to believe he is a Buddha, they could discover the truth on\ntheir own as they learn, reflect, and practice his Teachings to awaken to Enlightenment.\n2.) Humanity would not regard him as having arrogance, pride, boastfulness, or ego\nbecause he would humbly go about his work guiding countless people to Enlightenment\nwhile restoring The Teachings of Gotama Buddha back into the world.\n3.) He would retain his ability to observe the wholesome and unwholesome qualities of\nmind of his Students, thus, aiding him in more readily guiding countless people to\nEnlightenment.\nNo one should expect that Maitreya Buddha will make a worldwide announcement of his\nawakening. Instead, he will humbly, peacefully, and respectfully share his Teachings into\nthe world with all those who have a sincere interest in learning, reflecting, and practicing\nThe Path to Enlightenment to attain Enlightenment.\n171", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Misunderstanding Regarding", "sutta_refs": ["DN"], "page": null, "page_start": 166, "page_end": 172, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "93236980-ade6-4509-bc0d-f9ed355392bb", "parent_id": "book-vol12:ch41:commentary:6", "content_type": "commentary", "text": "If you learn, reflect, and practice The Teachings of Maitreya Buddha that are restoring The\nTeachings of Gotama Buddha, then you will see the clarity, conciseness, and preciseness\nthat Maitreya Buddha can share Gotama Buddha’s Teachings with all those who choose\nto progress towards Enlightenment. And, you will be able to make significant progress\ntowards Enlightenment through his in-depth Teachings based on his deep wisdom.\nMaitreya Buddha’s only goal is to restore The Teachings of Gotama Buddha by guiding\ncountless people to Enlightenment during his lifetime and after his death. He would have\nno interest in fame or fortune as he would know those are not what leads to lasting and\nfulfilling peacefulness and joy that is permanent - the Enlightened mind.\nIf you live during the lifetime of Maitreya Buddha, this is the very best time to learn,\nreflect, and practice The Teachings to attain Enlightenment. There is no other time in\nhistory that is better than learning directly with a Buddha to attain Enlightenment.\nMay you all experience the peace and joy of the Enlightened mind.\nBe well and have a wonderful life…..perhaps your last life.\n172", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Misunderstanding Regarding", "sutta_refs": ["DN"], "page": null, "page_start": 166, "page_end": 172, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "452378f7-72eb-415a-b8be-a65ca9117cce", "parent_id": "book-vol12:ch42:commentary:0", "content_type": "commentary", "text": "Chapter 42\nMisunderstanding Regarding\nPouring Water to Transfer Merit\n... To pour water when making merit for the deceased came, from the Phra\nMalai story that he went to hell to bestow happiness to beings in hell and\nthose beings implore him to tell their relatives to make merit for them as\nwritten in the Phra Malai literature that:\nAll of the hell beings, relieved of their suffering, were peaceful and content.\nThey bowed down in respect, and asked, ‘Oh, Lord, where have you come\nfrom, bringing us such happiness?’\nThe Thera answered, ‘I have come from the human realm.’\nHearing this, the group in hell was overjoyed, and they asked him to tell\n[those in the human realm] about the conditions of the place where they\nwere. ‘Please, Lord, we beg you to tell our relatives, wherever they may be.’\nThey named cities, towns, and regions far away. They told him the names of\ntheir fathers and where they lived, and the names of other relatives-sons,\ndaughters, husbands, mothers, sisters, and brothers. ‘Have all of them\nhasten to make merit and transfer it to us. Have them worship The Buddha,\nthe exalted Teachings, and the praiseworthy Community, teacher of morality.\nHave them practice generosity and send the merit to us by pouring the water\nof donation. Then each of us will be delivered from suffering’.\nFrom the above story, people have believed that by pouring water while\ngiving a donation, the merit will be transferred to the deceased. Thus, it has\nbecome a common practice to pour water when making merit to transfer the\ngood deeds to the deceased and enemies from a previous life.\nNotes:\nThe unreliable literature of Phra Malai teaches “wrong view” that Kamma is\ncreated by others. The Buddha taught for a person with “wrong view”, there\nis one of two destinations: either hell or the animal realm.\nThe Buddha taught that “…beings are the owners of their Kamma, the heirs\nof their Kamma; they have Kamma as their origin, Kamma as their relative,\nKamma as their resort; whatever Kamma they do, wholesome or\nunwholesome, they are its heirs”.\n173", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Misunderstanding Regarding", "sutta_refs": [], "page": null, "page_start": 173, "page_end": 174, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "44f7491a-818d-4415-b2be-4f78eb8d5b75", "parent_id": "book-vol12:ch42:commentary:1", "content_type": "commentary", "text": "Additionally, The Buddha also taught the harm of explaining what has not\nbeen stated, spoken, and prescribed by The Tathāgata as having been\nstated, spoken, and prescribed by him. Those are acting for the unhappiness\nof many people, for the ruin, they generate much unwholesome Kamma and\ncause the good Teachings to disappear.\nReferences:\nPrince Thammatibes. (2007). Phra Malai. Nonthaburi:\nSukhothai Thanimathirat Open University.\nUdomporn Khampiranon. (2008). A study of Buddhist Teachings as Áppeared in the\nPhramalai\nKamluang Literature Thesis for M.A. Program in Buddhist Studies\nMahachulalongkornrajavidyalaya University.\nBonnie Pacala Brereton. (1995). Thai Tellings of Phra Malai:\nTexts and Rituals Concerning a Popular Buddhist Saint.\nThe teachings from Phra Malai Kham Luang Buddhist literature do not appear in The Pāli\nCanon. The stories of Maitreya Buddha from this text are not considered to be accurate\nand can be disregarded and ignored.\nIt is not possible to transfer the benefits of practicing generosity from one Practitioner to\nanother.\nThe benefit of practicing generosity is that it helps to train the mind of a Practitioner to\neliminate craving/desire/attachment. By practicing generosity, among other Teachings,\nthe Practitioner’s mind gradually eliminates craving/desire/attachment, the cause of\ndiscontentedness. To accomplish this goal, a Practitioner needs to practice generosity as\ndescribed in The Words of The Buddha and available in the book “Generosity” (Volume\n13) from this same book series.\nOnce a Practitioner has made an offering, which helps to eliminate craving/desire/\nattachment, it is impossible to transfer that benefit to another being. Pouring water nor\nany other rite, ritual, ceremony, or worship will result in transferring beneficial results of\ntraining the mind from one Practitioner to another. Each Practitioner needs to earn their\nown Enlightenment through training the mind and doing the work to learn, reflect, and\npractice these Teachings.\n174", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "Misunderstanding Regarding", "sutta_refs": [], "page": null, "page_start": 173, "page_end": 174, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "541855e9-43e6-4c80-9c85-da054a4569c1", "parent_id": "book-vol12:ch43:commentary", "content_type": "commentary", "text": "Chapter 43\nMisunderstanding Regarding\nHoly Water\nThe making of holy water can be found in the commentary of the Ratana\nDiscourse which stated that:\n… it was questioned that who composed this discourse, when and where\nwas it composed and why. It was answered thoroughly by many ancient\nMonks who interpreted the Vesali story.\nThus, on the same day The Buddha arrived in Vesali, Venerable Ānanda\nlearned, at the gate of the city, the Ratana Discourse for avoiding those\ncalamities. He recited it as protection by taking water in The Buddha’s bowl,\ngoing about and sprinkling it over the entire city. The moment he spoke the\nword “Whatever …” ('Yan kinci ..., verse 3), the evil spirits who did not flee\nearlier and were living by means of such places as trash heaps, walls and the\nlike, fled through the four gates …”\nReferences:\nThe Suttanipāta-atțhakathā - Ratana Discourse.\nThe Buddha's Discourse on The Three Superb Jewels And Their Intrinsic Power\nPrinted by: Mahendra Senanayake Sridevi Printers (Pv) Ltd\n175\n\nThis commentary is a contradiction to The Buddha’s discourses and Teachings that the\nmaking of holy water is a lowly art.\nThe Buddha prohibited Monks, including himself, from making holy water as mentioned in\nthirteen (13) discourses from The Buddha. He stated that the “Ascetic Gotama refrains\nfrom such lowly arts and that a Monk refrains from such” as described in other\ndiscourses. The Buddha also instructed that a Noble Disciple abandons the act of lowly\narts. Additionally, The Buddha also explained the harm of explaining what has not been\nstated, spoken, and prescribed by The Tathāgata as having been stated, spoken, and\nprescribed by him. Those are acting for the unhappiness of many people, for the ruin,\nthey generate much unwholesome Kamma and cause the good Teachings to disappear.\nThere are no creditable sources of The Buddha describing making holy water as being\nbeneficial in any way, but instead, The Buddha spent forty-five (45) years of his life\ndedicated to sharing The Teachings on The Path to Enlightenment that lead to liberation\nof the mind through learning, reflecting, and practicing The Teachings to train the mind,\nliberating it from discontent feelings. The mind is liberated through wisdom and making\nholy water will not create wisdom in the mind improving one’s wisdom, moral conduct,\nand mental discipline to attain Enlightenment.\n176", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "Misunderstanding Regarding", "sutta_refs": [], "page": null, "page_start": 175, "page_end": 176, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ff837051-70d7-494a-827a-7513af95b85f", "parent_id": "book-vol12:ch44:commentary:0", "content_type": "commentary", "text": "Chapter 44\nMisunderstanding Regarding\nThe Benefits of Reciting Teachings\nThe unreliable literature states that the Paritta (i.e. chants) have the power to\nprotect those who recite it like in the story of the Bodhisatta’s life as a golden\npeacock. He often recited Mora Paritta (i.e. chants) which is about\nworshipping the virtuous glories of past Buddhas causing him to be safe\nfrom hunters.\nIn addition, the unreliable literature shares that during the lifetime of The\nBuddha, five hundred Monks went to the forest to practice meditation. They\nwere harassed by the deities and were unable to meditate so they returned\nto Sāvatthī. So The Buddha advised them to recite the text of Loving-\nkindness and to radiate the spirit of love to all sentient beings. Upon\nreturning to the forest, the Monks practiced the radiation of love. The deities\nwere pleased and thus let the Monks meditate peacefully.\nAnother newly unreliable literature shares that the power of Paritta (i.e.\nchants) can help protect those who listen to Paritta. During the lifetime of\nThe Buddha, Vesali was plagued by three dangers of famine, devils, and\npestilence. The Vesalians sought the help of The Buddha. The Buddha\ninstructed Venerable Ānanda to recite the discourse on Precious Jewels,\nthen all the dangers were terminated.\nFurthermore, in another unreliable literature it was composed that during the\nlifetime of The Buddha there was a child who was going to be eaten by a\nyakkha within 7 days. The Buddha then advised Monks to recite the Paritta\n(i.e. chants) for seven nights and The Buddha himself recited on the eighth\nnight. The child was released from the danger of the non-human.\nReferences:\nJätaka-atthakathā - The Khuddakapāțha-ațthakatha\nThe Suttanipāta-atțhakatha, - The Dhammapada-atthakatha\n177", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Misunderstanding Regarding", "sutta_refs": [], "page": null, "page_start": 177, "page_end": 179, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "560366a2-62de-4280-bf4e-696360c4e9a7", "parent_id": "book-vol12:ch44:commentary:1", "content_type": "commentary", "text": "The unreliable literature is a contradiction to The Buddha’s discourses and Teachings that\nwarns against adding or abolishing what has been taught. The origin of this discourse is\nnot traced to the lifetime of The Buddha but instead was included long after The\nBuddha’s death.\nThe Buddha instructed Monks ignore others’ discourses. This was taught because The\nBuddha’s discourses will disappear if newly composed discourses are being studied that\nare not The Teachings of The Buddha.\nMoreover, The Buddha also shared the harm of explaining what has not been stated,\nspoken, and prescribed by The Tathāgata as having been stated, spoken, and prescribed\nby him. Those are acting for the unhappiness of many people, for the ruin, they generate\nmuch unwholesome Kamma and cause the good Teachings to disappear.\nThere are no creditable sources of The Buddha describing the use of reciting Teachings\nas chants to dispel evil or to be used as protection. The Buddha did not teach this\npractice as being beneficial in any way, but instead, The Buddha spent forty-five (45)\nyears of his life dedicated to sharing The Teachings on The Path to Enlightenment that\nlead to liberation of the mind through learning, reflecting, and practicing The Teachings to\ntrain the mind, liberating it from discontent feelings. The mind is liberated through wisdom\nand reciting Teachings as chants will not create wisdom in the mind improving one’s\nwisdom, moral conduct, and mental discipline to attain Enlightenment.\nChanting or Mantras: Throughout the world there are Practitioners who do “chanting” of\nThe Teachings. It is important that Practitioners understand, while chanting can help to\ncreate mindfulness (i.e. awareness of mind), concentration, and memory, the words\nthemselves and the sounds coming from a person’s mouth do not have any mystical,\nmagical, or special power to attain or create Enlightenment.\nThere are no mystical, magical, or special powers that one could use in a chant or mantra\nthat would create benefit of doing such things as destroying unwholesome Kamma,\nattaining Enlightenment, transferring Merit/Kamma, achieving a long life, helping beings\nthat have already died, improving one’s destination after death or any other beneficial\nresult.\nMantras are sometimes taught and “believed” to have mystical, magical, or special\npowers. This is not true and will not result in beneficial outcomes beyond training for\nconcentration, memory, or awareness of mind.\nAll of Gotama Buddha’s Teachings are focused on the Practitioner learning and practicing\nTeachings that train the mind, not invoking mystical, magical, or special powers for any\nsort of benefit. Gotama Buddha himself did not teach these types of practices and\ndescribed them as a “lowly art”.\nChanting can be relaxing and a powerful practice to calm the mind while developing\nawareness of mind and awareness of breath through training of the mind, but not through\nmystical or magical powers.\nTo attain Enlightenment, a Practitioner needs to practice the entire Eight Fold Path. It is\nthrough our practice of learning and applying The Teachings in everyday life, that we\nliberate the mind to attain Enlightenment.\n178", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Misunderstanding Regarding", "sutta_refs": [], "page": null, "page_start": 177, "page_end": 179, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "633af25d-7aaf-4e53-8784-eb0463ae5c4f", "parent_id": "book-vol12:ch44:commentary:2", "content_type": "commentary", "text": "Listening to chanting or performing chanting can help to create a peaceful mind, develop\nmindfulness, and awareness of breath. One can use the practice of chanting to improve\nconcentration, memory, and awareness of mind among other beneficial results to train\none’s own mind.\nChanting can help calm the mind, however, the Practitioner will need to do the work to\nsustain the mindfulness and calmness of mind long term.\nChanting is just one practice that helps to develop mindfulness and the mind will need a\n“life practice” to cultivate a content mind with Enlightenment. A Practitioner will need to\nlearn and practice the entire Eight Fold Path as their “life practice” to attain\nEnlightenment.\nMerely chanting or reciting a mantra for some beneficial result is not what Gotama\nBuddha taught as part of The Path to Enlightenment. These Teachings are 100% focused\non learning and practicing Teachings that lead to liberation of the mind to eliminate\ndiscontentedness.\nA chant or mantra alone will not accomplish that goal and is not required to attain\nEnlightenment.\n179", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "Misunderstanding Regarding", "sutta_refs": [], "page": null, "page_start": 177, "page_end": 179, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c82b1f80-01a8-4cdc-89a0-c36e5cb829c8", "parent_id": "book-vol12:ch45:scripture", "content_type": "scripture", "text": "Chapter 45\nReside with The Teachings as Your Refuge\nBut have I not already declared, Ānanda, that we must be parted, separated,\nand severed from all who are dear and agreeable to us?\nHow, Ānanda, is it to be obtained here: ‘May what is born, come to be,\nconditioned, and subject to disintegration not disintegrate!’? That is\nimpossible.\nTherefore, Ānanda, reside with yourselves as your own island, with\nyourselves as your own refuge, with no other refuge; reside with The\nTeachings as your island, with The Teachings as your refuge, with no other\nrefuge.\nAnd how, Ānanda, does a Monk reside with himself as his own island, with\nhimself as his own refuge, with no other refuge; with The Teachings as his\nisland, with The Teachings as his refuge, with no other refuge?\nHere, Ānanda, a Monk resides reflecting on the body as body,\nHe resides reflecting on feelings as feelings,\nHe resides reflecting on mind as mind,\nHe resides reflecting on mental objects as mental objects, dedicated, clearly\ncomprehending, mindful, having removed craving and displeasure in regard\nto the world.\nThose Monks, Ānanda, either now or after I am gone, who reside with\nthemselves as their own island, with themselves as their own refuge, with no\nother refuge; who reside with The Teachings as their island, with The\nTeachings as their refuge, with no other refuge - it is these Monks, Ānanda,\nwho will be for me greatest of those dedicated to the training.\n(Reference: DN 16)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Reside with The Teachings as Your Refuge", "sutta_refs": ["DN"], "page": null, "page_start": 180, "page_end": 181, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a0db3d9f-ef86-4b23-9204-ba7b3e17981f", "parent_id": "book-vol12:ch45:commentary:0", "content_type": "commentary", "text": "180", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Reside with The Teachings as Your Refuge", "sutta_refs": ["DN"], "page": null, "page_start": 180, "page_end": 181, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f8ec1286-9379-4999-8e81-89fc23d55fc5", "parent_id": "book-vol12:ch45:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that because he was born, he is subject\nto death.\nIn death, The Buddha advises that Practitioners “reside with yourselves as your own\nisland, with yourselves as your own refuge, with no other refuge; reside with The\nTeachings as your island, with The Teachings as your refuge, with no other refuge”.\nThis Teaching is widely misunderstood by many who feel this is The Buddha providing\nguidance that one does not need a Teacher to attain Enlightenment that all they need is\nThe Teachings. This is a gross misunderstanding of what The Buddha is sharing.\nInstead, The Buddha is sharing that one should not rely on any others but instead focus\non The Path to Enlightenment as an independent journey where one does the work to\ninvestigate The Teachings to acquire wisdom.\nThere is plenty of evidence of The Buddha guiding Practitioners to seek guidance with a\nTeacher. This Teaching is not guiding one to not have a Teacher but instead, do not rely\non anyone but instead, actively pursue your own learning and growth.\nIt is well understood that all Practitioners will need a Teacher. It is only a Buddha who\nwould be able to attain Enlightenment without the guidance of a Teacher. The last Buddha\ncurrently known to the world existed over 2,500 years ago.\nIf it was possible to attain Enlightenment without the guidance of a Teacher, why did The\nBuddha work for forty-five (45) years of his life dedicated to sharing these Teachings?\nIf it was possible to attain Enlightenment without the guidance of a Teacher, why didn’t\nThe Buddha attain Enlightenment and just say “Ok, I did it now you guys do it by\nyourselves”?\nIf The Buddha was suggesting that a Teacher is not needed, why are there so many\nreferences to having a Teacher and seeking guidance from a Teacher in his Teachings?\nThe truth is that a Practitioner would be unable to only consult The Teachings in the Pāli\nCanon and attain Enlightenment. If that is the case, we’d have plenty of Enlightened\nbeings in the world as all one would need to do is read The Pāli Canon to attain\nEnlightenment. But, we do not have countless Enlightened beings in the world because it\nis not possible to attain Enlightenment through only reading the text. Each Practitioner will\nneed to seek guidance with a Teacher in order to progress on The Path to Enlightenment.\nThe Buddha then points to The Four Foundations of Mindfulness as the way for a\nPractitioner to reside with themselves as “his own island, with no other refuge; with The\nTeachings as his island, with The Teachings as his refuge, with no other refuge?”. He\nguides Practitioners to reside reflecting on body as body (bodily sensations), feelings as\nfeelings, mind as mind (condition of the mind), and mental objects as mental objects\nbeing “dedicated, clearly comprehending, mindful, having removed craving and\ndispleasure in regard to the world”.\nAs The Buddha’s life is drawing to a close, he shares that those who cultivate and\npractice The Four Foundations of Mindfulness as being “greatest of those dedicated to\nthe training”.\n181", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Reside with The Teachings as Your Refuge", "sutta_refs": ["DN"], "page": null, "page_start": 180, "page_end": 181, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d4e2abe5-d0eb-4e10-83b3-569d885c5925", "parent_id": "book-vol12:ch46:commentary:0", "content_type": "commentary", "text": "Chapter 46\nFour Criteria that Assure\nThe Words of The Buddha\nSuppose a Monk were to say: ‘Friends, I heard and received this from The\nPerfectly Enlightened One’s own lips: these are The Teachings, this is the\ndiscipline, this is the Master’s Teaching’, then, Monks, you should neither\napprove nor disapprove his words. Then, without approving or disapproving,\nhis words and expressions should be carefully noted and compared with the\nSuttas (discourses) and reviewed in the light of the discipline.\nIf they, on such comparison and review, are found not to conform to the\nSuttas (discourses) or the discipline, the conclusion must be: ‘Assuredly this\nis not the word of The Buddha, it has been wrongly understood by this\nMonk’, and the matter is to be ignored.\nBut where on such comparison and review they are found to conform to the\nSuttas (discourses) or the discipline, the conclusion must be: ‘Assuredly this\nis the word of The Buddha, it has been rightly understood by this Monk.’\nSuppose a Monk were to say: In such and such place there is a community\nwith elders and distinguished Teachers. I have heard and received this from\nthat community, then, Monks, you should neither approve nor disapprove his\nwords …\nSuppose a Monk were to say: In such and such a place there are many\nelders who are learned, bearers of the tradition, who know The Teachings,\nthe discipline, the training guidance …\nSuppose a Monk were to say: In such and such a place there is one elder\nwho is learned ... I have heard and received this from that elder… But where\non such comparison and review they are found to conform to the Suttas\n(discourses) and the discipline, then the conclusion must be: ‘Assuredly this\nis the word of The Buddha, it has been rightly understood by this Monk.’\n(Reference: DN 16)\n182", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "Four Criteria that Assure", "sutta_refs": ["DN"], "page": null, "page_start": 182, "page_end": 183, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7f1e7cbf-3af5-4a00-b26d-1417ebbdaa37", "parent_id": "book-vol12:ch46:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how to confirm whether The Teachings\none learns are The Words of The Buddha or not.\nHe advises that a Practitioner should consult his discourses and if it is discovered that\nThe Teachings do not match to his discourses, one can conclude that “assuredly this is\nnot the word of The Buddha, it has been wrongly understood, and the matter is to be\nignored”.\nBut if having consulted The Buddha’s discourses and it is discovered that The Teachings\ndo match to his discourses, one can conclude that “Assuredly this is the word of The\nBuddha, it has been rightly understood”.\nThe way to confirm The Words of The Buddha is to ensure one is learning and practicing\nThe Teachings from a reliable source of The Pāli Canon with references so that you can\nindependently confirm that what you are learning are the discourses as spoken by The\nBuddha. If the source of The Teachings is not located in discourses of The Pāli Canon,\nthere is no confidence that what is being shared are The Words of The Buddha and one\ncan ignore those teachings as not being spoken by The Buddha.\n183", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "Four Criteria that Assure", "sutta_refs": ["DN"], "page": null, "page_start": 182, "page_end": 183, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "24fecfa0-9136-42ed-ae75-c99968a44213", "parent_id": "book-vol12:ch47:commentary", "content_type": "commentary", "text": "Chapter 47\nThe Supreme Honor and Respect\nĀnanda, prepare me a bed between these twin sāl-trees with my head to the\nnorth. I am sleepy and would like to lie down.\nĀnanda, these sāl-trees have burst forth into an abundance of untimely\nblossoms, which fell upon The Tathāgata’s body, sprinkling it and covering it\nin homage (respect). Divine coral-tree flowers fell from the sky, divine sandal-\nwood powder fell from the sky, sprinkling and covering The Tathāgata’s body\nin homage (respect).\nDivine music and song sound from the sky in homage (respect) to The\nTathāgata. Never before has The Tathāgata been so honored, respected,\nappreciated, admired and adored.\nAnd yet, Ānanda, whatever male or female Ordained Practitioner, male or\nfemale Household Practitioner resides practicing The Teachings properly,\nand perfectly fulfills the way of The Teachings, he or she honors The\nTathāgata, has deep respect and appreciates him and pays him the supreme\nhomage (respect).\nTherefore, Ānanda, we will reside practicing The Teachings properly and\nperfectly fulfill the way of The Teachings - this must be your goal and\nobjective.\n(Reference: DN 16)\nIn this Teaching from Gotama Buddha, he shares the best way to show respect to him as\na Teacher is to “practice The Teachings”.\nThis is a documented miracle that takes place in the presence of Ānanda and Gotama\nBuddha uses it as an opportunity to share that the best way for a Student to show\nrespect to him as their Teacher is to practice The Teachings as their “goal and objective”.\n184", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "The Supreme Honor and Respect", "sutta_refs": ["DN"], "page": null, "page_start": 184, "page_end": 184, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8dd90eaf-c967-4adf-9139-c9ab0c39503f", "parent_id": "book-vol12:ch48:scripture", "content_type": "scripture", "text": "Chapter 48\nTeachings and Discipline Will Be Your Teacher\nĀnanda, it may be that you will think: ‘The Teacher’s instruction has ceased,\nnow we have no Teacher!’ It should not be seen like this, Ānanda, for what I\nhave taught and explained to you as Teachings and discipline will, at my\npassing, be your Teacher.\nNow, Monks, I declare to you: all conditioned things are of a nature to decay\nstrive on untiringly.\n(These were The Tathāgata’s last words.)\n(Reference: DN 16)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 185, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "30c34dc9-7a9c-47e0-8426-2828fae6796b", "parent_id": "book-vol12:ch48:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares his last words prior to death.\nThe Buddha was so Enlightened that he was able to provide his Students three (3)\nmonths advance notice of his death and he knew the exact moment of his death\nproviding these last words as a final Teaching. People do not normally know of their\npending death three (3) months in advance and they do not know the exact moment of\ntheir death but The Perfectly Enlightened Buddha did know, due to his deep awareness of\nmind and wisdom having attained Enlightenment.\nAfter teaching for forty-five (45) years, he had shared The Teachings needed for\nPractitioners to attain Enlightenment. As all conditioned things are impermanent, it was\ntime for the death of The Buddha. The Universal Truth of Impermanence applies to all\nconditioned things even a Buddha.\nIn his last spoken sentence, The Buddha shares the very first Teaching on The Path to\nEnlightenment that a Practitioner will need to deeply understand to attain Enlightenment.\n“I declare to you: all conditioned things are of a nature to decay strive on untiringly” is\nexplaining The Universal Truth of Impermanence while also encouraging one to be\ndetermined, dedicated, and diligent in their pursuit towards the attainment of\nEnlightenment. To attain Enlightenment a Practitioner will need to deeply understand The\nUniversal Truth of Impermanence. The Buddha being a true Buddha teaches until his last\nbreath.\nHe encourages his Students to not mourn his death that his guidance has not ceased.\nInstead, that he had shared all that was needed for the attainment of Enlightenment over\nhis forty-five (45) years of teaching and these Teachings should be considered “your\nTeacher”.\nHe encourages his Students to “strive on untiringly” applying consistent energy and effort\ntowards the ultimate goal of Enlightenment.\n185", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 185, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "24fc9c4a-d31b-48bf-a712-1e9a0392540b", "parent_id": "book-vol12:ch48:commentary:1", "content_type": "commentary", "text": "Final Nibbāna\nFinal Nibbāna, or Final Enlightenment, is when someone attains Enlightenment and dies.\nThis is referred to as Final Enlightenment.\nDuring one’s life, the mind can be trained to attain Enlightenment. The mind will reside\npeaceful, calm, serene, and content with joy - permanently. The mind will no longer\nexperience any mental pain associated with unwelcomed emotions, thoughts, ideas, or\nany sort of discontentedness of mind. All discontentedness such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc., will be completely eliminated from the mind.\nHowever, a being is unable to completely transcend physical pain while in the human\nform. This is impossible. While the mind can be developed to not react with anger,\nsadness, hostility, aggression, or other discontent feelings upon experiencing physical\npain, nonetheless, physical pain will still be experienced by the mind.\nThe mind can eliminate all cravings/desires/attachments while in the human form and\nduring this life to experience Enlightenment. But while still alive, a being cannot eliminate\nthe connection between the body and the mind. The mind is still connected to the\nphysical body during life. Therefore, the mind will still experience physical pain but the\nmind will experience it differently in the Enlightened mental state versus in the\nunEnlightened mental state.\nIn the unEnlightened mental state, when the mind experiences physical pain, one can\nbecome angered, frustrated, irritated, annoyed, hostile, aggressive, resentful, fearful, and\nexperience other discontent feelings. This is due to the mind craving permanent health,\npermanent comfort, and permanent pleasant feelings from the body. It is impossible for\nthe body to experience permanent comfort due to The Universal Truth of Impermanence.\nThe pain associated with the physical body is an important aspect of the mind that needs\nto exist in order for a being to function in the world. If a being did not experience physical\npain, they would be unable to remove the physical body from harm when too close to a\nheat source or if another problematic situation arose. The sensation of physical pain\nexperienced by the mind helps a being understand, potential damage will occur or has\noccurred and therefore, seek a remedy to the physical pain. This is why we choose to\nstep away from a heat source. The mind is alerted that the physical body is experiencing\npain and the being takes action to resolve the situation. This is beneficial and needed\nduring life.\nIn these situations, an unEnlightened mind will oftentimes experience discontentedness\nassociated with the craving for permanent comfort of the physical body. When there is\nphysical pain, the unEnlightened mind becomes discontent.\nAn Enlightened mind has been deeply trained to the point that it understands physical\npain is impermanent, and that allowing the mind to become discontent due to physical\npain, does not help to eliminate the physical pain.\nDiscontentedness at times of physical pain could actually make the situation worse.\nFor example, if one was bitten by a poisonous snake and became agitated, overactive,\nand uncalm, this would increase respirations of the lungs and heart functions creating\n186", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 185, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e0852f00-d20f-46c2-bf8d-2a5460aab6ef", "parent_id": "book-vol12:ch48:commentary:2", "content_type": "commentary", "text": "conditions for the poison to more rapidly move through the body causing more significant\ninjury and damage with an increased risk of potential death. Through training the mind to\nreside unagitated and calm, an individual can decrease the harm to the body and improve\ntheir ability to survive an injury such as a snake bite because the poison will not permeate\nin the body as rapidly when the mind is calm. Through the mind remaining calm during\nphysical injuries, a being increases their ability to resolve the situation with a positive\noutcome.\nWhen an Enlightened mind experiences physical pain, the mind can continue to reside\npeaceful, calm, serene, and content with joy despite the physical injury, damage, or pain.\nThis is an added benefit experienced by an Enlightened mind producing improved\noutcomes in situations where physical pain is experienced.\nNonetheless, there is still physical pain for an Enlightened being but it is just that the mind\nwill not react to the pain and instead, respond to resolve the situation finding a solution.\nThe physical pain associated with existence will continue for the remaining time of\nexistence even for an Enlightened being. But, they will not experience mental anguish or\nany type of discontentedness associated with the physical pain. The Enlightened mind\ndoes not relate to the pain in the same way as the unEnlightened mind which will\noftentimes become discontent due to physical pain.\nIt is not until the physical body dies, described by Gotama Buddha as “the breakup of the\nbody”, that the body and mind completely separate. From that point, not only has one\ntranscended discontentedness their entire life due to the attainment of Enlightenment, but\nthe being will then experience the complete elimination of all pain including physical pain.\nThis is referred to as Final Enlightenment or Final Nibbāna.\nEnlightenment is experienced during life and the mind has transcended all emotional pain\nand suffering. But, the physical pain will remain, because it is needed to make wise\ndecisions concerning the physical body during times of injury. The Enlightened mind will\nhave physical pain but will have acquired an improved way of responding to the physical\npain rather than reacting to it so there is no mental pain.\nOnce a being has attained Enlightenment and dies, there is no longer any physical pain\nbecause the separation of the body and mind has occurred, therefore one has attained\nFinal Enlightenment. All pain both mental and physical has been completely eliminated -\npermanently.\nIt is possible for an unEnlightened being to experience Enlightenment and Final\nEnlightenment at the time of death. The being would have experienced discontentedness\ntheir entire life but at the time of death, they would immediately experience Enlightenment\nand Final Enlightenment no longer experiencing rebirth through The Cycle of Rebirth.\nWhat happens once one attains Enlightenment and dies experiencing Final Enlightenment\nis an undeclared Teaching of Gotama Buddha. He did not teach what is next other than\nan Enlightened being will not experience any further existence in The Cycle of Rebirth.\nThere are other Teachings from Gotama Buddha in this book series related to how to\nensure The Teachings of a Buddha are sustained in the world. Chapters 33 and 34 in the\nbook “Foundation in The Teachings” (Volume 3) provides these Teachings and an\nexplanation of these Teachings.\n187", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 185, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0511cb1a-5a17-41f2-8a6a-9874a44cccf6", "parent_id": "book-vol12:ch48:commentary:3", "content_type": "commentary", "text": "What Happens at Death?\nAfter we die does the body become soil to the earth or after death what remains?\nIsn’t there spirit or energy which exist inside our body? Isn’t there some sort of\nenergy?\nNo, at the time of death the body and mind separate and then there is \"break up of the\nbody\".\nThe body was described by Gotama Buddha through The Four Elements of Earth, Wind,\nFire, and Water.\nEssentially, the physical body is described and classified into these Four Elements.\nEarth: The solids of the body. (hair, teeth, nails, bones, etc.)\nWind: The movement of bodily functions. (Circulation, movement of bile, etc.)\nFire: The temperature of the body.\nWater: The liquids of the body. (urine, saliva, blood, pus, tears, etc.)\nThe physical body is nothing more than these four elements coming together with a mind\nor consciousness. The joining of the body and the mind creates a person.\nOnce the body and mind separate, the body will deteriorate remaining as these four\nelements but without a mind or consciousness.\nWhat you are looking at when you see the body is a unique collection of these four\nelements that is always in a state of change and upon death, the body will continue that\nchange and configuration but it will still be just these four elements.\nThe body will progressively deteriorate and depending whether there is burial or\ncremation, will determine how quickly the process of change occurs.\nThrough burial, the process is much slower. Cremation accelerates the process of change\nof these four elements.\nWhat happens to the mind upon death?\nIf the mind is not yet Enlightened, (i.e. the mind has not yet attained Enlightenment), then\nthere is rebirth into one of The Five Realms.\nHeavenly Realm\nHuman Realm\nAfflicted Spirits Realm\nAnimal Realm\nHell Realm\nHeavenly, Afflicted Spirits, and Hell realms are formless realms. (i.e. there is no physical\nform).\n188", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 185, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "99db3260-dcaa-4e67-afb5-beac9680cccd", "parent_id": "book-vol12:ch48:commentary:4", "content_type": "commentary", "text": "Human and Animal realms are form realms, (i.e. there is physical form).\nRebirth is not instantaneous and upon rebirth there is a completely new existence with a\nnew form or formless existence and a new consciousness, (i.e. a new mind).\nThe new mind will have residual memories of past lives and unextinguished craving/\ndesire/attachment from past lives. The residual memories of past lives may potentially be\nrecalled as the mind awakens towards Enlightenment more and more.\nIf someone attains Enlightenment what happens to the mind? Does it disappear?\nIf the mind has experienced Enlightenment during the human or heavenly existence or at\ndeath, (i.e. Enlightenment can be attained during an existence in the human or heavenly\nrealm or at death in those realms but not in the lower realms), the body and mind\nseparate and what happens next is an \"undeclared\" Teaching.\nTo attain Enlightenment, the mind needs to get to the point where there is no craving/\ndesire/attachment (i.e. mental longing with a strong eagerness) to know what is next.\nAn Enlightened mind is experiencing so much peace, calm, serenity, and contentedness\nwith joy that is permanent, the mind is not going to care what is next.\nAn Enlightened mind has already extinguished all fears including the fear of death,\ntherefore, the mind is so peaceful and does not fear death so what happens next, the\nEnlightened mind does not care.\nHaving attained Enlightenment, you will know that you are already experiencing complete\nand utter peacefulness so if there is something next after death for an Enlightened being,\nit is either as good as you are currently experiencing or better.\nAnd, if there is nothing next, then, ok, you are \"done\".\nEither way, the mind needs to \"let go\" of wanting to know what is next and just focus on\nlearning and practicing The Teachings with guidance on The Path to Enlightenment to\nexperience Enlightenment in this life now that you are human.\nIs the mind or soul/spirit the same thing?\nNo they are not.\nThere is no Teaching from The Buddha that there is or is not a soul/spirit. This is not a\nTeaching he shared. He left The Teaching on a soul/spirit as “undeclared\".\n189", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 185, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9c6bab49-0ced-4938-a331-f4aa29da5a78", "parent_id": "book-vol12:ch48:commentary:5", "content_type": "commentary", "text": "How Did The Buddha Die?\nAuthor: Venerable Dr Mettanando Bhikkhu\nPublished: 15 May 2001 - Bangkok Post\n(This article was partially edited by the author of this book series to improve the formatting\nand readability, however, the primary content of the article was not edited. Dr Mettanando\nBhikkhu was a physician before becoming an Ordained Practitioner. He was based at Wat\nRatchaorasaram Ratchaworawihan, Thailand at the time that this article was published.)\nDuring Vesak Day, we are informed that it is also the day The Buddha attained Final\nEnlightenment. But not many know how The Buddha died. Ancient texts weave two\nstories about The Buddha's death. Was it planned and willed by The Buddha, or was it\nfood poisoning, or something else altogether?\nHere’s an account [to help you better understand how The Buddha died].\nThe Mahaparinibbana Sutta, (Reference: DN 16) from the Long Discourse of The Pāli\nCanon, is without doubt the most reliable source for details on the death of Siddhattha\nGotama (BCE 563-483), The Buddha. It is composed in a narrative style that allows\nreaders to follow the story of the last days of The Buddha, beginning a few months before\nhe died.\nTo understand what really happened to The Buddha is not a simple matter, though. The\nsutta, or discourse, paints two conflicting personalities of The Buddha, one overriding the\nother.\nThe first personality was that of a miracle worker who beamed himself and his entourage\nof Monks across the Ganges River (D II, 89), who had a divine vision of the settlement of\ngods on earth (D II, 87), who could live until the end of the world on condition that\nsomeone invite him to do so (D II, 103), who determined the time of his own death (D II,\n105), and whose death was glorified by the shower of heavenly flowers and sandal\npowder and divine music (D II, 138).\nThe other personality was that of an aged being who was failing in health (D II, 120), who\nalmost lost his life because of a severe pain during his last retreat at Vesali (D II, 100), and\nwho was forced to come to terms with his unexpected illness and death after consuming\na special cuisine offered by his generous host.\nThese two personalities take turns emerging in different parts of the narrative. Moreover,\nthere also appear to be two explanations of The Buddha's cause of death: One is that the\nBuddha died because his attendant, Ānanda, failed to invite him to live on to the age of\nthe world or even longer (D II, 117). The other is that he died by a sudden illness which\nbegan after he ate what is known as “Sukaramaddava” (D II, 127-157).\nThe former story was probably a legend, or the result of a political struggle within the\nBuddhist community during a stage of transition, whereas the latter sounds more realistic\nand accurate in describing a real life situation that happened in The Buddha’s last days.\n190", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 185, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4cda7478-0d7c-44ff-ae7c-9aa7a89920bc", "parent_id": "book-vol12:ch48:commentary:6", "content_type": "commentary", "text": "A number of studies have focused on the nature of the special cuisine that The Buddha\nate during his last meal as being the agent of his death. However, there is also another\napproach based on the description of the symptoms and signs given in the sutta, which\nmodern medical knowledge can shed light on.\nIn another mural painting at Wat Ratchasittharam, The Buddha is approaching death, but\nhe still takes time to answer questions put forth by the Ascetic Subhadda, his last convert\nwho, after being admitted to the Buddhist Order, became an Arahant (An Enlightened\nBeing).\nWhat We Know\nIn the Mahaparinibbana Sutta, we are told that The Buddha became ill suddenly after he\nate a special delicacy, Sukaramaddava, literally translated as \"soft pork\", which had been\nprepared by his generous host, Cunda Kammaraputta. The name of the cuisine has\nattracted the attention of many scholars, and it has been the focus of academic research\non the nature of the meal or ingredients used in the cooking of this special dish.\nThe sutta itself provides details concerning the signs and symptoms of his illness in\naddition to some reliable information about his circumstances over the previous four\nmonths, and these details are also medically significant.\nThe sutta begins with King Ajatasattus’ plot to conquer a rival state, Vajji. The Buddha\nhad journeyed to Vajji to enter his last rainy-season retreat. It was during this retreat that\nhe fell ill. The symptoms of the illness were sudden, severe pain.\nHowever, the sutta provides no description of the location and character of his pain. It\nmentions his illness briefly, and says that the pain was intense, and almost killed him.\nSubsequently, The Buddha was visited by Māra, the Evil One, who invited him to pass\naway. The Buddha did not accept the invitation right away. It was only after Ānanda, his\nattendant, failed to recognize his hint for an invitation to remain that he died. This piece of\nthe message, though tied up with myth and supernaturalism, gives us some medically\nsignificant information. When the sutta was composed, its author was under the\nimpression that The Buddha died, not because of the food he ate, but because he already\nhad an underlying illness that was serious and acute-and had the same symptoms of the\ndisease that finally killed him.\nThe Timing\n[The] Theravada Buddhist tradition has adhered to the assumption that the historical\nBuddha passed away during the night of the full moon in the lunar month of Vesak (which\nfalls sometime in May to June). But the timing contradicts information given in the sutta,\nwhich states clearly that the Buddha died soon after the rainy-season retreat, most likely\nduring the autumn or mid-winter, that is, November to January.\nA description of the miracle of the unseasonal blooming of leaves and flowers on the sala\ntrees, when The Buddha was laid down between them, indicates the timeframe given in\nthe sutta.\n191", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 185, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bcb70e75-c473-4ca9-8039-e5f298d6bcb3", "parent_id": "book-vol12:ch48:commentary:7", "content_type": "commentary", "text": "Autumn and winter, however, are seasons that are not favorable for the growth of\nmushrooms, which some scholars believe to be the source of the poison that The Buddha\nate during his last meal.\nDiagnosis\nThe sutta tells us that The Buddha felt ill immediately after eating the Sukaramaddava.\nSince we do not know anything about the nature of this food, it is difficult to name it as\nthe direct cause of The Buddha's illness. But from the descriptions given, the onset of the\nillness was quick.\nWhile eating, he felt there was something wrong with the food and he suggested his host\nhave the food buried. Soon afterward, he suffered severe stomach pain and passed blood\nfrom his rectum.\nWe can reasonably assume that the illness started while he was having his meal, making\nhim think there was something wrong with the unfamiliar delicacy. Out of his compassion\nfor others, he had it buried.\nWas food poisoning the cause of the illness? It seems unlikely. The symptoms described\ndo not indicate food poisoning, which can be very acute, but would hardly cause diarrhea\nwith blood. Usually, food poisoning caused by bacteria does not manifest itself\nimmediately, but takes an incubation period of two to 12 hours to manifest itself, normally\nwith acute diarrhea and vomiting, but not the passage of blood.\nAnother possibility is chemical poisoning, which also has an immediate effect, but it is\nunusual for chemical poisoning to cause severe intestinal bleeding. Food poisoning with\nimmediate intestinal bleeding could only have been caused by corrosive chemicals such\nas strong acids, which can easily lead to immediate illness. But corrosive chemicals\nshould have caused bleeding in the upper intestinal tract, leading to vomiting blood. None\nof these severe signs are mentioned in the text.\n(NOTE from author of this book series: Chemicals were not yet invented during the\nlifetime of The Buddha.)\nPeptic ulcer diseases can be excluded from the list of possible illnesses as well. In spite\nof the fact that their onset is immediate, they are seldom accompanied by bloody stool. A\ngastric ulcer with intestinal bleeding produces black stool when the ulcer penetrates a\nblood vessel. An ulcer higher up in the digestive tract would be more likely to manifest\nitself as bloody vomiting, not a passage of blood through the rectum.\nOther evidence against this possibility is that a patient with a large gastric ulcer usually\ndoes not have an appetite. By accepting the invitation for lunch with the host, we can\nassume that The Buddha felt as healthy as any man in his early 80s would feel. Given his\nage we cannot rule out that The Buddha did not have a chronic disease, such as cancer\nor tuberculosis or a tropical infection such as dysentery or typhoid, which could have\nbeen quite common in The Buddha’s time.\nThese diseases could produce bleeding of the lower intestine, depending on their\nlocation. They also agree with the history of his earlier illness during the retreat. But they\ncan be ruled out, since they are usually accompanied by other symptoms, such as\n192", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 185, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "45524395-5149-4720-a0fb-dcf5fd550267", "parent_id": "book-vol12:ch48:commentary:8", "content_type": "commentary", "text": "lethargy, loss of appetite, weight loss, growth or mass in the abdomen. None of these\nsymptoms were mentioned in the sutta.\nA large hemorrhoid can cause severe rectal bleeding, but it is unlikely that a hemorrhoid\ncould cause severe abdominal pain unless it is strangulated. But then it would have\ngreatly disturbed the walking of The Buddha to the house of his host, and rarely is\nhemorrhoid bleeding triggered by a meal.\nMesenteric Infarction\nA disease that matches the described symptoms-accompanied by acute abdominal pain\nand the passage of blood, commonly found among elderly people, and triggered by a\nmeal-is mesenteric infarction, caused by an obstruction of the blood vessels of the\nmesentery. It is lethal. Acute mesenteric ischemia (a reduction in the blood supply to the\nmesentery) is a grave condition with a high rate of mortality.\nThe mesentery is a part of the intestinal wall that binds the whole intestinal tract to the\nabdominal cavity. An infarction of the vessels of the mesentery normally causes the death\nof the tissue in a large section of the intestinal tract, which results in a laceration of the\nintestinal wall.\nThis normally produces severe pain in the abdomen and the passage of blood. The\npatient usually dies of acute blood loss. This condition matches the information given in\nthe sutta. It is also confirmed later when The Buddha asked Ānanda to fetch some water\nfor him to drink, indicating intense thirst.\nAs the story goes, Ānanda refused, as he saw no source for clean water. He argued with\nThe Buddha that the nearby stream had been muddied by a large caravan of carts. But\nThe Buddha insisted he fetch water anyway.\nA question arises at this point: Why did The Buddha not go to the water himself, instead\nof pressing his unwilling attendant to do so? The answer is simple. The Buddha was\nsuffering from shock caused by severe blood loss. He could no longer walk, and from\nthen to his death bed he was most likely carried on a stretcher.\nIf this was indeed the situation, the sutta remains silent about The Buddha’s traveling to\nhis deathbed, possibly because the author felt that it would be an embarrassment for The\nBuddha. Geographically, we know that the distance between the place believed to be the\nhouse of Cunda and the place where The Buddha died was about 15 to 20 kilometers. It\nis not possible for a patient with such a grave illness to walk such a distance.\nMore likely, what happened was that The Buddha was carried on a stretcher by a group of\nMonks to Kusinara (Kushinagara).\nIt remains a point of debate whether The Buddha really determined to pass away at this\ncity, presumably not much larger than a town. From the direction of The Buddha's\njourney, given in the sutta, he was moving north from Rajagaha. It is possible that he did\nnot intend to die there, but in the town where he was born, which would have taken a\nperiod of three months to reach.\nFrom the sutta, it is clear that The Buddha was not anticipating his sudden illness, or else\nhe would not have accepted the invitation of his host.\n193", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 185, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dca75504-ef62-4c48-9a13-c733bdb51d59", "parent_id": "book-vol12:ch48:commentary:9", "content_type": "commentary", "text": "Kusinara was probably the nearest town where he could find a doctor to take care of him.\nIt is not difficult to see a group of Monks hurriedly carrying The Buddha on a stretcher to\nthe nearest town to save his life.\nBefore passing away, The Buddha told Ānanda that Cunda was not to be blamed and that\nhis death was not caused by eating Sukaramaddava. The statement is significant. The\nmeal was not the direct cause of his death. The Buddha knew that the symptom was a\nrepeat of an experience he’d had a few months earlier, the one which had almost killed\nhim.\nSukaramaddava, no matter the ingredients or how it was cooked, was not the direct\ncause of his sudden illness.\nProgression of the Disease\nMesenteric infarction is a disease commonly found among elderly people, caused by the\nobstruction of the main artery that supplies the middle section of the bowel-the small\nintestine-with blood. The most common cause of the obstruction is the degeneration of\nthe wall of the blood vessel, the superior mesenteric artery, causing severe abdominal\npain, also known as abdominal angina.\nNormally, the pain is triggered by a large meal, which requires a higher flow of blood to\nthe digestive tract. As the obstruction persists, the bowel is deprived of its blood supply,\nwhich subsequently leads to an infarction, or gangrene, of a section of the intestinal tract.\nThis in turn results in a laceration of the intestinal wall, profuse bleeding into the intestinal\ntract, and then bloody diarrhea.\nThe disease gets worse as the liquid and content of the intestine oozes out into the\nperitoneal cavity, causing peritonitis or inflammation of the abdominal walls. This is\nalready a lethal condition for the patient, who often dies due to the loss of blood and\nother fluid. If it is not corrected by surgery, the disease often progresses to septic shock\ndue to bacterial toxins infiltrating the blood stream.\nRetrospective Analysis\nFrom the diagnosis given above, we can be rather certain that The Buddha suffered from\nmesenteric infarction caused by an occlusion of the superior mesenteric artery. This was\nthe cause of the pain that almost killed him a few months earlier during his last rainy-\nseason retreat.\nWith the progress of the illness, some of the mucosal lining of his intestine sloughed off,\nand this site became the origin of the bleeding.\nArteriosclerosis, the hardening of the vessel wall caused by aging, was the cause of the\narterial occlusion, a small blockage that did not result in bloody diarrhea, but is a\nsymptom, also known to us as abdominal angina.\nHe had his second attack while he was eating the Sukaramaddava. The pain was\nprobably not intense in the beginning, but made him feel that there was something wrong.\n194", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 185, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9a6cc3e2-155b-492e-9677-756e6245d3e8", "parent_id": "book-vol12:ch48:commentary:10", "content_type": "commentary", "text": "Suspicious about the nature of the food, he asked his host to have it all buried, so that\nothers might not suffer from it.\nSoon, The Buddha realized that the illness was serious, with the passage of blood and\nmore severe pain in his abdomen. Due to the loss of blood, he went into shock. The\ndegree of dehydration was so severe that he could not maintain himself any longer and he\nhad to take shelter at a tree along the way.\nFeeling very thirsty and exhausted, he got Ānanda to collect water for him to drink, even\nthough he knew that the water was muddied. It was there that he collapsed until his\nentourage carried him to the nearest town, Kusinara, where there would have been a\nchance of finding a doctor or lodging for him to recover in.\nIt was probably true that The Buddha got better after drinking to replace his fluid loss,\nand resting on the stretcher. The experience with the symptoms told him that his sudden\nillness was the second attack of an existing disease. He told Ānanda that the meal was\nnot the cause of his illness, and that Cunda was not to blame.\nA patient with shock, dehydration and profuse blood loss usually feels very cold. This was\nthe reason why he told his attendant to prepare a bed using four sheets of ifsanghati nf.\nAccording to Buddhist monastic discipline, a ifsanghati nfis a cloak, or extra piece of\nrobe, very large, the size of a bed sheet, which The Buddha allowed Ordained\nPractitioners to wear in winter.\nThis information reflects how cold the Buddha felt because of his loss of blood. Clinically,\nit is not possible for a patient who is in a state of shock with severe abdominal pain, most\nlikely peritonitis, pale and shivering, to be ambulatory.\nThe Buddha was most likely put into a lodging, where he was nursed and warmed,\nlocated in the city of Kusinara. This view is also confirmed with the description of Ānanda\nwho, weeping, swoons and holds onto the door of his lodge after learning that The\nBuddha was about to pass away.\nNormally, a patient with mesenteric infarction could live 10 to 20 hours. From the sutta we\nlearn that The Buddha died about 15 to 18 hours after the attack. During that time, his\nattendants would have tried their best to comfort him, for example, by warming the room\nwhere he was resting, or by dripping some water into his mouth to quench his lingering\nthirst, or by giving him some herbal drinks. But it would be highly unlikely that a shivering\npatient would need someone to fan him as is described in the sutta.\nOff and on, he may have recovered from a state of exhaustion, allowing him to continue\nhis dialogues with a few people. Most of his last words could have been true, and they\nwere memorized by generations of Monks until they were transcribed. But finally, late into\nthe night, The Buddha died during a second wave of septic shock. His illness stemmed\nfrom natural causes coupled with his age, just as it would for anyone else.\nConclusion\nThe hypothesis outlined above explains several scenes in the narrative of the sutta,\nnamely, the pressuring of Ānanda to fetch water, The Buddha’s request for a fourfold\ncloak for his bed, the ordering of the meal to be buried, and so on.\n195", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 185, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "685f6fee-550d-4c71-a778-1fd73302a0ee", "parent_id": "book-vol12:ch48:commentary:11", "content_type": "commentary", "text": "It also reveals another possibility of the actual means of transportation of The Buddha to\nKusinara and the site of his death bed. Sukaramaddava, whatever its nature, was unlikely\nto have been the direct cause of his illness. The Buddha did not die by food poisoning.\nRather, it was the size of the meal, relatively too large for his already troubled digestive\ntract, that triggered the second attack of mesenteric infarction that brought an end to his\nlife.\nAuthor’s Thoughts\nDue to their importance, The Words of The Buddha book series have the last words of\nThe Buddha in multiple places throughout the book series.\nYou can investigate these chapters, which some of them are the same. There are basically\ntwo different chapters being repeated throughout the book series in all of these books\nand chapters.\nVolume 2 - Chapter 45\nVolume 3 - Chapter 97\nVolume 9 - Chapter 47\nVolume 10 - Chapter 46\nVolume 12 - Chapter 48\nIn all of these locations within the books series, I have inserted the last words of The\nBuddha and shared what one encounters upon death. This will help you to understand\nand gain the wisdom of, what transpires for a being as part of the process of dying and\ndeath itself.\nA Student who reads this article titled “How Did The Buddha Die?” and is unEnlightened\nmay perceive the depiction of how The Buddha died as being an extremely painful death.\nThat it was painful for The Buddha during his last moments of life. But, that is without the\nwisdom of what an Enlightened being experiences as a result of having attained\nEnlightenment and then having issues in the physical body to include death.\nI suspect that the author of the article may not be aware of how an unEnlightened and\nEnlightened being experience pain differently. Therefore, when describing what The\nBuddha experienced, he described it in graphic terms of, his own frame of reference and\nlifetime experiences with physical and mental pain - as being severely painful.\nAn Enlightened being does not experience severe physical pain but instead, it is\nsignificantly diminished or muted. An Enlightened being does not experience any mental\nanguish whatsoever.\nWhen I read this article, I know that The Buddha, while experiencing a medical condition\nthat led to his ultimate death, had a peaceful mind during the entire time leading all the\nway up to and including death. He would not have been in agonizing pain as one might\nthink who has not experienced physical pain while at the same time experiencing the\nEnlightened mental state.\n196", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 185, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6f309021-bfcf-4736-a04b-3989f4723066", "parent_id": "book-vol12:ch48:commentary:12", "content_type": "commentary", "text": "An Enlightened being will experience physical pain but, it would be very minimal\ncompared to what an unEnlightened being would experience in the same circumstances.\nAn Enlightened being would experience some physical pain but, they will not experience\nthe mental anguish associated with the physical pain. An Enlightened being’s mind will\ncontinue to reside peaceful, calm, serene, and content with joy, despite any and all\nphysical pain. In this way, the physical pain experienced by an Enlightened being is\ninsignificant and a mere fraction of that which would be experienced by an unEnlightened\nbeing given the same exact situation.\nFor further understanding of physical and mental pain in the unEnlightened and\nEnlightened mental state, you might choose to investigate The Teachings in Volume 8 -\nChapter 40 titled “Transcending Physical Pain by Avoiding Mental Pain”. This will help you\nto understand how an unEnlightened being experiences physical pain versus, an\nEnlightened being.\nDetailed explanation of Transcending Physical Pain by Avoiding Mental Pain is available in\nthis same book series found in Chapter 40 of the book “The Foremost Householder”\n(Volume 9).\nYou can also gain an appreciation and the wisdom of this topic through understanding\nThe Teachings of The Buddha when he shares “The Simile of The Saw” in the\nKakacūpamasutta Sutta (Reference: MN 21) available in Volume 3 - Chapter 84 of this\nsame book series.\nThe Buddha shares, “Monks, even if criminals were to sever you savagely limb by limb\nwith a two-handled saw, he who gave rise to a mind of hate towards them would not be\npracticing my Teachings”.\nThe Buddha shares this Teaching because his own mind, experiencing Enlightenment,\nwould not experience mental anguish in this exact scenario or any others. It would be\nimpossible for an Enlightened being to experience hatred towards anyone for any reason,\neven if being sawed “limb by limb”. Therefore, The Buddha was well aware that if a\nStudent’s mind experienced hatred in this situation or any other, the mind would be\nunEnlightened. He emphasizes this in this Teaching.\nThis Teaching directly from The Buddha, and others, can provide you further insight to\nunderstand how an Enlightened being would not experience any “agonizing pain” during\nthe process of dying or at death.\nDetailed explanation of Training a Mind Filled with Loving-Kindness,\nwithout Hostility or Ill Will is available in this same book series found in Chapter 84 of the\nbook “Foundations in The Teachings” (Volume 3).\n197", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 185, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d457354d-1837-42f8-b4ce-3f18f1d3aeb9", "parent_id": "book-vol12:ch48:commentary:13", "content_type": "commentary", "text": "How to Make Apologies\nfor Those Who Have\nWrong View?\n198", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Teachings and Discipline Will Be Your Teacher", "sutta_refs": ["DN", "MN"], "page": null, "page_start": 185, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f781d4b5-bcad-47f3-92d7-09252f53bde5", "parent_id": "book-vol12:ch49:scripture:0", "content_type": "scripture", "text": "Chapter 49\nOrdained Practitioners\n(The Perfectly Enlightened One and the male Ordained Community were\nhonored, respected, admired, venerated, and appreciated, and they obtained\nrobes, almsfood, lodgings, and medicinal supplies. But the wanderers of\nother communities were not. There was a wanderer named Susima who was\nadvised by his company to lead the holy life under the Ascetic Gotama\nto master The Teachings and share The Teachings with Household\nPractitioners in hope that they too will be honored, respected, and admired.\nUpon receiving ordination, the wanderer Susima asked the Venerable Ones if\nthey wield various kinds of spiritual power but was told that it is not\nnecessary to obtain spiritual power to attain Nibbāna (Enlightenment). The\nwanderer Susima then went to The Perfectly Enlightened One and reported\nto him the conversation he had had with the Monks. Then The Perfectly\nEnlightened One shared The Teachings and the wanderer Susima attained\nNibbāna (Enlightenment))\nThen the Venerable Susima prostrated himself with his head at The Perfectly\nEnlightened One’s feet and said:\n‘Venerable Sir, I have committed a wrongdoing in that I was so unwise, so\nconfused, so unskillful that I went forth as a thief of The Teachings in such a\nwell-expounded Teachings and Discipline as this.\nVenerable Sir, may The Perfectly Enlightened One pardon me for my\nwrongdoing seen as a wrongdoing for the sake of future restraint.’\nSurely, Susima, you have done a wrongdoing in that you were so unwise, so\nconfused, so unskillful that you went forth as a thief of The Teachings in such\na well-expounded Teachings and Discipline as this.\nSuppose, Susima, they were to arrest a bandit, a criminal, and bring him\nbefore the King, saying: ‘Sir, this man is a bandit, a criminal. Impose on him\nwhatever punishment you wish. The King would say to them:\n‘Come, men, bind this man’s arms tightly behind his back with a strong rope,\nshave his head, and lead him around from street to street and from square to\nsquare, beating a drum. Then take him out through the southern gate and to\nthe south of the city cut off his head.’\n199", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "Ordained Practitioners", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 199, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c6332d02-b970-4b21-b641-647855b027cd", "parent_id": "book-vol12:ch49:scripture:1", "content_type": "scripture", "text": "What do you think, Susima, would that man experience pain and displeasure\non that account?\n‘Yes, Venerable Sir.’\nAlthough that man would experience pain and displeasure on that account,\ngoing forth as a thief of The Teachings in such a well-expounded Teachings\nand Discipline as this has results that are far more painful, far more bitter,\nand further, it leads to the nether world.\nBut since you see your wrongdoing as a wrongdoing and make apologies for\nit in accordance with The Teachings, we understand you. For it is growth in\nthe Noble One’s Discipline when one sees one’s wrongdoing as a\nwrongdoing, makes apologies for it in accordance with The Teachings, and\nundertakes future restraint.\n(Reference: SN 12.70)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "Ordained Practitioners", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 199, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "82f13313-7cbd-41b1-b953-e092294133b9", "parent_id": "book-vol12:ch49:commentary:0", "content_type": "commentary", "text": "A Monks’ Conduct When Entering Houses\n(There are several ways of conduct for Monks when entering houses as\nappears in many discourses. In summary, they are how to eat, how to give\nthanks, and how to talk on The Teachings, as examples shown in the\nfollowing discourses.)\nThen, it being morning, The Perfectly Enlightened Kassapa, accomplished\nand Fully Enlightened, dressed, and taking his bowl and outer robe, he went\nwith The Community of Monks to the residence of King Kikī of Kāsi and sat\ndown on the seat made ready for him. Then, with his own hands, King Kikī of\nKāsi served and satisfied The Community of Monks headed by The Buddha\nKassapa with various kinds of good food. When The Buddha Kassapa,\naccomplished and Fully Enlightened, had eaten and had put his bowl aside,\nKing Kikī of Kāsi took a low seat, sat down at one side and said: Venerable\nSir, let The Perfectly Enlightened One accept from me a residence for the\nRains in Retreat; there will be such service to The Community.\nEnough, King, my residence for the Rains has already been provided for.\nThen The Perfectly Enlightened One, rising up early and taking his bowl and\nrobe, came up to the residence of the Brāhmin of Verañjā. Having come up\ntogether with the company of Monks, he sat down on the appointed seat.\nThen the Brāhmin of Verañjā, having served with his own hand abundant\nfood, both hard and soft, to the company of Monks with The Perfectly\nEnlightened One as their head, and having satisfied them, when The\nPerfectly Enlightened One had eaten and had finished his meal, he clothed\n200", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "Ordained Practitioners", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 199, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "80a07005-172e-4485-b24a-102f5c0b18e2", "parent_id": "book-vol12:ch49:commentary:1", "content_type": "commentary", "text": "him with the threefold robes, and he clothed each Monk with a set of\ngarments.\nThen The Perfectly Enlightened One, having instructed, roused, gladdened\nand delighted the Brāhmin of Verañjā with talk on The Teachings, rose from\nhis seat and departed.\nAnd The Perfectly Enlightened One, having risen early, went with robe and\nbowl and attended by his Monks to Kūțadanta’s place of sacrifice and sat\ndown on the prepared seat. And Kūțadanta served The Buddha and his\nMonks with the finest foods with his own hands until they were satisfied. And\nwhen The Perfectly Enlightened One had eaten and taken his hand away\nfrom the bowl, Kūțadanta took a low stool and sat down to one side.\nThen The Perfectly Enlightened One, having instructed Kūțadanta with a talk\non The Teachings, inspired him, aroused him with enthusiasm and delighted\nhim, rose from his seat and departed.\nWhen he has eaten, he sits in silence for a while, but he does not let the time\nfor the thanks go by. When he has eaten and gives thanks, he does not do\nso criticizing the meal or expecting another meal; he instructs, urges, rouses,\nand gladdens that audience with talk purely on The Teachings. When he has\ndone so, he rises from his seat and departs.\nHe walks neither too fast nor too slow, and he does not go as one who\nwants to get away.\n(Reference: MN 81)\nWhat Should Monks Do When in the Midst of The Community\nIn the midst of The Community, he does not engage in rambling and\npointless talk. Either he himself speaks on The Teachings, or he requests\nsomeone else to do so, or he adopts noble silence.\nThis is the seventh cause and condition that leads to obtaining the wisdom\nfundamental to the spiritual life when it has not been obtained and to its\nincrease, maturation, and fulfillment by development after it has been\nobtained.\n(This was taken from the eight causes and conditions that lead to obtaining\nthe wisdom fundamental to the spiritual life when it has not been obtained.)\nGood, Monks. It is fitting for you clansmen who have gone forth out of\nconfidence from the home life into homelessness to sit together to discuss\n201", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "Ordained Practitioners", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 199, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b103cd1d-e55f-4854-a672-9144f93535cc", "parent_id": "book-vol12:ch49:commentary:2", "content_type": "commentary", "text": "The Teachings. When you gather together, Monks, you should do either of\ntwo things: hold discussion on The Teachings or maintain noble silence.\n(Reference: AN 8.2)\nIn this Teaching from Gotama Buddha, he shares guidance for Ordained Practitioner of\nhow to conduct themselves when invited into the home of a Household Practitioner.\nThis was not the only guidance The Buddha shared related to this topic but are some of\nthe key Teachings to help Ordained Practitioners understand how to conduct themselves\nwhen invited into homes of Household Practitioners.\nThis would have been important Teachings for Ordained Practitioners as The Buddha\nwould be fulfilling the role, much like a parent, for those Students who left home to learn\nwith him.\nIt was The Buddha’s responsibly to provide Ordained Practitioners with The Teachings\nthat lead to Enlightenment and Teachings to help them conduct themselves in everyday\nsituations.\nBeing invited into the home of Household Practitioners would have been an everyday\noccurrence for Ordained Practitioners during the lifetime of The Buddha. Household\nPractitioners would provide food, water, clothing, shelter, and medical supplies as\ndonations for the Ordained Practitioners. As an exchange, the Ordained Practitioners\nwould provide Teachings that benefit the Household Practitioners to improve the\ncondition of their mind and their life.\nIn this way, Ordained Practitioners did not need to have a standard career, but instead,\nthrough living on the generosity of The Community they support, they would be able to\ndedicate significant amounts of time, effort, energy, and resources to deeply learning,\nreflecting, and practicing these Teachings with The Buddha. Then, with gratitude,\nappreciation, and respect, the Ordained Practitioners would share the wisdom they\nacquired with Household Practitioners to benefit them in their development of their life\npractice.\n202", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "Ordained Practitioners", "sutta_refs": ["AN", "MN", "SN"], "page": null, "page_start": 199, "page_end": 202, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "080a9f3f-39df-4c2d-8448-cbd422c2397b", "parent_id": "book-vol12:ch50:scripture", "content_type": "scripture", "text": "Chapter 50\nThings Monks Should Give High Consideration\nThose Acting for the Peacefulness or Suffering of Many People\n(First Discourse)\nMonks, possessing three qualities, a well-known Monk is acting for the harm\nof many people, for the unhappiness of many people, for the ruin, harm, and\nsuffering of many people, of heavenly beings and human beings.\nWhat three?\nHe encourages them in unwholesome bodily action, unwholesome verbal\naction, and unwholesome [mental] qualities.\nPossessing these three qualities, a well-known Monk is acting for the harm\nof many people, for the unhappiness of many people, for the ruin, harm, and\nsuffering of many people, of heavenly beings and human beings.\nMonks, possessing three qualities, a well-known Monk is acting for the\nwelfare of many people, for the peacefulness of many people, for the good,\nwelfare, and peacefulness of many people, of heavenly beings and human\nbeings.\nWhat three?\nHe encourages them in wholesome bodily action, wholesome verbal action,\nand wholesome [mental] qualities.\nPossessing these three qualities, a well-known Monk is acting for the welfare\nof many people, for the peacefulness of many people, for the good, welfare,\nand peacefulness of many people, of heavenly beings and human beings.\n(Reference: AN 3.11)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "Things Monks Should Give High Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 203, "page_end": 211, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a6b19859-201f-4d1d-8486-f0e6404b2e80", "parent_id": "book-vol12:ch50:commentary:0", "content_type": "commentary", "text": "203\n\nThose Acting for the Peacefulness or Suffering of Many People\n(Second Discourse)\nMonks, possessing five qualities, an elder Monk is acting for the harm of\nmany people, for the unhappiness of many people, for the ruin, harm, and\nsuffering of many people, of heavenly beings and humans.\nWhat five?\n(1) An elder is of long standing and has long gone forth.\n(2) He is well-known and famous and has a community of many people,\nincluding Household Practitioners and Ordained Practitioners.\n(3) He gains robes, almsfood, lodgings, and medicines and provisions for the\nsick.\n(4) He has learned much, remembers what he has learned, and accumulates\nwhat he has learned. Those Teachings that are good in the beginning, good\nin the middle, and good in the end, with the right meaning and phrasing,\nwhich proclaim the perfectly complete and pure spiritual life - such\nTeachings as these he has learned much of, retained in mind, recited\nverbally, mentally investigated, and penetrated well by view.\n(5) He holds wrong view and has a distorted perspective. He draws many\npeople away from the wholesome Teachings and establishes them in\nunwholesome teachings. Thinking, The elder Monk is of long standing and\nhas long gone forth, they follow his example. Thinking, The elder Monk is\nwell-known and famous and has a community of many people, including\nHousehold Practitioners and Ordained Practitioners, they follow his example.\nThinking, The elder Monk gains robes, almsfood, lodgings, and medicines\nand provisions for the sick, they follow his example. Thinking, The elder\nMonk has learned much, remembers what he has learned, and accumulates\nwhat he has learned; they follow his example.\nPossessing these five qualities, an elder Monk is acting for the harm of many\npeople, for the unhappiness of many people, for the ruin, harm, and suffering\nof many people, of heavenly beings and humans.\n204", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "Things Monks Should Give High Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 203, "page_end": 211, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "32763341-2d67-42e3-bdcc-11319973a021", "parent_id": "book-vol12:ch50:commentary:1", "content_type": "commentary", "text": "Monks, possessing five [other] qualities, an elder Monk is acting for the\nwelfare of many people, for the peacefulness of many people, for the good,\nwelfare, and peacefulness of many people, of heavenly beings and human\nbeings.\nWhat five?\n(1) An elder is of long standing and has long gone forth.\n(2) He is well known and famous and has a Community of many people,\nincluding Household Practitioners and Ordained Practitioners.\n(3) He gains robes, almsfood, lodgings, and medicines and provisions for the\nsick.\n(4) He has learned much, remembers what he has learned, and accumulates\nwhat he has learned. Those Teachings that are good in the beginning, good\nin the middle, and good in the end, with the right meaning and phrasing,\nwhich proclaim the perfectly complete and pure spiritual life - such\nTeachings as these he has learned much of, retained in mind, recited\nverbally, mentally investigated, and penetrated well by view.\n(5) He holds Right View and has a correct perspective.\nHe draws many people away from unwholesome teachings and establishes\nthem in the wholesome Teachings. Thinking, The elder Monk is of long\nstanding and has long gone forth, they follow his example. Thinking, The\nelder Monk is well known and famous and has a Community of many people,\nincluding Household Practitioners and Ordained Practitioners, they follow his\nexample. Thinking, The elder Monk gains robes, almsfood, lodgings, and\nmedicines and provisions for the sick, they follow his example. Thinking, The\nelder Monk has learned much, remembers what he has learned, and\naccumulates what he has learned, they follow his example.\nPossessing these five qualities, an elder Monk is acting for the welfare of\nmany people, for the peacefulness of many people, for the good, welfare,\nand peacefulness of many people, of heavenly beings and humans.\n(Reference: AN 5.88)\n205", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "Things Monks Should Give High Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 203, "page_end": 211, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "208ad3fb-d894-47ac-b9ea-2091927a3b3c", "parent_id": "book-vol12:ch50:commentary:2", "content_type": "commentary", "text": "Demonstration of Monks of The Perfectly Enlightened One\nMonks, those Monks who are deceivers, stubborn, talkers, imposters,\narrogant, and unconcentrated are not Monks of mine.\nThey have strayed from The Teachings and Discipline, and they do not\nachieve growth, progress, and maturity in these Teachings and Discipline.\nBut those Monks who are honest, sincere, steadfast, cooperative, and well\nconcentrated are Monks of mine.\nThey have not strayed from these Teachings and Discipline, and they achieve\ngrowth, progress, and maturity in these Teachings and Discipline.\n(Reference: AN 4.26)\nWhat Makes a Monk\nMonks, suppose a donkey was following right behind a herd of cattle,\n[thinking]: I’m a cow too, I am a cow too. But his appearance would not be\nlike that of the cows, his whinny would not be like that of the cows, and his\nfootprint would not be like that of the cows. Yet he follows right behind a\nherd of cattle, [thinking}: I am a cow too, I’m a cow too.\nSo too, a Monk might be following right behind The Community of Monks,\n[thinking]: I am a Monk too, I am a Monk too. But his enthusiasm to\nundertake the training in the higher virtuous behavior (moral conduct) is not\nlike that of the other Monks; his enthusiasm to undertake the training in the\nhigher mind (mental disciple) is not like that of the other Monks; his\nenthusiasm to undertake the training in the higher wisdom is not like that of\nthe other Monks. Yet he follows right behind The Community of Monks,\n[thinking]: I am a Monk too, I’m a Monk too.\nTherefore, Monks, you should train yourselves thus: We will have a\ndetermined interest to undertake the training in the higher virtuous behavior\n(moral conduct); we will have a determined interest to undertake the training\nin the higher mind (mental discipline); we will have a determined interest to\nundertake the training in the higher wisdom. It is in this way that you should\ntrain yourselves.\n(Reference: AN 3.82)\n206", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "Things Monks Should Give High Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 203, "page_end": 211, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dac1cea1-6234-4046-99a8-b5d359eea7f3", "parent_id": "book-vol12:ch50:commentary:3", "content_type": "commentary", "text": "One Who Sees The Teachings Sees The Tathāgata\nMonks, even if a Monk, taking hold of my outer robe, were to follow right\nbehind me, placing his feet in my footsteps, yet if he were to be craving for\nsensual pleasures, strong in his passions, evil in mind, corrupt in his decision\nmaking, his mindfulness muddled, unalert, uncentered, his mind scattered,\nand his sense bases uncontrolled, then he would be far from me, and I from\nhim.\nWhy is that?\nBecause he does not see The Teachings. Not seeing The Teachings, he does\nnot see me.\nBut even if a Monk were to live one hundred leagues away, yet if he were to\nhave no craving for sensual objects, were not strong in his passions, not evil\nin mind, uncorrupt in his decision making, his mindfulness established, alert,\ncentered, his mind at singleness, and his sense bases well-restrained, then\nhe would be near to me, and I to him.\nWhy is that?\nBecause he sees The Teachings. Seeing The Teachings, he sees me.\n(Reference: ITI 92)\nDemonstration of the Four Noble Traditions\nMonks, there are these four noble traditions, primal, of long standing,\ntraditional, ancient, untainted and never before tainted, which are not being\ntainted and will not be tainted, which are not rejected by wise Ascetics and\nBrāhmins.\nWhat four?\n(1) Here, a Monk is content with any kind of robe, and he speaks in praise of\ncontentment with any kind of robe, and he does not engage in a wrong\nsearch, in what is improper, for the sake of a robe. If he does not get a robe\nhe is not agitated, and if he gets one he uses it without being tied to it,\nobsessed with it, and blindly absorbed in it, seeing the danger in it and\nunderstanding the escape from it. Yet he does not praise himself or\ndisparage others because of this. Any Monk who is skillful in this, diligent,\nclearly comprehending and ever mindful, is said to be standing in an ancient,\nprimal noble tradition.\n207", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "Things Monks Should Give High Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 203, "page_end": 211, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7aff85e9-a38d-4e52-8fa3-87acd4a34dad", "parent_id": "book-vol12:ch50:commentary:4", "content_type": "commentary", "text": "(2) Again, a Monk is content with any kind of almsfood, and he speaks in\npraise of contentment with any kind of almsfood, and he does not engage in\na wrong search. in what is improper, for the sake of almsfood. If he does not\nget almsfood he is not agitated, and if he gets some he uses it without being\ntied to it, obsessed with it. and blindly absorbed in it, seeing the danger in it\nand understanding the escape from it. Yet he does not praise himself or\ndisparage others because of this. Any Monk who is skillful in this, diligent,\nclearly comprehending and ever mindful, is said to be standing in an ancient,\nprimal noble tradition.\n(3) Again, a Monk is content with any kind of lodging, and he speaks in\npraise of contentment with any kind of lodging, and he does not engage in a\nwrong search, in what is improper, for the sake of lodging. If he does not get\nlodging he is not agitated, and if he gets it he uses it without being tied to it,\nobsessed with it, and blindly absorbed in it, seeing the danger in it and\nunderstanding the escape from it. Yet he does not praise himself or\ndisparage others because of this. Any Monk who is skillful in this, diligent,\nclearly comprehending and ever mindful, is said to be standing in an ancient,\nprimal noble tradition.\n(4) Again, a Monk finds enjoyment in development of the mind, is joyful with\ndevelopment of the mind, finds enjoyment in abandoning, is joyful with\nabandoning. Yet he does not praise himself or disparage others because of\nthis. Any Monk who is skillful in this, diligent, clearly comprehending and\never mindful, is said to be standing in an ancient, primal noble tradition.\nThese, Monks, are the four noble traditions, primal, of long standing,\ntraditional, ancient, untainted and never before tainted, which are not being\ntainted and will not be tainted, which are not rejected by wise Ascetics and\nBrāhmins.\nMonks, when a Monk possesses these four noble traditions, if he dwells in\nthe east he vanquishes discontentedness, discontentedness does not\nvanquish him; if he dwells in the west he vanquishes discontentedness,\ndiscontentedness does not vanquish him; if he dwells in the north he\nvanquishes discontentedness, discontentedness does not vanquish him; if\nhe dwells in the south he vanquishes discontentedness, discontentedness\ndoes not vanquish him.\nFor what reason?\nBecause he is a steadfast one who vanquishes discontentedness and\nexcitement.\n(Reference: AN 4.28)\n208", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "Things Monks Should Give High Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 203, "page_end": 211, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "aee6d337-f49f-4e81-a1d9-f6d18e25d0fa", "parent_id": "book-vol12:ch50:commentary:5", "content_type": "commentary", "text": "Those Acting for the Peacefulness or Suffering of Many People\n(First Discourse)\nIn this Teaching from Gotama Buddha, he shares how a Practitioner can act for the harm\nof others or for the welfare of others based on three criteria.\nIf a Practitioner encourages unwholesome bodily conduct, verbal conduct, and mental\nqualities, they would be “acting for the harm of many people, for the unhappiness of\nmany people, for the ruin, harm, and suffering of many people, of heavenly beings and\nhuman beings” because through practice of unwholesome bodily conduct, verbal\nconduct, and mental qualities, they would cause harm in the world and harm would come\nto them. They would be unable to experience the Enlightened mind.\nConversely, if a Practitioner encourages wholesome bodily conduct, verbal conduct, and\nmental qualities, they would be “acting for the welfare of many people, for the\npeacefulness of many people, for the good, welfare, and peacefulness of many people, of\nheavenly beings and human beings” because through practice of wholesome bodily\nconduct, verbal conduct, and mental qualities, they would be practicing harmlessness in\nthe world and no harm would come to them. They would be able to experience the\nEnlightened mind.\nIt is the senior members of a Community, both Ordained and Household Practitioners,\nwho set the example for everyone of how to progress forward on The Path to\nEnlightenment. Through the elders of a Community practicing these wholesome\nTeachings and the wholesome qualities of these Teachings, others will find it more straight\nforward to learn, reflect, and practice these Teachings. The example and role model\nprovided by senior members of a Community, those who have been learning and\npracticing the longest, will provide a clear example for newer members of a Community to\nbecome well established on The Path to Enlightenment. Together as a Community,\nindividuals will be able to support and encourage each others progress towards\nEnlightenment through setting an example of how to learn, reflect, and practice these\nwholesome Teachings.\nThose Acting for the Peacefulness or Suffering of Many People\n(Second Discourse)\nIn this Teaching from Gotama Buddha, he shares five qualities a senior Monk could\npossess that would cause harm of others or improve the welfare of others.\nThe fifth criteria is what would determine if the actions taken are unwholesome or\nwholesome. The Buddha is encouraging Ordained Practitioners to establish “Right View”\nand have a “correct perspective” regarding The Teachings as other members of The\nCommunity would use this example to model their life practice. Not only is it wise for\nOrdained Practitioners to have “Right View” and have a “correct perspective” regarding\nThe Teachings, but also for Household Practitioners.\n209", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "Things Monks Should Give High Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 203, "page_end": 211, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "20f4d4cf-c287-4e1a-96d1-cf5b0a86def1", "parent_id": "book-vol12:ch50:commentary:6", "content_type": "commentary", "text": "Demonstration of Monks of The Perfectly Enlightened One\nIn this Teaching from Gotama Buddha, he shares how Ordained Practitioners “who are\ndeceivers, stubborn, talkers, imposters, arrogant, and unconcentrated” are not Students\nthat are learning from him. Instead, he shares that Ordained Practitioners “who are\nhonest, sincere, steadfast, cooperative, and well concentrated” are Students that are\nlearning with him.\nThe Buddha is encouraging development on The Path to Enlightenment and for his\nStudents to not fall towards unwholesomeness or complacency. Instead, he is guiding\nthem to grow, progress, and mature through learning, reflecting, and practicing these\nTeachings.\nWhat Makes a Monk\nIn this Teaching from Gotama Buddha, he shares how just because an individual is\nwearing a robe and looks like an Ordained Practitioner, that does not mean they are a\nwholesome and virtuous (practicing moral conduct) Ordained Practitioner.\nAgain, he is encouraging Students to eliminate any complacency through arising\n“determined interest to undertake the training in the higher virtuous behavior (moral\nconduct); we will have a determined interest to undertake the training in the higher mind\n(mental discipline); we will have a determined interest to undertake the training in the\nhigher wisdom”. When you see The Buddha referring to “higher virtuous behavior, higher\nmind, and higher wisdom”, he is pointing to The Eight Fold Path as it is categorized using\nwisdom, moral conduct, and mental discipline.\nAn individual is determined to be an Ordained Practitioner not by whether they are\nwearing a robe and have shaved their head, but instead, through their actions to learn,\nreflect, practice, and share these Teachings with others to benefit the world.\nNamely, an Ordained Practitioner will need to deeply learn and practice The Eight Fold\nPath, in order to gain the wisdom needed to develop their own life practice and then\nshare these Teachings with others.\n210", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "Things Monks Should Give High Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 203, "page_end": 211, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b3098499-33a9-4b4e-9fac-ec1d312b5a2a", "parent_id": "book-vol12:ch50:commentary:7", "content_type": "commentary", "text": "One Who Sees The Teachings Sees The Tathāgata\nIn this Teaching from Gotama Buddha, he shares how he considers a Practitioner who\nhas deeply learned and is practicing these Teachings to be close to him no matter how far\nthe physical distance. Even if a Practitioner was physically extremely far away from The\nBuddha, he considered them to be close to him if they were practicing his Teachings.\nHe explains “because he sees the Teachings. Seeing the Teachings, he sees me” because\nin order to be able to “see The Buddha”, one would need to deeply understand and\npractice his Teachings. Doing so, a Practitioner would be able to observe The Teachings\nin the world around them at all times. The Buddha taught The Natural Laws of Existence,\ntherefore, his Teachings exist in the world around us. We can observe The Three Universal\nTruths, The Four Noble Truths, and others, through learning, reflecting, and practicing\nthem. By observing The Teachings Gotama Buddha taught in the world, a Practitioner can\nknow with 100% certainty that The Buddha did exist, he did live, he did teach, and he\nwas Enlightened. This can help to develop confidence and eliminate doubt (i.e. the\nsecond fetter of The Ten Fetters), therefore, it will aid a Practitioner in their journey to\nEnlightenment.\nBut, if one does not learn, reflect, and practice, they will be unable to observe The Natural\nLaws of Existence (i.e. The Buddha’s Teachings) in the world around them. Therefore,\ntheir mind would be muddled, unalert, uncentered, scattered, and the sense bases would\nbe uncontrolled. The mind would be experiencing discontentedness and unable to\nobserve The Buddha’s Teachings in the world.\nDemonstration of the Four Noble Traditions\nIn this Teaching from Gotama Buddha, he shares four noble traditions “which are not\nrejected by wise Ascetics and Brāhmins”.\n- Content with any robe.\n- Content with any kind of almsfood.\n- Content with any kind of lodging.\n- Finds enjoyment in development of the mind.\nThe Buddha explains that an Ordained Practitioner who “does not praise himself or\ndisparage others because of this. Any Monk who is skillful in this, diligent, clearly\ncomprehending and ever mindful” is practicing this noble tradition that is “not rejected by\nwise Ascetics and Brāhmins”.\nHe shares that these noble traditions are not tainted (i.e. polluted).\nThe Buddha further explains that through “possessing these four noble traditions”, an\nOrdained Practitioner can eliminate discontentedness. Through remaining diligent and\n“steadfast one vanquishes discontentedness”.\n211", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "Things Monks Should Give High Consideration", "sutta_refs": ["AN"], "page": null, "page_start": 203, "page_end": 211, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f1d1a221-a1f5-48fa-8aaf-217e38a85cec", "parent_id": "book-vol12:ch51:scripture", "content_type": "scripture", "text": "Chapter 51\nHousehold Practitioners\nWhen One Sees One’s Wrongdoing as a Wrongdoing\nMake Apologies for It in Accordance with The Teachings\n(An example of King Ajātasattu who killed his own father)\n‘...as I was, in that I for the sake of the throne deprived my father\n'Wrongdoing overcame me, Fortunate One, foolish, having done wrong and\nwicked as I was, in that I for the sake of the throne deprived my father, that\ngood man and just King, of his life. May The Perfectly Enlightened One\naccept my confession of my evil (unwholesome) deed that I may restrain\nmyself in the future!’\nIndeed, Sir, wrongdoing overcame you when you deprived your father, that\ngood man and just King, of his life. But since you have acknowledged the\nwrongdoing and confessed it as is right, we will accept it. For he who\nacknowledges his wrongdoing as such and confesses it for betterment in the\nfuture, will grow in The Noble Discipline.\n(Reference: DN 2)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0a6dc9b6-8b7f-4b7c-aaa2-629dbdb163bf", "parent_id": "book-vol12:ch51:commentary:0", "content_type": "commentary", "text": "How to Behave Towards Monks\nMonks, whenever virtuous (practicing moral conduct) monastics come to a\nhome, the people there generate much merit on five grounds.\nWhat five?\n(1) When people see virtuous (practicing moral conduct) monastics come to\ntheir home and they arouse hearts of confidence [toward them], on that\noccasion that family is practicing the way conducive to heaven.\n(2) When people rise, pay homage (respect), and offer a seat to virtuous\n(practicing moral conduct) monastics who come to their home, on that\noccasion that family is practicing the way conducive to birth in high families.\n(3) When people remove the stain of selfishness toward virtuous (practicing\nmoral conduct) monastics who come to their home, on that occasion that\nfamily is practicing the way conducive to great influence.\n213\n\n(4) When, according to their means, people share what they have with\nvirtuous (practicing moral conduct) monastics who come to their home, on\nthat occasion that family is practicing the way conducive to great wealth.\n(5) When people question virtuous (practicing moral conduct) monastics who\ncome to their home, make inquiries about The Teachings, and listen to The\nTeachings, on that occasion that family is practicing the way conducive to\ngreat wisdom.\nMonks, whenever virtuous (practicing moral conduct) monastics come to a\nhome, the people there generate much merit on these five grounds.\n(Reference: AN 5.199)\nAn Outcast of a Household Practitioner\nMonks, possessing five qualities, a Household Practitioner is an outcast of a\nHousehold Practitioner, a stain of a Household Practitioner; the last among\nHousehold Practitioners.\nWhat five?\n(1) He is devoid of confidence;\n(2) he is immoral (unwholesome);\n(3) he is superstitious and believes in auspicious signs, not understanding\nKamma;\n(4) he seeks outside here for a person worthy of offerings; and\n(5) he first does [meritorious] deeds there.\nPossessing these five qualities, a Household Practitioner is an outcast of a\nHousehold Practitioner, a stain of a Household Practitioner, the last among\nHousehold Practitioners.\n(Reference: AN 5.175)\n214", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "48f7d9cf-04f7-4e3b-8972-6eec59b8a2d4", "parent_id": "book-vol12:ch51:commentary:1", "content_type": "commentary", "text": "A Brilliant of a Household Practitioner\nMonks, possessing five qualities, a Household Practitioner is a brilliant\nHousehold Practitioner, a gem of a Household Practitioner, a fine flower of a\nHousehold Practitioner.\nWhat five?\n(1) He is endowed with confidence;\n(2) he is virtuous (practicing moral conduct);\n(3) he is not superstitious and does not believe in auspicious signs,\nunderstanding Kamma;\n(4) he does not seek outside here for a person worthy of offerings; and\n(5) he first does [meritorious] deeds here.\nPossessing these five qualities, a Household Practitioner is a brilliant\nHousehold Practitioner, a gem of a Household Practitioner, a fine flower of a\nHousehold Practitioner.\n(Reference: AN 5.175)\nBenefits of the Act of Giving\nBut here, Student, some man or woman gives food, drink, clothing,\ncarriages, garlands, scents, ointments, beds, dwelling, and lamps to\nAscetics or Brāhmins.\nBecause of performing and undertaking such action, on the dissolution of\nthe body, after death, he reappears in a happy destination, even in the\nheavenly world.\nBut if instead he comes back to the human state, then wherever he is reborn\nhe is wealthy.\nThis is the way, Student, that leads to wealth, namely, one gives food, drink,\nclothing, carriages, garlands, scents, ointments, beds, dwelling, and lamps\nto Ascetics or Brāhmins.\n(Reference: MN 135)\n215", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2342270c-3cc9-4604-9854-a04b8eb25e82", "parent_id": "book-vol12:ch51:commentary:2", "content_type": "commentary", "text": "When Unwholesome Monks Are Strong\nWholesome Monks Are Weak\nMonks, when robbers are strong, Kings are weak. At that time the King is not\nat ease when re-entering [his capital], or when going out, or when touring the\noutlying provinces. At that time Brāhmins and Householders, too, are not at\nease when re-entering [their towns and villages], or when going out, or when\nattending to work outside.\nSo too, when unwholesome Monks are strong, wholesome Monks are weak.\nAt that time the wholesome Monks sit silently in the midst of The\nCommunity, or they resort to the outlying provinces. This is for the harm of\nmany people, for the unhappiness of many people, for the ruin, harm, and\nsuffering of many people, of heavenly beings and human beings.\nMonks, when Kings are strong, robbers are weak. At that time the King is at\nease when re-entering |his capital], and when going out, and when touring\nthe outlying provinces. At that time Brāhmins and Householders, too, are at\nease when re-entering [their towns and villages], and when going out, and\nwhen attending to work outside.\nSo too, when wholesome Monks are strong, unwholesome Monks are weak.\nAt that time the unwholesome Monks sit silently in the midst of The\nCommunity, or they depart for other regions. This is for the welfare of many\npeople, for the peacefulness of many people, for the good, welfare, and\npeacefulness of many people, of heavenly beings and human beings.\n(Reference: AN 2.39)\nWays to Eliminate Unwholesome People\n(The Perfectly Enlightened One told the Brāhmin Kūțadanta about the story\nof the King Mahāvijita calling his chaplain to instruct him on how to make a\ngreat sacrifice.)\nThe chaplain replied: Your Majesty’s country is overrun by thieves. It is\nseverely damaged; villages and towns are being destroyed; the countryside\nis infested with criminals. If Your Majesty were to tax this region, that would\nbe the wrong thing to do. Suppose Your Majesty were to think: ‘I will get rid\nof this disease of robbers by executions and imprisonment, or by\nconfiscation, threats, and punishment by sending them away from the\ncountry,’ the disease would not be properly ended. Those who survived\nwould later harm Your Majesty’s country.\n216", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d87b198-9516-483a-9647-e1aabc1ae757", "parent_id": "book-vol12:ch51:commentary:3", "content_type": "commentary", "text": "However, with this plan you can completely eliminate the disease.\nTo those in the Kingdom who are engaged in cultivating crops and raising\ncattle, let Your Majesty distribute grain and food for livestock; to those in\ntrade, give capital; to those in government service assign proper living\nwages.\nThen those people, being intent on their own occupations, will not harm the\nKingdom. Your Majesty’s revenues will be great; the land will be tranquil and\nnot overrun by thieves; and the people, with joy in their hearts, playing with\ntheir children, will reside in open houses.\n(Reference: DN 5)\nThe Monks of Kosambī\nAt that time a certain Monk accused another Monk that he had fallen into a\nwrongdoing and did not see that wrongdoing as a wrongdoing.\nHe and a group of Monks who took part with this Monk carried out a (formal)\nact of suspension against that specific Monk for not seeing the wrongdoing.\nThen there were also a group of Monks who took the side of the suspended\nMonk and sided with him. The Community of Monks was divided. They could\nnot carry out the observance together.\nNow at that time Monks, causing fights, causing arguments, falling into\ndisputes in the dining hall in the middle of the house, behaved unsuitably\ntowards one another in actions, in speech; they came to blows...\nHaving expressed disapproval of them, having given reasoned talk, The\nPerfectly Enlightened One addressed the Monks, saying: …\nEnough, Monks; no arguments, no fights, no contention, no disputing.\nWhen he had spoken thus, a certain Monk who spoke what was not The\nTeachings spoke thus to The Perfectly Enlightened One: “Venerable Sir, let\nThe Perfectly Enlightened One, the Master of The Teachings wait; Venerable\nSir, let The Perfectly Enlightened One, unconcerned, live intent on residing in\nease here and now; we will be (held) accountable for this argument, fight,\ncontention, disputing.”\nAnd a second time The Perfectly Enlightened One spoke thus to these\nMonks:\n217", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "104f7f48-85f8-403c-9130-61c30c68000a", "parent_id": "book-vol12:ch51:commentary:4", "content_type": "commentary", "text": "Enough, Monks; no arguments, no fights, no contention, no disputing.\nAnd a second time the Monk who spoke what was not The Teachings spoke\nthus to The Perfectly Enlightened One: “Venerable Sir, let The Perfectly\nEnlightened One, the Master of The Teachings wait; Venerable Sir, let The\nPerfectly Enlightened One, unconcerned, live intent on residing in ease here\nand now; we will be (held) accountable for this argument, fight, contention,\ndisputing.”\nThen The Perfectly Enlightened One addressed the Monks setting Prince\nDīghāvu’s story as an example. Brahmnadatta, the King of Kāsi, had done\nhim much mischief. He had killed the Prince’s parents. As Prince Dīghāvu\nhad opportunity to show his anger by killing Brahmnadatta, the King of\nKāsi, he thought of his father’s last words.\nDo not you, dear Dīghãvu, look far or close for, dear Dīghāvu, angry moods\nare not calmed by anger: angry moods, dear Dīghãvu, are calmed by non-\nanger.\n[‘do not look far’ means: do not bear anger long.]\n[‘do not look close’ means: do not hastily break with a friend.]\nThus the life of Brahmadatta, the King of Kāsi, was granted by Prince\nDīghāvu.\nThen Brahmadatta, the King of Kāsi gave back the Prince’s troops and\nvehicles and territory and storehouses and barns of grain, and he gave him\nhis daughter.\nNow, Monks, if such is the patience and gentleness of Kings who wield the\nscepter, who wield the sword, herein, Monks, let your light shine forth so that\nyou who have gone forth in these Teachings and discipline which are thus\nwell taught may be equally patient and gentle.\nBut none of these Monks listened to The Perfectly Enlightened One.\nThen The Perfectly Enlightened One, having dressed in the morning, taking\nhis bowl and robe, entered Kosambī for almsfood; having walked for\nalmsfood in Kosambī, bringing back his alms bowl after his meal, having\npacked away his lodging, taking his bowl and robe and standing in the midst\nof The Community, he spoke these verses:\n218", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "da03ceb8-02eb-4e80-af7c-a77f02452d9a", "parent_id": "book-vol12:ch51:commentary:5", "content_type": "commentary", "text": "When all together they shout out, none feels unwise,\nthough The Community is divided, one might think otherwise.\nWith wandering wisdom, the wise one understands all the field of talk;\nwith mouths wide open to full extent, what leads them on they know not.\nThey who (in thought) argue this: That man has abused me, has hurt, has\ndefeated me, has me devastated: these angers not calmed.\nThey who do not argue this: That man has abused me, has hurt, has\ndefeated me, has me devastated: in them anger is calmed.\nNo, not by anger are angry moods calmed here (and) at any time,\nbut by non-anger are they calmed: this is an (ageless) endless natural law.\nPeople do not understand that here we are confused (in life, in time),\nbut they who herein do understand, thereby their fights are calmed.\nCriminals who injure and kill, steal cattle, horses and wealth, who plunder the\ncountryside; for there is unity.\nWhy should there not be for you?\nIf one finds a friend with whom to go forward fascinated in the well-residing\n(of these Teachings), appropriately, surmounting dangers one and all, with\njoy go forward with him mindfully.\nFinding none appropriate with whom to go forward, none in the well-residing\nfascinated (in these Teachings), as King quits the conquered country, go\nforward lonely as a bull-elephant in an elephant jungle.\nBetter to go forward one alone, there is no companionship with the unwise.\nGo forward lonely, unconcerned, doing no evil as a bull-elephant in an\nelephant-jungle.\nThen The Perfectly Enlightened One, having spoken these verses as he was\nstanding in the midst of The Community, approached Bālakalonakāra village,\nand the Eastern Bamboo Grove. Along the way he had met a few of his\nsenior disciples. Walking on tour in due course he arrived at Pārileyya. The\nPerfectly Enlightened One stayed there at Pārileyya in the Guarded Woodland\nThicket at the root of the lovely sāl-tree. There was a large bull-elephant\nnamed Pārileyya approached The Perfectly Enlightened One. Having\napproached, he set out by means of his trunk drinking water for The Perfectly\nEnlightened One and water for washing, and he kept the grass down.\n219", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "28cf4ba9-5093-4eb6-a1bf-672c9648af30", "parent_id": "book-vol12:ch51:commentary:6", "content_type": "commentary", "text": "Then The Perfectly Enlightened One set out on tour for Sāvatthi.\n… Then the Household Practitioners of Kosambī thought: “These masters,\nthe Monks of Kosambī, have done us much mischief: The Perfectly\nEnlightened One is departing, harassed by these; come, we should neither\ngreet the masters, the Monks of Kosambī, nor should we stand up before\nthem, nor should we greet them with joined palms or perform the proper\nduties; we should not appreciate, respect, admire or honor them, and neither\nshould we give them almsfood when they come (to us); thus they, when they\nare neither appreciated, respected, admired nor honored by us, will depart\nunappreciated, or they will leave The Community, or they will restore friendly\nrelations for themselves to The Perfectly Enlightened One.\nThen the Monks of Kosambī, as they were not being appreciated, respected,\nadmired or honored by the Household Practitioners of Kosambī,, spoke thus:\n‘Come now, you Venerable Sirs, let us, having gone to Sāvatthī, settle this\nmoral question in The Perfectly Enlightened One’s presence.’ Then the\nMonks of Kosambī,, having packed away their lodgings, taking their bowls\nand robes, approached Sāvatthi.\nThen in due course the Monks of Kosambī, arrived at Sāvatthi. They agreed\nto stop the dispute. The Monk who had been suspended agreed that there\nwas a wrongdoing and he had fallen. Those Monks who were taking the side\nof the suspended (one) restored that Monk.\nSince Monks, that Monk has fallen and was suspended but see and is\nrestored well then, Monks, achieve harmony in The Community for settling\nthat case. And thus, Monks, should it be achieved: One and all should gather\ntogether, ... If the achieving of harmony in The Community for settling this\ncase is pleasing to the Venerable Ones, they should be silent; he to whom it\nis not pleasing should speak. Harmony in The Community for settling that\ncase is achieved by The Community. Arguments in The Community are put\ndown, fighting in The Community is put down. It is pleasing to the Venerable\nOnes; therefore they are silent... Observance may be carried out at once, the\ntraining guidelines recited.\n(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 4: Mahavagga by I.B. Horner)\n220", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e9e98962-5ca2-4e19-8128-661de1a2d713", "parent_id": "book-vol12:ch51:commentary:7", "content_type": "commentary", "text": "When One Sees One’s Wrongdoing as a Wrongdoing\nMake Apologies for It in Accordance with The Teachings\nIn this Teaching from Gotama Buddha, he shares how a Practitioner needs to be honest\nand objective with their own life practice to be able to observe when you are not\npracticing The Eight Fold Path towards the attainment of Enlightenment.\nBeing able to objectively observe where one is not practicing these Teachings is highly\nimportant to your progress on The Path to Enlightenment. This Path is an independent\njourney where Teachers are available for guidance but, it is the responsibility of each\nindividual Practitioner to learn, reflect, and practice The Teachings so that they will be\nable to have confidence in knowing when they are and are not practicing these Teachings.\nIn this way, each Practitioner is developing their wisdom, moral conduct, and mental\ndiscipline, so that, they can observe areas for improvement and seek guidance for\nimprovement. The Path to Enlightenment is not about others forcefully telling you where\nyou are or are not practicing these Teachings. This Path is not about others judging you\nand pointing out to you where your practice needs improvement. Instead, The Path to\nEnlightenment is for you to learn, reflect, and practice while seeking guidance with a\nTeacher. In doing so, you can develop your wisdom to deeply understand The Teachings,\nin such a way, that you will be able to easily observe areas of wrongdoing and then apply\neffort to improve your practice.\nProgress on The Path to Enlightenment will be gradual and you will have mistakes along\nthe way. This is part of the learning process. It is when the mind is struggling the most\nand mistakes are made that one has the opportunity to learn and grow in developing their\nlife practice through gaining increased levels of wisdom. No Practitioner can practice\nthese Teachings perfectly from the beginning or within a short period of time. It takes\ntime, effort, and energy to apply diligence to learning, reflecting, and practicing that one\ncan gradually build up their life practice. As you make mistakes and experience decisions\nthe mind has made where there is wrongdoing, take time to observe the areas for\nimprovement, gain wisdom, and aim to improve for the future. Through using the time of\nwrongdoing to gain wisdom, a Practitioner can ensure they understand how to improve\nand are less likely to have those same challenges in the future.\nWith that said, there are certain challenges that will linger and require long term effort to\nimprove. Understand that sometimes, multiple mistakes are needed before the wisdom of\nyour wrongdoing is understood and you are able to make improvements. If you put\npressure on yourself or others to improve instantly, this will only lead to discontentedness.\nThis Path is an independent journey where you will make plenty of mistakes and, in doing\nso, there will be plenty of wisdom for you to understand to help you improve. Having a\nTeacher to seek guidance from during these times and others, is highly important. The\nmind will have a tendency to “beat itself up” thinking negatively as if you are so horrible\nfor any specific mistake or wrongdoing. But, anyone who has attained Enlightenment did\nnot start out perfect, including a Buddha.\nThe way that we grow and evolve is through making mistakes and learning from those\nmistakes. A Teacher should be polite, kind, friendly, respectful, and patient to help guide\nyou towards improvements. Again, anyone who is Enlightened has, most likely, already\nexperienced all that you are experiencing and will have guidance to help you move past\n221", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0f0d2771-695f-40f0-aeb1-bde4a01422a4", "parent_id": "book-vol12:ch51:commentary:8", "content_type": "commentary", "text": "the challenges you face towards improved results. You just need to decide to reach out\nfor guidance and support, not being shy or embarrassed by your mistakes. Instead,\nadmitting them to yourself and your Teacher so that you are then in a position to learn\nand grow. Even when, especially when, there are repeated mistakes or wrongdoing of the\nsame type. You should only ever receive polite, kind, friendly, respectful, and patient\nguidance from an Enlightened Teacher. If this is not your experience, it is best to find a\nnew Teacher who can be understanding to listen and provide guidance to help you\nwithout any judgment or criticism but only, helpful guidance through supportive,\nencouraging, and motivating guidance in these Teachings.\nAs you can see in this Teaching, one of The Buddha’s Students admits to him that he\nmurdered his father. The Buddha listens, understands, and provides guidance. He does\nnot judge the Student, push him away, or otherwise disparage the Student for his past\nconduct. Instead, The Buddha chooses to focus on ensuring the Student has the needed\nwisdom to ensure they do not repeat the same mistakes in the future. This is how a\nTeacher should conduct themselves with their Students and how Students should\nconduct themselves with their Teacher. A Student can share openly through trust seeking\nguidance. Then, a Teacher should listen, understand, and provide guidance to help their\nStudents gain the needed wisdom to make improvements.\nDo not allow the ego to dwell in the mind thinking that you need to appear perfect to your\nTeacher. Since the mind is currently unEnlightened, your Teacher already knows you are\nnot perfect. You are not a Fully Perfectly Enlightened Buddha, so do not attempt to\nappear like one. Instead, share all the shortcomings, mistakes, and wrongdoings with\nyour Teacher. This will help to reduce and eliminate the ego while also providing you the\nopportunity to seek guidance for improvement. If you attempted to hide the\nshortcomings, mistakes, and wrongdoing, how would this be helping you to improve?\nThe goal is for you to attain Enlightenment so that the mind can be completely peaceful,\ncalm, serene, and content with joy - permanently. You will never get to that goal if you\nchoose to attempt to hide any shortcomings, mistakes, or wrongdoing. Instead, share all\nthat is challenging you in your life practice with your Teacher. Take the time to ensure they\nunderstand all the many aspects of the mind that have led to your decisions. Then, seek\nguidance for improvements so that you can improve.\nThe goal is not to be perfect today but instead, through consistent and ongoing efforts,\nlearn, reflect, and practice to make gradual improvements that accumulate into a well\ndeveloped life practice. Your Enlightenment will not be determined based on the mistakes\nyou make today. Instead, it will be determined based on, once you make a mistake, what\nwill you do next? Despite the mistakes you make, do you hide them or give up? Or, do\nyou use them as a learning opportunity to gain wisdom and improve?\nUsing the shortcomings, mistakes, and wrongdoing to learn by seeking guidance, is the\nway to improve and walk closer to Enlightenment.\n222", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2c63fcd1-ba2b-4ea5-90ac-8f0ec53519d1", "parent_id": "book-vol12:ch51:commentary:9", "content_type": "commentary", "text": "How to Behave Towards Monks\nIn this Teaching from Gotama Buddha, he shares how a Household Practitioner can greet\nand care for virtuous Ordained Practitioners.\nIt is common for Household Practitioners to invite Ordained Practitioners and Teachers to\ntheir home to care for them and to learn The Teachings. In doing so, the Household\nPractitioners are generating merit.\nMerit is an important Teaching to understand as it relates to The Path to Enlightenment.\nMerit is thought of as a unique type of Kamma. Merit is wholesome Kamma generated\nthrough generous offerings and gifts to The Community of virtuous Ordained Practitioners\nand anyone who has attained one of The Four Stages of Enlightenment. This community\nof people is referred to as the “Ariyan Sangha”. Sangha is the Pāli word for “community”.\nThe “Ariyan Sangha” is translated as “The Noble Community”.\nMerit is generated by making offerings of food, water, clothing, shelter, medical care, time,\neffort, energy, financial support, and resources, to support the sharing of Gotama\nBuddha’s Teachings. It is The Noble Community who are responsible for guiding others to\nattain Enlightenment. Ordained Practitioners and anyone who has attained one of The\nFour Stages of Enlightenment are considered deep Students and Practitioners of these\nTeachings who support all others in guidance towards attaining Enlightenment.\nIf you make offerings to these people, you are supporting the continuation of The\nTeachings that will help end discontentedness and the suffering it causes to all of\nhumanity. To make offerings to The Noble Community, virtuous Ordained Practitioners\nand any person who has attained one of The Four Stages of Enlightenment, you are\nrecognizing the importance of The Teachings and supporting their continued growth. This\nis considered a unique type of wholesome Kamma called “Merit”.\nSharing The Teachings of Gotama Buddha requires an enormous amount of time, effort,\nenergy, and resources. Wherever you learn these Teachings, these people need to use\ntime and money to support their ongoing efforts to share The Teachings with you. The\nvast majority of people who share these Teachings with loving-kindness and compassion\nwould never ask for a payment for sharing The Teachings but instead, offer them to you\non a donation basis. The Teachings are essentially shared at no cost, for free, but those\nwho are sharing The Teachings are spending their time, effort, energy, and resources to\ndo the work to share with you.\nThose who share The Teachings in this way are doing so with generosity, loving-kindness,\nand compassion for all beings. It is important that you do not just “take” this generosity,\nloving-kindness, and compassion, but that you also “return it back” to those who are\nusing their time, effort, energy, and resources to help you. You should also help them. As\npeople are sharing with you, you can share with them. And, you can also initiate sharing\non your own without any expectation of obtaining something in return. The practice of\ngenerosity and sharing is a powerful way to help cultivate a mind free of greed or craving.\nWithout sharing and practicing generosity to create Merit, a person would be unable to\nattain Enlightenment as the mind would still be holding on and would not have eliminated\ncraving. It is through making offerings to the Teachers of these Teachings that one is\n223", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cfb797ff-ad49-4e80-b291-68c60a0a937b", "parent_id": "book-vol12:ch51:commentary:10", "content_type": "commentary", "text": "acknowledging, with appreciation and gratitude, that The Teachings have helped them in\ntheir life, and they are making offerings to help the Teacher help others.\nIt is only through the generosity of people before you that The Teachings have been\npreserved and shared worldwide to finally reach you. The people before you have already\nmade donations of time, effort, energy, and resources to help these Teachings reach you.\nNow, instead of just “taking The Teachings” to benefit your life, you can also help\nthose yet to come behind you by “practicing generosity and giving” to benefit those\nin the future.\nYour offering that produces Merit helps those who share these Teachings with you. And\nyou are helping those people after you who will learn and progress with these Teachings\nin the generations yet to come.\nThe Buddha provides five ways to ensure one is practicing in a way that shows gratitude,\nappreciation, and respect to those who are sharing these Teachings with you to help you\ncultivate healthy relationships so that, you can continue to learn and gain wisdom to\nimprove your life practice on The Path to Enlightenment.\n1.) Have confidence in your Teacher. If you have done a thorough job at selecting a\nTeacher to guide you and you observe improvements to the condition of the mind and\nyour life through The Teachings you are learning with them, then over time, your\nconfidence in your Teacher should only grow. You should not “judge” a Teacher but\ninstead, make wise decisions (i.e. discernment) about who you choose to learn with\nthroughout your journey to Enlightenment.\nYou should not judge a Teacher but instead, practice discernment.\nJudgment: attempting to determine what is right or wrong for another person while\nplacing oneself above others with arrogance or pride (i.e. the ego). Comparing that one is\nsuperior or inferior to another person. Attempting to declare who is wholesome or\nunwholesome, good or bad. Judgment is based in “conceit\". Judgment is harmful to the\nmind and needs to be eliminated to attain Enlightenment.\nDiscernment: is wise decision making based in wisdom. Discernment is helpful to the\nmind and needs to be cultivated to attain Enlightenment.\n2.) When your Teacher arrives, stand up to great them and offer them a seat.\n3.) Make offerings of food, water, clothing, shelter, medical care, and other resources to\nhelp them sustain their life so that they can continue to help you and others in the world.\nThis will help you to eliminate selfishness and allow your Teacher to continue to share\nthese Teachings into the world.\n4.) Share what you have with your Teachers so that it can help you to practice generosity\nand eliminate craving/desire/attachment.\n224", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "44d8e626-76ad-40a9-aa9f-77ca97513388", "parent_id": "book-vol12:ch51:commentary:11", "content_type": "commentary", "text": "5.) Inviting Teachers into your home is an opportunity for you to ask questions about The\nTeachings to improve your life practice and the functioning of your home. There will be\nchallenges you and other family members are facing that can be improved through\nseeking guidance from Teachers to understand these Teachings, in such a way, that helps\nyou gain wisdom to improve the decisions you are making within your life practice. When\nasking questions, listen to the answer and continue to inquire ensuring that you\nunderstand. Then, practice those Teachings so that you can observe the truth for yourself\nthat The Teachings of The Buddha will help you to improve the condition of the mind and\nyour life. This will bring more harmony and peace to your home.\nIt is important to notice that when The Buddha discusses inviting Ordained Practitioners\nand Teachers to your home to learn and make offerings, he uses the term “virtuous”.\nVirtuous is to be practicing the wholesome moral conduct of these Teachings.\nDuring the lifetime of The Buddha, and even today, there are countless Ordained\nPractitioners and Teachers who share these Teachings. The Buddha never shared that\none should seek guidance blindly and then blindly do what Ordained Practitioners or\nTeachers share. Instead, he encouraged us to seek guidance from “virtuous” Ordained\nPractitioners and Teachers. In this way, you can ensure that you are seeking guidance\nfrom an Ordained Practitioner or Teacher who is deeply practicing these Teachings.\nIf an Ordained Practitioner or Teacher is not deeply practicing these Teachings observable\nthrough their moral conduct, why would you be interested to learn from them? To be a\nwise and helpful Teacher, one needs to first be a deep Practitioner of these Teachings. It\nis through observing an Ordained Practitioner or Teacher’s moral conduct that you will see\nqualities you aspire to understand and practice for your own life. When you observe an\nOrdained Practitioner or Teacher who is deeply practicing wholesome moral conduct, that\nmeans they must have the wisdom to practice in that way, therefore, they are most likely\nsomeone who can provide you the wisdom to improve your practice in the same way.\nBe wise about who you choose to interact with as a Teacher. If you are going to invest\nsignificant time, effort, energy, and resources to learn, reflect, and practice these\nTeachings, you would like to ensure that the individual(s) you are choosing to learn with is/\nare deep Practitioners of these Teachings, thus, having deep wisdom. If not, it would be\nan unwise decision to learn from a Teacher who is unwholesome and not practicing these\nTeachings in the way that Gotama Buddha taught them. Unwise and unwholesome\ndecisions lead to unwholesome results.\nTherefore, take time to select a Teacher who is deeply practicing these Teachings so that\nyou know the time, effort, energy, and resources that you use to progress in your learning\nand practice is with an individual who is a deep Practitioner and has the wisdom needed\nto guide you on The Path to Enlightenment. This will produce the best results.\n225", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c575b6d3-75f7-42b7-acb7-ed176017f443", "parent_id": "book-vol12:ch51:commentary:12", "content_type": "commentary", "text": "An Outcast of a Household Practitioner\nIn this Teaching from Gotama Buddha, he shares five qualities that are harmful for a\nHousehold Practitioner as it relates to learning, reflecting, and practicing these Teachings\nand develop a vibrant Community of Practitioners who are progressing towards\nEnlightenment.\n1.) A Practitioner who is lacking confidence in The Teacher.\n2.) A Practitioner who is immoral and practicing unwholesome moral conduct.\n3.) A Practitioner who is superstitious and believes in various auspicious signs, not\nunderstanding The Natural Law of Kamma.\n4.) A Practitioner who is seeking to make offerings outside of The Community of\nPractitioners established by The Buddha. This would mean that one does not have\nconfidence in The Teachings of The Buddha, thus, they most likely have not deeply\nlearned, reflected, and practiced these Teachings.\n5.) A Practitioner who makes offerings and performs meritorious deeds outside of The\nCommunity of The Buddha. This would mean that one does not have confidence in The\nTeachings of The Buddha, thus, they most likely have not deeply learned, reflected, and\npracticed these Teachings.\nA Brilliant of a Household Practitioner\nIn this Teaching from Gotama Buddha, he shares five qualities that are helpful for a\nHousehold Practitioner as it relates to learning, reflecting, and practicing these Teachings\nand develop a vibrant Community of Practitioners who are progressing towards\nEnlightenment.\n1.) A Practitioner who has confidence in The Teacher.\n2.) A Practitioner who is virtuous and practicing wholesome moral conduct.\n3.) A Practitioner who does not have superstition and belief in various auspicious signs,\nand does understand The Natural Law of Kamma.\n4.) A Practitioner who does not seek to make offerings outside of The Community of\nPractitioners established by The Buddha. This would mean that one has confidence in\nThe Teachings of The Buddha, thus, they most likely have deeply learned, reflected, and\npracticed these Teachings.\n5.) A Practitioner who first looks to make offerings and perform meritorious deeds within\nThe Community of The Buddha. This would mean that one has confidence in The\nTeachings of The Buddha, thus, they most likely have deeply learned, reflected, and\npracticed these Teachings.\n226", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "189e75f1-7623-4d8d-ac9f-4c6b86b39ceb", "parent_id": "book-vol12:ch51:commentary:13", "content_type": "commentary", "text": "Benefits of the Act of Giving\nIn this Teaching from Gotama Buddha, he shares how through practicing generosity in\nthis life, at death, one is reborn in an improved destination, “even in the heavenly world”.\nThis Teaching is not shared due to beneficial results that are provided by The Buddha or\nsome other being. Instead, through practicing generosity a Practitioner is reducing and\neliminating craving/desire/attachment in the mind and the results of this are an improved\ndestination upon rebirth.\nIt is important to always keep in mind that the goal of these Teachings is to attain\nEnlightenment so that one does not experience rebirth into a new life in another realm.\nThe Buddha is sharing this Teaching on generosity as a way to help you understand what\nwill or will not happen based on developing one’s life practice. He is not attempting to lure\nor convince a Practitioner to practice these Teachings, in such a way, to accomplish an\nimproved rebirth in a new life. Instead, he is sharing all of these Teachings so that you will\nnot experience any discontentedness in the rest of this life through attaining\nEnlightenment and so that you will not experience any further rebirths. To accomplish that\ngoal, one needs to eliminate craving/desire/attachment, among other things, and to\naccomplish the goal of eliminating craving/desire/attachment, one needs to practice\ngenerosity.\nGenerosity is a key aspect of improving the condition of the mind and progressing\ntowards Enlightenment. The stain of selfishness plagues many minds in the world and\ncauses significant issues on the planet. It is through the practice of generosity that one\neliminates selfishness and the cravings/desires/attachments that cause discontentedness\nand rebirth in The Cycle of Rebirth.\nAdditionally, when it comes to making offerings and providing gifts to Ordained\nPractitioners and Teachers, The Buddha prioritized making offerings to them as last. The\nBuddha provided guidance that a Practitioner should only give within their means, finding\n“the middle way”. You can learn more about how The Buddha described making offerings\nto Ordained Practitioners and Teachers after you have already taken care of all your other\nneeds in the following books.\nDetailed explanation of “Four Worthy Deeds to Be Undertaken with Wealth” is available in\nthis same book series found in Chapter 5 of the book “Foundation in The Teachings”\n(Volume 3).\nDetailed explanation of practicing generosity is available in this same book series found in\nthe book “Generosity” (Volume 13).\n227", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "608a179a-1795-42dc-8506-259c407e38e8", "parent_id": "book-vol12:ch51:commentary:14", "content_type": "commentary", "text": "When Unwholesome Monks Are Strong\nWholesome Monks Are Weak\nIn this Teaching from Gotama Buddha, he shares how when Ordained Practitioners and\nTeachers are unwholesome, wholesome Ordained Practitioners and Teachers are weak.\nHe provides an example using a story of how when Kings (i.e. leaders) are weak, the\npopulation of people experience fear, harm, and robbers creating havoc in the villages\nand towns. But, when a King (i.e. leader) is strong, then robbers are weak with the people\nliving at ease and in peacefulness.\nThe Buddha provides guidance of how one can be “strong”. It is not through forceful\nmeans but instead, through practicing these good wholesome Teachings.\nThrough the leaders of villages, towns, provinces/states, countries, etc. practicing\nwholesome moral conduct and all of these Teachings, they will set the example for others\nand we will observe improved conduct in the world. The Ordained Practitioners and\nTeachers need to lead the way helping others to learn, reflect, and practice these\nTeachings.\nThrough Ordained Practitioners and Teachers deeply practicing these Teachings, they set\nan example for all others. Then, when individuals choose to seek guidance, they will not\nonly learn through The Teachings themselves but also, through the actions of Ordained\nPractitioners and Teachers.\n“One who sees me, sees the Teachings”.\n(Gotama Buddha)\nOrdained Practitioners and Teachers need to always be deeply practicing every aspect of\nthese Teachings ensuring they are setting a wholesome example for all others. A Teacher\nwill guide many more people through their actions than through their words. Community\nleaders will have the same experience. They will guide populations of people much more\nclosely and responsibly through their actions than through their words.\nIt is when we improve our actions that we provide the best example for others. Words can\nhelp explain The Teachings and give clarity. But, our actions speak not only to the mind\nbut also to the heart of those who choose to learn with us. Speaking to the mind can\nproduce results. But it is only when a leader can speak to the mind and the heart through\nwords and actions that they can be most effective at guiding others to an improved life.\n228", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a4a815e2-341a-4365-8d7f-86575d70c88a", "parent_id": "book-vol12:ch51:commentary:15", "content_type": "commentary", "text": "Ways to Eliminate Unwholesome People\nIn this Teaching from Gotama Buddha, he shares how a leader can eliminate\nunwholesome people from a population. This Teaching can be applied for a leader of a\npopulation or even a leader of one’s own home.\nThe Buddha explains that it is not through punishing wrongdoing that one will experience\nan improved result in people around them but instead, through rewarding wholesome\nbehavior.\nThis Teaching can be applied to leaders of populations or even parents who are looking to\nimprove the peacefulness and well-being of their home.\nAs people around you are engaged in harmful conduct, rather than looking to punish\nothers for their shortcomings, mistakes, or wrongdoing, instead, look for ways to\nincentivize the wholesome behavior. Through supporting, encouraging, and motivating\nwholesome moral conduct, you will experience much better results than through\npunishing the unwholesome conduct.\nThe Monks of Kosambī\nIn this Teaching from Gotama Buddha, he shares how a certain Ordained Practitioner had\ndecided to do wrongdoing observable by others in The Community. This Ordained\nPractitioner was not interested in observing this wrongdoing for themselves, even when\nThe Buddha attempted to discuss this wrongdoing with them.\nRather than argue of create hostility where The Buddha might have attempted to\nforcefully convince this Student of their wrongdoing, The Buddha just chose to leave and\nmove on to the next town.\nThen, the Household Practitioners observing the unwholesome conduct by the Ordained\nPractitioners, chose to also ignore the individuals involved and did not even make\nofferings to them to sustain their life through food, water, shelter, etc. The Ordained\nPractitioners were not virtuous (i.e. practicing moral conduct), therefore, they did not\nmake offerings to them.\nThrough ignoring the individuals involved, with The Buddha moving on and the Household\nPractitioners not supporting or encouraging the unwholesome conduct, the Ordained\nPractitioners eventually observe the wrongdoing and decided to apologize for their\nmistakes.\nThis Teaching helps us to understand that we do not need to forcefully point out every\nshortcoming, mistake, or wrongdoing of those around us to be successful in life. Instead,\nwe can choose to move past it and beyond it. If we attempted to constantly tell others of\ntheir shortcomings, mistakes, and wrongdoing, that puts us in a position of continuously\nneeding to tell others what is “wrong” and what is “right” through confrontation. That\nwould come from a place of arrogance (i.e. conceit and ego).\n229", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d2191ef9-f184-4943-bfaf-4269c4fbcd29", "parent_id": "book-vol12:ch51:commentary:16", "content_type": "commentary", "text": "Instead, we can peacefully and humbly choose to help those who are seeking guidance\nwhile ignoring those who choose to do unwholesome actions and incentivize wholesome\nactions. We cannot change others. We are unable to make decisions for others and\nchange their behavior. All we can do is improve the way we either react or respond to a\ngiven situation based on our own decision making.\nThrough our own wise decision making, which sometimes might include ignoring the\nsituation and move beyond it, we can learn to live in harmony with one another without\nthe need to judge others and constantly tell others that they are “wrong” and we are\n“right”.\nConceit and the judging of others needs to be eliminated from the mind to experience\nEnlightenment. If we are judging others, we are placing ourselves above them feeling as if\nwe are superior. Therefore, this is going to motivate and encourage unskillful conduct that\nonly serves to create tension and hostility in relationships. Instead, eliminate the conceit\nand judging of others as if you are superior to them. Learn how to be humble and function\nwith loving-kindness and compassion towards all beings. In this way, you will find that\ninteractions with others will originate from warmth and peacefulness leading to skillful\nconduct that produces wholesome results.\nTo experience wholesome results (i.e. wholesome Kamma) in one’s life, they would need\nto practice generosity, loving-kindness, and wisdom - The Three Wholesome Roots. The\nwisdom found in The Eight Fold Path is how to practice in a way that does not cause\nharm to others and therefore, you will not experience harm coming back to you.\nThe Path to Enlightenment is not about having a decision tree of exactly what to do in any\ngiven situation. Instead, it is about learning, reflecting, and practicing these Teachings, in\nsuch a way, that one’s own pollution of mind is eliminated and all intentions, speech, and\nactions can originate from wise wholesome decisions based on The Eight Fold Path.\nThere is no permanent answer that will solve every challenge you face in life. But through\ndeveloping your life practice to include eliminating the pollution of mind by purification of\nthe mind on The Path to Enlightenment, in each given situation, you can make wise\ndecisions that lead to wholesome results (i.e. wholesome Kamma).\nLoving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\n230", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6d4150b5-cd3f-4cf1-aaf1-b830abb07da1", "parent_id": "book-vol12:ch51:commentary:17", "content_type": "commentary", "text": "Epilogue\n231", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Household Practitioners", "sutta_refs": ["AN", "DN", "MN"], "page": null, "page_start": 213, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "daf5eaf2-5d3e-420d-b127-17a50a842ac8", "parent_id": "book-vol12:ch52:scripture", "content_type": "scripture", "text": "Chapter 52\nMutual Support Between Monks,\nBrāhmins and Householders\nMonks, Brāhmins and Householders are very helpful to you. They provide\nyou with the requisites of robes, almsfood, lodgings, and medicines in time\nof sickness. And you, Monks, are very helpful to Brāhmins and\nHouseholders, as you teach them The Teachings that are good in the\nbeginning, the middle, and the end, with the correct meaning and wording,\nand you proclaim the spiritual life in its fulfillment and complete purity. Thus,\nMonks, this spiritual life is lived with mutual support for the purpose of\ncrossing the flood and making a complete end of discontentedness.\n(Reference: ITI 107)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Mutual Support Between Monks,", "sutta_refs": [], "page": null, "page_start": 232, "page_end": 237, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "02ad1a22-488a-4421-9ad7-632a8944af9c", "parent_id": "book-vol12:ch52:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares exactly how he setup the “mutual\nsupport” between the Ordained Practitioners and Household Practitioners.\nThrough the Ordained Practitioners needing food, water, clothing, shelter, and medical\ncare from Household Practitioners, they did not need to work in a typical career. Instead,\nthey can focus 100% of their time dedicated to learning, reflecting, and practicing these\nTeachings to improve the condition of the mind and their life. Ordained Practitioners, and\nthose Teachers who choose to live their life based on donations from Household\nPractitioners, will have the ability to gain deep wisdom in these Teachings through not\nneeding to pursue a typical career.\nBut, in choosing this lifestyle, Ordained Practitioners and Teachers who are supported by\nthe offerings of dedicated Household Practitioners, there is the responsibility to apply\ntime, effort, energy, and resources towards the determined, dedicated, and diligent\nlearning, reflecting, and practicing of these Teachings to acquire wisdom. Then, those\nwho are supported by the dedicated Household Practitioners are able to offer back to\nthem, the wisdom of these Teachings. Household Practitioners can then learn, reflect, and\npractice these Teachings while flourishing within their Community. In this way, there is an\nexchange of support in both directions and there is “mutual support”.\nThrough wise decision making of the Teachers and Students, wholesome results (i.e.\nwholesome Kamma) are experienced as more and more individuals are able to gradually\nprogress towards Enlightenment.\nWith the Household Practitioners spending an extensive amount of time, effort, energy,\nand resources to acquire offerings for Teachers, it is the responsibility of the Teachers to\nensure they are not allowing those offerings to go to waste. Instead, applying consistent\nand ongoing efforts to deeply learn, reflect, and practice these Teachings to develop\none’s wisdom will provide the needed ability to share something back with the Household\nPractitioners.\n232", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Mutual Support Between Monks,", "sutta_refs": [], "page": null, "page_start": 232, "page_end": 237, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7cc49f38-439c-4780-b86f-874c8bac256b", "parent_id": "book-vol12:ch52:commentary:1", "content_type": "commentary", "text": "Teachers need to ensure they are polite, kind, friendly, and respectful to Household\nPractitioners with gratitude and appreciation for the sacrifices they make in order to\nprovide offerings. Additionally, Household Practitioners should ensure they are polite,\nkind, friendly, and respectful to Teachers with gratitude and appreciation for the giving up\nof any aspirations for a career in business or other fields but instead, choose to dedicate\ntheir time, effort, energy, and resources towards the development of their own life practice\non The Path to Enlightenment to share that wisdom with others.\nIn this way, all individuals, Teachers and Students, are meeting in the middle with\npoliteness, kindness, friendliness, and respect for each other while practicing gratitude,\nappreciation, patience, and generosity. In this way, these Teachings can flourish through\ncontinuous learning, reflecting, and practicing within a Community supporting,\nencouraging, and motivating each other towards the attainment of Enlightenment.\nWhy Do Ordained Practitioners Beg for Food?\nIt is a common misunderstanding that people think Ordained Practitioners (i.e. Teachers)\nare begging for food. Ordained Practitioners are not begging for food nor anything else.\nThey are walking through The Community providing the opportunity for Household\nPractitioners (i.e. Students) to practice generosity to acquire merit which will assist them\nin developing the mind to attain Enlightenment.\nAs part of what The Buddha shared as Teachings, he developed a system of “mutual\nsupport”.\nThe mutual support between Ordained Practitioners (i.e. Teachers) and their Students (i.e.\nHousehold Practitioners) is designed to ensure that there is opportunity for both Teachers\nand Students to practice The Teachings according to what leads to Enlightenment -\nnamely “generosity”.\nTeachers are giving up their career and worldly life. They have eliminated, or are working\nto eliminate, their craving/desire/attachment to worldly life of having an extensive amount\nof possessions, a career, etc. Through applying effort to develop their life practice to\nunderstand and practice The Teachings, they are being a deep and dedicated Student.\nTo be the very best Teacher, one would need to first be a very deep and dedicated\nStudent and Practitioner.\nSo by living on donations of food, water, clothing, shelter, medical care, and financial\nsupport, Teachers are able to get deeper and deeper into their own practice of these\nTeachings to acquire wisdom of The Teachings. In this way, a Teacher is able to become a\nvery deep, dedicated, determined, and diligent Student that leads to the elimination of\ncraving/desire/attachment to worldly life, ultimately benefiting the Teacher and their\nStudents. The Teacher is then better prepared to share the wisdom they cultivated on The\nPath to Enlightenment to help their Students to then get closer to and attain\nEnlightenment for themselves. It was the Student’s offerings that supported the Teacher\naiding them in their journey to Enlightenment through generous donations, and it is the\nwisdom they cultivated that is then shared with the Students that helps them to progress\nin their journey to Enlightenment. This is the “mutual support” that The Buddha\nenvisioned and created during his lifetime.\n233", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Mutual Support Between Monks,", "sutta_refs": [], "page": null, "page_start": 232, "page_end": 237, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d0d1942b-b433-49b0-9cee-0150943895c3", "parent_id": "book-vol12:ch52:commentary:2", "content_type": "commentary", "text": "To be a good Teacher, one first needs to be a really great Student.\nThrough the work of being a very deep Student, a Teacher is then best prepared to be\nable to share these Teachings with Students to help them learn, reflect, and practice\ntowards the attainment of Enlightenment.\nA Teacher should have a well developed practice of generosity, in that, they are giving and\nsharing The Teachings of The Buddha without asking for anything in return. They should\nhave no expectations of their Students and focus on sharing The Teachings with all those\nwho have a sincere interest in learning and growing on The Path to Enlightenment.\nGenerosity is a significant aspect of practice that one needs to develop in order to attain\nEnlightenment. An individual would be unable to attain Enlightenment without a well\ndeveloped practice of “generosity”.\nGenerosity is a readiness and taking the action of frequently giving something more\nthan is strictly necessary, such as time, effort, energy, financial support, or\nresources without any expectation of anything in return. A practice of giving and\nhelping others as part of an ongoing and comprehensive life practice. This action\ncan help you develop and cultivate a more caring and compassionate mind as one\nchooses to consistently give and share through their life to eliminate selfishness.\nGenerosity eliminates craving/desire/attachment in the mind, thus, helping to\neliminate discontent feelings from the mind.\nGenerosity without judgment or expectation of anything in return is a practice that\ncan transform the mind in ways you never thought possible.\nStudents are focused on living a household life where they do have certain possessions, a\ncareer, and other aspects of worldly life. As a Student progresses forward in life, due to\npollutions of mind, they will face various struggles, difficulties, and challenges. Due to the\nlack of wisdom of The Natural Laws of Existence, a Student will experience various\nchallenges in life that they find difficult to overcome and it is The Teachings of The\nBuddha that will guide them to an improve condition of mind and life.\nBecause a Teacher has given up their worldly life to focus on sharing Teachings with\nStudents, Students will then provide support to their Teacher to assist them in sustaining\ntheir life and to be able to offer these Teachings to them and others throughout the world.\nIn this way, there is “mutual support”.\nThe Teachers are sharing The Teachings of The Buddha to help their Students improve\ntheir life and Students are providing life sustaining resources that support the Teacher to\nsustain life and acquire the needed resources to offer these Teachings to them and\nothers.\nWithout this mutual support, the entire Path to Enlightenment would collapse as we see\ntoday in many parts of the world. We would find that it would be utterly difficult for anyone\nto get to Enlightenment without this system of mutual support.\n234", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Mutual Support Between Monks,", "sutta_refs": [], "page": null, "page_start": 232, "page_end": 237, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "02bf9101-b5f7-406f-9c89-a6853d9ada9f", "parent_id": "book-vol12:ch52:commentary:3", "content_type": "commentary", "text": "There would not be the ability for Teachers to deeply develop their understanding and\npractice of these Teachings while practicing generosity by sharing The Teachings and\nStudents would not have the ability to develop their mind by learning and practicing these\nTeachings while practicing generosity to support the continued sharing of these\nTeachings. Essentially, people would be “stuck” and unable to progress to Enlightenment\nbecause the entire system of “mutual support” would break down and there would not be\nthe practice of generosity for Teachers and Students to get closer to Enlightenment.\nIf Teachers charged money for their services, they would not be practicing generosity. If\nStudents are paying a fee for classes, courses, and retreats, they would not be practicing\ngenerosity. Therefore, without this regular and ongoing practice of generosity where\nTeachers are regularly sharing Teachings and Students are regularly sharing their time,\neffort, energy, and resources to help the Teachers continue to share The Teachings, the\nsystem of mutual support would not exist, individuals would not be practicing generosity,\npeople would not be getting to Enlightenment, and The Path to Enlightenment would\ncompletely and entirely collapse.\nThis would leave the world without the needed Teachings of The Buddha to improve\nsociety and, thus, help all of humanity evolve to a higher consciousness where we\nare loving, kind, and gentle to each other while being able to acquire a peaceful and\njoyful mind and life.\nTherefore, it is important that we do not think of it as Ordained Practitioners, including\nTeachers, are “begging for food”, because to “beg” would be to have craving/desire/\nattachment while pleading with Students to give them something. This is not what The\nBuddha taught as Practitioners are guided to “await what is given” rather than to have\nexpectations that something will be given or to beg for something to be given.\nInstead, The Path to Enlightenment is based on “mutual support” and through this mutual\nsupport, there will be Teachers in a Community who are interested and willing to teach\nbased in loving-kindness, compassion, and generosity while there will be Students who\nhave a sincere interest to learn and are willing to practice generosity to support the\ncontinued sharing of these Teachings.\nIn this way, Teachers have the ability to develop and Students will have Teachers available\nto help them develop.\nIf we appreciate, value, and respect Teachers who offer these Teachings at no cost, then\nStudents will need to do their part to provide the needed support for a Teacher to exist in\nthe world through providing the basic necessities to sustain life and resources to support\nthe continued sharing of these Teachings.\nIf a Teacher is practicing in the way that is needed to share these Teachings into the\nworld, they would use a portion of the offerings (i.e. donations) to sustain their life with\nfood, water, clothing, shelter, and medical care and also allocate a certain amount of the\nresources provided by their Students towards improving their ability to share these\nTeachings. In modern times, this might include any of the following:\n235", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Mutual Support Between Monks,", "sutta_refs": [], "page": null, "page_start": 232, "page_end": 237, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b5a077d2-9614-4730-8139-f5bf9d482bce", "parent_id": "book-vol12:ch52:commentary:4", "content_type": "commentary", "text": "- Website\n- Video Conferencing Membership\n- Computers, Lights, Microphone, and equipment to share The Teachings.\n- Meditation Cushions and Chairs\n- Classroom Supplies (carpets, water, cups, bathroom supplies, white board, markers,\netc.)\n- Signage Advertising Classes\n- Transportation to and from classes, courses, retreats, and appointments with Students.\nWhile a Teacher may offer their classes and other programs for FREE, it is not free for a\nTeacher to offer their Teachings. A Teacher will need support on a continuous and\nongoing basis to be able to continuously share The Teachings of The Buddha.\nBy supporting a Teacher to share The Teachings of The Buddha, you are supporting your\nability to learn The Teachings and the ability of others to learn The Teachings while\ntraining the mind to eliminate craving/desire/attachment, the cause of discontentedness.\nBut, a Teacher (i.e. Ordained Practitioner) is not begging nor should they ever have an\nexpectation of their Students to make offerings.\nBy a Teacher sharing their Teachings without any cost for the Student, this makes The\nTeachings of The Buddha available to the widest audience possible and removes any\npotential financial obstacle that may or may not exist for a Student. These Teachings are\nto help an individual rise above and move beyond the daily struggles and difficulties in\ntheir life. Many of those struggles and difficulties will hinder an individual from financial\nsuccess.\nIf a Teacher offered their Teachings at a price for classes, courses, or retreats, an\nindividual who is struggling with finances due to their lack of wisdom of these Teachings,\nwould be unable to access the very solution to the struggles they face. The very\nTeachings they need to overcome the financial roadblocks would be inaccessible to them\nbecause there is a certain fee that is required to learn the wisdom they need to achieve\nimproved financial success and other life successes in personal and professional\nrelationships. Essentially, they would be “stuck” in the financial difficulties without the\nability to ever learn and practice The Teachings they need to overcome their struggles in\nlife.\nTherefore, a Teacher needs to function without any selfish desires or attachment to\nfinancial success. A Teacher needs to be willing and able to offer their Teachings at “no\ncost”. If they assign a cost to their Teachings, there would be countless beings who\nwould be left behind due to their inability to pay for the classes, courses, and retreats that\nthey need in order to acquire the needed wisdom to overcome their struggles and\ndifficulties in life.\nIf you decide to support Teachers, Ordained Practitioners, and/or Temples, you are\nproviding the needed resources to make these Teachings available to you and many\nothers in the world. And, you are developing your practice of “generosity” to develop and\nenhance the mind towards the attainment of Enlightenment by eliminating craving/desire/\nattachment, the cause of discontent feelings, thus, helping to eliminate discontent\nfeelings from the mind.\n236", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Mutual Support Between Monks,", "sutta_refs": [], "page": null, "page_start": 232, "page_end": 237, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e53baa0b-d037-4874-a3f5-e3c1fc8c4549", "parent_id": "book-vol12:ch52:commentary:5", "content_type": "commentary", "text": "Do keep in mind, that a Teacher, Ordained Practitioner, and/or Temple should not expect,\nask, nor beg for support. Instead, they would just give and share allowing their Students\nto also give and share.\nIn this way, the system of mutual support, wisely created by The Buddha during his\nlifetime, continues with Teachers and Students progressing towards Enlightenment\nthrough the practice of “generosity” to acquire “merit”. Through a regular, consistent, and\nongoing practice of “generosity” by both Teachers and Students, The Path to\nEnlightenment is fully intact and accessible to “all beings”.\nTo learn more about producing wholesome Kamma through practicing generosity, see the\nbooks titled “The Natural Law of Kamma” (Volume 6) and “Generosity” (Volume 13) of this\nsame book series.\n237", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Mutual Support Between Monks,", "sutta_refs": [], "page": null, "page_start": 232, "page_end": 237, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e9b4973d-87b7-43f7-83c5-caf7efa5e570", "parent_id": "book-vol12:ch53:commentary:0", "content_type": "commentary", "text": "Chapter 53\nThe Unobtainable\nMonks, there are these five situations that are unobtainable by an Ascetic or\na Brahmin, by a heavenly being, Māra, or Brahmā (God), or by anyone in the\nworld.\nWhat five?\n(1) May what is subject to old age not grow old!: this is a situation that is\nunobtainable by an Ascetic or a Brahmin, by a heavenly being, Māra, or\nBrahmā (God), or by anyone in the world.\n(2) May what is subject to illness not fall ill!: this is a situation that is\nunobtainable by an Ascetic or a Brahmin, by a heavenly being, Māra, or\nBrahmā (God), or by anyone in the world.\n(3) May what is subject to death not die!’: this is a situation that is\nunobtainable by an Ascetic or a Brahmin, by a heavenly being, Māra, or\nBrahmā (God), or by anyone in the world.\n(4) May what is subject to destruction not be destroyed!: this is a situation\nthat is unobtainable by an Ascetic or a Brahmin, by a heavenly being, Māra,\nor Brahmā (God), or by anyone in the world.\n(5) May what is subject to loss not be lost!: this is a situation that is\nunobtainable by an Ascetic or a Brahmin, by a heavenly being, Māra, or\nBrahmā (God), or by anyone in the world.\n—————\n(1) Monks, for the uninstructed worldling, what is subject to old age grows\nold. When this happens, he does not reflect thus: I am not the only one for\nwhom what is subject to old age grows old. For all beings that come and go,\nthat pass away and undergo rebirth, what is subject to old age grows old.\nIf I were to sorrow, grow weak, grieve, weep beating my breast, and become\nconfused when what is subject to old age grows old, I would lose my\nappetite and my features would become ugly. I would not be able to do my\nwork, my enemies would be elated, and my friends would become\nsaddened.\n238", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "The Unobtainable", "sutta_refs": ["AN"], "page": null, "page_start": 238, "page_end": 243, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d6fa1c90-c08b-4fc4-a59a-eb37df498300", "parent_id": "book-vol12:ch53:commentary:1", "content_type": "commentary", "text": "Thus, when what is subject to old age grows old, he sorrows, grows weak,\ngrieves, weeps beating his breast, and becomes confused.\nThis is called an uninstructed worldling pierced by the poisonous dart of\nsorrow who only torments himself.\n(2) Again, for the uninstructed worldling, what is subject to illness falls ill.\nWhen this happens, he does not reflect thus: I am not the only one for whom\nwhat is subject to illness falls ill. For all beings that come and go, that pass\naway and undergo rebirth, what is subject to illness falls ill.\nIf I were to sorrow, grow weak, grieve, weep beating my breast, and become\nconfused when what is subject to illness falls ill, I would lose my appetite\nand my features would become ugly. I would not be able to do my work, my\nenemies would be elated, and my friends would become saddened.\nThus, when what is subject to illness falls ill, he sorrows, grows weak,\ngrieves, weeps beating his breast, and becomes confused.\nThis is called an uninstructed worldling pierced by the poisonous dart of\nsorrow who only torments himself.\n(3) Again, for the uninstructed worldling, what is subject to death dies. When\nthis happens, he does not reflect thus: I am not the only one for whom what\nis subject to death dies. For all beings that come and go, that pass away and\nundergo rebirth, what is subject to death dies.\nIf I were to sorrow, grow weak, grieve, weep beating my breast, and become\nconfused when what is subject to death dies, I would lose my appetite and\nmy features would become ugly. I would not be able to do my work, my\nenemies would be elated, and my friends would become saddened.\nThus, when what is subject to death dies, he sorrows, grows weak, grieves,\nweeps beating his breast, and becomes confused.\nThis is called an uninstructed worldling pierced by the poisonous dart of\nsorrow who only torments himself.\n(4) Again, for the uninstructed worldling, what is subject to destruction is\ndestroyed. When this happens, he does not reflect thus: I am not the only\none for whom what is subject to destruction is destroyed. For all beings that\ncome and go, that pass away and undergo rebirth, what is subject to\ndestruction is destroyed.\n239", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "The Unobtainable", "sutta_refs": ["AN"], "page": null, "page_start": 238, "page_end": 243, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ac240f22-0a4a-497e-a83e-6e5c5279c02e", "parent_id": "book-vol12:ch53:commentary:2", "content_type": "commentary", "text": "If I were to sorrow, grow weak, grieve, weep beating my breast, and become\nconfused when what is subject to destruction is destroyed, I would lose my\nappetite and my features would become ugly. I would not be able to do my\nwork, my enemies would be elated, and my friends would become\nsaddened.\nThus, when what is subject to destruction is destroyed, he sorrows, grows\nweak, grieves, weeps beating his breast, and becomes confused.\nThis is called an uninstructed worldling pierced by the poisonous dart of\nsorrow who only torments himself.\n(5) Again, for the uninstructed worldling, what is subject to loss is lost. When\nthis happens, he does not reflect thus: I am not the only one for whom what\nis subject to loss is lost. For all beings that come and go, that pass away and\nundergo rebirth, what is subject to loss is lost.\nIf I were to sorrow, grow weak, grieve, weep beating my breast, and become\nconfused when what is subject to loss is lost, I would lose my appetite and\nmy features would become ugly. I would not be able to do my work, my\nenemies would be elated, and my friends would become saddened.\nThus, when what is subject to loss is lost, he sorrows, grows weak, grieves,\nweeps beating his breast, and becomes confused.\nThis is called an uninstructed worldling pierced by the poisonous dart of\nsorrow who only torments himself.\n—————\n(1) Monks, for the instructed Noble Disciple, what is subject to old age grows\nold. When this happens, he reflects thus: I am not the only one for whom\nwhat is subject to old age grows old. For all beings that come and go, that\npass away and undergo rebirth, what is subject to old age grows old.\nIf I were to sorrow, grow weak, grieve, weep beating my breast, and become\nconfused when what is subject to old age grows old, I would lose my\nappetite and my features would become ugly. I would not be able to do my\nwork, my enemies would be elated, and my friends would become\nsaddened.\nThus, when what is subject to old age grows old, he does not sorrow, grow\nweak, grieve, weep beating his breast, and become confused.\nThis is called an instructed Noble Disciple who has drawn out the poisonous\ndart of sorrow pierced by which the uninstructed worldling only torments\n240", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "The Unobtainable", "sutta_refs": ["AN"], "page": null, "page_start": 238, "page_end": 243, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "381f5798-e6ce-409d-a5e3-abcc4fdfddd3", "parent_id": "book-vol12:ch53:commentary:3", "content_type": "commentary", "text": "himself. Sorrowless, without darts, the Noble Disciple realizes Nibbāna\n(Enlightenment).\n(2) Again, for the instructed Noble Disciple, what is subject to illness falls ill.\nWhen this happens, he reflects thus: I am not the only one for whom what is\nsubject to illness falls ill. For all beings that come and go, that pass away\nand undergo rebirth, what is subject to illness falls ill.\nIf I were to sorrow, grow weak, grieve, weep beating my breast, and become\nconfused when what is subject to illness falls ill, I would lose my appetite\nand my features would become ugly. I would not be able to do my work, my\nenemies would be elated, and my friends would become saddened.\nThus, when what is subject to illness falls ill, he does not sorrow, grow weak,\ngrieve, weep beating his breast, and become confused.\nThis is called an instructed Noble Disciple who has drawn out the poisonous\ndart of sorrow pierced by which the uninstructed worldling only torments\nhimself. Sorrowless, without darts, the Noble Disciple realizes Nibbāna\n(Enlightenment).\n(3) Again, for the instructed Noble Disciple, what is subject to death dies.\nWhen this happens, he reflects thus: I am not the only one for whom what is\nsubject to death dies. For all beings that come and go, that pass away and\nundergo rebirth, what is subject to death dies.\nIf I were to sorrow, grow weak, grieve, weep beating my breast, and become\nconfused when what is subject to death dies, I would lose my appetite and\nmy features would become ugly. I would not be able to do my work, my\nenemies would be elated, and my friends would become saddened.\nThus, when what is subject to death dies, he does not sorrow, grow weak,\ngrieve, weep beating his breast, and become confused.\nThis is called an instructed Noble Disciple who has drawn out the poisonous\ndart of sorrow pierced by which the uninstructed worldling only torments\nhimself. Sorrowless, without darts, the Noble Disciple realizes Nibbāna\n(Enlightenment).\n(4) Again, for the instructed Noble Disciple, what is subject to destruction is\ndestroyed. When this happens, he reflects thus: I am not the only one for\nwhom what is subject to destruction is destroyed. For all beings that come\nand go, that pass away and undergo rebirth, what is subject to destruction is\ndestroyed.\n241", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "The Unobtainable", "sutta_refs": ["AN"], "page": null, "page_start": 238, "page_end": 243, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8b6aaab5-1b6f-4f6a-a2e5-69ee3439b7a4", "parent_id": "book-vol12:ch53:commentary:4", "content_type": "commentary", "text": "If I were to sorrow, grow weak, grieve, weep beating my breast, and become\nconfused when what is subject to destruction is destroyed, I would lose my\nappetite and my features would become ugly. I would not be able to do my\nwork, my enemies would be elated, and my friends would become\nsaddened.\nThus, when what is subject to destruction is destroyed, he does not sorrow,\ngrow weak, grieve, weep beating his breast, and become confused.\nThis is called an instructed Noble Disciple who has drawn out the poisonous\ndart of sorrow pierced by which the uninstructed worldling only torments\nhimself. Sorrowless, without darts, the Noble Disciple realizes Nibbāna\n(Enlightenment).\n(5) Again, for the instructed Noble Disciple, what is subject to loss is lost.\nWhen this happens, he reflects thus: I am not the only one for whom what is\nsubject to loss is lost. For all beings that come and go, that pass away and\nundergo rebirth, what is subject to loss is lost.\nIf I were to sorrow, grow weak, grieve, weep beating my breast, and become\nconfused when what is subject to loss is lost, I would lose my appetite and\nmy features would become ugly. I would not be able to do my work, my\nenemies would be elated, and my friends would become saddened.\nThus, when what is subject to loss is lost, he does not sorrow, grow weak,\ngrieve, weep beating his breast, and become confused.\nThis is called an instructed Noble Disciple who has drawn out the poisonous\ndart of sorrow pierced by which the uninstructed worldling only torments\nhimself. Sorrowless, without darts, the Noble Disciple realizes Nibbāna\n(Enlightenment).\nThese, Monks, are the five situations that are unobtainable by an Ascetic or a\nBrahmin, by a heavenly being, Māra, or Brahmā (God), or by anyone in the\nworld.\nIt is not by sorrowing and grieving\nthat even the least good here can be gained.\nKnowing that one is sorrowful and sad,\none’s enemies are elated.\nWhen the wise person does not shake in adversities,\nknowing how to determine what is good,\nhis enemies are saddened, having seen\nthat his former facial expression does not change.\n242", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "The Unobtainable", "sutta_refs": ["AN"], "page": null, "page_start": 238, "page_end": 243, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c21d7bae-c39b-4897-bd91-d5a6ca5c90ae", "parent_id": "book-vol12:ch53:commentary:5", "content_type": "commentary", "text": "Wherever one might gain one’s good,\nin whatever way — by chanting, recitations,\nfine sayings, generosity, or tradition — there\none should exert oneself in just that way.\nBut if one should understand: This good\ncannot be obtained by me or anyone else,\none should accept the situation without sorrowing,\nthinking: The Kamma is strong; what can I do now?\n(Reference: AN 5.48)\nIn this Teaching from Gotama Buddha, he shares The Universal Truth of Impermanence as\nit relates to old age, illness, death, destruction, and loss.\nHe explains how an uninstructed worldling, does not understand as it truly is, how they\nare not the only one who is subject to The Universal Truth of Impermanence.\nAn uninstructed worldling is a person who is not learning, reflecting, and practicing these\nTeachings to train the mind on The Path to Enlightenment.\nAn instructed Noble Disciple is a Practitioner of The Buddha’s Teachings who is deeply\nlearning, reflecting, and practicing these Teachings.\nWhen one sorrows over old age, the uninstructed worldling thinks that it is only\nhappening to them. When one experiences illness, death, destruction, or loss, the\nuninstructed worldling thinks that it is only happening to them increasing the mind’s\nsorrow, grief, and displeasure.\nWhen there is no more confusion of mind and one can understand true reality, they\nunderstand that The Universal Truth of Impermanence applies to all conditioned objects.\nInstead, we are all experiencing the same Universal Truth of Impermanence but, the\nuninstructed worldling does not understand with wisdom, that true reality is, everyone is\nexperiencing these same things. Rather than allow the mind to crave/desire permanence,\nthe mind of a wise Practitioner can observe that The Universal Truth of Impermanence is\naffecting all conditioned objects. Therefore, they will then train the mind to not crave or\ncling to them expecting permanence. In doing so, one can liberate the mind from strong\nfeelings to experience Enlightenment, no longer bound by and shaken up by\ndiscontentedness.\n243", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "The Unobtainable", "sutta_refs": ["AN"], "page": null, "page_start": 238, "page_end": 243, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b832d6b5-04d7-45c2-9151-488fcf47d2ca", "parent_id": "book-vol12:ch54:scripture:0", "content_type": "scripture", "text": "Chapter 54\nFour Things Wished for, Desired, Agreeable, and\nRarely Gained in the World\nHouseholder, there are these four things that are wished for, desired,\nagreeable, and rarely gained in the world.\nWhat four?\nOne thinks: May wealth come to me righteously!\nThis is the first thing in the world that is wished for, desired, agreeable, and\nrarely gained in the world.\nHaving gained wealth righteously, one thinks: May fame come to me and to\nmy relatives and preceptors!\nThis is the second thing in the world that is wished for, desired, agreeable,\nrarely gained in the world.\nHaving gained wealth righteously and having gained fame for oneself and for\none’s relatives and preceptors, one thinks: May I live long and enjoy a long\nlife span!\nThis is the third thing in the world that is wished for, desired, agreeable,\nrarely gained in the world.\nHaving gained wealth righteously, having gained fame for oneself and for\none’s relatives and preceptors, living long and enjoying a long life span, one\nthinks: With the breakup of the body, after death, may I be reborn in a good\ndestination, in a heavenly world!\nThis is the fourth thing in the world that is wished for, desired, agreeable,\nrarely gained in the world.\nThese are the four things that are wished for, desired, agreeable, and rarely\ngained in the world.\n244", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 54, "chapter_title": "Four Things Wished for, Desired, Agreeable, and", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 244, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "035625dd-53f7-4d90-9f90-347210c569fa", "parent_id": "book-vol12:ch54:scripture:1", "content_type": "scripture", "text": "There are, Householder, four (other) things that lead to obtaining those four\nthings.\nWhat four?\nAccomplishment in confidence,\nAccomplishment in virtuous behavior,\nAccomplishment in generosity, and\nAccomplishment in wisdom.\nAnd what, Householder, is accomplishment in confidence?\nHere, a Noble Disciple is endowed with confidence: he places confidence in\nthe Enlightenment of The Tathāgata thus: The Perfectly Enlightened One is\nan Arahant, Perfectly Enlightened, accomplished in true wisdom and\nconduct, fortunate knower of the world, unsurpassed trainer of persons to be\ntamed, Teacher of heavenly beings and humans, the Enlightened One, The\nPerfectly Enlightened One.\nThis is called accomplishment in confidence.\nAnd what is accomplishment in virtuous behavior?\nHere, a Noble Disciple abstains from the destruction of life, abstains from\ntaking what is not given, abstains from sexual misconduct, abstains from\nfalse speech, abstains from liquor, wine, and intoxicants (substances that\ncause heedlessness), the basis for heedlessness.\nThis is called accomplishment in virtuous behavior.\nAnd what is accomplishment in generosity?\nHere, a Noble Disciple resides at home with a mind free from the stain of\nselfishness, freely generous, openhanded, joyful in relinquishment, devoted\nto charity, joyful in giving and sharing.\nThis is called accomplishment in generosity.\n245", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 54, "chapter_title": "Four Things Wished for, Desired, Agreeable, and", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 244, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "02fbda6d-55f9-4092-8dc4-09efbc6dcbbf", "parent_id": "book-vol12:ch54:scripture:2", "content_type": "scripture", "text": "And what is accomplishment in wisdom?\nIf one dwells with a mind overcome by longing and unrighteous sensual\ndesires, one does what should be avoided and neglects one’s duty, so that\none’s fame and peacefulness are spoiled.\nIf one dwells with a mind overcome by ill will, one does what should be\navoided and neglects one’s duty, so that one’s fame and peacefulness are\nspoiled.\nIf one dwells with a mind overcome by complacency, one does what should\nbe avoided and neglects one’s duty, so that one’s fame and peacefulness are\nspoiled.\nIf one dwells with a mind overcome by restlessness and worry, one does\nwhat should be avoided and neglects one’s duty, so that one’s fame and\npeacefulness are spoiled.\nIf one dwells with a mind overcome by doubt, one does what should be\navoided and neglects one’s duty, so that one’s fame and peacefulness are\nspoiled.\nWhen, Householder, a Noble Disciple has understood thus: Longing and\nunrighteous sensual desires are a defilement of the mind, he abandons them.\nWhen he has understood thus: Ill will is a defilement of the mind, he\nabandons it.\nWhen he has understood thus: Complacency is a defilement of the mind, he\nabandons it.\nWhen he has understood thus: Restlessness and worry are a defilement of\nthe mind, he abandons them.\nWhen he has understood thus: Doubt is a defilement of the mind, he\nabandons it.\nWhen, Householder, a Noble Disciple has understood thus: Longing and\nunrighteous sensual desires are a defilement of the mind and has abandoned\nthem;\nwhen he has understood thus: Ill will is a defilement of the mind and has\nabandoned it;\n246\n\nwhen he has understood thus: Complacency is a defilement of the mind and\nhas abandoned it;\nwhen he has understood thus: Restlessness and worry are a defilement of\nthe mind and has abandoned them;\nwhen he has understood thus: Doubt is a defilement of the mind, and has\nabandoned it, he is then called a Noble Disciple of great wisdom, of wide\nwisdom, one who sees the range, one accomplished in wisdom.\nThis is called accomplishment in wisdom.\nThese are the four things that lead to obtaining the four things that are\nwished for, desired, agreeable, and rarely gained in the world.\n(Reference: AN 4.61)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 54, "chapter_title": "Four Things Wished for, Desired, Agreeable, and", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 244, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "abcf4f3a-5ddc-44f1-b650-576d4f744960", "parent_id": "book-vol12:ch54:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares four things that are wished for, desired,\nagreeable, and rarely gained in the world as well as the four other things that lead to\nacquiring those four things.\nThe four things that one might wish for that is desirable, agreeable, and rarely gained are\nwealth, fame, long life, and a good destination upon rebirth in the heavenly realm. These\nare the four things that one might wish for that are desirable, agreeable, and rarely gained\nin the world. Therefore, The Buddha is explaining that not only is it rare to acquire wealth,\nfame, and a long life but also it is very rare to be reborn into the heavenly world.\nNext, The Buddha explains the four things that lead to acquire these four things that are\nhighly desirable.\nThe four things that lead to acquiring wealth, fame, long life, and a heavenly rebirth are\naccomplishment in confidence, accomplishment in virtuous behavior, accomplishment in\ngenerosity, and accomplishment in wisdom.\nThe Buddha then goes on to explain these four other things so that one can learn, reflect,\nand practice them to acquire the four things wished for but rarely acquired.\nThrough developing your own life practice to have “accomplishment in confidence,\nvirtuous behavior, generosity, and wisdom”, then, you will be better able to make wise\ndecisions within your own life and be able to make wise decisions to develop your life\npractice leading to the acquiring of wealth, fame, long life, and a heavenly rebirth. Without\na Practitioner understanding these Teachings and then practicing them closely, they\nwould be lost and struggle to make wise decisions in their life.\nKeep in mind that the ultimate goal of this path is to attain Enlightenment, not wealth,\nfame, a long life, or a heavenly rebirth. An Enlightened being will not have desire for these\nthings but instead, learn, reflect, and practice these Teachings in a way that eliminates\nany craving/desire/attachment for these things. Nonetheless, The Buddha’s Teachings on\n247", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 54, "chapter_title": "Four Things Wished for, Desired, Agreeable, and", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 244, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a7c9c112-da8b-40be-9cad-b72e7e2dd5bf", "parent_id": "book-vol12:ch54:commentary:1", "content_type": "commentary", "text": "accomplishment in confidence, accomplishment in virtuous behavior, accomplishment in\ngenerosity, and accomplishment in wisdom will also lead on to Enlightenment - along with\nall of his other Teachings.\n(1) First, “accomplishment in confidence”, is described in this Teaching as having\nconfidence in The Buddha as the Fully Perfectly Enlightened One. In multiple other places\nwithin his Teachings, he describes having confirmed confidence in The Buddha, The\nTeachings, and The Community. Doing so, a Practitioner will then be able to eliminate the\nfetter/taint/pollution of “doubt” helping them to move the mind into the first Stage of\nEnlightenment.\nConfidence in The Buddha, The Teachings, and The Community and elimination of the\nfetter of doubt is developed through learning, reflecting, and practicing these Teachings\nto observe the results as the condition of the mind improves. There is no blind faith nor\nbelief in these Teachings.\nInstead, a wise Practitioner will seek guidance with a Teacher to investigate The\nTeachings and then implement them in daily life to experience the results of the condition\nof the mind gradually improving. The gradual improvement in the condition of the mind is\nobservable by the Practitioner as they once experienced discontent feelings such as\nanger which then moves to slight annoyance and then eventually no discontent feelings\nare experienced whatsoever based on the same situation occurring in one’s life.\nObserving this gradual decrease in strong feelings to the complete elimination of\ndiscontentedness in certain situations, a Practitioner’s confidence in The Buddha, The\nTeachings, and The Community increases, and all doubts are eliminated.\nThe fetter/taint/pollution of mind described as “doubt” in The Ten Fetters is then\ncompletely eliminated and will no longer arise helping to further liberate the mind.\n(2) Second, “accomplishment in virtuous behavior (moral conduct)” is described through\nThe Five Precepts. Household Practitioners will typically learn and practice The Five\nPrecepts as basic moral conduct along with developing The Eight Fold Path in its entirety.\nThe Eight Fold Path is a central and core Teaching on The Path to Enlightenment as\nshared by Gotama Buddha. The Five Precepts are integrated into The Eight Fold Path\nproviding expanded content to describe Right Speech and Right Action.\nDetailed explanation of The Eight Fold Path and The Five Precepts is available in this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n(3) Third, “accomplishment in generosity” is an important Teaching on The Path to\nEnlightenment and a remedy to the unEnlightened mind to eliminate craving/desire/\nattachment.\nThe problem that is causing the discontent mind is craving/desire/attachment. This is the\ncause of all discontent feelings. To eliminate this, The Buddha shares exact remedies to\ntransform the unwholesome qualities of craving/desire/attachment using Breathing\nMindfulness Meditation and developing a practice of generosity.\n248", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 54, "chapter_title": "Four Things Wished for, Desired, Agreeable, and", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 244, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "807b5131-828c-40e7-b764-b4c759919634", "parent_id": "book-vol12:ch54:commentary:2", "content_type": "commentary", "text": "A mind that is unable to give and share time, effort, energy, and resources with others\nwould be unable to attain Enlightenment as the mind is selfish. A Practitioner would\ninstead need to train the mind to “reside at home with a mind free of the stain of\nselfishness, freely generous, open-handed, joyful in letting go, one devoted to charity,\njoyful in giving and sharing” so that it can let go of any accumulated selfishness\nrecognizing the interconnectivity of all beings.\nA Practitioner can accomplish this through daily sharing in some of the most simple or\nprofound ways based on your own personal choices. Sharing of food, water, clothing,\nshelter, or medical care with others can help improve the ability of others to sustain their\nlife while giving them the opportunity to learn and practice these Teachings. A Practitioner\ncan share their time, effort, and energy to help others in the community supporting the\ndevelopment of wholesome relationships with those around you. One might even\nconsider sharing a smile or a wave, with those who you come into contact with, as a way\nof “letting go” and practicing loving-kindness and compassion.\nLoving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\n(4) Fourth, “accomplishment in wisdom” is the ultimate antidote or remedy to the\nunEnlightened mind. Through learning, reflecting and practicing these Teachings, a\nPractitioner gains more clarity and insight into the wisdom of these life changing\nTeachings.\nA Practitioner will need to focus on establishing a well developed practice to include the\ncore and central Teachings shared by The Buddha on The Path to Enlightenment.\nThose Teachings are:\nA.) The Three Universal Truths\nB.) The Four Noble Truths\nC.) The Eight Fold Path\nD.) The Five Precepts\nE.) The Brahma-viharas\nF.) The Ten Fetters\nG.) The Seven Factors of Enlightenment\nH.) Extensive Meditation Training\n(A - H) mentioned in the above are the core and central Teachings that a Practitioner\nwould need to focus on to develop “penetrative wisdom” while seeking guidance from a\nTeacher. Then, once well established in these Teachings, a Practitioner can gradually\nmove into deepening and expanding their life practice into the full spectrum of Teachings\nshared by The Buddha. These core and central Teachings will guide a Practitioner in\nestablishing a foundation in these Teachings on The Path to Enlightenment to have\n“accomplishment in wisdom”.\nThe Buddha explains that a Practitioner who is “accomplished in wisdom” will understand\nand eliminate The Five Hindrances of sensual desire, ill will, complacency, restlessness\nand worry, and doubt. These are The Five Hindrances to Enlightenment and a wise\n249", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 54, "chapter_title": "Four Things Wished for, Desired, Agreeable, and", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 244, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d127daeb-f8fc-429f-ad4a-595d4b5b0592", "parent_id": "book-vol12:ch54:commentary:3", "content_type": "commentary", "text": "Practitioner will need to understand these and eliminate them from the mind in order to\nattain Enlightenment.\nIf a Practitioner does not eliminate these and stay diligent to eliminate these any time they\nmight arise, one will be hindered from further progress on The Path to Enlightenment.\nThe Five Hindrances are five (5) aspects of the mind that need to be eliminated to attain\nEnlightenment as they are obstacles to the attainment of Enlightenment. Ignorance\n(unknowing of true reality) is the primary hindrance or obstacle that all unEnlightened\nbeings experience, there are other obstacles that one needs to overcome as well. The\nFive Hindrances are sensual desire, ill will, complacency, restlessness and worry, and\ndoubt.\nYou can investigate The Five Hindrances and how to eliminate them using this online\nclass.\n(Youtube)\n(Group Learning Program) - The Five Hindrances to Enlightenment & The Seven Factors\nof Enlightenment\nhttps://youtu.be/mY8xw5wPRiQ\n(Podcast)\nEp. 290 - (Group Learning Program) - The Five Hindrances to Enlightenment & The Seven\nFactors of Enlightenment\nhttps://anchor.fm/buddhadailywisdom/episodes/Ep--290---Group-Learning-Program---\nThe-Five-Hindrances-to-Enlightenment--The-Seven-Factors-of-Enlightenment-e1gduid\nLastly, while Gotama Buddha shares that “These are the four things that lead to obtaining\nthe four things that are wished for, desired, agreeable, and rarely gained in the world”, it\nshould be made clear that the goal of all Practitioners should be to learn and practice\nthese Teachings in such a way that there are no future lives by attaining Enlightenment.\nWhile Gotama Buddha shared what would result in the welfare and peacefulness of a\nPractitioner in future lives, his ultimate goal was to support Practitioners in the attainment\nof Enlightenment.\nWhile a Buddha is going to explain what would lead to a better and improved rebirth in\nfuture lives, their goal is to assist as many beings as possible to attain Enlightenment\neliminating The Cycle of Rebirth so that there are no longer any future rebirths. With that\ngoal in mind, a Buddha also understands that not every Practitioner will attain\nEnlightenment even in learning and practicing these Teachings directly with an actual\nBuddha. So, it is important to share Teachings on The Path to Enlightenment that lead to\nEnlightenment while also explaining what leads to an improved rebirth should a\nPractitioner not attain Enlightenment.\nWhile a Practitioner may decide to learn and practice these Teachings in this life, should\nthey not attain Enlightenment and need to be reborn, they will have the confidence that\ntheir work and effort will lead to an improved existence in this present life and also in\nfuture lives. All the work and effort applied in this life will be directly beneficial in this life\nand in future lives should one not attain Enlightenment in this present life.\n250", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 54, "chapter_title": "Four Things Wished for, Desired, Agreeable, and", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 244, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "35769684-bce1-476d-9da8-c06647b431f1", "parent_id": "book-vol12:ch54:commentary:4", "content_type": "commentary", "text": "The Five Hindrances are Eliminated with The Seven Factors of Enlightenment\nMonks, these five hindrances are makers of blindness, causing lack of vision, causing\nlack of knowledge, detrimental to wisdom, leading to discontentedness, leading away\nfrom Enlightenment.\nWhat five?\nThe hindrance of sensual desire is a maker of blindness …\nThe hindrance of ill will …\nThe hindrance of complacency …\nThe hindrance of restlessness and worry …\nThe hindrance of doubt is a maker of blindness … leading away from Enlightenment.\nThese five hindrances are makers of blindness, causing lack of vision, causing lack of\nknowledge, detrimental to wisdom, leading to discontentedness, leading away from\nEnlightenment.\nThese Seven Factors of Enlightenment, Monks, are makers of vision, makers of\nknowledge, promoting the growth of wisdom, free from discontentedness, leading\ntowards Enlightenment.\nWhat seven?\nThe Enlightenment factor of mindfulness is a maker of vision …\nThe Enlightenment factor of investigation is a maker of vision …\nThe Enlightenment factor of energy is a maker of vision …\nThe Enlightenment factor of joy is a maker of vision …\nThe Enlightenment factor of tranquility is a maker of vision …\nThe Enlightenment factor of concentration is a maker of vision …\nThe Enlightenment factor of equanimity is a maker of vision … leading towards\nEnlightenment.\nThese Seven Factors of Enlightenment are makers of vision, makers of knowledge,\npromoting the growth of wisdom, free from discontentedness, leading towards\nEnlightenment.\n(Reference: SN 46.40)\n251", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 54, "chapter_title": "Four Things Wished for, Desired, Agreeable, and", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 244, "page_end": 251, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a48e732c-8582-4502-9d29-9f0123295059", "parent_id": "book-vol12:ch55:commentary:0", "content_type": "commentary", "text": "Chapter 55\nReappearance in Accordance with\nOne’s Objectives\nMonks, I shall teach you reappearance in accordance with one’s objectives.\nListen and attend closely to what I shall say.\nHere, Monks, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He thinks: ‘Oh, that on the dissolution of the body, after\ndeath, I might reappear in the company of well‑to‑do Nobles!’ … ‘Oh, that on\nthe dissolution of the body, after death, I might reappear in the company of\nwell‑to‑do Brāhmins!’… ‘Oh, that on the dissolution of the body, after death, I\nmight reappear in the company of well‑to‑do Householders’! He fixes his\nmind on that, determined upon it, develops it. These objectives and this\nresiding of his, thus developed and cultivated, lead to his reappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He hears that the gods of the heaven of The Four\nGreat Kings are long‑lived, beautiful, and enjoy great happiness. He thinks:\n‘Oh, that on the dissolution of the body, after death, I might reappear in the\ncompany of the gods of the heaven of The Four Great Kings!’ He fixes his\nmind on that, determined upon it, develops it. These objectives and this\nresiding of his, thus developed and cultivated, lead to his reappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He hears that the gods of the heaven of the\nThirty‑three … the Yāma gods … the gods of the Tusita heaven … the gods\nwho excite in creating … the gods who wield power over others’ creations are\nlong‑lived, beautiful, and enjoy great happiness. He thinks: ‘Oh, that on the\ndissolution of the body, after death, I might reappear in the company of the\ngods who wield power over others’ creations!’ He fixes his mind on that,\ndetermined upon it, develops it. These objectives and this residing of his, thus\ndeveloped and cultivated, lead to his reappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\n252", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 55, "chapter_title": "Reappearance in Accordance with", "sutta_refs": ["MN"], "page": null, "page_start": 252, "page_end": 255, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0a01d43e-d96c-4e38-98f6-8829fc013e5c", "parent_id": "book-vol12:ch55:commentary:1", "content_type": "commentary", "text": "Again, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He hears that the Brahmā of a Thousand is\nlong‑lived, beautiful, and enjoys great happiness. Now the Brahmā of a\nThousand resides determined on permeating a world‑system of a thousand\nworlds, and he resides determined on permeating the beings that have\nreappeared there. Just as a man with good sight might take a gallnut (plant\ngrowth that resembles a nut) in his hand and review it, so the Brahmā of a\nThousand resides determined on permeating a world‑system of a thousand\n[worlds], and he resides determined on permeating the beings that have\nreappeared there. The Monk thinks: ‘Oh, that on the dissolution of the body,\nafter death, I might reappear in the company of the Brahmā of a Thousand!’\nHe fixes his mind on that, determined upon it, develops it. These objectives\nand this residing of his, thus developed and cultivated, lead to his\nreappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He hears that the Brahmā of Two Thousand… the\nBrahmā of Three Thousand … the Brahmā of Four Thousand… the Brahmā\nof Five Thousand is long‑lived, beautiful, and enjoys great happiness. Now the\nBrahmā of Five Thousand resides determined on permeating a world‑system\nof five thousand worlds, and he resides determined on permeating the beings\nthat have reappeared here. Just as a man with good sight might take five\ngallnuts (plant growth that resembles a nut) in his hand and review them, so\nthe Brahmā of Five Thousand resides determined on permeating a\nworld‑system of five thousand worlds, and he resides determined on\npermeating the beings that have reappeared there. The Monk thinks: ‘Oh,\nthat on the dissolution of the body, after death, I might reappear in the\ncompany of the Brahmā of Five Thousand!’ He fixes his mind on that,\ndetermined upon it, develops it. These objectives and this residing of his, thus\ndeveloped and cultivated, lead to his reappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He hears that the Brahmā of Ten Thousand is\nlong‑lived, beautiful, and enjoys great happiness. Now the Brahmā of Ten\nThousand resides determined on permeating a world‑system of ten thousand\nworlds, and he resides determined on permeating the beings that have\nreappeared there. Just as a fine beryl gem (mineral composed of beryllium\naluminium cyclosilicate; a rare stone) of purest water, eight‑faceted, well cut,\nlying on red brocade, glows, radiates, and shines, so the Brahmā of Ten\nThousand resides determined on permeating a world‑system of ten thousand\nworlds, and he resides determined on permeating the beings that have\n253", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 55, "chapter_title": "Reappearance in Accordance with", "sutta_refs": ["MN"], "page": null, "page_start": 252, "page_end": 255, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5657134b-f06e-49d7-b9d3-0e372fbf7a4c", "parent_id": "book-vol12:ch55:commentary:2", "content_type": "commentary", "text": "reappeared there. The Monk thinks: ‘Oh, that on the dissolution of the body,\nafter death, I might reappear in the company of the Brahmā of Ten Thousand!’\nHe fixes his mind on that, determined upon it, develops it. These objectives\nand this residing of his, thus developed and cultivated, lead to his\nreappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He hears that the Brahmā of a Hundred Thousand is\nlong‑lived, beautiful, and enjoys great happiness. Now the Brahmā of a\nHundred Thousand resides determined on permeating a world‑system of a\nhundred thousand worlds, and he resides determined on permeating the\nbeings that have reappeared there. Just as an ornament of finest gold, very\nskillfully created in the furnace by a clever goldsmith, lying on red brocade,\nglows, radiates, and shines, so the Brahmā of a Hundred Thousand resides\ndetermined on permeating a world‑system of a hundred thousand worlds,\nand he resides determined on permeating the beings that have reappeared\nthere. The Monk thinks: ‘Oh, that on the dissolution of the body, after death, I\nmight reappear in the company of the Brahmā of a Hundred Thousand!’ He\nfixes his mind on that, determined upon it, develops it. These objectives and\nthis residing of his, thus developed and cultivated, lead to his reappearance\nthere.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He hears that the gods of Radiance … the gods of\nLimited Radiance … the gods of Immeasurable Radiance … the gods of\nStreaming Radiance … the gods of Glory… the gods of Limited Glory … the\ngods of Immeasurable Glory… the gods of Refulgent Glory… the gods of Great\nFruit… the Aviha gods… the Atappa gods… the Sudassa gods … the Sudassī\ngods… the Akaniṭṭha gods are long‑lived, beautiful, and enjoy great\nhappiness. He thinks: ‘Oh, that on the dissolution of the body, after death, I\nmight reappear in the company of the Akaniṭṭha gods!’ He fixes his mind on\nthat, determined upon it, develops it. These objectives and this residing of\nhis, thus developed and cultivated, lead to his reappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He hears that the gods of the base of infinite space\n… the gods of the base of infinite consciousness … the gods of the base of\nnothingness … the gods of the base of neither perception‑nor‑non‑perception\nare long‑lived, long‑enduring, and enjoy great happiness. He thinks: ‘Oh, that\n254", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 55, "chapter_title": "Reappearance in Accordance with", "sutta_refs": ["MN"], "page": null, "page_start": 252, "page_end": 255, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f0ddcbaf-d60e-4d2c-ad0e-38e7e9aac79f", "parent_id": "book-vol12:ch55:commentary:3", "content_type": "commentary", "text": "on the dissolution of the body, after death, I might reappear in the company\nof the gods of the base of neither perception‑nor‑non‑perception!’ He fixes his\nmind on that, determined upon it, develops it. These objectives and this\nresiding of his, thus developed and cultivated, lead to his reappearance there.\nThis, Monks, is the path, the way that leads to reappearance there.\nAgain, a Monk possesses confidence, virtue (moral conduct), learning,\ngenerosity, and wisdom. He thinks: ‘Oh, that by realizing for myself with\ndirect knowledge (experience), I might here and now enter upon and reside in\nthe liberation of mind and liberation by wisdom that are taintless with the\ndestruction of the taints!’ And by realizing for himself with direct knowledge\n(experience), he here and now enters upon and resides in the liberation of\nmind and liberation by wisdom that are taintless with the destruction of the\ntaints.\nMonks, this Monk does not reappear anywhere at all.\n(Reference: MN 120)\nIn this Teaching from Gotama Buddha, he shares how a human being can develop certain\nqualities of mind, and in doing so, will lead to rebirth in an improved designation.\nAgain, it is important to keep in mind that the goal of these Teachings and The Path to\nEnlightenment is to attain Enlightenment so that there isn’t rebirth. Likewise, the way\nleading to rebirth in an improved destination is the same path that leads to Enlightenment.\nThe qualities of mind that The Buddha highlights is confidence, virtue (moral conduct),\nlearning, generosity, and wisdom.\nFor a Practitioner to experience an improved designation upon rebirth, The Buddha\ndescribes these qualities of mind as important to accomplishing the objective.\nLastly, The Buddha describes that a Practitioner who possesses confidence, virtue (moral\nconduct), learning, generosity, and wisdom, but sets their objective towards the\nattainment of Enlightenment, does not reappear anywhere at all. In other words, a being\nwho attains Enlightenment is not reborn.\nThis is the ultimate goal of The Path to Enlightenment, to eliminate discontentedness and\nescape The Cycle of Rebirth.\n255", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 55, "chapter_title": "Reappearance in Accordance with", "sutta_refs": ["MN"], "page": null, "page_start": 252, "page_end": 255, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "581449bb-d095-4846-a8a1-975d21c1b66c", "parent_id": "book-vol12:ch56:commentary", "content_type": "commentary", "text": "Chapter 56\nWho Does Sakka Worship?\nThen, Monks, Sakka, Ruler of the Heavenly Beings, descending from the\nVejayanta Palace, raised his joined hands in respectful salutation, and\nworshipped the different quarters. Then Mātali the charioteer addressed\nSakka in verse:\nThese all humbly worship you\nThose versed in the Triple Veda,\nAll the Khattiyas reigning on earth,\nThe Four Great Kings and the glorious Thirty\nSo who, O Sakka, is that spirit\nTo whom you bow in worship?\n(Sakka)\nThese all humbly worship me\nThose versed in the Triple Veda,\nAll the Khattiyas reigning on earth,\nThe Four Great Kings and the glorious Thirty\nBut I worship those endowed with virtue,\nThose long trained in concentration,\nThose who have properly gone forth\nWith the holy life their destination.\nI worship as well, O Mātali,\nThose Household Practitioners making merit,\nThe Household Practitioners possessed of virtue\nWho righteously maintain a wife.\n(Mātali)\nThose whom you worship, my Ruler Sakka,\nAre indeed the best in the world.\nI too will worship them\nThose whom you worship, Sakka.\n(The Perfectly Enlightened One)\nHaving given this explanation,\nHaving worshipped the different quarters,\nThe heavenly being - King Maghavā, Sujā’s husband,\nThe chief, climbed into his chariot.\n256\n\n(Reference: SN 11.18)\nIn this Teaching from Gotama Buddha, he shares that Sakka, Ruler of the Heavenly\nBeings, worships Household Practitioners who make merit, are practicing virtuous moral\nconduct, and maintain a life partner with loyalty.\nThen, Mātali, a driver for a chariot says that they “are indeed the best in the world” and\nthat he “too will worship” Household Practitioners meeting those same qualities of\nmaking merit, practicing virtuous moral conduct, and maintaining a life partner with\nloyalty.\n257", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 56, "chapter_title": "Who Does Sakka Worship?", "sutta_refs": ["SN"], "page": null, "page_start": 256, "page_end": 257, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6561aebe-9b14-41cd-a3fd-9aab05d89c55", "parent_id": "book-vol12:ch57:scripture", "content_type": "scripture", "text": "Chapter 57\nTruly Favorable and Optimistic\nMonks, those beings who engage in wholesome conduct by body, speech,\nand mind in the morning have a good morning.\nThose beings who engage in wholesome conduct by body, speech, and\nmind in the afternoon have a good afternoon.\nAnd those beings who engage in wholesome conduct by body, speech, and\nmind in the evening have a good evening.\nTruly favorable and optimistic, a peaceful daybreak and a joyful rising, a\nprecious moment and a cheerful hour will come for those who offer alms (a\ndonation) to those leading the spiritual life.\n(Reference: AN 3.155)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "Truly Favorable and Optimistic", "sutta_refs": ["AN"], "page": null, "page_start": 258, "page_end": 259, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4359eb9b-bda4-4b23-81a4-d964ac734974", "parent_id": "book-vol12:ch57:commentary", "content_type": "commentary", "text": "258\n\nIn this Teaching from Gotama Buddha, he shares how individuals who practice\nwholesome moral conduct in the morning, afternoon, and evening by body, speech, and\nmind, will have a good morning, afternoon, and evening.\nIf one understands and practices wholesome moral conduct and understands The Natural\nLaw of Kamma, all worries and fears can be eliminated.\nBy knowing that you are not causing any harm to any being through your moral conduct\nof body, speech, and mind, then there is no harm that will come to you.\nThrough learning, reflecting, and practicing these Teachings described in detailed as part\nof The Eight Fold Path and all the other Teachings that connect into The Eight Fold Path,\na Practitioner will gradually improve the condition of the mind and their life. As a\nPractitioner chooses to no longer cause harm in the world through one’s body, speech,\nand mental conduct, then as the harm one causes diminishes, so will the harm coming\nback to them. Eventually, as one extinguishes all craving, anger, and ignorance\n(unknowing of true reality), no longer making decisions through a polluted mind with The\nTen Fetters, then one’s mind and life is completely and entirely peaceful.\nTo accomplish this goal, a Practitioner needs to take it one day at a time and one moment\nat a time - as detailed in this Teaching.\nIf one practices wholesome moral conduct in the morning by body, speech, and mind,\nthey will have a good morning.\nIf one practices wholesome moral conduct in the afternoon by body, speech, and mind,\nthey will have a good afternoon.\nIf one practices wholesome moral conduct in the evening by body, speech, and mind,\nthey will have a good evening.\nBody = Right Action\nSpeech = Right Speech\nMind = Right Intention\nChoosing to take your life one moment at a time through focusing on what needs to be\naccomplish right now in the present moment, will lead to wholesome results. Rather than,\nfocusing on what the mind “wants” from the past that no longer exists or focusing on\nwhat the mind “wants” in the future, instead, just focus on right now - the present\nmoment.\n259", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "Truly Favorable and Optimistic", "sutta_refs": ["AN"], "page": null, "page_start": 258, "page_end": 259, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "995a0def-0c6a-4dfc-b010-9470041ccf43", "parent_id": "book-vol12:ch58:commentary:0", "content_type": "commentary", "text": "Chapter 58\nRight and Wrong Refuge\nThey go to many a refuge, to mountains and forests, to parks and tree\nshrines: people threatened with danger.\nThat’s not the secure refuge,\nNot the supreme refuge,\nThat’s not the refuge, having gone to which,\nYou gain release from all discontentedness and stress.\nBut when, having gone to The Buddha, The Teachings, and The Community\nfor refuge, you see with right wisdom The Four Noble Truths — stress, the\ncause of stress, the transcending of stress, and The Noble Eight Fold Path,\nthe way to the stilling of stress:\nThat’s the secure refuge, that,\nThe supreme refuge,\nThat is the refuge, having gone to which,\nYou gain release from all discontentedness and stress.\n(Reference: DHP 188-192)\nRefuge: Shelter or protection from danger or distress. A place that provides shelter or\nprotection. Something to which one can receive help in difficulty.\nBuddha: A being who has attained Enlightenment on their own without the assistance of\nTeachers to independently discover Teachings that leads to their own Enlightenment, with\nthe ability to share their independently discovered Teachings that leads others to\nEnlightenment. The last Buddha currently known to the world existed 2,500 years ago,\nwho I refer to as Master Teacher Gotama Buddha or Gotama Buddha. (You will see other\nways people refer to him.)\nTeachings: The Teachings of Gotama Buddha based on The Natural Laws of Existence\nthat lead to awakening of the mind, to Enlightenment.\nCommunity: The entire community of Practitioners to include Ordained Practitioners and\nanyone who has attained one (1) of The Four Stages of Enlightenment, this includes\nHousehold Practitioners. These are the Teachers who can guide others to attain\nEnlightenment through The Teachings of Gotama Buddha.\n260", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 58, "chapter_title": "Right and Wrong Refuge", "sutta_refs": [], "page": null, "page_start": 260, "page_end": 261, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d9e1cac0-7ebf-4012-96ab-b955827c4619", "parent_id": "book-vol12:ch58:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that when the mind experiences fear\nfrom danger people retreat “to mountains and forests, to parks and tree shrines”.\nHowever, the real danger that beings are experiencing is that of discontentedness and\nThe Cycle of Rebirth caused by their own lack of wisdom, moral conduct, and mental\ndiscipline.\nThe mountains, forests, parks, nor tree shrines will protect the mind from\ndiscontentedness and The Cycle of Rebirth. But instead, it is a Practitioner who seeks\nprotection with confidence in The Buddha, The Teachings, and The Community. As a\nbeing who seeks refuge or protection through having confidence in The Buddha, access\nto his Teachings, and being a member of The Community, then, one can learn, reflect, and\npractice The Teachings to liberate the mind from the true danger - discontentedness and\nThe Cycle of Rebirth.\nIt is important to understand that Gotama Buddha never used guilt, shame, or fear to\nmotivate or encourage people to learn his Teachings. Instead, his Teachings are to guide\nbeings to the elimination of such discontent feelings as guilt, shame, and fear. Gotama\nBuddha’s Teachings are to eliminate these discontent feelings and others, so he would\nnot see the use of guilt, shame, and fear as beneficial to eliminate guilt, shame, and fear.\nSo, Gotama Buddha is using the term “danger” because it is a feeling that the\nunEnlightened mind is familiar with and can relate to. He is redirecting one’s mind to\nunderstand the true dangers in the world which may not be easily observed through less\nilluminating language.\nHe then goes on to explain that this protection of the mind, this refuge, starts with The\nFour Noble Truths leading to The Eight Fold Path. It is these two Teachings that are the\nmost fundamental and core Teachings that comprise what is needed for a Practitioner to\ndeeply understand and practice to train the mind towards the attainment of\nEnlightenment.\nIt is through experiencing Enlightenment that one “transcends stress”, “stills stress”, The\nFour Noble Truths and The Eight Fold Path are the “supreme refuge” (protection) which\nwill gain “release from all discontentedness and stress” it is not the mountains, forests,\nparks and tree shrines as through seeking protection there, the mind is still fearful.\nIt is only through the elimination of fear that one experiences a true refuge or true\nprotection, not hiding from that which the mind fears. Avoiding and hiding from that which\nthe mind fears only allows the mind to hold on to the fear continuing to experience the\nsame fear over and over through countless cycles.\nBut, through training the mind to release the fear by the elimination of craving, anger, and\nignorance (unknowing of true reality) the mind will then reside in the secure and\npermanent refuge or protection of The Buddha, The Teachings, and The Community.\n261", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 58, "chapter_title": "Right and Wrong Refuge", "sutta_refs": [], "page": null, "page_start": 260, "page_end": 261, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d2539e3d-c232-4793-925f-5f77590c83c9", "parent_id": "book-vol12:ch59:commentary:0", "content_type": "commentary", "text": "Chapter 59\nThe Paccorohanī Festival in the\nNoble One’s Discipline\n(First Discourse)\nNow on that occasion, on the Uposatha Day, the Brāhmin Jānussonī stood to\none side not far from The Perfectly Enlightened One, with his head washed,\nwearing a new pair of linen clothes, holding a handful of wet kusa grass. The\nPerfectly Enlightened One saw him standing there and said to him:\nWhy is it, Brāhmin, that on the Uposatha Day you stand to one side with your\nhead washed, wearing a new pair of linen clothes, holding a handful of wet\nkusa grass? What is happening today with the Brāhmin clan?\n‘Today, Master Gotama, is the Brāhmin clan’s paccorohanī festival.’\nBut how, Brāhmin, do the Brāhmins observe the paccorohanī festival?\n‘Here, Master Gotama, on the Uposatha Day, the Brāhmins wash their heads\nand put on a pair of new linen clothes. They then smear the ground with wet\ncow dung, cover this with green kusa grass, and lie down between the\nboundary and the fire house. In the course of the night, they get up three\ntimes, and with respectful salutation pay homage (respect) to the fire: We\ndescend in honor of the respected one. We descend in honor of the\nrespected one. They offer abundant ghee, oil, and butter to the fire. When the\nnight has passed, they offer excellent food of various kinds to Brāhmins. It is\nin this way, Master Gotama, that the Brāhmins observe the paccorohanī\nfestival.’\nThe paccorohanī festival in the Noble One’s discipline, Brāhmin, is quite\ndifferent from the paccorohanī festival of the Brāhmins.\n‘But how, Master Gotama, is the paccorohanī festival observed in the Noble\nOne’s discipline? It would be good if Master Gotama would teach me The\nTeachings by explaining how the paccorohanī festival is observed in the\nNoble One’s discipline.’\nWell then, Brāhmin, listen and attend closely. I will speak.\n262", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 59, "chapter_title": "The Paccorohanī Festival in the", "sutta_refs": ["AN"], "page": null, "page_start": 262, "page_end": 265, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c0200684-9144-4c4d-8340-aba8fa2b720d", "parent_id": "book-vol12:ch59:commentary:1", "content_type": "commentary", "text": "(1) Here, Brāhmin, the Noble Disciple reflects thus: The result of the\ndestruction of life is unwholesome both in this present life and in future lives.\nHaving reflected thus, he abandons the destruction of life; he descends\nfrom the destruction of life.\n(2) Here, Brāhmin, the Noble Disciple reflects thus: The result of taking what\nis not given is unwholesome both in this present life and in future lives.\nHaving reflected thus, he abandons taking what is not given; he descends\nfrom taking what is not given.\n(3) Here, Brāhmin, the Noble Disciple reflects thus: The result of sexual\nmisconduct is unwholesome both in this present life and in future lives.\nHaving reflected thus, he abandons sexual misconduct: he descends from\nsexual misconduct.\n(4) Here, Brāhmin, the Noble Disciple reflects thus: The result of false speech\nis unwholesome both in this present life and in future lives. Having reflected\nthus, he abandons false speech; he descends from false speech.\n(5) Here, Brāhmin, the Noble Disciple reflects thus: The result of\nargumentative speech is unwholesome both in this present life and in future\nlives. Having reflected thus, he abandons argumentative speech; he\ndescends from argumentative speech.\n(6) Here, Brāhmin, the Noble Disciple reflects thus: The result of harsh\nspeech is unwholesome both in this present life and in future lives. Having\nreflected thus, he abandons harsh speech; he descends from harsh\nspeech.\n(7) Here, Brāhmin, the Noble Disciple reflects thus: The result of idle chatter\nis unwholesome both in this present life and in future lives. Having reflected\nthus, he abandons idle chatter; he descends from idle chatter.\n(8) Here, Brāhmin, the Noble Disciple reflects thus: The result of craving is\nunwholesome both in this present life and in future lives. Having reflected\nthus he abandons craving; he descends from craving.\n(9) Here, Brāhmin, the Noble Disciple reflects thus: The result of anger is\nunwholesome both in this present life and in future lives. Having reflected\nthus, he abandons anger; he descends from anger.\n(10) Here, Brāhmin, the Noble Disciple reflects thus: The result of ignorance\n(unknowing of true reality) is unwholesome both in this present life and in\nfuture lives. Having reflected thus, he abandons ignorance; he descends\nfrom ignorance.\n263", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 59, "chapter_title": "The Paccorohanī Festival in the", "sutta_refs": ["AN"], "page": null, "page_start": 262, "page_end": 265, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e6f908d6-15fb-4c72-9051-c408b1b2aeb5", "parent_id": "book-vol12:ch59:commentary:2", "content_type": "commentary", "text": "It is in this way, Brāhmin, that the paccorohanī festival is observed in the\nNoble One’s discipline.\n‘The paccorohanī festival in the Noble One’s discipline, Master Gotama, is\nquite different from the paccorohanī festival of the Brāhmins. And the\npaccorohanī festival of the Brāhmins is not worth a sixteenth part of the\npaccorohanī festival in the Noble One’s discipline.\nExcellent, Master Gotama! Excellent, Master Gotama!\nMaster Gotama has made The Teachings clear in many ways, as though he\nwere turning upright what had been overthrown, revealing what was hidden,\nshowing the way to one who was lost, or holding up a lamp in the darkness\nso those with good eyesight can see forms. I now go for refuge to Master\nGotama, to The Teachings, and to The Community of Monks. Let Master\nGotama consider me a Household Practitioner who from today has gone for\nrefuge for life.’\n(Reference: AN 10.119)\nIn this Teaching from Gotama Buddha, he shares the way of practice that he suggests on\nthe Uposatha Day with a Brāhmin.\nThe Uposatha is an observance where one might choose to pay particularly close\nattention to one’s life practice, ensuring one does not cause any harm through bodily,\nverbal, and mental conduct. Household Practitioners will oftentimes increase their\npractice of The Five Precepts by practicing The Eight Precepts during the Uposatha.\nThe Buddha guided his Students to observe the Uposatha through dedicated practice of\nThe Teachings on The Path to Enlightenment to help invigorate their practice during these\nspecial times of the month dedicated to the cleansing of the defiled/polluted mind.\nObserving the Uposatha was traditionally done for two to six days each lunar month.\nDuring the lifetime of The Buddha, the average person could understand time through the\nlunar calendar as the modern day calendar was not yet invented. People understood time\nbased on the lunar schedule and could observe time by just looking into the sky. Today,\ndepending which community one might live and participate in, there are some\ncommunities who practice this one day a week based on the modern calendar, or they\nmight still follow the lunar calendar to observe the Uposatha.\nThe Uposatha is described by The Buddha based on how it is practiced by his own\nStudents - The Noble Ones or The Noble Disciples.\nAn uninstructed worldling is a person who is not learning, reflecting, and practicing these\nTeachings to train the mind on The Path to Enlightenment.\n264", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 59, "chapter_title": "The Paccorohanī Festival in the", "sutta_refs": ["AN"], "page": null, "page_start": 262, "page_end": 265, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7f6e3108-4089-4bed-b31b-6c57b7ac48c7", "parent_id": "book-vol12:ch59:commentary:3", "content_type": "commentary", "text": "An instructed Noble Disciple is a Practitioner of The Buddha’s Teachings who is deeply\nlearning, reflecting, and practicing these Teachings.\nItems 1-4 are directly from The Five Precepts.\nDetailed explanation of The Five Precepts is available in this same book series found in\nChapter 7 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nItems 5-7 are a further Teaching on Right Speech.\nDetailed explanation of Right Speech is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nItems 8-10 are to eliminate The Three Poisons, The Three Unwholesome Roots, or\nThe Three Fires - all describing the same unwholesome qualities of mind.\nDetailed explanation of The Three Poisons: Craving, Anger, and Ignorance is available in\nthis same book series found in Chapter 8 of the book “Developing a Life Practice: The\nPath That Leads to Enlightenment” (Volume 1).\nIt is important to understand that The Buddha described observing the Uposatha Day in\nmultiple ways, it was not described only in the way detailed within this Chapter. Instead,\neach additional Teaching is shared in layers, providing further content to deepen one’s\nunderstanding of his Teachings and how to practice them successfully.\nDetailed explanation of The Great Fruit and Benefits of the Noble Ones’ Uposatha\nObservance is available in this same book series found in Chapter 74 of the book\n“Realms of Existence” (Volume 11).\n265", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 59, "chapter_title": "The Paccorohanī Festival in the", "sutta_refs": ["AN"], "page": null, "page_start": 262, "page_end": 265, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d9fe71bf-4727-42a9-909c-1523bd8aeb09", "parent_id": "book-vol12:ch60:commentary:0", "content_type": "commentary", "text": "Chapter 60\nThe Paccorohanī Festival in the\nNoble One’s Discipline\n(Second Discourse)\nNow on that occasion, on the Uposatha Day, the Brāhmin Jānussonī stood to\none side not far from The Perfectly Enlightened One, with his head washed,\nwearing a new pair of linen clothes, holding a handful of wet kusa grass. The\nPerfectly Enlightened One saw him standing there and said to him:\nWhy is it, Brāhmin, that on the Uposatha Day you stand to one side with your\nhead washed, wearing a new pair of linen clothes, holding a handful of wet\nkusa grass? What is happening today with the Brāhmin clan?\n‘Today, Master Gotama, is the Brāhmin clan’s paccorohanī festival.’\nBut how do the Brāhmins observe the paccorohanī festival?\n‘Here, Master Gotama, on the Uposatha Day, the Brāhmins wash their heads\nand put on a pair of new linen clothes. They then smear the ground with wet\ncow dung, cover this with green kusa grass, and lie down between the\nboundary and the fire house. In the course of the night, they get up three\ntimes, and with respectful salutation pay homage (respect) to the fire: We\ndescend in honor of the respected one. We descend in honor of the\nrespected one. They offer abundant ghee, oil, and butter to the fire. When the\nnight has passed, they offer excellent food of various kinds to Brāhmins. It is\nin this way, Master Gotama, that the Brāhmins observe the paccorohanī\nfestival.’\nThe paccorohanī festival in the Noble One’s discipline, Brāhmin, is quite\ndifferent from the paccorohaņī festival of the Brāhmins.\n‘But how, Master Gotama, is the paccorohanī festival observed in the Noble\nOne’s discipline? It would be good if Master Gotama would teach me The\nTeachings by explaining how the paccorohanī festival is observed in the\nNoble One’s discipline.’\nWell then, Brāhmin, listen and attend closely. I will speak.\n266", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 60, "chapter_title": "The Paccorohanī Festival in the", "sutta_refs": ["AN"], "page": null, "page_start": 266, "page_end": 269, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "daff32a3-fbd1-43e0-be1e-ce19149f1574", "parent_id": "book-vol12:ch60:commentary:1", "content_type": "commentary", "text": "(1) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong view\nis unwholesome both in this present life and in future lives. Having reflected\nthus, he abandons wrong view; he descends from wrong view.\n(2) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong\nintention is unwholesome both in this present life and in future lives. Having\nreflected thus, he abandons wrong intention; he descends from wrong\nintention.\n(3) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong\nspeech is unwholesome both in this present life and in future lives. Having\nreflected thus, he abandons wrong speech; he descends from wrong\nspeech.\n(4) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong action\nis unwholesome both in this present life and in future lives. Having reflected\nthus, he abandons wrong action; he descends from wrong action.\n(5) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong\nlivelihood is unwholesome both in this present life and in future lives. Having\nreflected thus, he abandons wrong livelihood; he descends from wrong\nlivelihood.\n(6) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong effort\nis unwholesome both in this present life and in future lives. Having reflected\nthus, he abandons wrong effort; he descends from wrong effort.\n(7) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong\nmindfulness is unwholesome both in this present life and in future lives.\nHaving reflected thus, he abandons wrong mindfulness; he descends from\nwrong mindfulness.\n(8) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong\nconcentration is unwholesome both in this present life and in future lives.\nHaving reflected thus, he abandons wrong concentration; he descends from\nwrong concentration.\n(9) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong\nwisdom is unwholesome both in this present life and in future lives. Having\nreflected thus, he abandons wrong wisdom; he descends from wrong\nwisdom.\n(10) Here, Brāhmin, the Noble Disciple reflects thus: The result of wrong\nliberation is unwholesome both in this present life and in future lives. Having\n267", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 60, "chapter_title": "The Paccorohanī Festival in the", "sutta_refs": ["AN"], "page": null, "page_start": 266, "page_end": 269, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b6acef33-3850-422f-a4d6-83a93f51cc96", "parent_id": "book-vol12:ch60:commentary:2", "content_type": "commentary", "text": "reflected thus, he abandons wrong liberation; he descends from wrong\nliberation.\nIt is in this way, Brāhmin, that the paccorohanī festival is observed in the\nNoble One’s discipline.\n‘The paccorohanī festival in the Noble One’s discipline, Master Gotama, is\nquite different from the paccorohanī festival of the Brāhmins. And the\npaccorohanī festival of the Brāhmins is not worth a sixteenth part of the\npaccorohanī festival in the Noble One’s discipline.\nExcellent, Master Gotama! Excellent, Master Gotama!\nMaster Gotama has made The Teachings clear in many ways, as though he\nwere turning upright what had been overthrown, revealing what was hidden,\nshowing the way to one who was lost, or holding up a lamp in the darkness\nso those with good eyesight can see forms. I now go for refuge to Master\nGotama, to The Teachings, and to The Community of Monks. Let Master\nGotama consider me a Household Practitioner who from today has gone for\nrefuge for life.’\n(Reference: AN 10.167)\n268", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 60, "chapter_title": "The Paccorohanī Festival in the", "sutta_refs": ["AN"], "page": null, "page_start": 266, "page_end": 269, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dd9c022c-d56b-445e-a6d2-2cc7c87a9a42", "parent_id": "book-vol12:ch60:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the way of practice that he suggests on\nthe Uposatha Day with a Brāhmin.\nThe Uposatha is an observance where one might choose to pay particularly close\nattention to one’s life practice, ensuring one does not cause any harm through bodily,\nverbal, and mental conduct. Household Practitioners will oftentimes increase their\npractice of The Five Precepts by practicing The Eight Precepts during the Uposatha.\nThe Buddha guided his Students to observe the Uposatha through dedicated practice of\nThe Teachings on The Path to Enlightenment to help invigorate their practice during these\nspecial times of the month dedicated to the cleansing of the defiled/polluted mind.\nObserving the Uposatha was traditionally done for two to six days each lunar month.\nDuring the lifetime of The Buddha, the average person could understand time through the\nlunar calendar as the modern day calendar was not yet invented. People understood time\nbased on the lunar schedule and could observe time by just looking into the sky. Today,\ndepending which community one might live and participate in, there are some\ncommunities who practice this one day a week based on the modern calendar, or they\nmight still follow the lunar calendar to observe the Uposatha.\nThe Uposatha is described by The Buddha based on how it is practiced by his own\nStudents - The Noble Ones or The Noble Disciples.\nAn uninstructed worldling is a person who is not learning, reflecting, and practicing these\nTeachings to train the mind on The Path to Enlightenment.\nAn instructed Noble Disciple is a Practitioner of The Buddha’s Teachings who is deeply\nlearning, reflecting, and practicing these Teachings.\nItems 1-10 are directly from The Ten Fold Path.\nDetailed explanation of The Ten Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nIt is important to understand that The Buddha described observing the Uposatha Day in\nmultiple ways, it was not described only in the way detailed within this Chapter. Instead,\neach additional Teaching is shared in layers, providing further content to deepen one’s\nunderstanding of his Teachings and how to practice them successfully.\nDetailed explanation of The Great Fruit and Benefits of the Noble Ones’ Uposatha\nObservance is available in this same book series found in Chapter 74 of the book\n“Realms of Existence” (Volume 11).\n269", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 60, "chapter_title": "The Paccorohanī Festival in the", "sutta_refs": ["AN"], "page": null, "page_start": 266, "page_end": 269, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6b1b6145-cd80-4058-ab23-5e573d9cc29b", "parent_id": "book-vol12:ch61:scripture:0", "content_type": "scripture", "text": "Chapter 61\nThe Noble Paccorohanī Festival\n(First Discourse)\nMonks, I will teach you the noble paccorohanī festival.\nListen and attend closely. I will speak.\nAnd what, Monks, is the noble paccorohanī festival?\n(1) Here, the Noble Disciple reflects thus: The result of the destruction of life\nis unwholesome both in this present life and in future lives. Having reflected\nthus, he abandons the destruction of life; he descends from the destruction\nof life.\n(2) Here, the Noble Disciple reflects thus: The result of taking what is not\ngiven is unwholesome both in this present life and in future lives. Having\nreflected thus, he abandons the taking of what is not given; he descends\nfrom the taking of what is not given.\n(3) Here, the Noble Disciple reflects thus: The result of sexual misconduct is\nunwholesome both in this present life and in future lives. Having reflected\nthus, he abandons sexual misconduct; he descends from sexual\nmisconduct.\n(4) Here, the Noble Disciple reflects thus: The result of false speech is\nunwholesome both in this present life and in future lives. Having reflected\nthus, he abandons false speech; he descends from false speech.\n(5) Here, the Noble Disciple reflects thus: The result of argumentative speech\nis unwholesome both in this present life and in future lives. Having reflected\nthus, he abandons argumentative speech; he descends from argumentative\nspeech.\n(6) Here, the Noble Disciple reflects thus: The result of harsh speech is\nunwholesome both in this present life and in future lives. Having reflected\nthus, he abandons harsh speech; he descends from harsh speech.\n(7) Here, the Noble Disciple reflects thus: The result of idle chatter is\nunwholesome both in this present life and in future lives. Having reflected\nthus, he abandons idle chatter; he descends from idle chatter.\n270", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 61, "chapter_title": "The Noble Paccorohanī Festival", "sutta_refs": ["AN"], "page": null, "page_start": 270, "page_end": 272, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2763386d-9f45-43a3-8b10-f6068eb205cf", "parent_id": "book-vol12:ch61:scripture:1", "content_type": "scripture", "text": "(8) Here, the Noble Disciple reflects thus: The result of craving is\nunwholesome both in this present life and in future lives. Having reflected\nthus, he abandons craving; he descends from craving.\n(9) Here, the Noble Disciple reflects thus: The result of anger is unwholesome\nboth in this present life and in future lives. Having reflected thus, he\nabandons anger; he descends from anger.\n(10) Here, the Noble Disciple reflects thus: The result of ignorance\n(unknowing of true reality) is unwholesome both in this present life and in\nfuture lives. Having reflected thus, he abandons ignorance; he descends\nfrom ignorance.\nThis is called the noble paccorohanī festival.\n(Reference: AN 10.168)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 61, "chapter_title": "The Noble Paccorohanī Festival", "sutta_refs": ["AN"], "page": null, "page_start": 270, "page_end": 272, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8fbe0e75-fc33-4e5f-be5d-b071b6bf73e5", "parent_id": "book-vol12:ch61:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the way of practice that he suggests on\nthe Uposatha Day with his Students.\nThe Uposatha is an observance where one might choose to pay particularly close\nattention to one’s life practice, ensuring one does not cause any harm through bodily,\nverbal, and mental conduct. Household Practitioners will oftentimes increase their\npractice of The Five Precepts by practicing The Eight Precepts during the Uposatha.\nThe Buddha guided his Students to observe the Uposatha through dedicated practice of\nThe Teachings on The Path to Enlightenment to help invigorate their practice during these\nspecial times of the month dedicated to the cleansing of the defiled/polluted mind.\nObserving the Uposatha was traditionally done for two to six days each lunar month.\nDuring the lifetime of The Buddha, the average person could understand time through the\nlunar calendar as the modern day calendar was not yet invented. People understood time\nbased on the lunar schedule and could observe time by just looking into the sky. Today,\ndepending which community one might live and participate in, there are some\ncommunities who practice this one day a week based on the modern calendar or they\nmight still follow the lunar calendar to observe the Uposatha.\nThe Uposatha is described by The Buddha based on how it is practiced by his own\nStudents - The Noble Ones or The Noble Disciples.\nAn uninstructed worldling is a person who is not learning, reflecting, and practicing these\nTeachings to train the mind on The Path to Enlightenment.\nAn instructed Noble Disciple is a Practitioner of The Buddha’s Teachings who is deeply\nlearning, reflecting, and practicing these Teachings.\n271", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 61, "chapter_title": "The Noble Paccorohanī Festival", "sutta_refs": ["AN"], "page": null, "page_start": 270, "page_end": 272, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "edf1558f-1df9-4e66-9652-43227cab157e", "parent_id": "book-vol12:ch61:commentary:1", "content_type": "commentary", "text": "Items 1-4 are directly from The Five Precepts.\nDetailed explanation of The Five Precepts is available in this same book series found in\nChapter 7 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nItems 5-7 are a further Teaching on Right Speech.\nDetailed explanation of Right Speech is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nItems 8-10 are to eliminate The Three Poisons, The Three Unwholesome Roots, or\nThe Three Fires - all describing the same unwholesome qualities of mind.\nDetailed explanation of The Three Poisons: Craving, Anger, and Ignorance is available in\nthis same book series found in Chapter 8 of the book “Developing a Life Practice: The\nPath That Leads to Enlightenment” (Volume 1).\nIt is important to understand that The Buddha described observing the Uposatha Day in\nmultiple ways, it was not described only in the way detailed within this Chapter. Instead,\neach additional Teaching is shared in layers, providing further content to deepen one’s\nunderstanding of his Teachings and how to practice them successfully.\nDetailed explanation of The Great Fruit and Benefits of the Noble Ones’ Uposatha\nObservance is available in this same book series found in Chapter 74 of the book\n“Realms of Existence” (Volume 11).\n272", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 61, "chapter_title": "The Noble Paccorohanī Festival", "sutta_refs": ["AN"], "page": null, "page_start": 270, "page_end": 272, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "248264a7-daa5-4e84-b597-1b33ff327ae7", "parent_id": "book-vol12:ch62:scripture", "content_type": "scripture", "text": "Chapter 62\nThe Noble Paccorohanī Festival\n(Second Discourse)\nMonks, I will teach you the noble paccorohanī festival.\nListen and attend closely. I will speak.\nAnd what, Monks, is the noble paccorohanī festival?\n(1) Here, the Noble Disciple reflects thus: The result of wrong view is\nunwholesome both in this present life and in future lives. Having reflected\nthus, he abandons wrong view; he descends from wrong view.\n(2) Here, the Noble Disciple reflects thus: The result of wrong intention is\nunwholesome both in this present life and in future lives. Having reflected\nthus, he abandons wrong intention; he descends from wrong intention.\n(3) Here, the Noble Disciple reflects thus: The result of wrong speech is\nunwholesome both in this present life and in future lives. Having reflected\nthus, he abandons wrong speech; he descends from wrong speech.\n(4) Here, the Noble Disciple reflects thus: The result of wrong action is\nunwholesome both in this present life and in future lives. Having reflected\nthus, he abandons wrong action; he descends from wrong action.\n(5) Here, the Noble Disciple reflects thus: The result of wrong livelihood is\nunwholesome both in this present life and in future lives. Having reflected\nthus, he abandons wrong livelihood; he descends from wrong livelihood.\n(6) Here, the Noble Disciple reflects thus: The result of wrong effort is\nunwholesome both in this present life and in future lives. Having reflected\nthus, he abandons wrong effort; he descends from wrong effort.\n(7) Here, the Noble Disciple reflects thus: The result of wrong mindfulness is\nunwholesome both in this present life and in future lives. Having reflected\nthus, he abandons wrong mindfulness; he descends from wrong\nmindfulness.\n(8) Here, the Noble Disciple reflects thus: The result of wrong concentration\nis unwholesome both in this present life and in future lives. Having reflected\n273\n\nthus, he abandons wrong concentration; he descends from wrong\nconcentration.\n(9) Here, the Noble Disciple reflects thus: The result of wrong wisdom is\nunwholesome both in this present life and in future lives. Having reflected\nthus, he abandons wrong wisdom; he descends from wrong wisdom.\n(10) Here, the Noble Disciple reflects thus: The result of wrong liberation is\nunwholesome both in this present life and in future lives. Having reflected\nthus, he abandons wrong liberation; he descends from wrong liberation.\nThis is called the noble paccorohanī festival.\n(Reference: AN 10.168)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 62, "chapter_title": "The Noble Paccorohanī Festival", "sutta_refs": ["AN"], "page": null, "page_start": 273, "page_end": 275, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6d02fb07-4803-4194-8015-e1cb2fdb737d", "parent_id": "book-vol12:ch62:commentary", "content_type": "commentary", "text": "274\n\nIn this Teaching from Gotama Buddha, he shares the way of practice that he suggests on\nthe Uposatha Day with his Students.\nThe Uposatha is an observance where one might choose to pay particularly close\nattention to one’s life practice, ensuring one does not cause any harm through bodily,\nverbal, and mental conduct. Household Practitioners will oftentimes increase their\npractice of The Five Precepts by practicing The Eight Precepts during the Uposatha.\nThe Buddha guided his Students to observe the Uposatha through dedicated practice of\nThe Teachings on The Path to Enlightenment to help invigorate their practice during these\nspecial times of the month dedicated to the cleansing of the defiled/polluted mind.\nObserving the Uposatha was traditionally done for two to six days each lunar month.\nDuring the lifetime of The Buddha, the average person could understand time through the\nlunar calendar as the modern day calendar was not yet invented. People understood time\nbased on the lunar schedule and could observe time by just looking into the sky. Today,\ndepending which community one might live and participate in, there are some\ncommunities who practice this one day a week based on the modern calendar or they\nmight still follow the lunar calendar to observe the Uposatha.\nThe Uposatha is described by The Buddha based on how it is practiced by his own\nStudents - The Noble Ones or The Noble Disciples.\nAn uninstructed worldling is a person who is not learning, reflecting, and practicing these\nTeachings to train the mind on The Path to Enlightenment.\nAn instructed Noble Disciple is a Practitioner of The Buddha’s Teachings who is deeply\nlearning, reflecting, and practicing these Teachings.\nItems 1-10 are directly from The Ten Fold Path.\nDetailed explanation of The Ten Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nIt is important to understand that The Buddha described observing the Uposatha Day in\nmultiple ways, it was not described only in the way detailed within this Chapter. Instead,\neach additional Teaching is shared in layers, providing further content to deepen one’s\nunderstanding of his Teachings and how to practice them successfully.\nDetailed explanation of The Great Fruit and Benefits of the Noble Ones’ Uposatha\nObservance is available in this same book series found in Chapter 74 of the book\n“Realms of Existence” (Volume 11).\n275", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 62, "chapter_title": "The Noble Paccorohanī Festival", "sutta_refs": ["AN"], "page": null, "page_start": 273, "page_end": 275, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "902e63fb-a33c-4dd3-823f-a5c07e118ca4", "parent_id": "book-vol12:ch63:scripture:0", "content_type": "scripture", "text": "Chapter 63\nResponsibilities of a Teacher\nMonks, when a cattle worker possesses eleven factors, he is capable of\nkeeping and caring for a herd of cattle.\nWhat eleven?\nHere a cattle worker has wisdom of form, he is skilled in characteristics, he\nremoves flies’ eggs, he dresses wounds, he smokes out the sheds, he\nknows the watering place, he knows what it is to have drunk, he knows the\nroad, he is skilled in pastures, he does not milk dry, and he shows extra\nveneration to those bulls who are fathers and leaders of the herd.\nWhen a cattle worker possesses these eleven factors, he is capable of\nkeeping and caring for a herd of cattle.\nSo too, Monks, when a Monk possesses these eleven qualities, he is\ncapable of growth, increase, and maturity in The Teachings and Discipline.\nWhat eleven?\nHere a Monk has wisdom of form, he is skilled in characteristics, he removes\nflies’ eggs, he dresses wounds, he smokes out the sheds, he knows the\nwatering place, he knows what it is to have drunk, he knows the road, he is\nskilled in pastures, he does not milk dry, and he shows extra veneration to\nthose elder Monks of long-standing who have long gone forth, the fathers\nand leaders of The Community.\nAnd how is a Monk skilled in characteristics?\nHere, a Monk understands as it really is thus: ‘An unwise person is\ncharacterized by his actions; a wise person is characterized by his actions.’\nIt is in this way that a Monk is skilled in characteristics.\nAnd how does a Monk smoke out the sheds?\nHere, a Monk teaches The Teachings to others in detail as he has heard it\nand learned it.\nIt is in this way that a Monk smokes out the sheds.\n276", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 63, "chapter_title": "Responsibilities of a Teacher", "sutta_refs": ["AN"], "page": null, "page_start": 276, "page_end": 283, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f66c7fce-ad14-47b7-9562-8dbf25082582", "parent_id": "book-vol12:ch63:scripture:1", "content_type": "scripture", "text": "And how does a Monk know the watering place?\nHere, from time to time a Monk approaches those Monks who are learned,\nheirs to the heritage, experts on The Teachings, experts on the discipline,\nexperts on the outlines, and inquires of them: ‘How is this, Venerable Sir?\nWhat is the meaning of this?’ Those Venerable Ones then disclose to him\nwhat has not been disclosed, clear up what is obscure, and dispel his\nperplexity about numerous perplexing points.\nIt is in this way that a Monk knows the watering place.\nAnd how does a Monk know what it is to have drunk?\nHere, when The Teachings and discipline proclaimed by the Tathāgata is\nbeing taught, a Monk gains inspiration in the meaning, gains inspiration in\nThe Teachings, gains joy connected with The Teachings.\nIt is in this way that a Monk knows what it is to have drunk.\nAnd how does a Monk know the road?\nHere, a Monk understands The Noble Eight Fold Path as it really is.\nIt is in this way that a Monk knows the road.\nAnd how is a Monk skilled in pastures?\nHere, a Monk understands The Four Foundations of Mindfulness as they\nreally are.\nIt is in this way that a Monk is skilled in pastures.\nAnd how does a Monk not milk dry?\nHere, when dedicated Household Practitioners invite a Monk to take robes,\nalmsfood, lodgings, and medicines and provisions for the sick, a Monk is\nmoderate in accepting donations.\nIt is in this way that a Monk does not milk dry.\n277\n\nAnd how does a Monk show extra veneration to those elder Monks of\nlong-standing who have long gone forth, the fathers and leaders of The\nCommunity?\nHere, a Monk maintains bodily, verbal, and mental acts of loving-kindness\nboth openly and privately toward those elder Monks of long-standing who\nhave long gone forth, the fathers and leaders of The Community.\nIt is in this way that a Monk shows extra veneration to those elder Monks of\nlong-standing who have long gone forth, the fathers and leaders of The\nCommunity.\nPossessing these eleven qualities, a Monk is capable of growth, progress,\nand fulfillment in these Teachings and discipline.\n(Here only eight of the eleven factors are shared as these eight apply to ‘Generosity and\nGratitude’. See the included reference for the entire Teaching.)\n(Reference: AN 11.17)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 63, "chapter_title": "Responsibilities of a Teacher", "sutta_refs": ["AN"], "page": null, "page_start": 276, "page_end": 283, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "551f5714-09dc-42fb-872e-d39fdab30f65", "parent_id": "book-vol12:ch63:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares aspects of an Ordained Practitioner’s, or\nTeacher’s, life practice that need to be developed to be able to grow, progress, and fulfill\ntheir role within these Teachings and discipline.\nAnd how is a Monk skilled in characteristics?\nA Practitioner needs to understand what qualities are wholesome and unwholesome so\nthat one can actively apply energy and effort to cultivate the wholesome and eliminate the\nunwholesome. And, it is not just one’s speech but also one’s actions that determine their\ncharacter.\nThrough improving one’s bodily, verbal, and mental conduct through practicing\nwholesome conduct, one will experience beneficial outcomes in their life.\nA Teacher is a role model for their Students and through practicing wholesome moral\nconduct, their Students are able to model this conduct within their own practice. Without\na Teacher deeply learning The Teachings, they would have no ability to practice these\nTeachings to cultivate the mind and their Students would not have a well developed\nTeacher, who is their leader, to model their life practice.\nAnd how does a Monk smoke out the sheds?\nA Teacher should share The Teachings in the way that they were shared with them and led\nto their Enlightenment. There is no situation or circumstance where a Teacher should\nchange The Teachings of The Buddha. Instead, they should deeply learn with The Words\nof The Buddha, reflect on The Teachings, and practice The Teachings.\n278", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 63, "chapter_title": "Responsibilities of a Teacher", "sutta_refs": ["AN"], "page": null, "page_start": 276, "page_end": 283, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "836e7909-9387-4d6d-adb2-518e549eb5fe", "parent_id": "book-vol12:ch63:commentary:1", "content_type": "commentary", "text": "As one observes the condition of the mind and their life gradually improving, they will\nknow the truth and acquire deep wisdom.\nTo be able to share these Teachings in a way that will produce Enlightenment for\ncountless individuals, these Teachings need to be shared in the way that The Buddha\nshared them. There should be nothing added or taken away unless that is done by a new\nBuddha.\nBy sharing The Teachings in this way, we can ensure that countless generations will be\nable to learn, reflect, and practice these Teachings to progress to Enlightenment. The\nentire world can attain Enlightenment through being guided by the life affirming wisdom of\nThe Buddhas who awakened to Enlightenment through their own independent journey,\ndedicated the remaining time of their life to sharing these Teachings guiding countless\nPractitioners to Enlightenment, and leaving these Teachings in a condition that they could\nbe continually shared, guiding countless more Practitioners to Enlightenment.\nIt is The Teachings of a Buddha that lead to Enlightenment, not modifications that are\nmade after their death.\nAnd how does a Monk know the watering place?\nA Teacher will need to continue their learning and development on The Path to\nEnlightenment for their entire life. To be a wise and effective Teacher, one needs to first be\na highly developed Practitioner. Without a well developed practice of these Teachings that\nlead to Enlightenment, one would be incapable of guiding others to Enlightenment as a\nTeacher.\nTherefore, one needs to continually seek guidance from their own Teacher to develop\ntheir life practice and develop their ability to share these Teachings in beneficial ways that\nhelp others attain Enlightenment.\nA Teacher should never share anything that they do not know is 100% the truth through\ndevelopment of their own practice and independent verification of the truth. This may\ninclude the need to share with a Student that you do not know the answer to their\nquestion and will get back with them after you consult with your own Teacher. If there is\nno conceit in the mind or one is practicing towards the elimination of conceit, “I do not\nknow” is a valid answer.\nSharing untruthful and unverified Teachings would only cause harm to your own mind and\nthe mind of those who choose to learn without reflection and practice to independently\nverify the truth to acquire wisdom. A Teacher will need to ensure they are not causing\nharm within their life practice to include, not harming their Students through taking the\ntime, effort, energy, and resources to independently verify any and all Teachings they\nchoose to share. Sharing unverified Teachings would cause harm to Students and the\nTeacher. A Teacher should consult with their own Teacher anytime they do not know the\nanswer to a question to ensure that they continue to develop their own practice, they are\nnot lying, and that they are not causing harm to their Students.\nA Teacher will need the support of their own Teachers, therefore, maintaining healthy\nrelationships with one’s Teachers will be required to fully develop one’s own life practice\nto attain Enlightenment and to be able to develop one’s abilities to share these Teachings\nas a Teacher.\n279", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 63, "chapter_title": "Responsibilities of a Teacher", "sutta_refs": ["AN"], "page": null, "page_start": 276, "page_end": 283, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1e8fa66b-1ebf-41ee-967f-cfb4e5df6fad", "parent_id": "book-vol12:ch63:commentary:2", "content_type": "commentary", "text": "And how does a Monk know what it is to have drunk?\nA Teacher should be inspired, motivated, enthusiastic, and joyful towards The Teachings\nof The Buddha. If one is experiencing Enlightenment, this is very easy to do.\nThe results of the Enlightened mind are beyond anything that one has experienced at any\ntime during their life. The mind is so peaceful, calm, serene, and content with joy, it is\nsteady and unshakable. It is a mental state that is completely unknown to an\nunEnlightened being and as one experiences increased qualities of Enlightenment,\ninspiration, motivation, enthusiasm, and joy are qualities that fill the mind.\nThrough practicing inspiration, motivation, enthusiasm, and joy, those around a Teacher\nwill learn to cultivate the qualities of inspiration, motivation, enthusiasm, and joy.\nAnd how does a Monk know the road?\nA Teacher will need to deeply understand The Eight Fold Path. An Enlightened being will\nknow The Eight Fold Path inside, outside, backwards, and forwards. They would be able\nto easily discuss The Eight Fold Path (i.e. The Path to Enlightenment) with anyone who\nseeks guidance to learn and practice these Teachings.\nA wise Teacher will know that it is The Eight Fold Path that guides human and heavenly\nbeings to Enlightenment.\nWithout a deep understanding and practice of The Eight Fold Path, a Teacher would be\nunable to attain Enlightenment or guide Students to Enlightenment. The Eight Fold Path is\nthe central and core Teaching of The Buddha and all Teachers will need to know this\nTeaching inside, outside, backwards, and forwards. The Teachings on The Path to\nEnlightenment interconnect with The Eight Fold Path in one way or another.\nThe Eight Fold Path is the map, the guidance, the way leading to the complete end of\ndiscontentedness.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nAnd how is a Monk skilled in pastures?\nThe Four Foundations of Mindfulness is part of The Eight Fold Path and is a required\nTeaching to attain Enlightenment. Without a well developed understanding and practice of\nThe Four Foundations of Mindfulness, a Teacher would be unable to attain Enlightenment\nor guide Students to Enlightenment.\nIt is through observation of the mind and developing awareness of the bodily sensations,\nfeelings, condition of the mind, and mental objects that a Practitioner is able to uproot the\nunwholesome and arise the wholesome to eliminate discontentedness and attain\nEnlightenment.\n280", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 63, "chapter_title": "Responsibilities of a Teacher", "sutta_refs": ["AN"], "page": null, "page_start": 276, "page_end": 283, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "94f59a44-fdbf-4159-b9f8-35882f2645f1", "parent_id": "book-vol12:ch63:commentary:3", "content_type": "commentary", "text": "Detailed explanation of The Four Foundations of Mindfulness is available in this same\nbook series found in Chapter 5 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\nAnd how does a Monk not milk dry?\nStudents will need to support Teachers through offerings and gifts. A Teacher will need to\naccept offerings and gifts from their Students. But, in doing so, a wise Teacher needs to\nunderstand how to ensure they are accepting donations without allowing their Students to\nexhaust their resources.\nStudents should be taught the practice of generosity and creating merit, as they would be\nunable to attain Enlightenment without these practices. But the practice of generosity and\ncreating merit needs to be taught and practiced as part of “the middle way”.\nIf a Student was to not provide offerings to their Teacher, the mind would retain its\nselfishness and would not experience Enlightenment. If a Student was to provide\nexcessive offerings to their Teachers beyond their abilities, this would not allow them to\nconduct their life in a way that provides the needed necessities to sustain their life.\nA Teacher needs to understand this approach and provide guidance to Students while\nalso exercising discernment (i.e. wise decisions making) in accepting donations without\nallowing their Students to exhaust their resources.\nA Teacher will oftentimes have well developed knowledge of their Students’ life and\nlifestyle. One should use this wisdom to guide their Students in how to practice\ngenerosity and creating merit ensuring a Student finds “the middle way”.\nAnd how does a Monk show extra veneration to those elder Monks of long-standing\nwho have long gone forth, the fathers and leaders of The Community?\nPoliteness, kindness, friendliness, and respect are core and central qualities of mind that\nneed to be cultivated by every Practitioner who chooses to progress towards\nEnlightenment. Practitioners will need to develop the ability to practice these qualities of\nmind with every individual they come into contact with. An Enlightened being will be\npolite, kind, friendly, and respectful to everyone at all times. There is no situation or\ncircumstances where an Enlightened being would be impolite, unkind, unfriendly, or\ndisrespectful.\nThis is possible when a Practitioner eliminates all pollution of mind, and one will need to\ngradually work in this direction.\nA Teacher would find it extremely difficult to share these Teachings and benefit others if\ntheir mind was polluted with craving, anger, and ignorance (unknowing of true reality) to\ninclude The Ten Fetters. Therefore, a wise Teacher would focus on their own practice\nensuring they eradicate all fetters/taints/pollutions of mind through eliminating the\ndefilements.\nThis includes practicing loving-kindness openly and in private towards all individuals\nincluding, senior Ordained Practitioners and senior Household Practitioners. These are\n281", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 63, "chapter_title": "Responsibilities of a Teacher", "sutta_refs": ["AN"], "page": null, "page_start": 276, "page_end": 283, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2dfbcbee-89f6-4bee-ac28-ac558e6d1781", "parent_id": "book-vol12:ch63:commentary:4", "content_type": "commentary", "text": "the elders of The Community and will help a Teacher to develop their Community of\nPractitioners through informal mentorship of newer members to one’s Community.\nThrough a Teacher practicing politeness, kindness, friendliness, respect, and loving-\nkindness towards all senior members of The Community, these qualities of mind will be\ndeveloped within The Community among all their Students.\nIf we treat our elders politely, kindly, friendly, and respectful, this “supreme wisdom”\ncontinues to be developed and cultivated within humanity and we can all experience\nEnlightenment.\nWe “win” when we all “win”. We do not “win” until everyone attains Enlightenment.\nWhy Do The Teachings of The Buddha Flourish in Asia?\nOne of the major reasons we see The Buddha’s Teachings flourishing in Asia is due to the\nhigh degree of appreciation, gratitude, support, and respect that is given to individuals\nwho choose to share The Teachings of The Buddha.\nIn order for The Teachings of The Buddha to flourish in the West and all other parts of the\nworld, we will need to look to Asia as a role model for these Teachings to be able to\nbecome established and flourish.\nThose who choose to share The Teachings of The Buddha, and are doing so in the way\nthat The Buddha taught, have no expectations of their Students. There is nothing that\nthey want from their Students. Instead, the Teachers who share these Teachings are only\ndoing so out of loving-kindness and compassion for others. Teachers are the guiding light\nthat help others to progress to improvements in the condition of the mind and their life.\nTeachers are the lifeblood that ensures the wisdom of The Buddha can permeate into the\nworld and shine bright for everyone to progress to Enlightenment.\nFor a Teacher to be successful at helping others progress to Enlightenment, they would\nneed to be close to Enlightenment themselves or actually Enlightened. Without having\ndone the work on their own mind, they would not have the wisdom of how to help others\nand guide them to Enlightenment.\nTo get to Enlightenment, an individual would need to have developed appreciation,\ngratitude, support, and respect for The Teachings. Without these qualities, one would\nnever be able to experience the Enlightened mind.\nThrough Students choosing to have appreciation, gratitude, and respect for Teachers\nwhile providing support to The Teacher and for The Teachings, then The Path to\nEnlightenment can shine in the world and flourish.\nMore and more beings will be willing and able to teach. More and more beings can come\nto understand The Path to Enlightenment and we will observe improvements within our\ncommunities as more and more people experience liberation of mind, peace, joy,\nEnlightenment which includes having love and kindness for “all beings”.\n282", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 63, "chapter_title": "Responsibilities of a Teacher", "sutta_refs": ["AN"], "page": null, "page_start": 276, "page_end": 283, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9849d60a-154c-4e5e-8b90-36773962b790", "parent_id": "book-vol12:ch63:commentary:5", "content_type": "commentary", "text": "Develop the mind to eliminate anger/hatred/ill will towards others. Learn how to\n“love all beings” regardless of your disagreements, as disagreement is a normal\npart of life - permanent agreement is not possible.\nChoose “peacefulness” over hostility.\nChoose “harmony” over division and separation.\nChoose to have appreciation, gratitude, and respect towards Teachers and support The\nTeachings to come into the world for your benefit and the benefit of others.\nLiving in a world of love and kindness is much more enjoyable than the opposite. Living in\nThailand, I have the opportunity to live in a world of love and kindness. I aspire for you to\nexperience what it feels like to live in a world of nothing but love and kindness.\nWe can only accomplish that goal when there is appreciation, gratitude, and respect for\nTeachers and support for The Teachings.\nLook to Asia as a role model for how they practice appreciation, gratitude, and respect\ntowards Teachers while providing support for The Teachings.\n283", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 63, "chapter_title": "Responsibilities of a Teacher", "sutta_refs": ["AN"], "page": null, "page_start": 276, "page_end": 283, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "56d265fa-366f-4b76-b9fe-6b873085ff46", "parent_id": "book-vol12:ch64:scripture", "content_type": "scripture", "text": "Chapter 64\nWho Should You Not Teach and\nWho Should You Teach\nMonks, someone with six features is unable to enter the sure path with\nregards to skillful qualities, even when listening to the true Teachings.\nWhat six?\nWhen The Teachings and practice proclaimed by The Perfectly Enlightened\nOne is being taught\n(1) they are not interested to listen\n(2) they do not actively listen\n(3) they do not apply effort to understand\n(4) they learn the incorrect meaning\n(5) they ignore the correct meaning\n(6) they adopt views that contradict The Teachings.\nSomeone with these six features is unable to enter the sure path with regards\nto skillful qualities, even when listening to the true Teaching.\nSomeone with six qualities is able to enter the sure path with regards to\nskillful qualities when listening to the true Teachings.\nWhat six?\nWhen The Teachings and practice proclaimed by The Perfectly Enlightened\nOne is being taught\n(1) they are interested to listen\n(2) they actively listen\n(3) they apply effort to understand\n(4) they learn the correct meaning\n(5) they ignore the incorrect meaning\n(6) they adopt views that match with The Teachings.\nSomeone with these six qualities is able to enter the sure path with regards to\nskillful qualities when listening to the true Teachings.\n284\n\n(Reference: AN 6.88)", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "787152f6-839f-4b7f-8b40-0774bf9cd7f9", "parent_id": "book-vol12:ch64:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares in what situation an individual is able to\nlearn The Teachings to make improvements in their life and in what situation an individual\nis unable to learn The Teachings to make improvements in their life.\nIf an individual is not interested to listen, does not actively listen, does not apply effort to\nunderstand, learns the incorrect meaning, adopts the incorrect meaning, and adopts\nviews that contradict The Teachings, they are unable to develop their life practice. This\nindividual is not a Student. They have not chosen to actively learn, therefore, they will be\nunable to make progress on The Path to Enlightenment.\nHowever, if an individual is interested to listen, actively listens, applies effort to\nunderstand, learns the correct meaning, adopts the correct meaning, and adopts views\nthat match with The Teachings, they are able to develop their life practice. This individual\nis a Student. They have chosen to actively learn, therefore, they will be able to make\nprogress on The Path to Enlightenment.\nIt is impossible to force an individual to attain Enlightenment. Each individual needs to\nchoose to learn, reflect (i.e. independently verify), and practice The Teachings of The\nBuddha to experience improvements to the condition of the mind and their life. Without\nthe willingness to learn, grow, and evolve, an individual would be unable to make\nimprovements on The Path to Enlightenment or progress to Enlightenment.\nThere is no part of The Path to Enlightenment that involves attempting to force\nothers to make progress on The Path to Enlightenment.\nThere are a million and one decisions that an individual would need to make in order to\nprogress to Enlightenment. You are unable to force an individual to be a Student of these\nTeachings or to make progress on The Path to Enlightenment. Therefore, it would be\nhighly unbeneficial to even try and, it would be your own craving/desire/attachment to do\nso.\nInstead, you can invite and welcome people to learn, reflect, and practice. But, the choice\nto do so or not is up to each individual.\nA Teacher needs to ensure they are only sharing Teachings with individuals who have\nchosen to actively learn and practice to improve the condition of their mind and their life.\nThen, a person who has chosen to actively listen, learn, and practice could be considered\na Student and it would be wise to share these Teachings with them to help them progress\nto Enlightenment.\n285", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "94c4a8b1-23ee-43fc-92a3-23c01cc7c823", "parent_id": "book-vol12:ch64:commentary:1", "content_type": "commentary", "text": "Now that you have completed reading (Volume 12) of this book series and may decide to\nread this book multiple times, I would like to take a moment to personally “thank you” for\nyour determination, dedication, and diligence to learn, reflect, and practice The Teachings\nof The Buddha on The Path to Enlightenment.\nThe time, effort, energy, and resources that you devote to this path are serving to help you\nand countless other beings. As you choose to learn and practice these Teachings, you will\nsignificantly reduce then eliminate any harm that you are putting into the world through\nyour unknowing of true reality. The unEnlightened mind does not understand what it does\nnot understand.\nYou are now applying time, effort, energy, and resources to improving the condition of the\nmind, the condition of your life, and, thus, the condition of the world through investigating\nThe Teachings to acquire wisdom. The world becomes a better place when we each\nindividually choose to improve our own life practice taking responsibility for our own\nintentions, speech, actions, and livelihood while improving our wisdom and mental\ndiscipline.\nI admire individuals who choose to walk towards harmlessness. I admire individuals who\nchoose to realize there is a better way of life and create that better way of life for\nthemselves through seeking guidance. And, I admire individuals who do not shrink back\nfrom the struggle to move the mind towards Enlightenment when the natural tendency\nmight be to remain complacent.\nWhy have I chosen to share these Teachings with you?\n“That it may be for the benefit and peacefulness of the multitude (many people), out of\ncompassion for the world, for the benefit and peacefulness of heavenly beings and\nhumans”. (Gotama Buddha)\n“Because if they understand even a single sentence, that will lead to their welfare and\npeacefulness for a long time”. (Gotama Buddha)\nMay you discover the freedom associated with a mind that is peaceful, calm,\nserene, and content with joy permanently - the Enlightened mind.\nAs you need help to learn, reflect, and practice these Teachings, you are welcome to\nseek guidance which is available openly and freely to “all beings”.\n287", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "474c6901-9971-470c-8f97-8491d84fe10d", "parent_id": "book-vol12:ch64:commentary:2", "content_type": "commentary", "text": "Author\nDavid Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s\nTeachings who has been part of the Thai community since 2001. He visited\nThailand for the first time in 2002 and brought the Traditional Thai Healing\nArts back to the United States of America to share with people in the\nWestern World.\nHis Traditional Thai Healing Arts centers, located in the Washington DC area,\nprovided traditional Thai healing arts to clients and educational opportunities\nto Students to explore the Thai healing arts, Thai culture, and The Teachings\nof Gotama Buddha. David is a published author with books on the topics of\nTraditional Thai Healing Arts and The Path That Leads to Enlightenment.\nDavid has taught Gotama Buddha’s Teachings since 2005 in the United\nStates of America. In 2015, he closed his businesses and relocated to\nChiang Mai, Thailand to be closer to the Thai culture and the Thai\nCommunity of Buddhist Practitioners.\nDavid shares Gotama Buddha’s Teachings with Household Practitioners and\nOrdained Practitioners in Chiang Mai, Thailand and around the world through\ncourses, retreats, and special events providing guidance to help people\nattain Enlightenment - a peaceful, calm, serene, and content mind with joy.\nFor more information on participating in courses, retreats, special events or\nto invite these Teachings to your learning venue, use the contact information\nbelow:\nTeacher - David Roylance\nhello@buddhadailywisdom.com\nwww.BuddhaDailyWisdom.com\n288", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9f2d09a1-899e-4af8-95d1-24357bcf0f5b", "parent_id": "book-vol12:ch64:commentary:3", "content_type": "commentary", "text": "Restoration of The Buddha’s Teachings\nThe Path to Enlightenment\nThe Buddha taught over 2,500 years ago. He taught The Path to\nEnlightenment guiding countless beings to a mental state that is peaceful,\ncalm, serene, and content with joy that is permanent, where the mind has\neliminated 100% of all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc.\nImmediately following the death of The Buddha (i.e. Gotama Buddha), The\nTeachings were shining in the world continuing to guide countless people to\nEnlightenment. But, over the course of many generations, just as Gotama\nBuddha predicted, people’s understanding of his Teachings gradually\ndiminished due to modifications and adjustments made by people after him.\nThe modifications made to his Teachings, handed down through oral\ntransmission, have made it increasingly difficult for human beings to attain\nEnlightenment.\nThe goal of David’s Teachings is to root the learning and practice he\nshares in “The Words of The Buddha” based on The Teachings that\nexisted during the lifetime of Gotama Buddha, so that countless beings\ncan now attain Enlightenment based on the original Path to\nEnlightenment discovered and declared by Gotama Buddha.\nDavid does this through connecting what he teaches to the largest most\ncomplete source of Teachings from Gotama Buddha - The Pāli Canon. The\nPāli Canon is the original source text of The Teachings from Gotama Buddha\nas spoken by him during his lifetime.\nDavid has spent countless hours dedicated to restoring The Words of The\nBuddha by updating a significant portion of the translations of Gotama\nBuddha’s Teachings from The Pāli Canon. He now offers several resources\nfor Students to learn, reflect, and practice The Path to Enlightenment to\nexperience the results of an Enlightened mind.\nDavid offers books, audiobooks, videos, podcasts, online learning programs,\npersonal guidance, and retreats without any requirement for financial\nsupport. All the work that is being done is offered openly and freely for all\nbeings without any requirement to provide any financial support. David\naccepts donations but Students are not required to provide donations for\nany work that he does in supporting them on The Path to Enlightenment.\n289", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "577bc137-4cb7-4424-a7da-3bdc40afcb70", "parent_id": "book-vol12:ch64:commentary:4", "content_type": "commentary", "text": "David does not request donations and instead, just accepts whatever is\noffered to him, if anything at all.\nHis dedication to sharing these Teachings is not motivated by finances. He\nshares openly and freely with everyone who has a sincere interest in learning\nand practicing The Path to Enlightenment.\nUltimately, David plans to preserve The Teachings of The Buddha in a format\nthat is easily, readily, and openly accessible to anyone in the world while\noffering support to learn, reflect, and practice to experience the results of the\nEnlightened mind.\nHis plan is to guide countless people to Enlightenment during his lifetime\nand leave a Community of Enlightened beings who can continue to share\nThe Teachings long after his death. Through developing a Community of\nEnlightened beings and preserving The Path to Enlightenment in resources\nthat are easily, readily, and openly accessible to anyone in the world, David is\nrevealing the hidden Teachings of Gotama Buddha and doing the best he\ncan to remove any obstacles one might have to learn, reflect, and practice\nthese Teachings, allowing countless people to experience the results of an\nEnlightened mind.\nUpon his death, David predicts that his closest Student, his son and a\ncontinued lineage of Teachers, will share these same Teachings continuing to\nsupport and grow The Community of Enlightened beings long into the future\n- for the next 1,000 years.\nThese efforts will culminate into restoring The Path to Enlightenment back\ninto the world so that all of humanity can experience Enlightenment evolving\nthe human species to one where every being has the opportunity to attain\nEnlightenment creating “heaven on earth”.\n290", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c298eaa3-fbef-401e-af1b-7d4910782a13", "parent_id": "book-vol12:ch64:commentary:5", "content_type": "commentary", "text": "The Goal\nAn Entire Species of Enlightened Beings\nHaving experienced Enlightenment and knowing the peace, calm, serenity,\nand contentedness with joy that comes with having attained Enlightenment,\na Buddha’s goal is to share his Teachings worldwide so that “all beings” can\nexperience Enlightenment.\nThe Enlightened mind no longer experiences any discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.\nAll discontent feelings have been eliminated 100% from the Enlightened\nmind (i.e. all suffering is eliminated).\nAn Enlightened mind will have loving-kindness, compassion, sympathetic\njoy, equanimity, and generosity among many other wholesome qualities.\nCan you imagine an entire world where all human beings have liberated\ntheir mind to no longer experience these discontent feelings and are\npracticing wholesome qualities of mind at all times?\nWith “The Buddha” (Gotama Buddha) having attained this permanent mental\nstate of Enlightenment on his own as The Perfectly Enlightened Buddha, he\nwould have known that through his dedicated and persistent pursuit to\nEnlightenment, he had acquired the wisdom needed to guide “all beings” to\nthis same mental state.\nHowever, his teaching career of 45 years would not be enough time to share\nhis Teachings worldwide. He knew, that it would require many centuries for\nhis Teachings to reach all parts of the world. During his lifetime, travel of\npeople and information was limited based on several constraints.\nToday, we are in a unique time in history where these same constraints have\nbeen eliminated. A time when people and information are able to travel\naround the world in an instant.\nNot only can information travel quickly but all of humanity is slowly coming\nto the point where there is a common language spoken around the world -\nthe English language.\nCriteria exist today that did not exist during Gotama Buddha’s lifetime that\nmake now the perfect time for all of humanity to gradually attain\nEnlightenment realizing a better existence.\n291", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1cf38b4d-879b-4db4-9a36-bee3feae53ca", "parent_id": "book-vol12:ch64:commentary:6", "content_type": "commentary", "text": "- People can travel worldwide.\n- Information can be shared worldwide in an instant.\n- Commonly spoken language among a large percentage of the worldwide\npopulation and this is only growing.\nThese criteria did not exist during the lifetime of Gotama Buddha and it is\nonly now that the world has come into an age where his original goal is\nrealistically possible.\nBut, during Gotama Buddha’s lifetime it seems they had something that we\nmay not have….\nThe people during Gotama Buddha’s lifetime had perseverance and\ndedication to learning, reflecting, and practicing The Teachings to realize the\nresults of experiencing the Enlightened mind. They were not afraid of hard\nwork.\nWith our modern day conveniences, I am unsure how many people are\nwilling to apply their determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience the Enlightened mind.\nWhen a being decides they are finished with the sadness, anger, frustration,\nirritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,\njealousy, resentment, etc., that is the time when one can turn towards The\nTeachings and goal of experiencing Enlightenment.\nThrough each individual deciding to learn and practice The Teachings of\nGotama Buddha, as a collective world, our species will gradually evolve. We\nevolve to a higher consciousness where we train the mind to not harm others\nthrough our intentions, speech, nor actions.\nThrough each individual deciding to learn, reflect, and practice The\nTeachings of Gotama Buddha, each person benefits and we all benefit as\nthere will be less and less harm in the world.\nThrough individuals deciding to focus on developing a comprehensive\napproach to learning and practicing The Teachings of Gotama Buddha with\nguidance from a Teacher, your life drastically improves and the entire world\nimproves essentially creating “heaven on earth”.\nWe do not need to “fix” the world. That is not the problem. The problem is\nthe unEnlightened mind does not understand The Natural Laws of Existence\nand it is quite a struggle to live in a world that one does not understand.\n292", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "edd325f3-130b-4026-9c8f-803f2d89778e", "parent_id": "book-vol12:ch64:commentary:7", "content_type": "commentary", "text": "Through learning and practicing The Teachings of Gotama Buddha, a\nPractitioner comes to deeply understand The Natural Laws of Existence to\nacquire wisdom that will end the struggles and misery one may face on a\nregular basis.\nAre you ready to apply determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience Enlightenment?\nIf one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is\nnothing to do.\nBut, if you are interested to eliminate these unwelcomed feelings from the\nmind, then I suggest you turn towards The Path to Enlightenment and apply\nyour dedication and diligence to learning, reflecting, and practicing The\nTeachings of Gotama Buddha.\nAnd then, as all of humanity gradually experiences Enlightenment we will\nhave accomplished “the goal”.\n“An entire species of Enlightened beings”.\n293", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "098f1d81-530d-430b-b4ee-34a9523e97fa", "parent_id": "book-vol12:ch64:commentary:8", "content_type": "commentary", "text": "Why Have I Decided to Teach The Path to\nEnlightenment as Taught by Gotama Buddha?\nI have chosen to share these Teachings out of compassion for the world.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nAnd due to this compassion, it is important to share Teachings that are\nbased in wisdom, not belief.\nThere are countless traditions and ways of sharing those traditions\nthroughout the world. All of these, in one form or another, are essentially\nsharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No\nHarm and 3.) Be a Good Moral Person.\nHowever, the way each tradition is shared and the clarity of those teachings\nis unique to each tradition.\nThe Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)\nover 2,500 years ago as documented in The Pāli Canon, is the most clear,\nconcise, and precise Teachings I have ever encountered that leads exactly\nwhere he said they do, to Enlightenment.\nThe Enlightened mind is peaceful, calm, serene, and content with joy -\npermanently. The Enlightened mind will no longer experience any discontent\nfeelings such as sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,\nanxiety, etc.\nThis is accomplished through not believing The Teachings of The Buddha but\ninstead, through learning, reflecting, and practicing to discover the truth. The\nmind can be trained to eliminate all the conditions that are causing it to be\nstuck in the unEnlightened state. Through eliminating the pollution of mind\nby training the mind, one can experience liberation of mind, freedom from\nstrong feelings, peace, Enlightenment.\nThe Buddha’s Teachings are the only Teachings that I have encountered that\ndo not rely on belief. With belief, one does not know what is true or false\nbecause they are just believing. Instead, Gotama Buddha’s Teachings are\nshared in such a way that, a Practitioner can investigate and examine them\nto determine the truth which leads to wisdom and thus, Enlightenment. If one\nwas to only believe The Teachings of The Buddha, they could not acquire\nwisdom nor attain Enlightenment.\n294", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e6c6ae58-ed72-4b27-b8fd-18375870a29a", "parent_id": "book-vol12:ch64:commentary:9", "content_type": "commentary", "text": "These Teachings are perfectly suited for today’s society where there is a\nproliferation of misinformation and untruths. These Teachings, with guidance\nfrom a Teacher, guide a Practitioner to independently discover the truth\nthrough deeply investigating The Natural Laws of Existence (i.e. The\nTeachings of The Buddha). Through doing this inner work on The Path to\nEnlightenment, one can discover that these Teachings are the solution to the\nchallenges we experience in the world and the solutions of how to heal from\nwhat hurt us so that we never need to hurt again. The mind can completely\nand entirely eliminate 100% of all discontent feelings once it is Enlightened.\nThis cannot be accomplished through belief.\nInstead, a Practitioner needs to be determined, dedicated, and diligent to\ndoing the inner work to develop the mind and progress towards the\nEnlightened mental state by acquiring wisdom.\nAs far as I have discovered, there are no other teachings on the planet that\ncan guide an individual to the complete elimination of discontent feelings\nthrough independently verifying the teachings to acquire wisdom. The\nBuddha did something very unique during his lifetime that no other person or\nTeacher has accomplished.\nHe independently attained Enlightenment, dedicated the rest of his life to\nsharing his independently discovered Teachings guiding countless people to\nEnlightenment, and he left his Teachings in such a condition that countless\nmore people have attained Enlightenment after his death. He meets all the\ncriteria of a true Buddha. Gotama Buddha was a true Buddha.\nMy work during this life has been to rediscover these Teachings, in such a\nway, that they can now be shared worldwide in the international language of\nEnglish so that countless people all throughout the world can attain\nEnlightenment during this lifetime and after my death.\nThe only way to accomplish this goal is to share Teachings that are not\nbased in belief but instead, are based in independently verifiable truth so that\na Practitioner can acquire wisdom.\nThese Teachings are clear, concise, and precise. They invite investigation\nand examination. Through doing this work, one can gradually train the mind\nto gradually practice these Teachings and gradually progress to\nEnlightenment. As discontentedness is gradually diminished and then\neliminated from the mind, one can see the truth for themselves that these\nTeachings work to guide one to Enlightenment.\n295", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8e625660-97b0-48d8-8a63-570d7f6583da", "parent_id": "book-vol12:ch64:commentary:10", "content_type": "commentary", "text": "These Teachings lead exactly where Gotama Buddha said they do, to\nEnlightenment, and through each individual choosing to attain\nEnlightenment, humanity will evolve the human species and at the same time\ncreate “heaven on earth”.\n296\n\nWhy Have I Decided to Reside and Teach in\nThailand in Order to Restore The Teachings of The\nBuddha Back into Humanity and Create “Heaven\non Earth”?\n1.) Largest Population of Theravada Buddhist Practitioners Anywhere in\nthe World: Thailand is the largest population of Theravada Buddhist\nPractitioners and Teachers anywhere in the world. Theravada Buddhism\nconsiders The Pāli Canon to be the original source Teachings of The Buddha\nin The Words of The Buddha. Theravada Buddhism teaches the importance\nof not changing The Teachings of The Buddha and practicing The Path to\nEnlightenment as a Buddha has taught, without any modifications.\nThe Pāli Canon is an important text that should not be believed to be the true\nTeachings of The Buddha but instead, one can learn, reflect, and practice to\nindependently verify The Teachings to acquire wisdom observing the truth in\nThe Teachings as the mind awakens and discontent feelings are gradually\ndiminished and ultimately eliminated.\nOnce I dedicate the remaining time of this life sharing these Teachings to\nrestore them back into the world, the Thai people and all other diligent\nStudents who choose to learn with me will not ever allow these Teachings to\nbe changed, modified, degraded, or lost over time. The Thai people and\ndiligent Students are well aware that since the lifetime of Gotama Buddha,\nthat is what has occurred and, through having these Teachings restored\nduring the remaining time of this life, the Thai people and diligent Students\nwill not allow this to occur again.\nThe Thai people will support these Teachings and ensure they continue to be\noffered in the world for the benefit of “all beings” while being hosted in\nThailand and supported by dedicated Students from many international\nlocations.\nThese Teachings have existed in Thailand for 800-1200 years and they have\nreceived significant support from countless people over many generations.\nThe Thai people understand just how impactful The Teachings of The\nBuddha are to their society and for all of humanity. The Thai people can\nobserve my dedication and commitment to sharing these Teachings, and\nwhere possible, they will support me in sharing these Teachings throughout\nThailand and throughout the world.\n297", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d4b84114-b53d-49fc-b6b1-92165297158d", "parent_id": "book-vol12:ch64:commentary:11", "content_type": "commentary", "text": "Due to these Teachings existing in Thailand for approximately 800-1200\nyears, there is a significant amount of infrastructure already created through\nover 30,000-40,000 Temples where local Thai people and visitors to Thailand\ncan actively learn, reflect, and practice these Teachings to acquire wisdom\nand then integrate them into their lives. The Temple and Ordained\nPractitioner infrastructure is not isolated to only Thailand but extends\nthroughout the world and is readily accessible to the benefit of “all beings”.\nThe Thai people have laid the groundwork for these Teachings to now be\nshared worldwide through the Temple and Ordained Practitioner foundation\nand infrastructure that has been created over multiple generations.\nThailand is a favorite destination for international travelers with many people\nvisiting Thailand to gain exposure and understanding of these Teachings\nallowing them to be learned and then practiced “worldwide”. There is an\ninternational audience that regularly visits Thailand who can learn these\nTeachings to then return back to their home country where these Teachings\nwill be able to take root within all international societies. As these Teachings\nflourish around the world, Thailand has the knowledge and resources to\nsupport all of humanity to develop a Temple and Ordained Practitioner\ninfrastructure that can be created within each individual country based on\nthe interest of each country to more deeply integrate these Teachings into\ntheir local communities.\n2.) Students Have the Ability to Learn and Practice Among Millions of\nPractitioners: One aspect of learning and practicing The Teachings of The\nBuddha that will aid one’s development and progress towards the attainment\nof Enlightenment is, to be part of a Community of Practitioners and Teachers\nthat can provide guidance for gradual training and gradual practice to\nexperience gradual progress on The Path to Enlightenment.\nThrough me residing and teaching in Thailand, Students have the\nopportunity to live in a Community of Practitioners and Teachers who are\ndeeply committed to these Teachings and can serve as a role model for\nStudents to gain deeper understanding of how to practice these Teachings in\neveryday life - even if on a semi-temporary basis during short visits to learn.\nThrough Students traveling to Thailand to learn while being surrounded by\nmillions of Practitioners, they can more readily absorb how one might\nchoose to integrate these Teachings into their daily life through observing\nhow the people of Thailand live with countless nationalities residing\npeacefully and harmoniously with each other throughout the Kingdom of\nThailand. Students will not only be able to learn these Teachings in a\nclassroom setting at a Temple but, they will also experience day-to-day\ninteractions with people who are choosing to deeply practice these\nTeachings creating “real life lessons” in a “classroom without walls”.\n298", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "69328571-d759-41da-b6e7-7eb520e2089a", "parent_id": "book-vol12:ch64:commentary:12", "content_type": "commentary", "text": "The entire Kingdom of Thailand can serve as a real life classroom\nenvironment where these Teachings are readily practiced and observable by\nthose who choose to visit this Kingdom. I often refer to Thailand as “heaven\non earth”.\n3.) Can Live With Minimal Expenses: To be able to offer these Teachings at\n“no cost” I needed to find a location where I could reside with minimal\nexpenses. This allows me to live based on donations rather than charging\nStudents a price for the time, effort, energy, and resources that I expend to\nshare these Teachings worldwide. This allows me to serve the widest\naudience possible without a need to require payment for my services and\nThe Teachings that are shared.\nThe basic necessities to live life are readily available and are offered at a\nminimal cost in Thailand. This provides me the ability to live a basic lifestyle\nfrom donations shared by Students. I am able to purchase food, water,\nclothing, shelter, and medical care at a relatively nominal cost. And, services\nthat I might need to support the development of learning resources are also\nreadily available at a nominal cost.\nWhether it be an audio studio to record an audiobook, printing services,\ntechnology, classroom supplies, or a full range of other needs to support the\ncontinued sharing of these Teachings, Thailand offers these at a nominal\nprice so that there is the best utilization of any and all donations received.\nAs a result, I am able to help any and all beings regardless of their financial\nsituation through creating a lifestyle where I only need basic necessities to\nsurvive and those are provided at a nominal cost while being supported by\ndonations that are fully utilized by purchasing goods and services that are\nmade available at a reasonable price.\n4.) Healthy Environment to Live Life and Work: A wise choice for a place\nto live and teach would need to include a healthy food supply, weather,\nenvironment, and lifestyle. All of these are readily available in Thailand which\nis able to support me in leading as healthy of a lifestyle as possible.\nThe food in Thailand is healthy and readily available. There are many fresh\nfruits, vegetables, herbs, nuts, seeds, and other foods that are a regular part\nof the Thai food offerings and readily accessible among countless fresh food\nmarkets. This allows me to ingest quality food that is supportive to a long\nand healthy life, thus, being able to support the learning of many Students\nfor as long as possible due to an elongated duration of life.\n299", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8083d841-1ae1-43a6-a54e-96f6cf86f62c", "parent_id": "book-vol12:ch64:commentary:13", "content_type": "commentary", "text": "Thailand’s weather and environment provides the least impact to the\nphysical body without significant weather changes or weather events that\ncan be taxing to one’s physical health.\nThe Thai economy is conducive to living a balanced lifestyle that supports a\nsignificant amount of time with family and friends. A work-life balance is\nhighly understood, appreciated, supported, and straight forward to create\nwhile living in Thailand. I am able to remain dedicated and determined in my\nwork life while also being dedicated to quality time within our immediate\nfamily. This creates the very best environment to ensure consistent health\nand longevity of life while enjoying a fulfilling life.\n5.) Can Share Teachings Within Thailand Throughout the Day and Can\nShare Teachings with the Rest of The World in the Mornings and\nEvenings: Through living and sharing these Teachings from Thailand and\nneeding minimal sleep, I am able to help countless people throughout the\nday based on the Thai timezone, while helping countless people in other\ntimezones during the early morning hours and evenings. This allows me to\nbe effective at sharing these Teachings around the clock and throughout the\nworld without any limitations based on restrictive timezones.\nThe timezone in Thailand is favorable to allowing me to share these\nTeachings worldwide without limitations based on the time of day. I can be\nhelpful from morning, afternoon, and evening where there are Students who\nare readily interested to learn - whether in-person or online.\n6.) Students Have Easy Access to Visas to Gain Access to Classes,\nCourses, and Retreats: To be successful at sharing these Teachings\nworldwide, in-person learning is ideal. While there is much that can be\nlearned online and that is one way to be able to share these Teachings, there\nis no better way to develop your life practice than to learn through in-person\naccess to a Teacher.\nThrough residing and teaching in Thailand, Students from all over the world\nhave easy access to classes, courses, and retreats from within Thailand due\nto easy access to visas and as a result, me as their Teacher. Thailand does\nnot have restrictive visa requirements that would bar people from certain\ncountries which would inhibit “all beings” from gaining access to these\nTeachings.\nInstead, Thailand is open and accessible to a wide majority of the world and\nwhere needed, I am able to travel.\n300", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0053e4a4-25f5-4205-a46d-e65dc5a52348", "parent_id": "book-vol12:ch64:commentary:14", "content_type": "commentary", "text": "I live in Chiang Mai, Thailand which is an international destination for\ncountless people around the world. I live within a 4000 km distance to fifty\npercent (50%) of the world’s population. This means that half of the world’s\npopulation is a short drive or plane ride away. This creates the ability for a\nlarge majority of humanity to more easily gain access to these Teachings.\nAnd, where needed, I am able to easily travel to all other parts of the world\nand teach online.\nPeople often travel to Thailand for the sole purpose of learning The\nTeachings of The Buddha on The Path to Enlightenment. So, by sharing\nthese Teachings from within Thailand, there are countless people who are\ncoming here specifically to learn and practice in the exact location where I\nreside and teach.\nIn conclusion, through residing and teaching in Thailand as a “home-base”, I\nam able to readily share these Teachings worldwide and work towards the\nrestoration of The Teachings of The Buddha back into humanity so that\ncountless people can attain Enlightenment during this lifetime and after my\ndeath.\nThailand is the perfect location for these Teachings to be shared and to serve\nas a “home-base” or “headquarters” for the international community to be\ninvited and welcomed with “open arms”. There is no other location on earth\nthat could provide for a better location to share these important Teachings\nand to then be preserved for future generations.\nThe Kingdom is here in Thailand and ready to support you in the\ndevelopment of your life practice towards the attainment of Enlightenment so\nthat we can all create “heaven on earth”.\nThe Teachings are hosted in the east and visible in the west.\nThey are readily available to you and there will be a period of 1,000 years\nthat they will “shine in the world” for all those who choose to learn, reflect,\nand practice to experience the peace and joy of the Enlightened mind. Then,\nwith all of us doing the work towards developing our own individual practice\nof these Teachings, they will never again diminish, be degraded, or lost.\nOnce restored, these Teachings can continue to support humanity for the\nrest of time.\nMay you discover the peace and joy of the Enlightened mind in this lifetime.\nMay you be peaceful, may you be safe, may you be well, and may you be\nfree of all discontentedness and the suffering it causes.\n301", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "733316e8-a698-4f50-977f-6005da37260d", "parent_id": "book-vol12:ch64:commentary:15", "content_type": "commentary", "text": "Invitation to Learn\nI would like to invite you to a kind, compassionate and loving community of\nPractitioners to learn and grow with these Teachings.\nI would like to invite you to join this online group.\nYou will find it to be an online learning center for these Teachings and there\nis a Teacher there to help provide guidance as you have questions.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\n302\n\nCreated by:\nDaily Wisdom - Walking The Path with The Buddha\nBuddhaDailyWisdom.com\nFacebook:\nhttps://bit.ly/DailyWisdom-Facebook\nYouTube:\nhttps://bit.ly/DailyWisdom-Youtube\nPodcast:\nhttps://bit.ly/DailyWisdom-Podcast\nI would like to express my appreciation and gratitude for the community of\nOrdained and Household Practitioners benefiting from the leadership of\nVenerable Bhikkhu Kukrit Sotthibalo at Wat Na Pah Pong in Krung Thep,\nThailand for their dedication and diligence in sharing The Teachings of\nGotama Buddha. Their work was the inspiration for\n“The Words of The Buddha” book series.\nWat Na Pah Pong\nhttp://watnapp.com\n303", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d7accef7-f45f-4988-8b71-f3c4af2ccae2", "parent_id": "book-vol12:ch64:commentary:16", "content_type": "commentary", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n304", "source_file": "data/books/Vol12-Lowly-Arts.pdf", "volume_number": 12, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 284, "page_end": 304, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a9c81fed-fef3-4216-9a81-bfef76ec00b5", "parent_id": "book-vol13:front", "content_type": "book_front_matter", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nGenerosity\nVolume 13\n1\n\nNote from Author 12\nPreface 18\nGenerosity 18\nChapter 1 23\nWhat Is Accomplishment in Generosity? 23\nChapter 2 24\nGiving 24\nChapter 3 27\nA Directly Visible Fruit of Giving Related to Future Lives 27\nChapter 4 29\nFive Benefits of Giving 29\nChapter 5 31\nA Donor Who Gives Food Gives Life, Beauty, Peacefulness, and Strength 31\nChapter 6 34\nA Donor Who Gives Medicine Gives Beauty, Peacefulness, and Strength 34\nChapter 7 36\nThe Giver of the Agreeable Gains the Agreeable 36\nChapter 8 38\nThe Way Leading to Wealth 38\nChapter 9 39\nThe Generous One Would Surpass the Other 39\nChapter 10 43\nIf Beings Knew the Results of Giving and Sharing 43\nChapter 11 45\nFour Means of Sustaining Favorable Relationships 45\nChapter 12 47\nThree Things Prescribed by the Wise 47\nChapter 13 48\nOne Who Has Trust and Confidence 48\nChapter 14 49\n2\n\nPracticing the Way Proper to the Household Practitioner 49\nChapter 15 50\nMutual Support Between Monks, Brāhmins and Householders 50\nChapter 16 56\nFour Worthy Deeds to Be Undertaken with Wealth 56\nChapter 17 61\nWealth Being Used Properly Goes to Utilization Not to Waste 61\nChapter 18 63\nFour Things Leading to Welfare and Peacefulness in Future Lives 63\nChapter 19 68\nOffering for the Heavenly Beings 68\nChapter 20 69\nWithout Having Abandoned Selfishness One Is Incapable of Realizing the\nFruit of Arahantship 69\nChapter 21 72\nThe Eight Stains 72\nChapter 22 76\nQualities That Bring One to Hell or Heaven 76\nChapter 23 77\nDestinations for Those Who Are Stingy and Those Who Are Generous 77\nChapter 24 80\nFive Kinds of Wealth 80\nChapter 25 85\nSeven Kinds of Wealth 85\nChapter 26 92\nBenefits of Building Dwelling Place 92\nChapter 27 94\nRemember Your Generosity 94\nChapter 28 96\nThe Eight Gifts 96\nChapter 29 98\n3\n\nThe Eight Grounds for Giving 98\nChapter 30 100\nThe Five Timely Gifts 100\nChapter 31 103\nEight Kinds of Rebirth on Account of Giving 103\nChapter 32 106\nEven More Fruitful Than Giving 106\nChapter 33 110\nThe Eight Streams of Merit 110\nChapter 34 112\nThe Three Bases of Meritorious Activity 112\nChapter 35 116\nA Heavenly Being’s Curiosity 116\nChapter 36 118\nPeople Who Generate Much Merit (Wholesome Kamma) 118\nChapter 37 120\nHaving Fulfilled and Not Having Fulfilled One’s Duty Towards The Ascetics\n(Ordained Practitioners) 120\nChapter 38 124\nOfferings That Are Not Worth Even a Fraction 124\nChapter 39 126\nGifts of an Unwholesome Person and a Wholesome Person 126\nChapter 40 128\nGifts of a Wholesome Person (First Discourse) 128\nChapter 41 130\nGifts of a Wholesome Person (Second Discourse) 130\nChapter 42 132\nA Wholesome Person Is Born for the Good, Welfare, and Peacefulness of\nMany People 132\nChapter 43 134\nFragrance of Wholesome People Spreads Against the Wind 134\n4\n\nChapter 44 137\nWhen Unwholesome Monks Are Strong Wholesome Monks Are Weak 137\nChapter 45 139\nWays to Eliminate Unwholesome People 139\nChapter 46 141\nThe Monks of Kosambī 141\nChapter 47 148\nWhere Should a Gift Be Given? (First Discourse) 148\nChapter 48 153\nWhere Should a Gift Be Given? (Second Discourse) 153\nChapter 49 156\nDo Not Prevent Another from Giving 156\nChapter 50 158\nA Good and Bad Field 158\nChapter 51 161\nRecipient and the Fruit of Giving (First Discourse) 161\nChapter 52 163\nRecipient and the Fruit of Giving (Second Discourse) 163\nChapter 53 167\nFactors Leading to a Great Mass of Merit 167\nChapter 54 170\nThe Four Purifications of Offerings 170\nChapter 55 172\nWhy Is One Gift Not of Great Fruit and Benefit While the Other Is? 172\nChapter 56 176\nRecipient and the Fruit of Such Gift 176\nChapter 57 185\nPersons Who Are Worthy of Gifts (First Discourse) 185\nChapter 58 189\nPersons Who Are Worthy of Gifts (Second Discourse) 189\n5\n\nChapter 59 191\nPersons Who Are Worthy of Gifts (Third Discourse) 191\nChapter 60 193\nPersons Who Are Worthy of Gifts (Fourth Discourse) 193\nChapter 61 196\nPersons Who Are Worthy of Gifts (Fifth Discourse) 196\nChapter 62 198\nPersons Who Are Worthy of Gifts (Sixth Discourse) 198\nChapter 63 199\nPersons Who Are Worthy of Gifts (Seventh Discourse) 199\nChapter 64 202\nPersons Who Are Worthy of Gifts (Eighth Discourse) 202\nChapter 65 205\nPersons Who Are Worthy of Gifts (Ninth Discourse) 205\nChapter 66 207\nPersons Who Are Worthy of Gifts (Tenth Discourse) 207\nChapter 67 209\nPersons Who Are Worthy of Gifts (Eleventh Discourse) 209\nChapter 68 212\nPersons Who Are Worthy of Gifts (Twelfth Discourse) 212\nChapter 69 216\nPersons Who Are Worthy of Gifts (Thirteenth Discourse) 216\nChapter 70 218\nPersons Who Are Worthy of Gifts (Fourteenth Discourse) 218\nChapter 71 220\nPersons Who Are Worthy of Gifts (Fifteenth Discourse) 220\nChapter 72 225\nA Monk Who Is Perfected in Morality A Monk Refrains from Such Base Arts\nand Wrong Means of Livelihood 225\nChapter 73 229\nGifts of Teachings Is More Superior Than Gifts of Material Things 229\n6\n\nChapter 74 232\nAmong Gifts the Best Is The Gift of The Teachings 232\nChapter 75 235\nThe Noble Giving (First Discourse) 235\nChapter 76 241\nThe Noble Giving (Second Discourse) 241\nChapter 77 243\nThe Noble Giving (Third Discourse) 243\nChapter 78 245\nThe Path of The Teachings Surpasses Giving 245\nChapter 79 247\nTo Develop a Mind of Loving-kindness Is More Fruitful Than Giving 247\nChapter 80 248\nResult of Developing and Cultivating A Mind of Loving-kindness 248\nChapter 81 250\nDeveloping and Cultivating A Mind of Loving-kindness and Practicing the\nWay to the Ascetic 250\nChapter 82 253\nAspirations Are Not Obtained by Means of Prayer 253\nChapter 83 256\nShould a Monk Be Involved with Gold and Silver 256\nChapter 84 260\nGiving Thanks 260\nChapter 85 262\nAn Invitation to Accept 262\nChapter 86 263\nResponsibilities of a Teacher 263\nChapter 87 270\nWho Should You Not Teach and 270\nWho Should You Teach 270\nChapter 88 272\n7\n\nReasons Why a Business Surpasses Forecast or Fails 272\nChapter 89 274\nEight Causes and Conditions for the Destruction of Families 274\nAuthor 277\nRestoration of The Buddha’s Teachings 278\nThe Path to Enlightenment 278\nThe Goal 280\nAn Entire Species of Enlightened Beings 280\nWhy Have I Decided to Teach The Path to Enlightenment as Taught by\nGotama Buddha? 283\nWhy Have I Decided to Reside and Teach in Thailand in Order to Restore The\nTeachings of The Buddha Back into Humanity and Create “Heaven on\nEarth”? 286\n8\n\nThe author is donating 100% of all his proceeds from\nthis book to charitable work to share The Teachings\nof Gotama Buddha.\nYou are welcome to freely distribute this book.\nPlease consider providing a donation to support the\ncontinued sharing of these Teachings.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\n9\n\nTHE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n10\n\nGenerosity (Volume 13)\nJourney through The Words of The Buddha from the beginning of his first\nTeaching until his “last words” prior to death.\nThe book, “Generosity” is select Teachings from The Buddha organized from\nthe largest and most complete collection of The Buddha’s Teachings on The\nPath to Enlightenment - The Pāli Canon.\nThe Pāli Canon, or The Pāli Text, comprises forty-five (45) large volumes of\nbooks where Students from the lifetime of The Buddha captured his\nTeachings. The discourses of The Buddha in The Pāli Canon represent the\nlargest and most complete collection we have of The Buddha’s Teachings in\nhis own words. The Buddha’s Teachings are scattered over multiple volumes\nof books in The Pāli Canon making it challenging for the average Practitioner\nto glean the benefit of his Teachings.\nThe Words of The Buddha book series, has consolidated and organized his\nTeachings into a series of books, based on specific topics, with explanations\nof The Teachings from a dedicated Practitioner and Teacher.\nYou will find books such as Breathing Mindfulness Meditation (Volume 7) that\nare the consolidated Teachings in The Words of The Buddha related to\nmeditation. The Natural Law of Kamma (Volume 6) provides Teachings\ndirectly from The Buddha related to the important topic of Kamma. The\nForemost Householders (Volume 8) shares Teachings specifically for\nHousehold Practitioners who are pursuing The Path to Enlightenment where\nthe mind is peaceful, calm, serene, and content with joy - permanently.\nThe Words of The Buddha book series will provide a beginning, middle, and\nend with detailed Teachings to develop your life practice and the ability to\nseek guidance with the author of the book series. Learn, reflect, and practice\nThe Teachings of The Buddha, in his own words, with guidance from a\nTeacher - offered openly and freely to “all beings”.\nBuddhaDailyWisdom.com\n11\n\nNote from Author\nThis book shares Teachings from Gotama Buddha to guide Practitioners on\nThe Path to Enlightenment.\nIn various settings, Gotama Buddha is sharing Teachings with either a male\nor a female - a husband or a wife.\nAs you learn, reflect, and practice these Teachings from Gotama Buddha,\nyou should consider The Teachings shared as multi-gendered. So while\nGotama Buddha may be using a specific gender of he/she, male/female, or a\nspecific title of husband/wife, son/daughter you can apply these same\nTeachings to all genders and roles of the opposite of which he was\naddressing his Teachings to in the setting in which The Teachings were\noriginally shared, or use a gender-neutral pronoun.\nIf Gotama Buddha is sharing Teachings with a man of how to be a\nwholesome husband, you can relate this same Teaching for a female of how\nto be a wholesome wife. If he is sharing a Teaching with a male of how to be\na wholesome son, you can relate this same Teaching for a female of how to\nbe a wholesome daughter. You have the freedom to apply these Teachings\nusing all genders and titles in use today.\nAdditionally, Gotama Buddha never used rebirth in the heavenly realm nor\nrebirth in the lower realms of hell, animal, or afflicted spirits as a way to guilt,\nshame, fear, or otherwise motivate people to learn and practice his\nTeachings.\nWhen you come to understand Teachings shared by Gotama Buddha related\nto these potential future destinations upon rebirth, he is sharing the truth of\nwhat will or will not occur based on specific Teachings based on The Natural\nLaws of Existence. The truth he discovered, observed, and experienced as\nThe Perfectly Enlightened One.\nOne should in no way consider these Teachings he shared as a way to guilt,\nshame, or fear one into learning and practicing his Teachings but instead,\nconsider that he is sharing the truth of what will or will not occur ensuring\nthat Practitioners understand the truth related to The Natural Laws of\nExistence. Gotama Buddha’s Teachings on The Path to Enlightenment\ninvolve, among other things, the elimination of guilt, shame, and fear. He\nwould not use guilt, shame, or fear to motivate someone to learn and\npractice his Teachings because his most core and central Teaching of The\nFour Noble Truths, and everything else he taught, makes it clear that the\nobjective is to eliminate discontent feelings such as guilt, shame, and fear.\n12\n\nGotama Buddha shared The Teachings as guidance for anyone who chooses\nto learn and practice without forceful influence. Through learning, reflecting,\nand practicing his Teachings, one comes to understand the truth as the\ncondition of the mind and the condition of one’s life gradually improve.\nIt is not possible to forcefully influence one to attain Enlightenment and that\napproach was never employed by The Perfectly Enlightened One, and\nshould never be employed by anyone else. Learning and practicing these\nTeachings is through personal free will choice.\nA Buddha only points the way, everyone else must strive.\nWhile this book series contains “The Words of The Buddha” as the\nfoundation and focus of study, the author has provided you content in which\nto understand and reflect on his thoughts related to The Teachings shared by\nThe Buddha.\nA reader and, thus, Practitioner should not rely solely on the author’s content\nin their reflection on The Teachings from Gotama Buddha. The author’s\ncontent is to provide you guidance towards understanding but it is you, the\nPractitioner, who needs to deeply investigate “The Words of The Buddha” to\ndetermine the truth for yourself. You should not be limited to only what the\nauthor has provided by way of meaning and understanding of “The Words of\nThe Buddha”. Instead, learn, reflect, practice, and seek guidance from a\nTeacher to support you in gaining wisdom. The mind is liberated through\nwisdom.\nTo gain the most benefit from “The Words of The Buddha” book series,\nit is suggested that you start with (Volume 1), “Developing a Life\nPractice: The Path That Leads to Enlightenment”. That book will provide\na framework to understand all of Gotama Buddha’s Teachings in the\nentire book series. Without reading that book first, a Practitioner will\nfind it very challenging to start with learning from “The Words of The\nBuddha”.\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n13\n\nThe Problem - The Wisdom of Enlightenment Has Been Lost\nGotama Buddha lived over 2,500 years ago sharing The Teachings that lead\nto Enlightenment.\nDuring his lifetime, it was well known to people who were learning, reflecting,\nand practicing with him as their Teacher, exactly what Enlightenment is and\nhow to attain it.\nThis wisdom remained for 500 years after the death of The Buddha. But\nthereafter, this wisdom has gradually declined and diminished to the point\nwhere we are today, 2,500 years later. Gotama Buddha predicted this would\noccur.\nThe vast majority of the world does not understand what Enlightenment is\nand how to attain it. The Path to Enlightenment, while once was strong and\nvibrant during the lifetime of The Buddha, has now practically disappeared.\nThere are very few beings in existence today who understand what\nEnlightenment is and how to attain it.\nThe Universal Truth of Impermanence has drastically affected humanity’s\nunderstanding of The Path to Enlightenment.\nThis occurred through the lack of focus and diligence to maintain The\nTeachings of The Buddha as vibrantly as existed during his lifetime. People\ngradually and slowly mixed and blended various traditions and thoughts into\nThe Buddha’s Teachings which, while perhaps well intended, have only\nserved to dilute humanity’s understanding of The Path to Enlightenment and,\nthus, have made it extremely difficult for countless beings to experience\nEnlightenment.\nEnlightenment is a peaceful, calm, serene, and content mind with joy that is\npermanent. The Enlightened mind no longer experiences any discontent\nfeelings. All discontentedness such as sadness, anger, frustration, irritation,\nannoyance, guilt, shame, fears, boredom, loneliness, shyness, jealousy,\nresentment, stress, anxiety, etc., has been completely eliminated from the\nEnlightened mind.\nGotama Buddha’s objective is for his Teachings to be shared worldwide so\nthat all beings can experience the Enlightened mental state. However, during\nhis lifetime, it was impossible to share his Teachings worldwide. It has now\ncome to us to be able to actively learn, reflect, and practice his Teachings, in\nsuch a way, that they are restored and shining in the world so that countless\n14\n\nindividuals can attain Enlightenment today and in multiple generations to\ncome.\nBut, in order to accomplish this goal, we will need to stay determined,\ndedicated, and diligent to learning, reflecting, and practicing The Teachings\nof The Buddha that he shared over 2,500 years ago. We will need to be\ndiligent to ensure that we are not diluting his Teachings through mixing\nvarious traditions and practices that are not part of The Path to\nEnlightenment.\nEvery Practitioner will need to decide, are they interested in being part of the\nproblem or part of the solution.\nThe solution takes time, effort, energy, and resources to be committed\nenough to restoring The Buddha’s Teachings back into humanity, in such a\nway, that is highly beneficial to countless individuals today and long into the\nfuture.\nRemaining part of the problem requires no time, effort, energy, or resources.\nIt just requires continued complacency and lack of attention to the active\nlearning, reflecting, and practicing of “The Words of The Buddha”. I suggest\nit would be unwise to remain part of the problem as one will continue to\nexperience discontentedness and the suffering it causes.\nThe Solution - Restoring The Buddha’s Teachings Back into Humanity\nIf you would like to be part of the solution, I would like to encourage you to\nactively learn, reflect, and practice The Teachings of The Buddha, in such a\nway, that does not include the diluting or mixing of his Teachings with other\ntraditions. It is The Teachings of The Buddha that lead to Enlightenment, not\nthose that are blended and mixed that only serve to dilute The Path to\nEnlightenment for all those who aspire to experience Enlightenment.\nThe primary obstacle or obstruction that hinders Practitioners from the\nattainment of Enlightenment is ignorance (unknowing of true reality). This is a\ntaint/pollution of mind where the Practitioner lacks wisdom to understand the\ntrue Path to Enlightenment. This unknowing of true reality creates an\nobstacle or obstruction that keeps the mind trapped in the unEnlightened\nstate continuing to experience continued discontentedness and the suffering\nit causes. The only way to remove this hindrance is to seek guidance with a\nTeacher in the true Teachings of The Buddha using The Words of The\nBuddha. It is The Teachings of The Buddha that will awaken the mind to\nEnlightenment through independent verification of his Teachings to acquire\nwisdom, thus, removing this obstruction to Enlightenment.\n15\n\nThrough dedication to restoring The Teachings of The Buddha within your\nown life practice by acquiring wisdom using The Words of The Buddha, you\nare doing your part to contribute to restoring his Teachings back into\nhumanity for the benefit of countless beings that exist now and long into the\nfuture. All of humanity can evolve so that everyone can attain Enlightenment\ncreating the most peaceful world we have ever imagined. It will be like\n“heaven on earth”.\nYou are invited to join this Community to only learn and practice “The Words\nof The Buddha”, in such a way, that leads to your Enlightenment and the\nrestoration of The Buddha’s Teachings so that you and countless beings can\nexperience the peacefulness, liberation of mind, and complete elimination of\ndiscontentedness and the suffering it causes, known as Enlightenment.\nThe Words of The Buddha Book Series\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n“Thank you” for choosing to learn and\npractice Gotama Buddha’s Teachings.\nYou are making the world a better place\nthrough developing your life practice based\non “The Words of The Buddha”.\n16\n\nContinue to read and understand “The Words of The Buddha - The Path to\nEnlightenment - Revealing The Hidden” book series that has been laid out\nfor all of us to achieve a better way of life.\nYou can connect to a group of people in a supportive environment for\ndiscussion, sharing, and learning through the Facebook group.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAll members are accepted without judgment. It is a healthy place to talk,\ndiscuss, learn, and grow. There are resources to help you further on this\nPath to Enlightenment accessible online through a Group Learning\nProgram.\nGroup Learning Program: LIVE Interactive Online Classes, Books,\nAudiobooks, Videos, Podcast and Personal Guidance are available for you.\n17\n\nPreface\nGenerosity\nThis book is dedicated to “you” and the complete elimination, destruction,\nand cessation of suffering or “discontentedness” of the mind. Thus, this\nbook is dedicated to the elimination of discontentedness and the suffering\nthat it causes in the entire world.\nThe Teachings in this book series, with some effort on your part, will lead you\nto everlasting peace - a peaceful mind and a peaceful life. It’s your personal\nchoices, with these Teachings serving as a guide, that will bring you these\nresults.\nWe are all walking towards the darkness or towards the light. Which\ndirection you walk is completely your choice.\nThis book and Teachings are meant to guide you in learning, reflecting, and\npracticing The Teachings of The Perfectly Enlightened Buddha who lived\nover 2,500 years ago.\nThe Teachings of The Buddha are timeless, meaning they are just as\napplicable today as they were 2,500 years ago.\nGotama Buddha’s Teachings are not a religion but instead, a “better way of\nlife”. Through learning, reflecting, and practicing these Teachings to\nindependently verify the truth, the mind will acquire wisdom awakening to\nEnlightenment.\nIt is suggested that you first read “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1) of this same book series while seeking\nguidance from a Teacher. It is that book that provides a Practitioner with a\nsolid foundation in developing a life practice that will lead to the Enlightened\nmind.\nIn order to progress on The Path to Enlightenment, a Practitioner will need a\nTeacher to receive guidance. One would not be able to only read a book and\nattain the results of an Enlightened mind.\nNothing in Gotama Buddha’s Teachings is based on belief. A Buddha has\nalready done the hard work of figuring out how to attain Enlightenment. You\njust need to learn and practice his Teachings to improve the condition of the\nmind and your life.\n18\n\nAll his Teachings can be learned and practiced to independently observe the\ntruth as the mind “gradually” acquires wisdom through independent\nverification of his Teachings and through practice of his Teachings.\nThis new found wisdom “gradually” improves the way the mind functions in\nthe world through eliminating discontentedness of mind. The mind can\ncompletely eliminate all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc. on The Path to\nEnlightenment.\nThrough learning and practicing Gotama Buddha’s Teachings with guidance,\nthe mind becomes Enlightened in that you can observe the improvement in\nthe condition of the mind as you eliminate all discontent feelings where the\nmind can reside peaceful, calm, serene, and content with joy - permanently.\nYou are not believing The Teachings wishing for a positive outcome at some\npoint in the future or after death. Instead, you are observing the\nimprovements to the condition of the mind right now - in the present\nmoment.\nOnly a Buddha would be able to attain Enlightenment on their own without\nTeachers. These are some of the criteria that make a Buddha a Buddha is\nthat they discover The Teachings on their own attaining Enlightenment\nwithout help from a Teacher, shares their independently discovered\nTeachings to guide countless others to Enlightenment during the remaining\ntime of their life, and they leave their Teachings in a condition that they guide\ncountless others to Enlightenment after their death.\nThe last Buddha currently known to the world existed over 2,500 years ago.\nThat means you and everyone else will need Teachers on this Path to\nEnlightenment.\nYour journey to learn, reflect, and practice these Teachings is significantly\nimproved through making the choice to learn directly with “The Words of The\nBuddha”.\nToday, there are many resources for Teachings described as Buddhist or\noriginating with The Buddha. But, it is only when a Practitioner chooses to\ninvestigate “The Words of The Buddha” being sourced directly from the\noriginal source, The Pāli Canon, that a Practitioner will come to understand\nthe truth of what The Buddha actually taught and be able to implement these\nTeachings into your daily life to experience the results of Enlightenment.\n19\n\nThrough learning and practicing Gotama Buddha’s Teachings, in his own\nwords, The Perfectly Enlightened One’s wisdom can penetrate the mind and\nyou can experience the breakthrough to realizing the Enlightened mind.\nI have significant gratitude, appreciation, admiration, and respect for Master\nTeacher Gotama Buddha as his Teachings lead exactly where he said they\nwould. To a steady, calm, stable, and unshakable mind, known as\nEnlightenment.\nThere are countless unknown and unnamed individuals who are responsible\nfor these Teachings reaching you in this book series. These Teachings have\nbeen preserved throughout history over the last 2,500 years through the\ntireless efforts of Ordained and Household Practitioners. These Teachings\nhave been preserved and shared from one generation to the next because\nthey work.\nIt is now up to us to learn, reflect, and practice these Teachings to\nexperience the Enlightened mind, so that we may benefit from an improved\nexistence while also preserving these Teachings for future generations in our\nhearts and minds.\nWhile books are an outstanding tool to capture The Teachings and share\nthem worldwide, there is nothing more significant than having massive\nnumbers of Enlightened beings in the world who can directly share these\nTeachings with those who choose to seek guidance in developing their life\npractice on The Path to Enlightenment. Each of us individually and\ncollectively, are just one link in a long chain of Practitioners and Teachers\nspanning over 2,500 years.\nWhat we choose to do in this time and place will determine how vibrant and\nsustaining these Teachings are for future generations. It is our work and\neffort to seek our own Enlightenment that we will experience results for our\nown mind and lay the groundwork for countless more beings after us to\nexperience the same freedom of mind that you are now choosing to pursue.\nMany people are interested in improving the world, but do not know how. It\nis only when we are dedicated to improving our own wisdom, moral conduct,\nand mental discipline that we will improve the world. Through improving our\nown life practice through learning “The Words of The Buddha” then, we will\nhave collectively improved the world.\nThe problem that the unEnlightened mind is experiencing is not the outside\nworld, but the inner world. Training the mind, the inner world, is what\nproduces a peaceful existence. You can’t control other people and what they\n20\n\ndo. You can only decide to train your own mind to be unaffected by what\nothers do.\nIt is a real struggle to exist in a world that the mind does not understand. It is\n“The Words of The Buddha” that explains The Natural Laws of Existence\nguiding the mind to acquire deep wisdom to make better free will decisions\nthrough a purified mind.\nMaster Teacher Gotama Buddha\n(The Tathāgata)\n21\n\nThe Act of Giving\n22", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": null, "chapter_title": null, "sutta_refs": [], "page": null, "page_start": 1, "page_end": 22, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ec5b1e5d-94bc-4d31-a64e-df49cbc2d3e9", "parent_id": "book-vol13:ch1:scripture", "content_type": "scripture", "text": "Chapter 1\nWhat Is Accomplishment in Generosity?\nAnd what is accomplishment in generosity?\nHere, a Noble Disciple resides at home with a mind free from the stain of\nselfishness, freely generous, openhanded, joyful in letting go, devoted to\ncharity, joyful in giving and sharing.\nThis is called accomplishment in generosity.\n(Reference: AN 4.61)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "What Is Accomplishment in Generosity?", "sutta_refs": ["AN"], "page": null, "page_start": 23, "page_end": 23, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1fe7e3d5-cf57-4cb7-b7e5-a0f470afcce5", "parent_id": "book-vol13:ch1:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how to fully develop one’s practice to\nexperience “accomplishment in generosity”.\nAn uninstructed worldling is a person who is not learning, reflecting, and practicing these\nTeachings to train the mind on The Path to Enlightenment.\nAn instructed Noble Disciple is a Practitioner of The Buddha’s Teachings who is deeply\nlearning, reflecting, and practicing these Teachings.\nThe Buddha explains that a Noble Disciple will “resides at home with a mind free from the\nstain of selfishness, freely generous, openhanded, joyful in letting go, devoted to charity,\njoyful in giving and sharing”.\nThrough cultivating the mind to live “freely generous, openhanded, joyful in letting go,\ndevoted to charity, joyful in giving and sharing” the mind will be free from the pollution of\nmind or “free from the stain of selfishness”.\nA Practitioner would be unable to attain Enlightenment without developing a regular,\nconsistent, and ongoing practice of generosity.\nGenerosity can be practiced with our life partner, children, parents, siblings, friends, co-\nworkers, neighbors, and people we have never met before. When the mind is free of\nselfishness, we can practice generosity through giving and sharing our time, effort,\nenergy, and resources with anyone and everyone around us - all beings.\nThe mind can experience the joy of giving and sharing through letting go rather than\nholding on to the countless objects that the mind thinks is going to bring lasting\nsatisfaction but never does.\n23", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 1, "chapter_title": "What Is Accomplishment in Generosity?", "sutta_refs": ["AN"], "page": null, "page_start": 23, "page_end": 23, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6fe6729f-4379-423d-8fb7-c2c8808b8e69", "parent_id": "book-vol13:ch2:scripture", "content_type": "scripture", "text": "Chapter 2\nGiving\nBut here, Student, some man or woman gives food, drink, clothing,\ncarriages, garlands, scents, ointments, beds, dwelling, and lamps to\nAscetics or Brāhmins. Because of performing and undertaking such action,\non the dissolution of the body, after death, he reappears in a happy\ndestination, even in the heavenly world. But if instead he comes back to the\nhuman state, then wherever he is reborn he is wealthy.\n(Reference: MN 135)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Giving", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a6ac5f93-e424-4ef1-a986-086b32eb2b29", "parent_id": "book-vol13:ch2:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a being who practices generosity,\nshould they not attain Enlightenment in this life, will be reborn in an improved destination\nin their next life.\nThe practice of generosity helps a Practitioner to eliminate craving/desire/attachment. It is\ncraving/desire/attachment that is the cause of all discontentedness in the mind. An\nindividual is causing their own discontent feelings due to one’s craving/desire/attachment.\nTo eliminate discontentedness, a Practitioner needs to train the mind to eliminate craving/\ndesire/attachment. This is shared as part of The Four Noble Truths to establish Right\nView.\nHaving eliminated craving/desire/attachment, not only will the Practitioner experience\nEnlightenment where the mind is peaceful, calm, serene, and content with joy\npermanently, but they will have also solved the much bigger problem of constantly be\nreborn through continuous rounds of rebirth in The Cycle of Rebirth.\nAn Enlightened being will know the mind is Enlightened because they will no longer\nexperience any discontentedness. As the mind is gradually trained in the direction of\nEnlightenment, there will be a slow and gradual diminishing of discontentedness to\nultimately result in the complete elimination of all discontentedness. The Practitioner can\nobserve this for themselves as the condition of the mind gradually improves.\nThrough not believing in any of The Buddha’s Teachings but instead, learning, reflecting,\nand practicing to acquire wisdom, the mind can be gradually trained to no longer\nexperience discontentedness through the elimination of craving/desire/attachment.\nOne of the major ways of practice to train the mind to eliminate craving/desire/\nattachment, the mind’s mental longing with a strong eagerness, is to train the mind to be\nwilling to “give and share” eliminating selfishness.\nThrough developing a continuous, regular, and ongoing practice of generosity, along with\nother training, a Practitioner can completely eliminate craving/desire/attachment to\neliminate discontentedness.\n24", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Giving", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7f52f69a-23b3-4aa9-b706-b316216a549d", "parent_id": "book-vol13:ch2:commentary:1", "content_type": "commentary", "text": "The unEnlightened mind is going to chase after the objects of its affection thinking that\nthe next new shining object waiting around the corner is going to lead to lasting\nfulfillment. The unEnlightened mind will cling to what it has accumulated including its\ntime, effort, energy, and resources such as possessions, wealth, relationships, etc. The\nmind can become obsessed and selfish tightly holding on to the objects of its affection.\nThrough training the mind to “give and share”, the mind can be trained to “let go” of its\ntendency to “hold on” to the objects of its affection thinking that these things will bring\nlasting satisfaction and fulfillment. Through the mind eliminating its craving/desire/\nattachment, a Practitioner can reside peaceful, calm, serene, and content with joy.\nGenerosity, and other practices, is what will lead to the results of a peaceful, calm,\nserene, and content mind with joy as the mind gradually eliminates craving/desire/\nattachment.\nWithout a practice of generosity to train the mind to regularly “give and share”, the mind\nwill retain its selfishness continuing to experience repeated discontentedness and rounds\nof rebirth.\nCraving/desire/attachment is the cause of discontentedness and the cause of rebirth.\nThrough diminishing craving, a being will experience an improved rebirth. Through\neliminating craving, a Practitioner will experience Enlightenment and there will be no\nfurther rebirth in any realm of existence.\nThe goal of these Teachings and The Path to Enlightenment is to eliminate all pollution of\nmind to experience Enlightenment and no longer be reborn in any realm of existence. But,\nshould a Practitioner not accomplish this goal, then The Buddha is explaining that\nthrough the diminishing of craving/desire/attachment by practicing generosity, there will\nbe an improved rebirth in one’s next birth.\nAs one learns The Buddha’s Teachings regarding The Cycle of Rebirth, they should\nalways keep in mind that the ultimate goal is to attain Enlightenment and not experience\nrebirth. Therefore, when The Buddha is sharing what will or will not occur based on\ndecisions in this life, he is not attempting to guilt, shame, or fear anyone into certain\ndecisions nor dangle a reward for certain decisions. Instead, he is just sharing the truth of\nwhat will and will not occur while providing guidance of how to avoid any and all rebirth\nthrough the attainment of Enlightenment.\nA Buddha’s Teachings lead to liberation of mind, Enlightenment. The mind will be\npeaceful, calm, serene, and content with joy - free of all strong feelings. The goal is not to\nbe reborn, however, Students are oftentimes interested to know what would occur if one\ndoes not attain Enlightenment. Therefore, a Buddha needs to share those Teachings and\nsince The Cycle of Rebirth is part of The Natural Laws of Existence of what exists in this\nworld, a Buddha will need to share this aspect of Teachings to help Practitioners fully\nunderstand The Path to Enlightenment.\nA Practitioner should be sure to explore Chapters within this book series prior to learning\nin this book.\nDetailed explanation of Generosity and Merit is available in this same book series found in\nChapters 10 and 14 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n25", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Giving", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bc485c9a-198a-4f84-9daf-f03590b6928f", "parent_id": "book-vol13:ch2:commentary:2", "content_type": "commentary", "text": "The Purpose of Giving\n26", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 2, "chapter_title": "Giving", "sutta_refs": ["MN"], "page": null, "page_start": 24, "page_end": 26, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "341ac13a-7c6b-4472-8306-dff1a1f31dc0", "parent_id": "book-vol13:ch3:commentary", "content_type": "commentary", "text": "Chapter 3\nA Directly Visible Fruit of Giving\nRelated to Future Lives\nIs it possible, Venerable Sir, to point out a directly visible fruit of giving?\nIt is, Sīha,\n(1) A donor, Sīha, a generous giver, is dear and agreeable to many people.\nThis is a directly visible fruit of giving.\n(2) Again, wholesome persons go in large numbers to a donor, a generous\ngiver.\nThis, too, is a directly visible fruit of giving.\n(3) Again, a donor, a generous giver, acquires a wholesome reputation.\nThis, too, is a directly visible fruit of giving.\n(4) Again, whatever assembly a donor, a generous giver, approaches whether\nof Khattiyas, Brāhmins, Householders, or Ascetics - he approaches it\nconfidently and composed.\nThis too is a directly visible fruit of giving.\n(5) Again, with the breakup of the body, after death, a donor, a generous\ngiver, is reborn in a good destination, in a heavenly world.\nThis is a fruit of giving related to future lives.\n(Reference: AN 5.33)\n27\n\nIn this Teaching from Gotama Buddha, he shares some of the benefits of practicing\ngenerosity.\n1.) The donor is well liked by many people as they are seen as generous and helpful to\nthose around them.\n2.) The donor will attract large numbers of wholesome people who will be interested to\nspend time with them.\n3.) The donor develops a wholesome reputation within their community for their generous\nways.\n4.) The donor is confident and composed in gatherings of various types of people.\n5.) The donor will experience an improved rebirth, should they need to experience rebirth.\nDue to the decrease in craving/desire/attachment in the mind, the being will experience\nan improved rebirth should rebirth be needed.\n28", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 3, "chapter_title": "A Directly Visible Fruit of Giving", "sutta_refs": ["AN"], "page": null, "page_start": 27, "page_end": 28, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7fb86fba-9cbc-47f8-a7f0-0dc55a7e4871", "parent_id": "book-vol13:ch4:scripture", "content_type": "scripture", "text": "Chapter 4\nFive Benefits of Giving\nMonks, there are these five benefits of giving.\nWhat five?\n(1) One is dear and agreeable to many people.\n(2) Wholesome persons go in large numbers to one (you).\n(3) One acquires a wholesome reputation.\n(4) One is not deficient in the Householder’s duties.\n(5) With the breakup of the body, after death, one is reborn in a good\ndestination, in a heavenly world.\nThese are the five benefits of giving.\nBy giving, one becomes dear, one follows the duty of the wholesome; the\nwholesome mentally disciplined Monks always go in large numbers to one\n(you).\nThey teach one The Teachings that dispels all discontentedness, having\nunderstood which the taintless one here attains Nibbāna (Enlightenment).\n(Reference: AN 5.35)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Five Benefits of Giving", "sutta_refs": ["AN"], "page": null, "page_start": 29, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "11485a30-859c-414c-9c01-37ef4981ccbf", "parent_id": "book-vol13:ch4:commentary", "content_type": "commentary", "text": "29\n\nIn this Teaching from Gotama Buddha, he shares some of the benefits of practicing\ngenerosity.\n1.) One is well liked by many people as they are seen as generous and helpful to those\naround them.\n2.) One will attract large numbers of wholesome people who will be interested to spend\ntime with them.\n3.) One develops a wholesome reputation within their community for their generous ways.\n4.) One is able to fulfill their duties as part of living the Household life.\n5.) The donor will experience an improved rebirth, should they need to experience rebirth.\nDue to the decrease in craving/desire/attachment in the mind, the being will experience\nan improved rebirth should rebirth be needed.\nBy giving, one becomes dear, one follows the duty of the wholesome; the\nwholesome mentally disciplined Monks always go in large numbers to one (you):\nOrdained Practitioners and Teachers of these Teachings can be supported through your\ngenerous offerings to support their sharing of these Teachings into the world.\nThey teach one The Teachings that dispels all discontentedness, having understood\nwhich the taintless one here attains Nibbāna (Enlightenment): You will have the\nopportunity to gain exposure to various Teachers who share these Teachings. The\nTeachings will benefit your life through you developing your life practice of these\nTeachings to completely eliminate all discontentedness. With the wisdom of these\nTeachings, a Practitioner can actively train the mind to eliminate the fetters/taints/pollution\nof mind described in The Ten Fetters to experience “the taintless” liberation of mind,\nEnlightenment.\n30", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 4, "chapter_title": "Five Benefits of Giving", "sutta_refs": ["AN"], "page": null, "page_start": 29, "page_end": 30, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e46c1dc7-9440-49cd-a209-52f62ca2a506", "parent_id": "book-vol13:ch5:commentary:0", "content_type": "commentary", "text": "Chapter 5\nA Donor Who Gives Food Gives Life, Beauty,\nPeacefulness, and Strength\nMonks, when a donor gives food, he gives the recipients four things.\nWhat four?\nHe gives life, beauty, peacefulness, and strength.\n(1) Having given life, he takes part in life, whether heavenly or human.\n(2) Having given beauty, he takes part in beauty, whether heavenly or human.\n(3) Having given peacefulness, he takes part in peacefulness, whether\nheavenly or human.\n(4) Having given strength, he takes part in strength, whether heavenly or\nhuman.\nMonks, a Noble Disciple who gives food gives the recipients these four\nthings.\nOne who respectfully gives timely food to those mentally disciplined ones\nwho eat what others give, provides them with four things: life, beauty,\npeacefulness, and strength.\nThe man who gives life and beauty, who gives peacefulness and strength,\nwill obtain long life and fame wherever he is reborn.\n31\n\nMonks, a donor who gives food gives the recipients five things.\nWhat five?\nOne gives life, beauty, peacefulness, strength, and discernment.\n(1) Having given life, one takes part in life, whether heavenly or human.\n(2) Having given beauty, one takes part in beauty, whether heavenly or\nhuman.\n(3) Having given peacefulness, one takes part in peacefulness, whether\nheavenly or human.\n(4) Having given strength, one takes part in strength, whether heavenly or\nhuman.\n(5) Having given discernment, one takes part in discernment, whether\nheavenly or human.\nA donor who gives food gives the recipients these five things.\nThe wise one is a giver of life, strength, beauty, and discernment.\nThe intelligent one is a donor of peacefulness and in turn acquires\npeacefulness.\nHaving given life, strength, beauty, peacefulness, and discernment, one is\nlong-lived and famous wherever one is reborn.\n(Reference: AN 4.59)\n32", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "A Donor Who Gives Food Gives Life, Beauty,", "sutta_refs": ["AN"], "page": null, "page_start": 31, "page_end": 33, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "37c0b2bb-0e88-4ca8-ac38-43c518d81162", "parent_id": "book-vol13:ch5:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how through giving, one acquires\ncertain benefits.\nIt is important that through one’s practice of generosity, there is not an expectation of\nanything in return. If the mind has expectations of benefits as a result of giving, then the\nPractitioner is not fully practicing generosity. There is still craving/desire/attachment in the\nmind and it will produce unwholesome results.\nWhen one makes decisions through The Three Unwholesome Roots of craving, anger,\nand ignorance (unknowing of true reality), this will result in unwholesome outcomes.\nWhen one makes decisions through The Three Wholesome Roots of generosity, loving-\nkindness, and wisdom, this will result in wholesome outcomes.\nTo practice pure generosity, there cannot be any craving/desire/attachment for a certain\noutcome or else, this was not a decision based on pure generosity.\nTo be pure generosity a Practitioner would need to make the decision to give and share\nwithout any expectation of anything in return.\nDetailed explanation of The Three Unwholesome Roots and The Three Wholesome Roots\nis available in this same book series found in Chapter 8 of the book “Developing a Life\nPractice: The Path That Leads to Enlightenment” (Volume 1).\n33", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 5, "chapter_title": "A Donor Who Gives Food Gives Life, Beauty,", "sutta_refs": ["AN"], "page": null, "page_start": 31, "page_end": 33, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9b2b1ff3-2e6b-4a1e-9d81-3f7173949dda", "parent_id": "book-vol13:ch6:commentary:0", "content_type": "commentary", "text": "Chapter 6\nA Donor Who Gives Medicine Gives Beauty,\nPeacefulness, and Strength\nBrāhmin, there are these ten advantages from conjey (rice porridge that is\nvery nutritious that serves the purpose of medicine).\nWhat ten?\nIn giving conjey one gives life, one gives beauty, one gives ease, one gives\nstrength, one give intelligence; conjey when it is drunk checks hunger, keeps\noff thirst, regulates wind, cleanses the bladder, digests raw remnants of food.\nThese, Brāhmin, are the ten advantages of conjey.\nTo the discerning who gives conjey duly\nAt the right time to one who lives on others’ food,\nIt confers ten things on him:\nLife and beauty, ease and strength;\nFor him intelligence arises from it,\nIt dispels hunger, thirst and wind,\nIt cleanses the bladder, it digests food;\nThis medicine is praised by the well-farer.\nTherefore conjey should be given constantly\nBy a man interested for ease,\nBy those aspiring to become heavenly beings - like joys\nOr acquiring human prosperity.\n(Reference: Pi Tv Kd 6)\n34", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "A Donor Who Gives Medicine Gives Beauty,", "sutta_refs": [], "page": null, "page_start": 34, "page_end": 35, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0d74e52b-a16b-4482-8aa5-df105d660a5f", "parent_id": "book-vol13:ch6:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the benefits of giving medicine as an\noffering and gift.\n“Regulates wind” refers to the wind in the body.\nDuring the lifetime of The Buddha and now in traditional medicine, the body is described\nthrough The Four Elements. The body is categorized into four (4) different elements such\nas: earth, water, fire, and wind. Each of these is used to describe the characteristics of the\nbody.\nEarth is the solids of the body. For example, hair, teeth, bones, finger and toe nails, etc.\nWater is the liquids of the body. For example, tears, saliva, pus, urine, blood, etc.\nFire is the temperature of the body. For example, the heat that is generated to sustain the\nbody. This element is also connected with the process of digestion.\nWind is the movement within the body. For example, the movement of food and feces\nthrough the intestines of the body.\nSpace is the lack of any other of The Four Elements. For example, the voids or empty\nspaces in the body like the nasal cavity or other locations where there is nothing that\nexists.\nThe Four Elements are used in traditional medicine to understand symptoms of illness\nand provide remedies to the patient. Space is not considered an element because it lacks\nthe qualities of any of the other elements. There are no elemental qualities as it is\ndescribed as the lack of or absence of, all the other qualities. Some people consider\n“space” to be a fifth element, but The Buddha described only The Four Elements.\nNot only can the human body be described through The Four Elements, but we can also\ndescribe any physical object through The Four Elements as all material objects have a\ncombination of The Four Elements.\n35", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 6, "chapter_title": "A Donor Who Gives Medicine Gives Beauty,", "sutta_refs": [], "page": null, "page_start": 34, "page_end": 35, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "41337343-e4d7-496f-9253-78f03f271a6f", "parent_id": "book-vol13:ch7:scripture", "content_type": "scripture", "text": "Chapter 7\nThe Giver of the Agreeable Gains the Agreeable\nThe giver of the agreeable gains the agreeable, when he gives willingly to the\nupright ones clothing, bedding, food, and drink, and various kinds of\nsupplies.\nHaving known the Arahants to be like a field for what is relinquished and\noffered; not held back, the wholesome person gives what is hard to give -\nthe giver of agreeable things gains what is agreeable.\nThe giver of the agreeable gains the agreeable;\nthe giver of the foremost again gains the foremost;\nthe giver of the excellent gains the excellent;\nthe giver of the best reaches the best state.\nThe person who gives the best,\nthe giver of the foremost,\nthe giver of the excellent,\nis long-lived and famous\nwherever he is reborn.\n(Reference: AN 5.44)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Giver of the Agreeable Gains the Agreeable", "sutta_refs": ["AN"], "page": null, "page_start": 36, "page_end": 37, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "28e0404d-c471-415d-b487-48bf3de71fa1", "parent_id": "book-vol13:ch7:commentary", "content_type": "commentary", "text": "36\n\nIn this Teaching from Gotama Buddha, he shares how a Practitioner who gives offerings\nto “the upright ones” gains these benefits.\n“The upright ones” are those who are practicing wholesome moral conduct.\nThe Buddha describes that “the wholesome person gives what is hard to give”. What he\nis encouraging Students to do and guiding a Practitioner to practice is, that through\ngiving offerings of items that the mind finds it “hard to give” or difficult to give where the\nmind is struggling, through training the mind to practice generosity and give those items,\nthe mind is then working to eliminate its craving/desire/attachment to those items leading\nto further liberation of the mind to Enlightenment.\nThe reason why a Practitioner might find it difficult or “hard to give” certain things is\nbecause of the mind’s craving/desire/attachment. The practice of generosity is helping\nthe mind to “let go” so that it can be more liberated and move closer to Enlightenment.\nSo if the mind is struggling to give certain things and finds it “hard to give” those items,\nThe Buddha is guiding and encouraging one to “not hold back” so that the mind can be\nmore liberated through practicing generosity with those things that are hard to let go of\nwhere the mind is holding on.\nPerhaps that might be time, clothing, food, shelter, or financial resources, etc. You will\nknow for yourself what is difficult and challenging for the mind to give and, you should\ngive those things so that the mind can be trained to “let go”.\nBut, a practice of generosity needs to always be accomplished with discernment (i.e. wise\ndecision making) and practiced as part of “the middle way”.\nThere are additional chapters in this book and other books within this series that helps a\nPractitioner understand how to accomplish the goal of practicing generosity with\ndiscernment and as part of “the middle way”.\n37", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 7, "chapter_title": "The Giver of the Agreeable Gains the Agreeable", "sutta_refs": ["AN"], "page": null, "page_start": 36, "page_end": 37, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3c72a95c-0009-48d0-a0e6-2f4b97e06800", "parent_id": "book-vol13:ch8:commentary", "content_type": "commentary", "text": "Chapter 8\nThe Way Leading to Wealth\nMallikā, and still some woman is not prone to anger or often exasperated.\nEven if she is criticized a lot, she does not lose her temper and become\nirritated, hostile, and stubborn; she does not display anger, hatred, and\nbitterness. And she gives things to Ascetics or Brāhmins: food and drink;\nclothing and vehicles; garlands, scents, and ointments; bedding, dwellings,\nand lighting.\nWhen she passes away from that state, if she comes back to this world,\nwherever she is reborn she is beautiful, attractive, and graceful, possessing\nsupreme beauty of complexion; rich, with great wealth and property; and\ninfluential.\nThis is the way, Student, that leads to wealth, namely, one gives food, drink,\nclothing, vehicles, garlands, scents, ointments, beds, dwelling, and lamps to\nAscetics or Brāhmins.\n(Reference: SN 3.8)\nIn this Teaching from Gotama Buddha, he shares how a Practitioner who “is not prone to\nanger or often exasperated. Even if she is criticized a lot she does not lose her temper\nand become irritated, hostile, and stubborn; she does not display anger, hatred, and\nbitterness” and provides offerings of “food, drink, clothing, vehicles, garlands, scents,\nointments, beds, dwelling, and lamps to Ascetics or Brāhmins”, that if there is rebirth\nthey are reborn “beautiful, attractive, and graceful, possessing supreme beauty of\ncomplexion; rich, with great wealth and property; and influential”.\n38", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 8, "chapter_title": "The Way Leading to Wealth", "sutta_refs": ["SN"], "page": null, "page_start": 38, "page_end": 38, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a7c97ca7-351c-4b80-9d2a-96f2c22ca4e6", "parent_id": "book-vol13:ch9:scripture:0", "content_type": "scripture", "text": "Chapter 9\nThe Generous One Would Surpass the Other\n‘Here, Venerable Sir, there might be two disciples of The Perfectly\nEnlightened One equal in confidence, virtuous behavior (moral conduct), and\nwisdom, but one is generous while the other is not. With the breakup of the\nbody, after death, they would both be reborn in a good destination, in a\nheavenly world. When they have become heavenly beings, would there be\nany distinction or difference between them?’\nThere would be, Sumanā, The Perfectly Enlightened One said: The\ngenerous one, having become a heavenly being, would surpass the other in\nfive ways: in heavenly life span, heavenly beauty, heavenly happiness,\nheavenly glory, and heavenly authority. The generous one, having become a\nheavenly being, would surpass the other in these five ways.\n‘But, Venerable Sir, if these two pass away from there and again become\nhuman beings, would there still be some distinction or difference between\nthem?’\nThere would be, Sumanā, The Perfectly Enlightened One said: When they\nagain become human beings, the generous one would surpass the other in\nfive ways: in human life span, human beauty, human happiness, human\nfame, and human authority. When they again become human beings, the\ngenerous one would surpass the other in these five ways.\n‘But, Venerable Sir, if these two should go forth from the household life into\nhomelessness, would there still be some distinction or difference between\nthem?’\nThere would be, Sumanā, The Perfectly Enlightened One said: The generous\none, having gone forth, would surpass the other in five ways.\n(1)He would usually use a robe that has been specifically offered to him,\nseldom one that had not been specifically offered to him.\n(2)He would usually eat almsfood that has been specifically offered to him,\nseldom almsfood that had not been specifically offered to him.\n(3)He would usually use a lodging that had been specifically offered to him,\nseldom one that had not been specifically offered to him.\n39", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "The Generous One Would Surpass the Other", "sutta_refs": ["AN"], "page": null, "page_start": 39, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ac050eb9-0207-4c75-982e-f67d8b5c5a50", "parent_id": "book-vol13:ch9:scripture:1", "content_type": "scripture", "text": "(4)He would usually use medicines and supplies for the sick that had been\nspecifically offered to him, seldom those that had not been specifically\noffered to him.\n(5)His fellow monastics, those with whom he resides, would usually behave\ntoward him in agreeable ways by bodily, verbal, and mental action,\nseldom in disagreeable ways. They would usually present him what is\nagreeable, seldom what is disagreeable. The generous one, having gone\nforth, would surpass the other in these five ways.\n‘But, Venerable Sir, if both attain Arahantship, would there still be some\ndistinction or difference between them after they have attained Arahantship?’\nIn this case, Sumanā, I declare, there would be no difference between the\nliberation [of one] and the liberation [of the other].\n‘It’s outstanding and amazing, Venerable Sir! Truly, one has good reason to\ngive alms (a donation) and do meritorious deeds, since they will be helpful if\none becomes a heavenly being, [again] becomes a human being, or goes\nforth.\nSo it is, Sumanā! So it is, Sumanā! Truly, one has good reason to give alms (a\ndonation) and do meritorious deeds, since they will be helpful if one becomes\na heavenly being, [again] becomes a human being, or goes forth.\nThis is what The Perfectly Enlightened One said.\nHaving said this, The Fortunate One, The Teacher, further said this:\nAs the stainless moon moving through the sphere of space\noutshines with its radiance all the stars in the world, so one\naccomplished in virtuous behavior (moral conduct), a person\nendowed with confidence, outshines by generosity all the selfish\npeople in the world.\nAs the hundred-peaked rain cloud, thundering, covered in\nlightning, pours down rain upon the earth, overwhelming the\nplains and lowlands, so The Perfectly Enlightened One’s disciple,\nthe wise one accomplished in vision, surpasses the selfish\nperson in five specific respects:\nLife span and glory, beauty and peacefulness.\nPossessed of wealth, after death he rejoices in heaven.\n40\n\n(Reference: AN 5.31)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "The Generous One Would Surpass the Other", "sutta_refs": ["AN"], "page": null, "page_start": 39, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4371be50-cd97-4f8e-99de-32a83053c415", "parent_id": "book-vol13:ch9:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares answers to questions related to the\npractice of generosity.\nA Student asks The Buddha what would be the difference between two Practitioners who\nare learning and practicing his Teachings upon rebirth, given that both Practitioners were\nequally practicing confidence, virtuous behavior (moral conduct), and wisdom but one\nwould be generous while the other is not.\nThe Student asks this question related to rebirth in the heavenly realm, human realm,\nhaving become an Ordained Practitioner, and if both Practitioners attained Enlightenment.\nHeavenly Realm\nThe Buddha explains that there would be a difference between the two Practitioners upon\nrebirth in the heavenly realm. If both Practitioners were equally established in confidence,\nvirtuous behavior (moral conduct), and wisdom but one was generous in the past life\nwhile the other was not, the Practitioner who was generous “would surpass the other in\nfive ways: in heavenly life span, heavenly beauty, heavenly happiness, heavenly glory, and\nheavenly authority”.\nHuman Realm\nThe Buddha explains that there would be a difference between the two Practitioners upon\nrebirth in the human realm. If both Practitioners were equally established in confidence,\nvirtuous behavior (moral conduct), and wisdom but one was generous in the past life\nwhile the other was not, the Practitioner who was generous “would surpass the other in\nfive ways: in human life span, human beauty, human happiness, human fame, and human\nauthority”.\nBecoming Ordained Practitioners\nThe Buddha explains that there would be a difference between the two Practitioners upon\nrebirth in the human realm and both deciding to become Ordained Practitioners. If both\nOrdained Practitioners were equally established in confidence, virtuous behavior (moral\nconduct), and wisdom but one was generous in the past life while the other was not, the\nPractitioner who was generous “would surpass the other in five ways”.\n(1) He would usually use a robe that has been specifically offered to him, seldom one that\nhad not been specifically offered to him.\n(2) He would usually eat almsfood that has been specifically offered to him, seldom\nalmsfood that had not been specifically offered to him.\n(3) He would usually use a lodging that had been specifically offered to him, seldom one\nthat had not been specifically offered to him.\n(4) He would usually use medicines and supplies for the sick that had been specifically\noffered to him, seldom those that had not been specifically offered to him.\n41", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "The Generous One Would Surpass the Other", "sutta_refs": ["AN"], "page": null, "page_start": 39, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fbcfeeb7-94eb-4282-996a-f6670d2a5977", "parent_id": "book-vol13:ch9:commentary:1", "content_type": "commentary", "text": "(5) His fellow monastics, those with whom he resides, would usually behave toward him\nin agreeable ways by bodily, verbal, and mental action, seldom in disagreeable ways.\nThey would usually present him what is agreeable, seldom what is disagreeable. The\ngenerous one, having gone forth, would surpass the other in these five ways.\nDue to the Practitioner having a well developed practice of generosity in a previous life,\nthey will experience individuals being generous to them in their current life. This is as a\nresult of their actions in the previous and current life.\nAttaining Enlightenment\nThe Buddha explains that there would not be a difference between the two Practitioners\nupon rebirth in the human realm. If both Practitioners were equally established in\nconfidence, virtuous behavior (moral conduct), and wisdom but one was generous in the\npast life while the other was not, for two Practitioners who have attained Enlightenment\n“there would be no difference between the liberation [of one] and the liberation [of the\nother]”.\nAn Enlightened being is an Enlightened being. Any and all Enlightened beings will\nexperience liberation of mind, such that, there will be no discontentedness because both\nPractitioners have fully and completely eliminated all of The Ten Fetters. With all the\nfetters/taints/pollution of mind eliminated, both Practitioners will have eradicated\ndiscontentedness and escaped The Cycle of Rebirth. The mind of both Practitioners will\nbe peaceful, calm, serene, and content with joy - permanently.\nGenerosity should be practiced on a continuous and ongoing basis. A Practitioner should\nincorporate generosity as part of their normal life. Giving and sharing with others trains\none’s own mind to eliminate craving/desire/attachment removing the stain of selfishness\nfrom the mind. A Practitioner’s mind would not be liberated to attain Enlightenment\nwithout a well developed practice of continuous and ongoing generosity.\nDetailed explanation of The Realms of Existence is available in this same book series\nfound in the book “The Realms of Existence” (Volume 11).\n42", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 9, "chapter_title": "The Generous One Would Surpass the Other", "sutta_refs": ["AN"], "page": null, "page_start": 39, "page_end": 42, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "43c6ea67-12d2-49a1-b6cc-e9cd7c122fe4", "parent_id": "book-vol13:ch10:commentary", "content_type": "commentary", "text": "Chapter 10\nIf Beings Knew the Results of Giving and Sharing\nMonks, if beings knew, as I know, the results of giving and sharing, they\nwould not eat without having given, nor would the stain of selfishness\nobsess them and take root in their minds. Even if it were their last bite, their\nlast mouthful, they would not eat without having shared it, if there were\nsomeone to share it with.\nBut because beings do not know, as I know, the results of giving\nand sharing, they eat without having given, and the stain of\nselfishness obsesses them and takes root in their minds.\nIf beings knew what The Perfectly Enlightened One said,\nhow the result of sharing has such great fruit, then,\nsubduing the stain of selfishness with brightened awareness,\nthey’d give in season to The Noble Ones, where a gift brings\ngreat fruit.\nHaving given food as an offering to those worthy of offerings,\nmany donors, when they pass away from here, the human state,\ngo to heaven.\nThey, having gone there to heaven, rejoice, enjoying sensual\npleasures. Unselfish, they take part in the result of sharing.\n(Reference: ITI 18)\n43", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 10, "chapter_title": "If Beings Knew the Results of Giving and Sharing", "sutta_refs": [], "page": null, "page_start": 43, "page_end": 43, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ae79a9a7-db97-4d15-ad09-0dc129e0dd71", "parent_id": "book-vol13:ch11:scripture", "content_type": "scripture", "text": "Chapter 11\nFour Means of Sustaining Favorable Relationships\nMonks, there are these four means of sustaining a favorable relationship.\nWhat four?\nGiving, endearing speech, beneficent conduct, and equality.\nThese are the four means of sustaining a favorable relationship.\nGiving, endearing speech, beneficent conduct, and equality\nunder diverse worldly conditions, as is suitable to fit each case:\nthese means of sustaining a favorable relationship are like the\nlinchpin of a rolling chariot.\nIf there were no such means of sustaining a favorable\nrelationship, neither mother nor father would be able to obtain\nadmiration and respect from their children.\nBut since there exist these means of sustaining a favorable\nrelationship, wise people respect them; thus they attain to\ngreatness and are highly praised.\n(Reference: AN 4.32)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Four Means of Sustaining Favorable Relationships", "sutta_refs": ["AN"], "page": null, "page_start": 45, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "460d7f1c-a890-4b75-b306-314a60230e4e", "parent_id": "book-vol13:ch11:commentary", "content_type": "commentary", "text": "45\n\nIn this Teaching from Gotama Buddha, he shares that giving, endearing speech, beneficial\nconduct, and equality are how to sustain favorable relationships just like “the linchpin of a\nrolling chariot”.\nA chariot or cart is pulled by horses with a primary “linchpin” that connects the cart and\nhorses. Without the “linchpin”, the chariot would not function or move. So too, if one is\nnot practicing giving, endearing speech, beneficial conduct, and equality, then there is no\nability to experience favorable relationships.\nOne’s generosity, endearing speech, beneficent conduct, and equality are a “linchpin” or\nprimary aspect of one’s life that determines whether one has favorable relationships or\nnot.\nGiving (Generosity): a readiness and taking the action of frequently giving something\nmore than is strictly necessary, such as time, effort, energy, financial support, or\nresources without any expectation of anything in return. A practice of giving and helping\nothers as part of an ongoing and comprehensive life practice. This action can help you\ndevelop and cultivate a more caring and compassionate mind as one chooses to\nconsistently give and share through their life to eliminate selfishness. Generosity\neliminates craving/desire/attachment in the mind, thus, helping to eliminate discontent\nfeelings from the mind.\nEndearing Speech: inspiring, loving, and affectionate communication.\nBeneficent Conduct: wholesome moral conduct.\nEquality: being equal.\nIndividuals who practice generosity, enduring speech, beneficent conduct, and equality in\ntheir relationships will experience sustaining and favorable relationships.\nIf one is selfish, speaks harsh, has unwholesome moral conduct, or views themself as\nabove or below others, this will not produce a sustaining and favorable relationship. An\nindividual will struggle and have difficulties in their relationships finding it challenging to\ndevelop and maintain healthy relationships.\nThese four aspects can be consider what is needed as basic foundation in any and all\nrelationships for there to be a healthy relationship to include: politeness, kindness,\nfriendliness, and respect.\nThrough practicing giving, endearing speech, beneficent conduct, and equality while\nbeing polite, kind, friendly, and respectful will create the very best opportunity for you to\ndevelop and maintain healthy relationships.\n46", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 11, "chapter_title": "Four Means of Sustaining Favorable Relationships", "sutta_refs": ["AN"], "page": null, "page_start": 45, "page_end": 46, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "260d4534-0dea-4862-96ad-e94bce4173b6", "parent_id": "book-vol13:ch12:commentary", "content_type": "commentary", "text": "Chapter 12\nThree Things Prescribed by the Wise\nMonks, there are these three things prescribed by the wise, prescribed by\nwholesome people.\nWhat three?\n(1) Giving is prescribed by the wise, prescribed by wholesome people.\n(2) The going forth is prescribed by the wise, prescribed by wholesome\npeople.\n(3) Attending upon one’s mother and father is prescribed by the wise,\nprescribed by wholesome people.\nThese three things are prescribed by the wise, prescribed by wholesome\npeople.\nWholesome people prescribe giving, harmlessness, mental\ndiscipline, and mental restraint, service to one’s mother and\nfather and to the peaceful Practitioners of the spiritual life.\nThese are the deeds of the good which the wise person should\npursue. The Noble One possessed of vision goes to a heavenly\nworld.\n(Reference: AN 3.45)\nIn this Teaching from Gotama Buddha, he shares three things that are recommended by\nwise individuals.\n1.) Practicing generosity is recommended by wholesome people.\n2.) Ordaining to become an Ordained Practitioner is recommended by wholesome people.\n3.) Taking care of one’s mother and father is recommended by wholesome people.\nThe Buddha further describes that it is recommended by wholesome people to practice\ngiving, harmlessness, mental discipline, mental restraint, service to one’s mother and\nfather, and to be peaceful to Practitioners of the spiritual life.\nHe recommends these are practices of a wise individual.\n47", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 12, "chapter_title": "Three Things Prescribed by the Wise", "sutta_refs": ["AN"], "page": null, "page_start": 47, "page_end": 47, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9b188b55-7e6a-4f30-95f0-32dbcdc06d73", "parent_id": "book-vol13:ch13:commentary", "content_type": "commentary", "text": "Chapter 13\nOne Who Has Trust and Confidence\nMonks, in three cases one may be understood to have dedication and\nconfidence.\nWhat three?\nWhen one aspires to see those of virtuous behavior (practicing moral\nconduct); when one aspires to hear the good wholesome Teachings; and\nwhen one resides at home with a mind free of the stain of selfishness, freely\ngenerous, openhanded, joyful in letting go, devoted to charity, joyful in giving\nand sharing.\nIn these three cases, one may be understood to have trust and confidence.\nOne who aspires to see the virtuous ones,\nwho aspires to hear the good wholesome Teachings,\nwho has removed the stain of selfishness,\nis called a person endowed with dedication.\n(Reference: AN 3.42)\nIn this Teaching from Gotama Buddha, he shares how one can observe that there is\ndedication and confidence in your practice.\n1.) A Practitioner has an interest to meet with individuals who are practicing virtuous\nmoral conduct.\n2.) A Practitioner has an interest to learn these good wholesome Teachings.\n3.) A Practitioner is openly generous practicing generosity with a mind free of selfishness.\nThrough developing these qualities, a Practitioner is dedicated to developing their life\npractice and is developing confidence in their abilities and these Teachings.\n48", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 13, "chapter_title": "One Who Has Trust and Confidence", "sutta_refs": ["AN"], "page": null, "page_start": 48, "page_end": 48, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "51e8d744-37f3-4576-bffe-ee989b433af1", "parent_id": "book-vol13:ch14:commentary", "content_type": "commentary", "text": "Chapter 14\nPracticing the Way Proper to the\nHousehold Practitioner\nHouseholder, a Noble Disciple who possesses four qualities is practicing the\nway proper to the Household Practitioner, a way that brings the attainment of\nfame and leads to heaven.\nWhat four?\nHere, Householder, a Noble Disciple serves The Community of Monks with\nrobes; he serves The Community of Monks with almsfood; he serves The\nCommunity of Monks with lodgings; he serves The Community of Monks\nwith medicines and provisions for the sick.\nHouseholder, a Noble Disciple who possesses these four qualities is\npracticing the way proper to the Household Practitioner, a way that brings\nthe attainment of fame and leads to heaven.\nWhen the wise practice the way proper for the Household\nPractitioner, they serve the virtuous Monks of upright conduct\nwith robes, almsfood, lodgings, and medicines;\nfor them both by day and night merit always increases; having\ndone excellent deeds, they pass on to the heavenly realm.\n(Reference: AN 4.60)\nIn this Teaching from Gotama Buddha, he shares guidance to encourage Household\nPractitioners to practice these Teachings closely through making offerings to Ordained\nPractitioners to create merit.\nHe suggests offerings of robes, food, lodging, and medicine.\nThe Buddha explains offerings such as this leads to the attainment of fame and a\nheavenly rebirth. Remember, this is not due to anything mystical or magical but instead, it\nis due to the reduction of craving/desire/attachment by practicing generosity.\nThe goal of these Teachings is to attain Enlightenment, not to aspire for fame or a\nheavenly rebirth. The Buddha understood that but in this Teaching he is sharing the result\nof offerings as part of The Natural Laws of Existence.\n49", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 14, "chapter_title": "Practicing the Way Proper to the", "sutta_refs": ["AN"], "page": null, "page_start": 49, "page_end": 49, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cb962c6d-c4a2-41ba-a541-2a4fc854c7e4", "parent_id": "book-vol13:ch15:scripture", "content_type": "scripture", "text": "Chapter 15\nMutual Support Between Monks,\nBrāhmins and Householders\nMonks, Brāhmins and Householders are very helpful to you. They provide\nyou with the requisites of robes, almsfood, lodgings, and medicines in time\nof sickness. And you, Monks, are very helpful to Brāhmins and\nHouseholders, as you teach them The Teachings that are good in the\nbeginning, the middle, and the end, with the correct meaning and wording,\nand you proclaim the spiritual life in its fulfillment and complete purity. Thus,\nMonks, this spiritual life is lived with mutual support for the purpose of\ncrossing the flood and making a complete end of discontentedness.\n(Reference: ITI 107)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Mutual Support Between Monks,", "sutta_refs": [], "page": null, "page_start": 50, "page_end": 55, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "721bb5ca-a199-4c92-8f43-a36ec913b71a", "parent_id": "book-vol13:ch15:commentary:0", "content_type": "commentary", "text": "50", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Mutual Support Between Monks,", "sutta_refs": [], "page": null, "page_start": 50, "page_end": 55, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4e1afe23-476d-4eb0-be45-86230831d35d", "parent_id": "book-vol13:ch15:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares exactly how he setup the “mutual\nsupport” between the Ordained Practitioners and Household Practitioners.\nThrough the Ordained Practitioners needing food, water, clothing, shelter, and medical\ncare from Household Practitioners, they did not need to work in a typical career. Instead,\nthey can focus 100% of their time dedicated to learning, reflecting, and practicing these\nTeachings to improve the condition of the mind and their life. Ordained Practitioners, and\nthose Teachers who choose to live their life based on donations from Household\nPractitioners, will have the ability to gain deep wisdom in these Teachings through not\nneeding to pursue a typical career.\nBut, in choosing this lifestyle, Ordained Practitioners and Teachers who are supported by\nthe offerings of dedicated Household Practitioners, there is the responsibility to apply\ntime, effort, energy, and resources towards the determined, dedicated, and diligent\nlearning, reflecting, and practicing of these Teachings to acquire wisdom. Then, those\nwho are supported by the dedicated Household Practitioners are able to offer back to\nthem, the wisdom of these Teachings. Household Practitioners can then learn, reflect, and\npractice these Teachings while flourishing within their community. In this way, there is an\nexchange of support in both directions and there is “mutual support”.\nThrough wise decision making of the Teachers and Students, wholesome results (i.e.\nwholesome Kamma) are experienced as more and more individuals are able to gradually\nprogress towards Enlightenment.\nWith the Household Practitioners spending an extensive amount of time, effort, energy,\nand resources to acquire offerings for Teachers, it is the responsibility of the Teachers to\nensure they are not allowing those offerings to go to waste. Instead, applying consistent\nand ongoing efforts to deeply learn, reflect, and practice these Teachings to develop\none’s wisdom will provide the needed ability to share something back with the Household\nPractitioners.\nTeachers need to ensure they are polite, kind, friendly, and respectful to Household\nPractitioners with gratitude and appreciation for the sacrifices they make in order to\nprovide offerings. Additionally, Household Practitioners should ensure they are polite,\nkind, friendly, and respectful to Teachers with gratitude and appreciation for the giving up\nof any aspirations for a career in business or other fields but instead, choose to dedicate\ntheir time, effort, energy, and resources towards the development of their own life practice\non The Path to Enlightenment to share that wisdom with others.\nIn this way, both individuals, Teachers and Students, are meeting in the middle with\npoliteness, kindness, friendliness, and respect for each other while practicing gratitude,\nappreciation, patience, and generosity. In this way, these Teachings can flourish through\ncontinuous learning, reflecting, and practicing within a Community supporting,\nencouraging, and motivating each other towards the attainment of Enlightenment.\nWhy Do Ordained Practitioners Beg for Food?\nIt is a common misunderstanding that people think Ordained Practitioners (i.e. Teachers)\nare begging for food. Ordained Practitioners are not begging for food nor anything else.\nThey are walking through The Community providing the opportunity for Household\nPractitioners (i.e. Students) to practice generosity to acquire merit which will assist them\nin developing the mind to attain Enlightenment.\n51", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Mutual Support Between Monks,", "sutta_refs": [], "page": null, "page_start": 50, "page_end": 55, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3421973e-fa88-4cdf-b12a-12f8eba0b5b2", "parent_id": "book-vol13:ch15:commentary:2", "content_type": "commentary", "text": "As part of what The Buddha shared as Teachings, he developed a system of “mutual\nsupport”.\nThe mutual support between Ordained Practitioners (i.e. Teachers) and their Students (i.e.\nHousehold Practitioners) is designed to ensure that there is opportunity for both Teachers\nand Students to practice The Teachings according to what leads to Enlightenment -\nnamely “generosity”.\nTeachers are giving up their career and worldly life. They have eliminated, or are working\nto eliminate, their craving/desire/attachment to worldly life of having an extensive amount\nof possessions, a career, etc. Through applying effort to develop their life practice to\nunderstand and practice The Teachings, they are being a deep and dedicated Student.\nTo be the very best Teacher, one would need to first be a very deep and dedicated\nStudent and Practitioner.\nSo by living on donations of food, water, clothing, shelter, medical care, and financial\nsupport, Teachers are able to get deeper and deeper into their own practice of these\nTeachings to acquire wisdom of The Teachings. In this way, a Teacher is able to become a\nvery deep, dedicated, determined, and diligent Student that leads to the elimination of\ncraving/desire/attachment to worldly life, ultimately benefiting the Teacher and their\nStudents. The Teacher is then better prepared to share the wisdom they cultivated on The\nPath to Enlightenment to help their Students to then get closer to and attain\nEnlightenment for themselves. It was the Student’s offerings that supported the Teacher\naiding them in their journey to Enlightenment through generous donations, and it is the\nwisdom they cultivated that is then shared with the Students that helps them to progress\nin their journey to Enlightenment. This is the “mutual support” that The Buddha\nenvisioned and created during his lifetime.\nTo be a good Teacher, one first needs to be a really great Student.\nThrough the work of being a very deep Student, a Teacher is then best prepared to be\nable to share these Teachings with Students to help them learn, reflect, and practice\ntowards the attainment of Enlightenment.\nA Teacher should have a well developed practice of generosity, in that, they are giving and\nsharing The Teachings of The Buddha without asking for anything in return. They should\nhave no expectations of their Students and focus on sharing The Teachings with all those\nwho have a sincere interest in learning and growing on The Path to Enlightenment.\nGenerosity is a significant aspect of practice that one needs to develop in order to attain\nEnlightenment. An individual would be unable to attain Enlightenment without a well\ndeveloped practice of “generosity”.\nGenerosity is a readiness and taking the action of frequently giving something more\nthan is strictly necessary, such as time, effort, energy, financial support, or\nresources without any expectation of anything in return. A practice of giving and\nhelping others as part of an ongoing and comprehensive life practice. This action\ncan help you develop and cultivate a more caring and compassionate mind as one\nchooses to consistently give and share through their life to eliminate selfishness.\n52", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Mutual Support Between Monks,", "sutta_refs": [], "page": null, "page_start": 50, "page_end": 55, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7e9a028b-3d2c-4113-bec6-7a23e097730c", "parent_id": "book-vol13:ch15:commentary:3", "content_type": "commentary", "text": "Generosity eliminates craving/desire/attachment in the mind, thus, helping to\neliminate discontent feelings from the mind.\nGenerosity without judgment or expectation of anything in return is a practice that\ncan transform the mind in ways you never thought possible.\nStudents are focused on living a household life where they do have certain possessions, a\ncareer, and other aspects of worldly life. As a Student progresses forward in life, due to\npollutions of mind, they will face various struggles, difficulties, and challenges. Due to the\nlack of wisdom of The Natural Laws of Existence, a Student will experience various\nchallenges in life that they find difficult to overcome and it is The Teachings of The\nBuddha that will guide them to an improve condition of mind and life.\nBecause a Teacher has given up their worldly life to focus on sharing Teachings with\nStudents, Students will then provide support to their Teacher to assist them in sustaining\ntheir life and to be able to offer these Teachings to them and others throughout the world.\nIn this way, there is “mutual support”.\nThe Teachers are sharing The Teachings of The Buddha to help their Students improve\ntheir life and Students are providing life sustaining resources that support the Teacher to\nsustain life and acquire the needed resources to offer these Teachings to them and\nothers.\nWithout this mutual support, the entire Path to Enlightenment would collapse as we see\ntoday in many parts of the world. We would find that it would be utterly difficult for anyone\nto get to Enlightenment without this system of mutual support.\nThere would not be the ability for Teachers to deeply develop their understanding and\npractice of these Teachings while practicing generosity by sharing The Teachings and\nStudents would not have the ability to develop their mind by learning and practicing these\nTeachings while practicing generosity to support the continued sharing of these\nTeachings. Essentially, people would be “stuck” and unable to progress to Enlightenment\nbecause the entire system of “mutual support” would break down and there would not be\nthe practice of generosity for Teachers and Students to get closer to Enlightenment.\nIf Teachers charged money for their services, they would not be practicing generosity. If\nStudents are paying a fee for classes, courses, and retreats, they would not be practicing\ngenerosity. Therefore, without this regular and ongoing practice of generosity where\nTeachers are regularly sharing Teachings and Students are regularly sharing their time,\neffort, energy, and resources to help the Teachers continue to share The Teachings, the\nsystem of mutual support would not exist, individuals would not be practicing generosity,\npeople would not be getting to Enlightenment, and The Path to Enlightenment would\ncompletely and entirely collapse.\nThis would leave the world without the needed Teachings of The Buddha to improve\nsociety and, thus, help all of humanity evolve to a higher consciousness where we\nare loving, kind, and gentle to each other while being able to acquire a peaceful and\njoyful mind and life.\n53", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Mutual Support Between Monks,", "sutta_refs": [], "page": null, "page_start": 50, "page_end": 55, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "513e4d3e-e2b0-40ce-88e8-12565f5a6919", "parent_id": "book-vol13:ch15:commentary:4", "content_type": "commentary", "text": "Therefore, it is important that we do not think of it as Ordained Practitioners, including\nTeachers, are “begging for food”, because to “beg” would be to have craving/desire/\nattachment while pleading with Students to give them something. This is not what The\nBuddha taught as Practitioners are guided to “await what is given” rather than to have\nexpectations that something will be given or to beg for something to be given.\nInstead, The Path to Enlightenment is based on “mutual support” and through this mutual\nsupport, there will be Teachers in a Community who are interested and willing to teach\nbased in loving-kindness, compassion, and generosity while there will be Students who\nhave a sincere interest to learn and are willing to practice generosity to support the\ncontinued sharing of these Teachings.\nIn this way, Teachers have the ability to develop and Students will have Teachers available\nto help them develop.\nIf we appreciate, value, and respect Teachers who offer these Teachings at no cost, then\nStudents will need to do their part to provide the needed support for a Teacher to exist in\nthe world through providing the basic necessities to sustain life and resources to support\nthe continued sharing of these Teachings.\nIf a Teacher is practicing in the way that is needed to share these Teachings into the\nworld, they would use a portion of the offerings (i.e. donations) to sustain their life with\nfood, water, clothing, shelter, and medical care and also allocate a certain amount of the\nresources provided by their Students towards improving their ability to share these\nTeachings. In modern times, this might include any of the following:\n- Website\n- Video Conferencing Membership\n- Computers, Lights, Microphone, and equipment to share The Teachings.\n- Meditation Cushions and Chairs\n- Classroom Supplies (carpets, water, cups, bathroom supplies, white board, markers,\netc.)\n- Signage Advertising Classes\n- Transportation to and from classes, courses, retreats, and appointments with Students.\nWhile a Teacher may offer their classes and other programs for FREE, it is not free for a\nTeacher to offer their Teachings. A Teacher will need support on a continuous and\nongoing basis to be able to continuously share The Teachings of The Buddha.\nBy supporting a Teacher to share The Teachings of The Buddha, you are supporting your\nability to learn The Teachings and the ability of others to learn The Teachings while\ntraining the mind to eliminate craving/desire/attachment, the cause of discontentedness.\nBut, a Teacher (i.e. Ordained Practitioner) is not begging nor should they ever have an\nexpectation of their Students to make offerings.\nBy a Teacher sharing their Teachings without any cost for the Student, this makes The\nTeachings of The Buddha available to the widest audience possible and removes any\npotential financial obstacle that may or may not exist for a Student. These Teachings are\nto help an individual rise above and move beyond the daily struggles and difficulties in\ntheir life. Many of those struggles and difficulties will hinder an individual from financial\nsuccess.\n54", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Mutual Support Between Monks,", "sutta_refs": [], "page": null, "page_start": 50, "page_end": 55, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "23bf2a39-b314-4574-a837-2de82ea63459", "parent_id": "book-vol13:ch15:commentary:5", "content_type": "commentary", "text": "If a Teacher offered their Teachings at a price for classes, courses, or retreats, an\nindividual who is struggling with finances due to their lack of wisdom of these Teachings,\nwould be unable to access the very solution to the struggles they face. The very\nTeachings they need to overcome the financial roadblocks would be inaccessible to them\nbecause there is a certain fee that is required to learn the wisdom they need to achieve\nimproved financial success and other life successes in personal and professional\nrelationships. Essentially, they would be “stuck” in the financial difficulties without the\nability to ever learn and practice The Teachings they need to overcome their struggles in\nlife.\nTherefore, a Teacher needs to function without any selfish desires or attachment to\nfinancial success. A Teacher needs to be willing and able to offer their Teachings at “no\ncost”. If they assign a cost to their Teachings, there would be countless beings who\nwould be left behind due to their inability to pay for the classes, courses, and retreats that\nthey need in order to acquire the needed wisdom to overcome their struggles and\ndifficulties in life.\nIf you decide to support Teachers, Ordained Practitioners, and/or Temples, you are\nproviding the needed resources to make these Teachings available to you and many\nothers in the world. And, you are developing your practice of “generosity” to develop and\nenhance the mind towards the attainment of Enlightenment by eliminating craving/desire/\nattachment, the cause of discontent feelings, thus, helping to eliminate discontent\nfeelings from the mind.\nDo keep in mind, that a Teacher, Ordained Practitioner, and/or Temple should not expect,\nask, nor beg for support. Instead, they would just give and share allowing their Students\nto also give and share.\nIn this way, the system of mutual support, wisely created by The Buddha during his\nlifetime, continues with Teachers and Students progressing towards Enlightenment\nthrough the practice of “generosity” to acquire “merit”. Through a regular, consistent, and\nongoing practice of “generosity” by both Teachers and Students, The Path to\nEnlightenment is fully intact and accessible to “all beings”.\nTo learn more about producing wholesome Kamma through practicing generosity, see the\nbooks titled “The Natural Law of Kamma” (Volume 6) and “Generosity” (Volume 13) of this\nsame book series.\n55", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 15, "chapter_title": "Mutual Support Between Monks,", "sutta_refs": [], "page": null, "page_start": 50, "page_end": 55, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "02e6c410-0450-4d38-9eac-6baebd16c05b", "parent_id": "book-vol13:ch16:scripture:0", "content_type": "scripture", "text": "Chapter 16\nFour Worthy Deeds to Be Undertaken with Wealth\nHouseholder, with wealth acquired by energetic striving, amassed by the\nstrength of his arms, earned by the sweat of his brow, righteous wealth\nrighteously gained, the Noble Disciple undertakes four worthy deeds.\nWhat four?\n(1) Here, Householder, with wealth acquired by energetic striving, amassed\nby the strength of his arms, earned by the sweat of his brow, righteous\nwealth righteously gained, the Noble Disciple makes himself content and\npleased and properly maintains himself in contentedness; he makes his\nparents content and pleased and properly maintains them in contentedness;\nhe makes his wife and children, his slaves, workers, and servants content\nand pleased and properly maintains them in contentedness; he makes his\nfriends and companions content and pleased and properly maintains them in\ncontentedness.\nThis is the first case of wealth that has gone to good use, that has been\nproperly utilized and used for a worthy cause.\n(2) Again, with wealth acquired by energetic striving, amassed by the\nstrength of his arms, earned by the sweat of his brow, righteous wealth\nrighteously gained, the Noble Disciple makes provisions against the losses\nthat might arise from fire, floods, Kings, thieves, or displeasing heirs; he\nmakes himself secure against them.\nThis is the second case of wealth that has gone to good use, that has been\nproperly employed and used for a worthy cause.\n(3) Again, with wealth acquired by energetic striving, amassed by the\nstrength of his arms, earned by the sweat of his brow, righteous wealth\nrighteously gained, the Noble Disciple makes the five offerings: to relatives,\nguests, ancestors, the King, and the deities.\nThis is the third case of wealth that has gone to good use, that has been\nproperly employed and used for a worthy cause.\n56", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Four Worthy Deeds to Be Undertaken with Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 56, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c3c7b76f-2662-43b5-9d28-9a5a55492dfe", "parent_id": "book-vol13:ch16:scripture:1", "content_type": "scripture", "text": "(4) Again, with wealth acquired by energetic striving, amassed by the\nstrength of his arms, earned by the sweat of his brow, righteous wealth\nrighteously gained, the Noble Disciple establishes an uplifting offering of\nalms (a donation) — an offering that is heavenly, resulting in contentedness,\nconducive to heaven — to those Ascetics and Brāhmins who refrain from\nintoxication and heedlessness, who are settled in patience and gentleness,\nwho tame the mind, calm the mind, and train the mind for Nibbāna\n(Enlightenment).\nThis is the fourth case of wealth that has gone to good use, that has been\nproperly employed and used for a worthy cause.\nThese, Householder, are the four worthy deeds that the Noble Disciple\nundertakes with wealth acquired by energetic striving, amassed by the\nstrength of his arms, earned by the sweat of his brow, righteous wealth\nrighteously gained.\nBut when anyone exhausts wealth on these four worthy deeds, that wealth is\nsaid to have gone to good use, to have been properly used, to have been\nutilized for a worthy cause.\n(Reference: AN 4.61)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Four Worthy Deeds to Be Undertaken with Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 56, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "de09bf89-b074-4e82-a441-486a9c7a94c9", "parent_id": "book-vol13:ch16:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Student who is practicing these\nTeachings closely (Noble Disciple) would use wealth for wholesome purposes rather than\nfor selfish desires.\nHe provides guidance in how one can ensure they are applying wealth towards\nwholesome activities that will produce wholesome results (i.e. wholesome Kamma).\nEach of the “four worthy deeds” would ensure a Practitioner is attending to their “needs”\nand not their “wants”. Through the mind chasing its wants, an individual can oftentimes\nbecome wasteful and irresponsible with the wealth they are acquiring. In doing so, one\nwould find it difficult to sustain their life and provide for those who need their support.\n(1) First, Gotama Buddha encourages us to ensure we have attended to our own needs.\nHe explains that a Practitioner should “make himself content and pleased and properly\nmaintains himself in contentedness”. An individual needs five (5) basic necessities to\nsustain life. Food, water, clothing, shelter, and medical care is what is needed to sustain\nhuman life. Having these five (5) necessities taken care of, a wise Practitioner would then\nlook to ensure they have taken care of their other responsibilities rather than use wealth\nunwisely through wasteful or irresponsible spending.\nParents, life partners, children, employees, friends, and companions are the next on the\nlist of individuals The Buddha suggests one should ensure are taken care of with the\nbasic necessities to sustain life. These are the individuals that are closest to you and\nensure your success and continued growth of your wealth. Without ensuring these\nindividuals are well cared for, one would find it extremely difficult to continue their\n57", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Four Worthy Deeds to Be Undertaken with Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 56, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "da720cee-c7c7-4dab-9611-548d9d80acb5", "parent_id": "book-vol13:ch16:commentary:1", "content_type": "commentary", "text": "success in the world acquiring income to sustain your life. Ensuring one’s parents, life\npartners, children, employees, friends, and companions are all cared for and well\nestablished in contentedness through having the basic necessities to sustain life, a\nPractitioner can then continue to meet with success in their professional life.\n(2) Second, Gotama Buddha encourages us to ensure we have protected our wealth from\nevents that could significantly affect our wealth or growth of wealth. Disasters such as fire\nand floods could wipe away one’s wealth should they not have adequate protection. In\ntoday’s society, this might include properly allocating wealth towards institutions that are\ncapable of overseeing one’s wealth and helping it to grow. This might include a bank,\nfinancial institution, insurance, safety deposit vaults, or other ways to protect one’s\nwealth.\nProtecting one’s wealth from Kings could be looked upon as ensuring one has made\nproper decisions towards allocating money based on government laws to pay one’s fair\nshare of taxes. Should a Practitioner choose not to allocate wealth towards the support of\ngovernment services, the community would gradually crumble creating an environment\nthat is not supportive of continued growth for humanity.\nProtecting one’s wealth from thieves would be to ensure there are safeguards in place\nthat a thief would be unable to wipe out one’s wealth through stealing. During Gotama\nBuddha’s lifetime, life was very basic compared to today’s standards. It would not be\nuncommon for someone to store their money in their home and for a thief to potentially\ncause a family ruin through stealing their accumulated money stored in just one central\nlocation. Today, we have many ways to ensure that one is well protected from scams and\nthieves who are looking to steal from you and your family. When one has applied good\npractices to protect one’s wealth, the mind can reside peaceful knowing that a thief is\nunable to wipe out your family’s savings.\nProtecting one’s wealth from displeasing heirs might include ensuring one has a will that\ndocuments what should and should not happen to your wealth upon death while ensuring\nyour relatives are well aware of how you have allocated your wealth upon your death.\nThrough clear communication in a written will and communicating with relatives prior to\ndeath, there will be no surprises upon your death and your wealth will not meet with hotly\ncontested legal battles after your death. Through a properly formed will and thorough\ncommunication, a Practitioner can ensure a family is not divided and separated based on\nsurprises at the time of death.\n(3) Third, Gotama Buddha encourages us to ensure we have made offerings to relatives,\nguests, ancestors, the King (Government), and deities. This would help to further ensure\none has shared their wealth with individuals who have close proximity to you and your\nwealth would help to provide beneficial outcomes (i.e. wholesome Kamma). Relatives and\nguests are individuals who you will need to ensure are cared for while visiting your home.\nThis does not necessarily need to include the giving of money but might include offering\nfood and water to provide for comfort during a visit to your home.\nToday, we pay regular taxes to the government ensuring we are paying our fair share. I am\nunsure exactly how Gotama Buddha would have suggested one share wealth with deities\nas he did not teach any rites, rituals, ceremonies, or worship of deities. I suggest one\ncould disregard any interest to share one’s wealth with deities as there are many other\nwholesome uses that would provide more wholesome results.\n58", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Four Worthy Deeds to Be Undertaken with Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 56, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d6dfbad6-8244-4b02-b7fa-664f90b60bff", "parent_id": "book-vol13:ch16:commentary:2", "content_type": "commentary", "text": "(4) Fourth, Gotama Buddha encourages us to ensure we make offerings to Ascetics\n(Ordained Practitioners) and Brāhmins (Priests) as these are the individuals who are\nleading a purified holy life to the highest degree. Through sharing wealth with Ascetics\nand Brāhmins in the community, one is ensuring these wholesome Teachings make their\nway into your community for the benefit of you and others. It is only through the practice\nof generosity that these Teachings will continue to be supported throughout humanity and\ncontinue to have the ability to positively influence our lives through more and more people\nlearning, reflecting, and practicing these Teachings.\nNotice that while Gotama Buddha lived his life after the Royal Palace through the\ngenerosity and kindness of Household Practitioners making offerings, he placed himself\nas last who you should share your wealth. While it is important that these Teachings are\nsupported in the world, he shared three (3) other worthy deeds to allocate wealth, with his\nown cause to share these Teachings as being last.\nDuring Gotama Buddha’s lifetime, he guided Ordained Practitioners to not accept money\nas an offering. It was only food, water, clothing, shelter, and medical care that was offered\nto sustain his life and the life of those who were his closest Students - the Ordained\nPractitioners. This helped Ordained Practitioners to eliminate craving/desire/attachment\nto wealth.\nOfferings to Teachers who are sharing these Teachings does not need to be exclusively\nmonetary offerings. While financial support is needed to provide the freedom to produce\nresources for the continued sharing of these Teachings, a Student can also offer food,\nwater, clothing, shelter, medical care, books, and other supplies along with your time,\neffort, and energy to support the continued sharing of these Teachings.\nMany of us are interested in helping improve the world but lack the wisdom of how to\naccomplish that goal. It is the wisdom found in these Teachings that will help all of\nhumanity to create a kinder and more peaceful society. Through supporting Teachers who\nare sharing these Teachings, you can ensure that you and others will continue to learn\nand progress through developing a solid foundation in these Teachings. You are only\nreceiving these Teachings now due to the generosity and support provided by countless\nindividuals over the past 2,500 years. Any offerings you make to support these Teachings\nwill then ensure these Teachings are available for future generations just like they are\nbeing made available to you.\nIf regular and continued donations to Teachers that assist them in sustaining their life and\nto provide the needed resources to share these Teachings were not provided, all of\nhumanity would be lost and unable to develop their life practice to experience\nEnlightenment. The world would continue to become a darker place to exist. It is only\nwhen Practitioners choose to provide regular and consistent ongoing support that a\nTeacher is then able to sustain their life with the basic necessities of life and then direct\ntheir effort and energy towards sharing the wisdom of these Teachings with you.\n59", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Four Worthy Deeds to Be Undertaken with Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 56, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c3197b79-ab1f-4191-98de-dad4eafc1001", "parent_id": "book-vol13:ch16:commentary:3", "content_type": "commentary", "text": "Please support those who are sharing these Teachings into the world who you observe\nare doing so through virtuous moral conduct. Using discernment (wise decision making) a\nPractitioner can practice generosity to share their wealth with those “who refrain from\nintoxication and heedlessness, who are settled in patience and gentleness, who tame the\nmind, calm the mind, and train the mind for Nibbāna (Enlightenment)”.\nThrough supporting these individuals with your donations of time, effort, energy, and\nresources you will be helping all of humanity.\n60", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 16, "chapter_title": "Four Worthy Deeds to Be Undertaken with Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 56, "page_end": 60, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "981a4fd7-216a-4522-9c87-b50405b56294", "parent_id": "book-vol13:ch17:commentary:0", "content_type": "commentary", "text": "Chapter 17\nWealth Being Used Properly\nGoes to Utilization Not to Waste\nBut, Great King, when a wholesome man gains abundant wealth, he makes\nhimself peaceful and pleased, and he makes his mother and father peaceful\nand pleased, and his wife and children, and his slaves, workers, and\nservants, and his friends and colleagues; and he establishes an offering for\nAscetics and Brāhmins, one leading upwards, of heavenly fruit, resulting in\npeacefulness, conducive to heaven. Because his wealth is being used\nproperly, Kings do not take it away, thieves do not take it away, fire does not\nburn it, water does not carry it away and displeased heirs do not take it.\nSuch being the case, Great King, that wealth, being used properly, goes to\nutilization, not to waste.\nSuppose, Great King, not far from a village or a town, there was a lotus pond\nwith clear, cool, sweet, clean water, with good crossings, delightful; and\npeople would take that water, and drink it, and bathe in it, and use it for their\npurposes. In such a case, Great King, that water, being used properly, would\ngo to utilization, not to waste.\nSo too, Great King, when a wholesome man gains abundant wealth, he\nmakes himself peaceful and pleased, and he makes his mother and father\npeaceful and pleased, and his wife and children, and his slaves, workers,\nand servants, and his friends and colleagues; and he establishes an offering\nfor Ascetics and Brāhmins, one leading upwards, of heavenly fruit, resulting\nin peacefulness, conducive to heaven. Because his wealth is being used\nproperly, Kings do not take it away, thieves do not take it away, fire does not\nburn it, water does not carry it away, and displeased heirs do not take it.\nSuch being the case, Great King, that wealth, being used properly, goes to\nutilization, not to waste.\n(Reference: SN 3.19)\n61", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Wealth Being Used Properly", "sutta_refs": ["SN"], "page": null, "page_start": 61, "page_end": 62, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "22070ad5-9bd1-496f-a3f0-9c195d4ad3f9", "parent_id": "book-vol13:ch17:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares guidance similar to the prior Chapter.\nAs part of practicing generosity, a Practitioner needs to find “the middle way”.\nJust like with all aspects of The Path to Enlightenment, a Practitioner needs to find “the\nmiddle way” when practicing generosity. The Buddha provides guidance on finding the\nmiddle way in this Chapter and the prior Chapter.\nHe provides guidance of ensuring one has cared for themselves and those around them\nensuring individuals are established in the necessities to sustain life. Having all those\naround you taken care of, then a Practitioner can look to practice generosity with others\nwith the goal to eliminate any selfishness.\n62", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 17, "chapter_title": "Wealth Being Used Properly", "sutta_refs": ["SN"], "page": null, "page_start": 61, "page_end": 62, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9e43c914-c063-49e6-8276-5eca5871e0e6", "parent_id": "book-vol13:ch18:scripture", "content_type": "scripture", "text": "Chapter 18\nFour Things Leading to Welfare and\nPeacefulness in Future Lives\nThere are, Byagghapajja, these four (other) things that lead to a\nHouseholder’s welfare and peacefulness in future lives.\nWhat four?\n(1) Accomplishment in confidence,\n(2) accomplishment in virtuous behavior,\n(3) accomplishment in generosity, and\n(4) accomplishment in wisdom.\nAnd what is accomplishment in confidence?\nHere, a Householder is endowed with confidence. He places confidence in\nthe Enlightenment of The Tathāgata thus: The Perfectly Enlightened One is\nan Arahant, Perfectly Enlightened, accomplished in true wisdom and\nconduct, fortunate, knower of the world, unsurpassed leader of persons to\nbe tamed, Teacher of heavenly beings and humans, the Fortunate One, The\nPerfectly Enlightened One.\nThis is called accomplishment in confidence.\nAnd what is accomplishment in virtuous behavior (moral conduct)?\nHere, a Householder abstains from the destruction of life, from taking what is\nnot given, from sexual misconduct, from false speech, and from liquor, wine,\nand intoxicants (substances that cause heedlessness), the basis for\nheedlessness.\nThis is called accomplishment in virtuous behavior.\nAnd what is accomplishment in generosity?\nHere, a Householder resides at home with a mind free of the stain of\nselfishness, freely generous, open-handed, joyful in letting go, one devoted\nto charity, joyful in giving and sharing.\nThis is called accomplishment in generosity.\n63\n\nAnd what is accomplishment in wisdom?\nHere, a Householder is wise; he possesses the wisdom that discerns arising\nand passing away, which is noble and penetrative, and leads to the complete\ndestruction of discontentedness.\nThis is called accomplishment in wisdom.\nThese are the four (other) things that lead to the welfare and peacefulness of\na Householder in future lives.\n(Reference: AN 8.54)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Four Things Leading to Welfare and", "sutta_refs": ["AN"], "page": null, "page_start": 63, "page_end": 67, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7f75b1b8-b67e-45de-9c9f-df5b639caf9a", "parent_id": "book-vol13:ch18:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings that directly relate to the\nprevious Chapter where he guides us in developing “wholesome friendships” with\nindividuals “who are accomplished in confidence, virtuous behavior (moral conduct),\ngenerosity, and wisdom”.\nThis Chapter explains exactly what The Buddha taught regarding what is\n“accomplishment in confidence, virtuous behavior, generosity, and wisdom” so that we\ncan develop these for our own life practice while also selecting wholesome friends who\nare doing the same.\nThrough developing your own life practice to have “accomplishment in confidence,\nvirtuous behavior, generosity, and wisdom”, then, you will be better able to make wise\ndecisions within your own life and be able to make wise decisions of what friends to\ninclude in your life. Without a Practitioner understanding these Teachings and then\npracticing them closely, they would be lost and struggle to make wise decisions in their\nlife and to make wise decisions of which friends to include in their life.\n(1) First, “accomplishment in confidence”, is described in this Teaching as having\nconfidence in The Buddha as the Fully Perfectly Enlightened One. In multiple other places\nwithin his Teachings, he describes having confirmed confidence in The Buddha, The\nTeachings, and The Community. Doing so, a Practitioner will then be able to eliminate the\nfetter/taint/pollution of “doubt” helping them to move the mind into the first Stage of\nEnlightenment.\nConfidence in The Buddha, The Teachings, and The Community and elimination of the\nfetter of doubt is developed through learning, reflecting, and practicing these Teachings\nto observe the results as the condition of the mind improves. There is no blind faith nor\nbelief in these Teachings.\nInstead, a wise Practitioner will seek guidance with a Teacher to investigate The\nTeachings and then implement them in daily life to experience the results of the condition\nof the mind gradually improving. The gradual improvement in the condition of the mind is\nobservable by the Practitioner as they once experienced discontent feelings such as\nanger which then moves to slight annoyance and then eventually no discontent feelings\nare experienced whatsoever based on the same situation occurring in one’s life.\nObserving this gradual decrease in strong feelings to the complete elimination of\n64", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Four Things Leading to Welfare and", "sutta_refs": ["AN"], "page": null, "page_start": 63, "page_end": 67, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "de0c4810-10b6-4821-8f74-8a427cbd6163", "parent_id": "book-vol13:ch18:commentary:1", "content_type": "commentary", "text": "discontentedness, a Practitioner’s confidence in The Buddha, The Teachings, and The\nCommunity increases and all doubts are eliminated.\nThe fetter/taint/pollution of mind described as “doubt” in The Ten Fetters is then\ncompletely eliminated and will no longer arise helping to further liberate the mind.\n(2) Second, “accomplishment in virtuous behavior (moral conduct)” is described through\nThe Five Precepts. Household Practitioners will typically learn and practice The Five\nPrecepts as basic moral conduct along with developing The Eight Fold Path in its entirety.\nThe Eight Fold Path is a central and core Teaching on The Path to Enlightenment as\nshared by Gotama Buddha. The Five Precepts are integrated into The Eight Fold Path\nproviding expanded content to describe Right Speech and Right Action.\nDetailed explanation of The Eight Fold Path and The Five Precepts is available in this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n(3) Third, “accomplishment in generosity” is an important Teaching on The Path to\nEnlightenment and a remedy to the unEnlightened mind to eliminate craving/desire/\nattachment.\nThe problem that is causing the discontent mind is craving/desire/attachment. This is the\ncause of all discontent feelings. To eliminate this, The Buddha shares exact remedies to\ntransform the unwholesome qualities of craving/desire/attachment using Breathing\nMindfulness Meditation and developing a practice of generosity.\nA mind that is unable to give and share time, effort, energy, and resources with others\nwould be unable to attain Enlightenment as the mind is selfish. A Practitioner would\ninstead need to train the mind to “reside at home with a mind free of the stain of\nselfishness, freely generous, open-handed, joyful in letting go, one devoted to charity,\njoyful in giving and sharing” so that it can let go of any accumulated selfishness\nrecognizing the interconnectivity of all beings.\nA Practitioner can accomplish this through daily sharing in some of the most simple or\nprofound ways based on your own personal choices. Sharing of food, water, clothing,\nshelter, or medical care with others can help improve the ability of others to sustain their\nlife while giving them the opportunity to learn and practice these Teachings. A Practitioner\ncan share their time, effort, energy, and resources to help others in the community\nsupporting the development of wholesome relationships with those around you. One\nmight even consider sharing a smile or a wave, with those who you come into contact\nwith, as a way of “letting go” and practicing loving-kindness and compassion.\nLoving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\n65", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Four Things Leading to Welfare and", "sutta_refs": ["AN"], "page": null, "page_start": 63, "page_end": 67, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bf3565c9-102f-46c8-be99-8ba0fadfde07", "parent_id": "book-vol13:ch18:commentary:2", "content_type": "commentary", "text": "(4) Fourth, “accomplishment in wisdom” is the ultimate antidote or remedy to the\nunEnlightened mind. Through learning, reflecting and practicing these Teachings, a\nPractitioner gains more clarity and insight into the wisdom of these life changing\nTeachings.\nA Practitioner will need to focus on establishing a well developed practice to include the\ncore and central Teachings shared by The Buddha on The Path to Enlightenment.\nThose Teachings are:\nA.) The Three Universal Truths\nB.) The Four Noble Truths\nC.) The Eight Fold Path\nD.) The Five Precepts\nE.) The Brahma-viharas\nF.) The Ten Fetters\nG.) The Seven Factors of Enlightenment\nH.) Extensive Meditation Training\nThe Buddha specifically speaks of “the wisdom that discerns arising and passing away”\nwhich is The Universal Truth of Impermanence found in The Three Universal Truths. He\nthen goes on to explain that “accomplishment in wisdom” is the wisdom that “leads to\nthe complete destruction of discontentedness”. This requires deep and penetrative\nunderstanding through a determined, dedicated, and diligent practice of these Teachings.\n(A - H) mentioned in the above are the core and central Teachings that a Practitioner\nwould need to focus on to develop “penetrative wisdom” while seeking guidance from a\nTeacher. Then, once well established in these Teachings, a Practitioner can gradually\nmove into deepening and expanding their life practice into the full spectrum of Teachings\nshared by The Buddha. These core and central Teachings will guide a Practitioner in\nestablishing a foundation in these Teachings on The Path to Enlightenment to have\n“accomplishment in wisdom”.\nLastly, while Gotama Buddha shares that “these are the four (other) things that lead to the\nwelfare and peacefulness of a Householder in future lives”, it should be made clear that\nthe goal of all Practitioners should be to learn and practice these Teachings in such a way\nthat there are no future lives by attaining Enlightenment. While Gotama Buddha shared\nwhat would result in the welfare and peacefulness of a Practitioner in future lives, his\nultimate goal was to support Practitioners in the attainment of Enlightenment.\nWhile a Buddha is going to explain what would lead to a better and improved rebirth in\nfuture lives, their goal is to assist as many beings as possible to attain Enlightenment\neliminating The Cycle of Rebirth so that there are no longer any future rebirths. With that\ngoal in mind, a Buddha also understands that not every Practitioner will attain\nEnlightenment even in learning and practicing these Teachings directly with an actual\nBuddha. So, it is important to share Teachings on The Path to Enlightenment that lead to\nEnlightenment while also explaining what leads to an improved rebirth should a\nPractitioner not attain Enlightenment.\n66", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Four Things Leading to Welfare and", "sutta_refs": ["AN"], "page": null, "page_start": 63, "page_end": 67, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c710b052-674e-4aa3-a7cd-19f7835d175e", "parent_id": "book-vol13:ch18:commentary:3", "content_type": "commentary", "text": "While a Practitioner may decide to learn and practice these Teachings in this life, should\nthey not attain Enlightenment and need to be reborn they will have the confidence that\ntheir work and effort will lead to an improved existence in this present life and also in\nfuture lives. All the work and effort applied in this life will be directly beneficial in this life\nand in future lives should one not attain Enlightenment in this present life.\n67", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 18, "chapter_title": "Four Things Leading to Welfare and", "sutta_refs": ["AN"], "page": null, "page_start": 63, "page_end": 67, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "739d2f71-72b1-478e-9dda-d3c8e7a47a67", "parent_id": "book-vol13:ch19:commentary", "content_type": "commentary", "text": "Chapter 19\nOffering for the Heavenly Beings\nThe Fortunate One gave thanks thus to Sunidha and Vassakāra, the chief\nministers of Magadha, after he had finished eating his meal in these verses.\nIn whatever realm the wise man makes his home,\nHe should feed the virtuous leaders of the holy life.\nWhatever heavenly beings there are who report this offering,\nThey will pay him respect and honor for this.\nThey tremble for him as a mother for her son,\nAnd he for whom heavenly beings tremble ever happy is.\n(Reference: DN 16)\nIn this Teaching from Gotama Buddha, he shares that heavenly beings respect and honor\nPractitioners for being generous.\n68", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 19, "chapter_title": "Offering for the Heavenly Beings", "sutta_refs": ["DN"], "page": null, "page_start": 68, "page_end": 68, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c33a639a-eb82-44e7-9283-e46b1617d8a4", "parent_id": "book-vol13:ch20:scripture", "content_type": "scripture", "text": "Chapter 20\nWithout Having Abandoned Selfishness\nOne Is Incapable of Realizing the\nFruit of Arahantship\nMonks, without having abandoned these five things, one is incapable of\nentering and residing in the first Jhāna ... in the second Jhāna ... the third\nJhāna … the fourth Jhāna … one is incapable of realizing the fruit of Stream-\nEnterer ... the fruit of Once-Returner … the fruit of Non-Returner ... the fruit\nof Arahantship.\nWhat five?\nSelfishness with regard to dwellings, selfishness with regard to families,\nselfishness with regard to material possessions, selfishness with regard to\npraise, and selfishness with regard to The Teachings.\nMonks, having abandoned these five things, one is capable of entering and\nresiding in the first Jhāna ... the second Jhāna ... the third Jhāna … the\nfourth Jhāna … one is capable of realizing the fruit of Stream-Enterer … the\nfruit of Once-Returner … the fruit of Non-Returner … the fruit of Arahantship.\nWhat five?\nSelfishness with regard to dwellings, selfishness with regard to families,\nselfishness with regard to material possessions, selfishness with regard to\npraise, and selfishness with regard to The Teachings.\nHaving abandoned these five things, one is capable of realizing the fruit of\nArahantship.\n(Reference: AN 5.256)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Without Having Abandoned Selfishness", "sutta_refs": ["AN"], "page": null, "page_start": 69, "page_end": 70, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "60311592-841d-40b8-9fb8-2beb03635ec0", "parent_id": "book-vol13:ch20:commentary:0", "content_type": "commentary", "text": "69", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Without Having Abandoned Selfishness", "sutta_refs": ["AN"], "page": null, "page_start": 69, "page_end": 70, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ee581b7c-8145-4d38-9c1a-9db20e7a07d8", "parent_id": "book-vol13:ch20:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a Practitioner would be unable to\nattain Enlightenment without eliminating selfishness.\n1.) Eliminating selfishness in regards to one’s dwellings is to be willing to share one’s\nhome with others. A Practitioner will need to train the mind to be comfortable with guests\nand hosting guests in their home from time-to-time. If the mind is holding on to one’s\nhome, there is craving/desire/attachment in the mind and selfishness, therefore, one\ncould not attain Enlightenment.\n2.) Eliminating selfishness in regards to one’s family is to be willing to share with one’s\nfamily.\n3.) Eliminating selfishness in regards to one’s material possessions is to be willing to\nshare with others anything that you have acquired. If one is unwilling to share material\npossessions with others, there is craving/desire/attachment in the mind and selfishness,\ntherefore, one could not attain Enlightenment.\n4.) Eliminating selfishness in regards to one’s praise is to be willing to share polite, kind,\nfriendly, and respectful words to highlight others accomplishments and successes. If one\nis unwilling to openly praise others, then the mind is not completely free and liberated\nfrom its own craving/desire/attachment. The mind may have jealousy or other\nunwholesome mental qualities that will inhibit it from harmonious relationships with all\nbeings.\n5.) Eliminating selfishness in regards to The Teachings is to be willing to share these\nTeachings with others, as they seek understanding of The Teachings. If one is unwilling to\nshare these Teachings when asked questions, the Practitioner has not yet fully filled the\nmind with loving-kindness and compassion for all beings. The mind may have craving/\ndesire/attachment to these Teachings and is unwilling to patiently share them upon\nrequest. If one is unwilling to share these Teachings with others when asked, there is\ncraving/desire/attachment in the mind and selfishness, therefore, one could not attain\nEnlightenment.\n“Having abandoned these five things, one is capable of realizing the fruit of Arahantship”\nis The Buddha explaining that these five things need to be eliminated from the mind to\nattain Enlightenment. Arahantship is the fourth Stage of Enlightenment. An Arahant or one\nwho has attained Arahantship is Enlightened.\nA Practitioner experiencing the Jhānas (i.e. the four (4) preliminary phases the mind\nexperiences prior to the first Stage of Enlightenment) or the first, second, or third Stage of\nEnlightenment is not yet Enlightened. The mind will still be experiencing discontentedness\nand not yet Enlightened. It is only once a Practitioner eliminates 100% of the stain of\nselfishness from the mind and cultivates other wholesome qualities while eliminating\nunwholesome qualities, that they will experience Enlightenment.\n70", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 20, "chapter_title": "Without Having Abandoned Selfishness", "sutta_refs": ["AN"], "page": null, "page_start": 69, "page_end": 70, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9ed8d6fe-81c5-4086-97f1-495f466635a5", "parent_id": "book-vol13:ch21:scripture", "content_type": "scripture", "text": "Chapter 21\nThe Eight Stains\nMonks, there are these eight stains (pollutions).\nWhat eight?\n(1) Non-recitation is the stain of chanting.\n(2) Lack of upkeep is the stain of houses.\n(3) Laziness is the stain of beauty.\n(4) Heedlessness is the stain of a guard.\n(5) Misconduct is the stain of a woman (a person).\n(6) Selfishness is the stain of a donor.\n(7) Evil unwholesome qualities are stains in this world and the next.\n(8) Ignorance (unknowing of true reality) is a stain more significant than these,\nthe very worst of stains.\nThese, Monks, are the eight stains.\n(Reference: AN 8.15)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "The Eight Stains", "sutta_refs": ["AN"], "page": null, "page_start": 72, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "45f87109-9115-448e-9dcb-955fd4068385", "parent_id": "book-vol13:ch21:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares eight stains or pollutions of mind that\nwill cause struggles and difficulties in this life. The Ten Fetters explain all the pollutions of\nmind that keep one in the unEnlightened mental state and in The Cycle of Rebirth.\nHowever, this specific Teaching relates to other topics beyond those found in The Ten\nFetters.\n1.) A Practitioner lacks the ability to recite The Teachings in chanting.\nDuring the lifetime of The Buddha, it was required to be able to memorize The Teachings\nand recite them every two weeks with the other Practitioners within The Community. They\ndid not document The Teachings in written format until after the death of The Buddha.\nTherefore, the only way to learn, reflect, and practice these Teachings was to memorize\nthe discourses shared by The Buddha.\n72", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "The Eight Stains", "sutta_refs": ["AN"], "page": null, "page_start": 72, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9c5f16bd-9a63-4163-b2c3-a8e9bb7a4478", "parent_id": "book-vol13:ch21:commentary:1", "content_type": "commentary", "text": "The Buddha encouraged Practitioners to recite the discourses verbally every two-weeks\nto deepen their memory, thus, improve their life practice through being able to apply The\nTeachings in daily life.\nToday, we do not need to memorize The Teachings and recite them as they did during the\nlifetime of The Buddha. During his lifetime, this was strictly an oral tradition. Due to the\noral tradition, these Teachings have experienced impermanence that has affected their\nunderstanding and practice within The Community of Practitioners. But, the solution is\nthat we now have the ability to record these Teachings in written, audio, and video format.\nThese same methods were not available to The Buddha during his lifetime or else he\nwould have surely used them to preserve his Teachings for future generations.\nThere would be no better resource to learn, reflect, and practice these Teachings than\nthose created by an actual Buddha. For an actual Buddha to be able to document their\nTeachings through their own efforts in written, audio, and video format would prove highly\nuseful for countless generations. The Teachings of a Buddha captured in this way would\nbe directly from the mind of an actual Buddha, with the exact words and phrasing needed\nto attain Enlightenment, and they could be preserved long into the future benefiting\ncountless beings.\nWhile direct memorization of The Teachings is not needed, a Practitioner will need to\nmemorize their understanding of The Teachings so that they are able to readily apply The\nTeachings in daily life. Without deeply penetrating The Teachings to acquire wisdom, a\nPractitioner would be unable to apply The Teachings in daily life.\nWhile books, audio recordings, and videos make it easier to capture The Teachings, a\nPractitioner cannot consult these resources constantly throughout their day and as they\nare in need of Teachings to be immediately applied to their daily life. Therefore, we use\nthese resources to learn and reflect but as a Practitioner is implementing these Teachings\ninto their daily life, they will need to be able to recall The Teachings from memory. This will\nneed to be developed over time as the mind clears out its pollution, the ability to\nremember these Teachings will be enhanced. The mind will become more crisp, clear,\nfocused, concentrated, and deep memorization will all improve. This beneficial result is\naccomplished gradually over time as the Practitioner clears out more and more pollution\nof the mind.\nThen, where a Practitioner observes they need to consult these resources for further\nclarification or they need guidance from a Teacher, they can do so once a situation is over.\nBut during an actual circumstance where immediate recall of The Teachings is needed, a\nPractitioner will need to be able to recall The Teachings. While they will not need to\nverbally recite The Teachings, mental recall is required and as one progresses on The\nPath to Enlightenment, this will become easier.\n2.) The Buddha teaches that a Practitioner should maintain their home in good working\norder. If one does not maintain their home, it will be a real struggle and weigh on the mind\nto have an “unkept” home.\nAs a Practitioner is actively working to clean out the mind of its pollution, it helps to reside\nin a home that is well kept in a neat and orderly fashion. Through one’s environment being\nwell kept, neat, and orderly, this will put the mind at ease and make it easier to function. If\none’s home is cluttered and not well maintained, this will create challenges in the mind to\n73", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "The Eight Stains", "sutta_refs": ["AN"], "page": null, "page_start": 72, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "277e3fda-ecd2-4b2e-94f5-a29612aca81b", "parent_id": "book-vol13:ch21:commentary:2", "content_type": "commentary", "text": "focus on the needed tasks in daily life that will lead to wise decision making and\nwholesome results.\n3.) The Buddha guides Practitioners to apply effort towards the attainment of\nEnlightenment and practice The Enlightenment factor of Energy.\nEnergy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\nThrough practicing The Enlightenment factor of Energy, one can eliminate laziness. If the\nmind is dull, lethargic, and complacent in its application of effort and energy towards the\nattainment of Enlightenment and daily tasks, then one will find it a real struggle to\naccomplish specific goals in life.\nThe Buddha provides Teachings in The Seven Factors of Enlightenment that help to guide\na Practitioner away from laziness and complacency and towards being active in daily life\nand the attainment of Enlightenment.\nThrough a Practitioner being lazy, they will observe this affects one’s appearance. With\nthe mind being dull, the skin and facial features will also be dull. The condition of one’s\nmind affects our appearance. Therefore, The Buddha describes that “laziness is the stain\nof beauty”.\nEven anger, hostility, aggression, frustration, irritation, and other discontent feelings affect\none’s appearance and beauty. Conversely, when the mind is peaceful, calm, serene, and\ncontent with joy, this always affects one’s appearance in a positive way.\n4.) The Buddha explains that heedlessness is a stain for one who is a guard.\nThe meaning of “heedlessness” is: careless, thoughtless, inattentive, un-calm, unaware,\nor unmindful.\nTo perform the role of being a guard of people or material possessions, one would need\nto ensure they are thoughtful, attentive, calm, and aware. If a guard were to be heedless,\nthey would lack the mental qualities needed to perform their role sufficiently and in a way\nthat would produce wholesome results for one’s career or profession.\nLikewise, practicing Right Mindfulness is the “guard” over one’s mind to eliminate\nunwholesome qualities and arise wholesome qualities. If the mind is heedless, then it is\nunable to function in a way that is cultivating wholesome qualities and eliminating\nunwholesome qualities.\nWhen an individual has decided to ingest substances that cause heedlessness, this only\nproduces the effect of reducing one’s ability to guard the mind with Right Mindfulness.\nPracticing Right Mindfulness, among many other aspects of The Path to Enlightenment,\nwill ultimately lead to purification of the mind. An individual who is looking to attain\nEnlightenment to experience a peaceful, calm, serene, and content mind with joy where\nthere is focus, concentration, deep memory, and clarity of mind would not ingest\nsubstances that cause heedlessness because this only reduces the ability to practice\nthese Teachings, in such a way, that would produce the Enlightened mind.\n74", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "The Eight Stains", "sutta_refs": ["AN"], "page": null, "page_start": 72, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d2306891-4629-4b02-980d-7bb34865d135", "parent_id": "book-vol13:ch21:commentary:3", "content_type": "commentary", "text": "5.) The Buddha shares that bodily, verbal, or mental misconduct is the stain of a person.\nThrough conducting one’s daily activities with unwholesome bodily, verbal, or mental\nconduct, they will experience unwholesome results. It will be a constant and daily\nstruggle as one causes harm in the world, that harm will be returned to them. Through\nlearning and practicing wholesome moral conduct, a Practitioner can experience\nwholesome results as individuals choose to treat us the same way we treat them.\n6.) The Buddha explains that selfishness is a stain for a donor.\nThrough a Practitioner’s mind being selfish, they are not interested in giving and sharing,\ntherefore, craving/desire/attachment continues to persist in the mind causing one\ncontinuous discontentedness. Through training the mind to be willing to openly give and\nshare without any expectation of anything in return, a Practitioner can experience\nliberation from the pollution of selfishness that can obsess the mind.\n7.) The Buddha shares how “evil unwholesome qualities” of mind are stains for a\nPractitioner in this world and the next.\nHe is explaining that evil unwholesome mental qualities will cause struggles and\ndifficulties in this life and future lives as one continues to roam and wander through The\nCycle of Rebirth.\nA Practitioner is unable to escape the results of their unwholesome decisions produced\nthrough unwholesome mental qualities. The only escape is to train the mind to acquire the\nwisdom to eliminate unwholesome mental qualities so that one can experience\nEnlightenment to eliminate discontentedness and escape The Cycle of Rebirth. We will\ncontinue to experience the results of our unwholesome decisions until we acquire the\nneeded wisdom to extinguish the unwholesome mental qualities that motivate unskillful\nand unwholesome decisions. In doing so, a Practitioner can experience the peace, calm,\nserenity, and contentedness with joy of the Enlightened mind.\n8.) The Buddha explains that the most significant and very worst stain in the mind is\nignorance (unknowing of true reality).\nThe unknowing of true reality keeps a being trapped in the continuous cycle and rounds\nof discontentedness in this life and future lives. Through training the mind to eliminate the\npollution of ignorance (unknowing of true reality) a Practitioner will have the wisdom to\ntransform the mind from unEnlightened to Enlightened. Ignorance (unknowing of true\nreality) will continue to motivate misperceptions, false truths, confusion, and a diluted\nmind that has constant struggles and difficulties in the world through its lack of wisdom.\nThe only way to escape the continuous and ongoing struggles is to acquire the wisdom of\nThe Natural Laws of Existence to train the mind to function based on these natural laws.\nIn doing so, a Practitioner is able to then experience the brilliance and brightness of the\nEnlightened mind as it is liberated from strong feelings and has the wisdom needed to\nmake wise decisions leading to wholesome results.\n75", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 21, "chapter_title": "The Eight Stains", "sutta_refs": ["AN"], "page": null, "page_start": 72, "page_end": 75, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9c190c87-c5b0-48bb-865c-72fbe208909b", "parent_id": "book-vol13:ch22:commentary", "content_type": "commentary", "text": "Chapter 22\nQualities That Bring One to Hell or Heaven\nMonks, possessing three qualities and without having abandoned three\nstains (pollutions), one is deposited in hell as if brought there.\nWhat three?\n(1) One is immoral (unwholesome) and has not abandoned the stain of\nimmorality (unwholesomeness).\n(2) One is jealous and has not abandoned the stain of jealousy.\n(3) One is selfish and has not abandoned the stain of selfishness.\nPossessing these three qualities and without having abandoned these three\nstains, one is deposited in hell as if brought there.\nMonks, possessing three qualities and having abandoned three stains,\none is deposited in heaven as if brought there.\nWhat three?\n(1) One is virtuous (practicing moral conduct) and has abandoned the stain\nof immorality (unwholesomeness).\n(2) One is not jealous and has abandoned the stain of jealousy.\n(3) One is not selfish and has abandoned the stain of selfishness.\nPossessing these three qualities and having abandoned these three stains,\none is deposited in heaven as if brought there.\n(Reference: AN 3.10)\nIn this Teaching from Gotama Buddha, he shares three qualities of mind that need to be\neliminated - immorality, jealousy, and selfishness.\nHe explains that for one who has not abandoned these aspects of the mind, they will be\nreborn in the realm of hell.\n76", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 22, "chapter_title": "Qualities That Bring One to Hell or Heaven", "sutta_refs": ["AN"], "page": null, "page_start": 76, "page_end": 76, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0c3f2509-e61a-4ea8-a62c-c5962b3b6587", "parent_id": "book-vol13:ch23:commentary:0", "content_type": "commentary", "text": "Chapter 23\nDestinations for Those Who Are Stingy and\nThose Who Are Generous\n[A heavenly being:]\nThose who are stingy here in the world,\nSelfish people, abusers,\nPeople who create obstacles\nFor others engaged in giving alms (a donation);\nWhat kind of result do they experience?\nWhat kind of future destination?\nWe’ve come to ask The Perfectly Enlightened One this:\nHow are we to understand it?\n[The Perfectly Enlightened One:]\nThose who are stingy here in the world,\nSelfish people, abusers,\nPeople who create obstacles\nFor others engaged in giving alms (a donation):\nThey might be reborn in hell,\nIn the animal realm or Yama’s world.\nIf they come back to the human state\nThey are born in a poor family\nWhere clothes, food, pleasures, and play\nAre obtained only with difficulty.\nWhatever the unwise may expect from others,\nEven that they do not obtain.\nThis is the result in this very life;\nAnd in the future a bad destination.\n[A heavenly being:]\nWe understand thus what you have said:\nWe ask, O Gotama, another question:\nThose here who, on gaining the human state,\nAre friendly and generous,\nConfident in The Buddha and The Teachings\nAnd deeply respectful towards The Community;\n77\n\nWhat kind of result do they experience?\nWhat kind of future destination?\nWe’ve come to ask The Perfectly Enlightened One this:\nHow are we to understand it?\n[The Perfectly Enlightened One:]\nThose here who, on gaining the human state,\nAre friendly and generous,\nConfident in The Buddha and The Teachings\nAnd deeply respectful towards The Community,\nThese brighten up the heavens\nWhere they’ve been reborn.\nIf they come back to the human state\nThey are reborn in a rich family\nWhere clothes, food, pleasures, and play\nAre obtained without difficulty.\nThey rejoice like the heavenly beings who control\nThe goods acquired by others.\nThis is the result in this very life;\nAnd in the future a good destination.\n(Reference: SN 1.49)\n78", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Destinations for Those Who Are Stingy and", "sutta_refs": ["SN"], "page": null, "page_start": 77, "page_end": 79, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fbfbe6c3-0d55-4b0c-81c5-202f2e6a08b4", "parent_id": "book-vol13:ch23:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares explanations to questions from heavenly\nbeings asking the difference between a stingy person and a generous person in regards\nto their next rebirth.\nThe Buddha explains that a stingy person who is selfish, abusers, and create obstacles\nfor others who choose to make donations might be reborn in hell, the animal realm, or in\nYama’s world.\nYama is considered to be associated with death and hell. There are different associations\nin each culture.\nThe Buddha explains further that if a person such as this is reborn back into the human\nrealm, they are reborn into a family who lacks wealth and the basic necessities to sustain\nlife are difficult to obtain. One would also have difficulties to obtain pleasures and play.\nThe Buddha answers the question regarding the results of a being who is friendly and\ngenerous with confidence in The Buddha, The Teachings, and The Community that these\nbeings are reborn into the heavenly realm.\nThe Buddha explains further that if a person such as this is reborn back into the human\nrealm, they are reborn into a family that is rich where the basic necessities to sustain life\nare obtained without difficulty. One would also have no difficulties to obtain pleasures and\nplay.\n79", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 23, "chapter_title": "Destinations for Those Who Are Stingy and", "sutta_refs": ["SN"], "page": null, "page_start": 77, "page_end": 79, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a3cac211-4e70-4be2-925d-041407d269bd", "parent_id": "book-vol13:ch24:scripture:0", "content_type": "scripture", "text": "Chapter 24\nFive Kinds of Wealth\nMonks, there are these five kinds of wealth.\nWhat five?\nThe wealth of confidence, the wealth of virtuous behavior (moral conduct),\nthe wealth of learning, the wealth of generosity, and the wealth of wisdom.\n(1) And what, Monks, is the wealth of confidence?\nHere, a Noble Disciple is endowed with confidence. He places confidence in\nthe Enlightenment of The Tathāgata thus:\nThe Perfectly Enlightened One is an Arahant, Perfectly Enlightened,\naccomplished in true wisdom and conduct, fortunate, knower of the world,\nunsurpassed trainer of persons to be tamed, Teacher of heavenly beings and\nhumans, The Fortunate One, The Perfectly Enlightened One.\nThis is called the wealth of confidence.\n(2) And what is the wealth of virtuous behavior (moral conduct)?\nHere, a Noble Disciple abstains from the destruction of life, abstains from\ntaking what is not given, abstains from sexual misconduct, abstains from\nfalse speech, abstains from liquor, wine, and intoxicants (substances that\ncause heedlessness), the basis for heedlessness.\nThis is called the wealth of virtuous behavior (moral conduct).\n(3) And what is the wealth of learning?\nHere, a Noble Disciple has learned much, remembers what he has learned,\nand accumulates what he has learned. Those Teachings that are good in the\nbeginning, good in the middle, and good in the end, with the right meaning\nand phrasing, which proclaim the perfectly complete and pure spiritual life\nsuch Teachings as these he has learned much of, retained in mind, recited\nverbally, mentally investigated, and penetrated well by view.\nThis is called the wealth of learning.\n80", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Five Kinds of Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 80, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dabc1e5c-ef75-46cb-920a-ba22aae02123", "parent_id": "book-vol13:ch24:scripture:1", "content_type": "scripture", "text": "(4) And what is the wealth of generosity?\nHere, a Noble Disciple dwells at home with a mind free of the stain of\nselfishness, freely generous, openhanded, joyful in letting go, devoted to\ncharity, joyful in giving and sharing.\nThis is called the wealth of generosity.\n(5) And what is the wealth of wisdom?\nHere, a Noble Disciple is wise; he possesses the wisdom that discerns\narising and passing away, which is noble and penetrative and leads to the\ncomplete destruction of discontentedness.\nThis is called the wealth of wisdom.\nThese, Monks, are the five kinds of wealth.\nWhen one has confidence in The Tathāgata,\nunshakable and well established,\nand virtuous behavior (moral conduct) that is wholesome,\nadmired and praised by The Noble Ones;\nwhen one has confidence in The Community\nand one’s view has been straightened out,\nthey say that one is not poor,\nthat one’s life is not lived in uselessness.\nTherefore a wise person,\nremembering The Buddhas’ Teaching,\nshould be intent on confidence and virtuous behavior,\nconfidence and vision of The Teachings.\n(Reference: AN 5.47)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Five Kinds of Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 80, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "36b98f22-cb3e-4a20-996b-5d4df576227f", "parent_id": "book-vol13:ch24:commentary:0", "content_type": "commentary", "text": "81", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Five Kinds of Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 80, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b4e20a48-32c1-4464-9aa6-ce01dcbe99a4", "parent_id": "book-vol13:ch24:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings that guide Practitioners to\naccomplish “wealth of confidence, virtuous behavior (moral conduct), generosity, and\nwisdom”. Rather than describing these as “accomplishments” for the benefit of future\nlives as in Chapter 18 of this book, The Buddha is explaining these as wealth of this\ncurrent life.\nThis Chapter explains exactly what The Buddha taught regarding what is “wealth of\nconfidence, virtuous behavior, generosity, and wisdom” so that we can develop these for\nour own life practice.\nThrough developing your own life practice to have “wealth of confidence, virtuous\nbehavior, generosity, and wisdom”, then, you will be better able to make wise decisions\nwithin your life. Without a Practitioner understanding these Teachings and then practicing\nthem closely, they would be lost and struggle to make wise decisions in their life.\n(1) First, “wealth of confidence” is described in this Teaching as having confidence in The\nBuddha as the Fully Perfectly Enlightened One. In multiple other places within his\nTeachings, he describes having confirmed confidence in The Buddha, The Teachings, and\nThe Community. Doing so, a Practitioner will then be able to eliminate the fetter/taint/\npollution of “doubt” helping them to move the mind into the first Stage of Enlightenment.\nConfidence in The Buddha, The Teachings, and The Community and elimination of the\nfetter of doubt is developed through learning, reflecting, and practicing these Teachings\nto observe the results as the condition of the mind improves. There is no blind faith nor\nbelief in these Teachings.\nInstead, a wise Practitioner will seek guidance with a Teacher to investigate The\nTeachings and then implement them in daily life to experience the results of the condition\nof the mind gradually improving. The gradual improvement in the condition of the mind is\nobservable by the Practitioner as they once experienced discontent feelings such as\nanger which then moves to slight annoyance and then eventually no discontent feelings\nare experienced whatsoever based on the same situation occurring in one’s life.\nObserving this gradual decrease in strong feelings to the complete elimination of\ndiscontentedness, a Practitioner’s confidence in The Buddha, The Teachings, and The\nCommunity increases and all doubts are eliminated.\nThe fetter/taint/pollution of mind described as “doubt” in The Ten Fetters is then\ncompletely eliminated and will no longer arise helping to further liberate the mind.\n(2) Second, “wealth of virtuous behavior (moral conduct)” is described through The Five\nPrecepts. Household Practitioners will typically learn and practice The Five Precepts as\nbasic moral conduct along with developing The Eight Fold Path in its entirety.\nThe Eight Fold Path is a central and core Teaching on The Path to Enlightenment as\nshared by Gotama Buddha. The Five Precepts are integrated into The Eight Fold Path\nproviding expanded content to describe Right Speech and Right Action.\nDetailed explanation of The Eight Fold Path and The Five Precepts is available in this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n82", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Five Kinds of Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 80, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "203f3568-1501-4057-a2b6-0216f49adf03", "parent_id": "book-vol13:ch24:commentary:2", "content_type": "commentary", "text": "(3) Third, “wealth of learning” is for a determined, dedicated, and diligent Student to\nremember what they have learned and accumulate wisdom while investigating The\nTeachings with deep reflection to independently verify The Teachings.\nThrough investigating The Teachings, and not believing them, one can independently\nverify The Teachings establishing Right View and eradicate ignorance (unknowing of true\nreality) to acquire wisdom. The mind is liberated to experience Enlightenment through\nwisdom.\n(4) Fourth, “wealth of generosity” is an important Teaching on The Path to Enlightenment\nand a remedy to the unEnlightened mind to eliminate craving/desire/attachment.\nThe problem that is causing the discontent mind is craving/desire/attachment. This is the\ncause of all discontent feelings. To eliminate this, The Buddha shares exact remedies to\ntransform the unwholesome qualities of craving/desire/attachment using Breathing\nMindfulness Meditation and developing a practice of generosity.\nA mind that is unable to give and share time, effort, energy, and resources with others\nwould be unable to attain Enlightenment as the mind is selfish. A Practitioner would\ninstead need to train the mind to “reside at home with a mind free of the stain of\nselfishness, freely generous, open-handed, joyful in letting go, one devoted to charity,\njoyful in giving and sharing” so that it can let go of any accumulated selfishness\nrecognizing the interconnectivity of all beings.\nA Practitioner can accomplish this through daily sharing in some of the most simple or\nprofound ways based on your own personal choices. Sharing of food, water, clothing,\nshelter, or medical care with others can help improve the ability of others to sustain their\nlife while giving them the opportunity to learn and practice these Teachings. A Practitioner\ncan share their time, effort, energy, and resources to help others in the community\nsupporting the development of wholesome relationships with those around you. One\nmight even consider sharing a smile or a wave, with those who you come into contact\nwith, as a way of “letting go” and practicing loving-kindness and compassion.\nLoving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\n83", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Five Kinds of Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 80, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7108ee7e-8bb1-473e-8af8-282b96f1691a", "parent_id": "book-vol13:ch24:commentary:3", "content_type": "commentary", "text": "(5) Fifth, “wealth of wisdom” is the ultimate antidote or remedy to the unEnlightened mind.\nThrough learning, reflecting and practicing these Teachings, a Practitioner gains more\nclarity and insight into the wisdom of these life changing Teachings.\nA Practitioner will need to focus on establishing a well developed practice to include the\ncore and central Teachings shared by The Buddha on The Path to Enlightenment.\nThose Teachings are:\nA.) The Three Universal Truths\nB.) The Four Noble Truths\nC.) The Eight Fold Path\nD.) The Five Precepts\nE.) The Brahma-viharas\nF.) The Ten Fetters\nG.) The Seven Factors of Enlightenment\nH.) Extensive Meditation Training\nThe Buddha specifically speaks of “the wisdom that discerns arising and passing away”\nwhich is The Universal Truth of Impermanence found in The Three Universal Truths. He\nthen goes on to explain that “wealth in wisdom” is the wisdom that “leads to the\ncomplete destruction of discontentedness”. This requires deep and penetrative\nunderstanding through a determined, dedicated, and diligent practice of these Teachings.\n(A - H) mentioned in the above are the core and central Teachings that a Practitioner\nwould need to focus on to develop “penetrative wisdom” while seeking guidance from a\nTeacher. Then, once well established in these Teachings, a Practitioner can gradually\nmove into deepening and expanding their life practice into the full spectrum of Teachings\nshared by The Buddha. These core and central Teachings will guide a Practitioner in\nestablishing a foundation in these Teachings on The Path to Enlightenment to have\n“wealth of wisdom”.\n84", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 24, "chapter_title": "Five Kinds of Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 80, "page_end": 84, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7751c75c-bcb4-4033-9448-019c5c92b712", "parent_id": "book-vol13:ch25:scripture:0", "content_type": "scripture", "text": "Chapter 25\nSeven Kinds of Wealth\nMonks, there are these seven kinds of wealth.\nWhat seven?\nThe wealth of confidence, the wealth of virtuous behavior (moral conduct),\nthe wealth of moral wrongdoing, the wealth of moral concern, the wealth of\nlearning, the wealth of generosity, and the wealth of wisdom.\n(1) And what, Monks, is the wealth of confidence?\nHere, a Noble Disciple is endowed with confidence. He places confidence in\nthe Enlightenment of The Tathāgata thus:\nThe Perfectly Enlightened One is an Arahant, perfectly Enlightened,\naccomplished in true wisdom and conduct, fortunate, knower of the world,\nunsurpassed trainer of persons to be tamed, Teacher of heavenly beings and\nhumans, the Fortunate One, The Perfectly Enlightened One.\nThis is called the wealth of confidence.\n(2) And what is the wealth of virtuous behavior (moral conduct)?\nHere, a Noble Disciple abstains from the destruction of life, abstains from\ntaking what is not given, abstains from sexual misconduct, abstains from\nfalse speech, abstains from liquor, wine, and intoxicants (substances that\ncause heedlessness), the basis for heedlessness.\nThis is called the wealth of virtuous behavior (moral conduct).\n(3) And what is the wealth of moral wrongdoing?\nHere, a Noble Disciple has a sense of moral wrongdoing; he is regretful of\nbodily, verbal, and mental misconduct; he is regretful of acquiring evil,\nunwholesome qualities.\nThis is called the wealth of moral wrongdoing.\n85", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Seven Kinds of Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 85, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a4241dee-727a-49f0-994c-0680e96c0f39", "parent_id": "book-vol13:ch25:scripture:1", "content_type": "scripture", "text": "(4) And what is the wealth of moral concern?\nHere, a Noble Disciple sees the danger of wrongdoing; he sees the danger of\nbodily, verbal, and mental misconduct; he sees the danger of acquiring evil,\nunwholesome qualities.\nThis is called the wealth of moral concern.\n(5) And what is the wealth of learning?\nHere, a Noble Disciple has learned much, remembers what he has learned,\nand accumulates what he has learned. Those Teachings that are good in the\nbeginning, good in the middle, and good in the end, with the right meaning\nand phrasing, which proclaim the perfectly complete and pure spiritual life\nsuch Teachings as these he has learned much of, retained in mind, recited\nverbally, mentally investigated, and penetrated well by view.\nThis is called the wealth of learning.\n(6) And what is the wealth of generosity?\nHere, a Noble Disciple resides at home with a mind free of the stain of\nselfishness, freely generous, openhanded, joyful in letting go, one devoted\nto charity, joyful in giving and sharing.\nThis is called the wealth of generosity.\n(7) And what is the wealth of wisdom?\nHere, a Noble Disciple is wise; he possesses the wisdom that discerns\narising and passing away, which is noble and penetrative and leads to the\ncomplete destruction of discontentedness.\nThis is called the wealth of wisdom.\nThese, Monks, are the seven kinds of wealth.\nThe wealth of confidence, the wealth of virtuous behavior\nthe wealth of moral wrongdoing and moral concern.\nthe wealth of learning and generosity,\nwith wisdom, the seventh kind of wealth;\n86\n\nwhen one has these seven kinds of wealth,\nwhether a woman or a man,\nthey say that one is not poor,\nthat one’s life is not lived in uselessness.\nTherefore a wise person,\nremembering The Buddhas’ Teaching,\nshould be intent on confidence and virtuous behavior\nconfidence and vision of The Teachings.\n(Reference: AN 7.5)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Seven Kinds of Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 85, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d6a4ae73-0a02-48d6-b32d-fe6affcb1a27", "parent_id": "book-vol13:ch25:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares Teachings that guide Practitioners to\naccomplish “wealth of confidence, virtuous behavior (moral conduct), moral wrongdoing,\nmoral concern, learning, generosity, and wisdom”. Rather than describing these as\n“accomplishments” for the benefit of future lives as in Chapter 18 of this book, The\nBuddha is explaining these as wealth of this current life.\nThis Chapter explains exactly what The Buddha taught regarding what is “wealth of\nconfidence, virtuous behavior (moral conduct), moral wrongdoing, moral concern,\nlearning, generosity, and wisdom” so that we can develop these for our own life practice.\nThrough developing your own life practice to have “wealth of confidence, virtuous\nbehavior (moral conduct), moral wrongdoing, moral concern, learning, generosity, and\nwisdom”, then, you will be better able to make wise decisions within your life. Without a\nPractitioner understanding these Teachings and then practicing them closely, they would\nbe lost and struggle to make wise decisions in their life.\n(1) First, “wealth of confidence” is described in this Teaching as having confidence in The\nBuddha as the Fully Perfectly Enlightened One. In multiple other places within his\nTeachings, he describes having confirmed confidence in The Buddha, The Teachings, and\nThe Community. Doing so, a Practitioner will then be able to eliminate the fetter/taint/\npollution of “doubt” helping them to move the mind into the first Stage of Enlightenment.\nConfidence in The Buddha, The Teachings, and The Community and elimination of the\nfetter of doubt is developed through learning, reflecting, and practicing these Teachings\nto observe the results as the condition of the mind improves. There is no blind faith nor\nbelief in these Teachings.\nInstead, a wise Practitioner will seek guidance with a Teacher to investigate The\nTeachings and then implement them in daily life to experience the results of the condition\nof the mind gradually improving. The gradual improvement in the condition of the mind is\nobservable by the Practitioner as they once experienced discontent feelings such as\nanger which then moves to slight annoyance and then eventually no discontent feelings\nare experienced whatsoever based on the same situation occurring in one’s life.\nObserving this gradual decrease in strong feelings to the complete elimination of\ndiscontentedness, a Practitioner’s confidence in The Buddha, The Teachings, and The\nCommunity increases, and all doubts are eliminated.\n87", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Seven Kinds of Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 85, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "83e7fba9-8d07-480c-ab40-f51d871ec751", "parent_id": "book-vol13:ch25:commentary:1", "content_type": "commentary", "text": "The fetter/taint/pollution of mind described as “doubt” in The Ten Fetters is then\ncompletely eliminated and will no longer arise helping to further liberate the mind.\n(2) Second, “wealth of virtuous behavior (moral conduct)” is described through The Five\nPrecepts. Household Practitioners will typically learn and practice The Five Precepts as\nbasic moral conduct along with developing The Eight Fold Path in its entirety.\nThe Eight Fold Path is a central and core Teaching on The Path to Enlightenment as\nshared by Gotama Buddha. The Five Precepts are integrated into The Eight Fold Path\nproviding expanded content to describe Right Speech and Right Action.\nDetailed explanation of The Eight Fold Path and The Five Precepts is available in this\nsame book series found in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n(3) Third, “wealth of moral wrongdoing” is to have regret when one makes a mistake in\npracticing wholesome bodily, verbal, and mental conduct. A Practitioner does not need to\ndegrade themselves or feel overly sorrowful when one is not able to fully practice these\nTeachings to perfection. One would not be able to accomplish the goal of perfection until\nthe mind is Enlightened.\nTherefore, even in the first, second, and third Stages of Enlightenment, there are going to\nbe missteps where a Practitioner is not able to fully practice these Teachings as\ndescribed in The Eight Fold Path.\nThe goal is not to be perfect today but instead, through consistent and ongoing efforts,\nlearn, reflect, and practice to make gradual improvements that accumulate into a well\ndeveloped life practice. Your Enlightenment will not be determined based on the mistakes\nyou make today. Instead, it will be determined based on, once you make a mistake, what\nwill you do next? Despite the mistakes you make, do you hide them or give up? Or, do\nyou use them as a learning opportunity to gain wisdom and improve?\nUsing the shortcomings, mistakes, and wrongdoing to learn by seeking guidance, is the\nway to improve and walk closer to Enlightenment.\nThe goal is for you to attain Enlightenment so that the mind can be completely peaceful,\ncalm, serene, and content with joy - permanently. You will never get to that goal if you\nchoose to attempt to hide any shortcomings, mistakes, or wrongdoing. Instead, share all\nthat is challenging you in your life practice with your Teacher. Take the time to ensure they\nunderstand all the many aspects of the mind that have led to your decisions. Then, seek\nguidance for improvements so that you can improve.\nBeing aware of one’s wrongdoing and how to resolve those challenges is a significant\nstep forward on The Path to Enlightenment. Prior to learning and practicing these\nTeachings, we were essentially plowing through life without regard for what is or is not\nwholesome. While one may be disappointed in their wrongdoing, at least you now know\nwhat is wholesome and unwholesome, and you know the solutions to resolve those\nchallenges or can seek guidance to understand how to resolve the challenges. This is a\nmajor step in the direction of Enlightenment.\n88", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Seven Kinds of Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 85, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "439a15a5-64c5-425a-bc31-e613715818fd", "parent_id": "book-vol13:ch25:commentary:2", "content_type": "commentary", "text": "Prior to The Path to Enlightenment, we essentially blamed others for our misfortunes and\ncontinued to struggle and have difficulties. But through knowing that it is our own life\npractice that needs to improve in order to improve the condition of the mind and our life,\ninstead of being disappointed with our wrongdoing, we can instead, focus on the real\nchallenge in our life practice and apply the solution that will resolve the challenge once\nand for all. This is a major step forward in life that we did not have prior to understanding\nthis Path.\nWe are aware of the true problem, we have the solution or can seek guidance to\nunderstand the solution, and then we can apply the solution with support from The\nCommunity of Practitioners.\nA Practitioner should train the mind to not feel guilt for their wrongdoing. If the mind\nexperiences guilt due to shortcomings, mistakes, or wrongdoing, that is because the\nmind has craving/desire/attachment to being perfect. Guilt is stronger than regret or being\nregretful.\nRegret or regretful is to be “disappointed”.\nAn Enlightened mind will not experience guilt, regret, or disappointment.\nIf someone has wrongdoing, they are not yet Enlightened and may still experience guilt,\nregret, or disappointment as it relates to any wrongdoing. But, through eliminating the\ncraving/desire/attachment to being perfect, one can eliminate the guilt, regret, and\ndisappointment.\nInstead, practice in a way that there is the goal, objective, and interest to improve one’s\nlife practice and when there is wrongdoing, use that as an opportunity to learn and grow\nthrough developing wisdom.\nThe “regret” can be a motivating factor to move the mind closer to Enlightenment. Even\nthough one will ultimately need to eliminate the regret, it can be a beneficial aspect of\npractice to encourage improved moral conduct if a Practitioner has “moral wrongdoing”.\nThere are individuals who do not have any moral wrongdoing or moral concern, thus,\ncontinue to practice unwholesome moral conduct. Therefore, through developing moral\nwrongdoing and moral concern, a Practitioner is practicing a beneficial quality of mind\nthat will encourage improvements in their life practice.\nA Practitioner with moral wrongdoing and moral concern will be practicing to improve\ntheir moral conduct while an individual who is unEnlightened and does not have moral\nwrongdoing or moral concern is uninterested in improving their moral conduct and lack\nthe wisdom to do so.\nAn Enlightened being does not have any moral wrongdoing as they are practicing The\nEight Fold Path to perfection, which includes moral conduct, and no longer have any evil\nunwholesome qualities.\n89", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Seven Kinds of Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 85, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ae5195cf-3a7f-4a7e-a898-964250eb4ba5", "parent_id": "book-vol13:ch25:commentary:3", "content_type": "commentary", "text": "(4) Fourth, “wealth of moral concern” is being able to understand, know, and have\nconcern that there is harm in the slightest wrongdoing. Harm that is going to be caused to\nothers, thus, harm will come to you.\nIt is through purifying our bodily, verbal, and mental conduct (i.e. Right Intentions, Right\nSpeech, and Right Action) that we eliminate all harms being caused and, thus, we do not\nexperience any harm returning to us. Seeing the harm or danger in the slightest\nwrongdoing means a Practitioner deeply understands The Natural Law of Kamma, The\nEight Fold Path, and has the interest to improve their conduct.\nRather than being worried, one has concern.\nA worried mind sees the problems and is discontent.\nA concerned mind sees the solutions to the problems and is content.\nAn Enlightened being will have moral concern and has eliminated all evil unwholesome\nqualities.\n(5) Fifth, “wealth of learning” is for a determined, dedicated, and diligent Student to\nremember what they have learned and accumulate wisdom while investigating The\nTeachings with deep reflection to independently verify The Teachings.\nThrough investigating The Teachings, and not believing them, one can independently\nverify The Teachings establishing Right View and eradicate ignorance (unknowing of true\nreality) to acquire wisdom. The mind is liberated to experience Enlightenment through\nwisdom.\n(6) Sixth, “wealth of generosity” is an important Teaching on The Path to Enlightenment\nand a remedy to the unEnlightened mind to eliminate craving/desire/attachment.\nThe problem that is causing the discontent mind is craving/desire/attachment. This is the\ncause of all discontent feelings. To eliminate this, The Buddha shares exact remedies to\ntransform the unwholesome qualities of craving/desire/attachment using Breathing\nMindfulness Meditation and developing a practice of generosity.\nA mind that is unable to give and share time, effort, energy, and resources with others\nwould be unable to attain Enlightenment as the mind is selfish. A Practitioner would\ninstead need to train the mind to “reside at home with a mind free of the stain of\nselfishness, freely generous, open-handed, joyful in letting go, one devoted to charity,\njoyful in giving and sharing” so that it can let go of any accumulated selfishness\nrecognizing the interconnectivity of all beings.\nA Practitioner can accomplish this through daily sharing in some of the most simple or\nprofound ways based on your own personal choices. Sharing of food, water, clothing,\nshelter, or medical care with others can help improve the ability of others to sustain their\nlife while giving them the opportunity to learn and practice these Teachings. A Practitioner\ncan share their time, effort, energy, and resources to help others in the community\nsupporting the development of wholesome relationships with those around you. One\nmight even consider sharing a smile or a wave, with those who you come into contact\nwith, as a way of “letting go” and practicing loving-kindness and compassion.\n90", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Seven Kinds of Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 85, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c8f95443-fd65-40f7-a390-6a45acb0363f", "parent_id": "book-vol13:ch25:commentary:4", "content_type": "commentary", "text": "Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\n(7) Seventh, “wealth of wisdom” is the ultimate antidote or remedy to the unEnlightened\nmind. Through learning, reflecting and practicing these Teachings, a Practitioner gains\nmore clarity and insight into the wisdom of these life changing Teachings.\nA Practitioner will need to focus on establishing a well developed practice to include the\ncore and central Teachings shared by The Buddha on The Path to Enlightenment.\nThose Teachings are:\nA.) The Three Universal Truths\nB.) The Four Noble Truths\nC.) The Eight Fold Path\nD.) The Five Precepts\nE.) The Brahma-viharas\nF.) The Ten Fetters\nG.) The Seven Factors of Enlightenment\nH.) Extensive Meditation Training\nThe Buddha specifically speaks of “the wisdom that discerns arising and passing away”\nwhich is The Universal Truth of Impermanence found in The Three Universal Truths. He\nthen goes on to explain that “wealth in wisdom” is the wisdom that “leads to the\ncomplete destruction of discontentedness”. This requires deep and penetrative\nunderstanding through a determined, dedicated, and diligent practice of these Teachings.\n(A - H) mentioned in the above are the core and central Teachings that a Practitioner\nwould need to focus on to develop “penetrative wisdom” while seeking guidance from a\nTeacher. Then, once well established in these Teachings, a Practitioner can gradually\nmove into deepening and expanding their life practice into the full spectrum of Teachings\nshared by The Buddha. These core and central Teachings will guide a Practitioner in\nestablishing a foundation in these Teachings on The Path to Enlightenment to have\n“wealth of wisdom”.\n91", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 25, "chapter_title": "Seven Kinds of Wealth", "sutta_refs": ["AN"], "page": null, "page_start": 85, "page_end": 91, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "30b14dda-33d1-496b-9f45-1c1b50c783ff", "parent_id": "book-vol13:ch26:commentary", "content_type": "commentary", "text": "Chapter 26\nBenefits of Building Dwelling Place\n‘Venerable Sir, I had these sixty residences built because I need merit,\nbecause I need heaven. What line of conduct am I, Venerable Sir, to follow in\nregard to these dwelling-places?’\nWell now, do you, Householder, establish these sixty dwelling-places for (the\nuse of) The Community of the four quarters, present and to come.\n‘Yes, Venerable Sir’, and the (great) merchant of Rājagaha, having answered\nThe Perfectly Enlightened One in agreement, had those sixty dwelling-places\nestablished for (the use of) The Community of the four quarters, present and\nto come.\nThen The Perfectly Enlightened One thanked the (great) merchant of\nRājagaha in these verses:\nThey ward off cold and heat and beasts of prey from there\nAnd creeping things and gnats and rains in the wet season.\nWhen the dreaded hot wind arises, that is warded off.\nTo meditate and obtain insight in a refuge and at ease.\nA dwelling-place is praised by The Perfectly Enlightened One as chief gift to\nThe Community.\nTherefore a wise man, looking to his own best interest,\nShould have charming dwelling-places built so that\nthose who have heard much can stay therein.\nTo these food and drink, robes and lodgings\nHe should give, to the upright, with mind purified.\n(Then) they teach him The Teachings dispelling every ill;\nHe, knowing The Teachings, here attains Nibbāna (Enlightenment), taintless\nand purified.\n(Reference: Cv 6.4)\n92\n\nIn this Teaching from Gotama Buddha, he shares how having a dwelling built for the\nbenefit of The Teachers of The Community is of great benefit to the donor.\nThrough having a dwelling built for the specific purpose of The Teachers, it provides\nshelter to protect them from the environmental elements and then those Teachers are\nnearby the donor who can learn these Teachings leading to Enlightenment.\nEnlightenment is the most beneficial result one can experience.\nTo never need to ever experience discontentedness ever again, is the greatest\naccomplishment one could ever gain. There is no other result of beneficial outcome that\ncan compare to the ability of the mind to reside peaceful, calm, serene, and content with\njoy for the rest of this life and to no longer ever need to be reborn to experience\ndiscontentedness ever again.\n93", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 26, "chapter_title": "Benefits of Building Dwelling Place", "sutta_refs": [], "page": null, "page_start": 92, "page_end": 93, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2c293633-6a07-4cdd-b56a-04ec8a506e5f", "parent_id": "book-vol13:ch27:commentary", "content_type": "commentary", "text": "Chapter 27\nRemember Your Generosity\nAgain, Mahānāma, you should remember your own generosity thus: It is truly\nmy good fortune and gain that in a population obsessed by the stain of\nselfishness, I reside at home with a mind free of the stain of selfishness,\nfreely generous, openhanded, joyful in letting go, devoted to charity, joyful in\ngiving and sharing.\nWhen a Noble Disciple remembers his generosity, on that occasion his mind\nis not obsessed by craving, anger, or ignorance (unknowing of true reality);\non that occasion his mind is simply straight, based on generosity.\nA Noble Disciple whose mind is straight gains inspiration in the meaning,\ngains inspiration in The Teachings, gains joy connected with The Teachings.\nWhen he is joyful, joy arises. For one with a joyous mind, the body becomes\ntranquil. One tranquil in body feels calm. For one feeling calm, the mind\nbecomes concentrated.\nThis is called a Noble Disciple who resides in balance among an unbalanced\npopulation, who resides untroubled among a troubled population. As one\nwho has entered the stream of The Teachings, he develops memory of\ngenerosity.\nMahānāma, you should develop this memory of your own generosity while\nwalking, standing, sitting, and lying down. You should develop it while\nengaged in work and while living at home in a house full of children.\n(Reference: AN 11.11)\nIn this Teaching from Gotama Buddha, he shares how learning to regularly practice\ngenerosity is an important quality of mind that brings the mind to Enlightenment.\nWithout eliminating the stain of selfishness, a Practitioner would have no ability to attain\nEnlightenment.\n94\n\nGrounds for Giving\n95", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 27, "chapter_title": "Remember Your Generosity", "sutta_refs": ["AN"], "page": null, "page_start": 94, "page_end": 95, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c5a20e57-b732-414e-a701-bd6eb34f2b4b", "parent_id": "book-vol13:ch28:scripture", "content_type": "scripture", "text": "Chapter 28\nThe Eight Gifts\nMonks, there are these eight gifts.\nWhat eight?\n(1) Having insulted [the recipient], one gives a gift.\n(2) One gives a gift from fear.\n(3) One gives a gift, [thinking]: He gave to me.\n(4) One gives a gift, [thinking]: He will give to me.\n(5) One gives a gift, [thinking]: Giving is good.\n(6) One gives a gift, [thinking]: I cook; these people do not cook. It isn’t right\nthat I who cook should not give to those who do not cook.\n(7) One gives a gift, [thinking]: Because I have given this gift, I will gain a\ngood reputation.\n(8) One gives a gift for the purpose of enhancing the mind, equipping the\nmind.\n(Reference: AN 8.31)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Eight Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 96, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "29582a96-ec5c-4e69-94c9-e2e02d8ef48b", "parent_id": "book-vol13:ch28:commentary", "content_type": "commentary", "text": "96\n\nIn this Teaching from Gotama Buddha, he shares eight situations when one might choose\nto give a gift.\n1.) If one has insulted another person, it would be wise to clean up one’s Kamma by\ngiving a gift. This can help to eliminate any harsh feelings from the other person and\nmaintain one’s wholesome Kamma.\n2.) If one has fear, giving a gift can seem to be a way for that individual to eradicate their\nfear. If there is fear of an individual, giving a gift may seem to be a way to eradicate the\nfear, but it will not.\n3.) An individual might choose to give a gift because an individual gave a gift to you,\ntherefore, you feel obligated to give a gift to the person who gave you a gift.\n4.) An individual might choose to give a gift thinking that they are interested in receiving a\ngift, therefore, they give a gift in order to receive.\n5.) An individual might choose to give a gift with the feeling that “giving is good” craving\nthe pleasant feeling of giving a gift.\n6.) An individual might choose to give the gift of food because they are good at cooking\nand feel it is important to feed others. Being able to acquire food during the lifetime of\nThe Buddha was a significant challenge. Having the ability to acquire, cook, and provide\nfood to others was highly beneficial.\n7.) An individual might choose to give a gift feeling as if they are looking to appear\nwholesome or develop a good reputation.\n8.) The ultimate reason for giving a gift and one that is of pure generosity would be to give\na gift to train the mind to eliminate craving/desire/attachment. The Buddha described this\nas “for the purpose of enhancing the mind, equipping the mind”.\nTo practice pure generosity the gift needs to be given without having any expectations to\nreceive anything in return. With 1-7, the donor is still having expectations to receive\nsomething and the motivation to give the gift is out of one’s own interest to acquire\nsomething beneficial for themselves.\nHowever, if one understands that giving a gift is for the sole purpose of the elimination of\nselfishness and to accomplish that goal, one needs to ensure they are giving without any\nexpectation of anything in return. Then, a donor is giving a gift with pure generosity.\n97", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 28, "chapter_title": "The Eight Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 96, "page_end": 97, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8d332fb9-3c5e-4638-9e8a-6e35394c330b", "parent_id": "book-vol13:ch29:scripture", "content_type": "scripture", "text": "Chapter 29\nThe Eight Grounds for Giving\nMonks, there are these eight grounds for giving.\nWhat eight?\n(1) One gives a gift from craving/desire.\n(2) One gives a gift from anger/hatred.\n(3) One gives a gift from ignorance/delusion (unknowing of true reality).\n(4) One gives a gift from fear.\n(5) One gives a gift, [thinking]: Giving was practiced before by my father and\nforefathers; I should not abandon this ancient family custom.\n(6) One gives a gift, [thinking]: Having given this gift, with the breakup of the\nbody, after death, I will be reborn in a good destination, in a heavenly world.\n(7) One gives a gift, [thinking]: When I am giving this gift, my mind becomes\ntranquil, and energy and joy arise.\n(8) One gives a gift for the purpose of enhancing the mind, equipping the\nmind.\nThese are the eight grounds for giving.\n(Reference: AN 8.33)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Eight Grounds for Giving", "sutta_refs": ["AN"], "page": null, "page_start": 98, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dd34b3bd-4b9c-4b9a-beb5-3f4f82b54655", "parent_id": "book-vol13:ch29:commentary", "content_type": "commentary", "text": "98\n\nIn this Teaching from Gotama Buddha, he shares eight additional situations when one\nmight choose to give a gift.\n1.) One might choose to give a gift due to craving/desire.\n2.) One might choose to give a gift due to anger/hatred.\n3.) One might choose to give a gift due to ignorance/delusion (unknowing of true reality).\n4.) One might choose to give a gift due to fear.\n5.) One might choose to give a gift due to their relatives having chosen to give gifts as\npart of a family custom.\n6.) One might choose to give a gift due to the thinking of acquiring an improved rebirth in\nthe next life.\n7.) One might choose to give a gift due to thinking that the mind arises tranquility, energy,\nand joy.\n8.) The ultimate reason for giving a gift and one that is of pure generosity would be to give\na gift to train the mind to eliminate craving/desire/attachment. The Buddha described this\nas “for the purpose of enhancing the mind, equipping the mind”.\nTo practice pure generosity the gift needs to be given without having any expectations to\nreceive anything in return. With 1-7, the donor is still having expectations to receive\nsomething and the motivation to give the gift is out of one’s own interest to acquire\nsomething beneficial for themselves.\nHowever, if one understands that giving a gift is for the sole purpose of the elimination of\nselfishness and to accomplish that goal, one needs to ensure they are giving without any\nexpectation of anything in return. Then, a donor is giving a gift with pure generosity.\n99", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 29, "chapter_title": "The Eight Grounds for Giving", "sutta_refs": ["AN"], "page": null, "page_start": 98, "page_end": 99, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a7ad83fc-e549-4840-b64d-f4622464f26d", "parent_id": "book-vol13:ch30:scripture", "content_type": "scripture", "text": "Chapter 30\nThe Five Timely Gifts\nMonks, there are these five timely gifts.\nWhat five?\n(1) One gives a gift to a visitor.\n(2) One gives a gift to one setting out on a journey.\n(3) One gives a gift to a patient.\n(4) One gives a gift during a famine.\n(5) One first presents the newly harvested crops and fruits to the virtuous\nones.\nThese are the five timely gifts.\nAt the proper time, those wise, charitable, and generous people give a timely\ngift to The Noble Ones, who are stable and upright; given with a clear mind,\none’s offering is vast.\nThose who rejoice in such deeds or who provide [other] service do not miss\nout on the offering; they too take part in the merit.\nTherefore, with a non-regressing mind, one should give a gift where it yields\ngreat fruit.\nMerits are the support of living beings [when they arise] in the other world.\n(Reference: AN 5.36)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "The Five Timely Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 100, "page_end": 101, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dc585c15-727f-4f93-be62-e90ff791bed3", "parent_id": "book-vol13:ch30:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares times when a gift is often given.\n1.) A Practitioner might choose to give a gift to a person they are visiting or when a\nperson is visiting you.\n2.) A Practitioner might choose to give a gift to a person who is leaving on a journey or\ndeparting. An individual whom you are not going to see for an extended period of time.\n100", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "The Five Timely Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 100, "page_end": 101, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f0d4182a-f41e-4ae9-9184-798568e2fc3d", "parent_id": "book-vol13:ch30:commentary:1", "content_type": "commentary", "text": "3.) A Practitioner might choose to give a gift to a person who is sick and receiving medical\ncare.\n4.) A Practitioner might choose to give a gift to a person who is struggling through hard\ntimes such as a famine, loss of employment, low income, or other challenging times.\n5.) A Practitioner might choose to give a gift to a person who is a member of The Noble\nCommunity.\nAt the proper time, those wise, charitable, and generous people give a timely gift to\nThe Noble Ones, who are stable and upright; given with a clear mind, one’s offering\nis vast: The Buddha is encouraging Students to provide gifts to The Noble Community.\nMerit is an important Teaching to understand as it relates to The Path to Enlightenment.\nMerit is thought of as a unique type of Kamma. Merit is wholesome Kamma generated\nthrough generous offerings and gifts to The Community of virtuous Ordained Practitioners\nand anyone who has attained one of The Four Stages of Enlightenment. This community\nof people is referred to as the “Ariyan Sangha”. Sangha is the Pāli word for “community”.\nThe “Ariyan Sangha” is translated as “The Noble Community”.\nMerit is generated by making offerings of food, water, clothing, shelter, medical care, time,\neffort, energy, financial support, and resources, to support the sharing of Gotama\nBuddha’s Teachings. It is The Noble Community who are responsible for guiding others to\nattain Enlightenment. Ordained Practitioners and anyone who has attained one of The\nFour Stages of Enlightenment are considered deep Students and Practitioners of these\nTeachings who support all others in guidance towards attaining Enlightenment.\nIf you make offerings to these people, you are supporting the continuation of The\nTeachings that will help end discontentedness and the suffering it causes to all of\nhumanity. To make offerings to The Noble Community, virtuous Ordained Practitioners\nand any person who has attained one of The Four Stages of Enlightenment, you are\nrecognizing the importance of The Teachings and supporting their continued growth. This\nis considered a unique type of wholesome Kamma called “Merit”.\nThose who rejoice in such deeds or who provide [other] service do not miss out on\nthe offering; they too take part in the merit: If there are individuals who participate in\nhelping to make the offering, they too benefit in the wholesome Kamma created through\nthe offering to create merit.\nTherefore, with a non-regressing mind, one should give a gift where it yields great\nfruit: The Buddha is explaining that when a gift is given, one should not regret that they\ngave too little or too much, instead, be content and joyful with the offering made “with a\nnon-regressing mind”.\nGiving “a gift where it yields great fruit” is to provide a gift to The Noble Community as\nsharing offerings and gifts with this Community ensure these Teachings continue forward\nin the world helping massive numbers of people to experience Enlightenment.\nMerits are the support of living beings [when they arise] in the other world: The\nBuddha explains that if one is reborn into a new existence, providing gifts through\npracticing generosity will help you experience an improved rebirth in the next life.\n101", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 30, "chapter_title": "The Five Timely Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 100, "page_end": 101, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "11bf029d-fb32-4464-a665-64b617026824", "parent_id": "book-vol13:ch31:commentary:0", "content_type": "commentary", "text": "Chapter 31\nEight Kinds of Rebirth on Account of Giving\nMonks, there are these eight kinds of rebirth on account of giving.\nWhat eight?\n(1) Here, someone gives a gift to an Ascetic or a Brāhmin: food and drink;\nclothing and vehicles; garlands, scents, and ointments; bedding, dwellings,\nand lighting. Whatever he gives, he expects something in return. He sees\naffluent Khattiyas, affluent Brāhmins, or affluent Householders enjoying\nthemselves furnished and endowed with the five objects of sensual pleasure.\nIt occurs to him: ‘Oh, with the breakup of the body, after death, may I be\nreborn in companionship with affluent Khattiyas, affluent Brāhmins, or\naffluent Householders!’ He sets his mind on this, fixes his mind on this, and\ndevelops this state of mind. That objective of his, determined on what is\ninferior, not developed higher, leads to rebirth there. With the breakup of the\nbody, after death, he is reborn in companionship with affluent Khattiyas,\naffluent Brāhmins, or affluent Householders — and that is for one who is\nvirtuous (practices moral conduct), I say, not for one who is immoral. The\nheart’s objective of one who is virtuous succeeds because of his purity.\n(2) Someone else gives a gift to an Ascetic or a Brāhmin: food and drink …\nand lighting. Whatever he gives, he expects something in return. He has\nheard: ‘The heavenly beings [ruled by] The Four Great Kings are long‑lived,\nbeautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breakup\nof the body, after death, may I be reborn in companionship with the heavenly\nbeings [ruled by] The Four Great Kings!’ He sets his mind on this, fixes his\nmind on this, and develops this state of mind. That objective of his,\ndetermined on what is inferior, not developed higher, leads to rebirth there.\nWith the breakup of the body, after death, he is reborn in companionship\nwith the heavenly beings [ruled by] The Four Great Kings — and that is for\none who is virtuous (practices moral conduct), I say, not for one who is\nimmoral. The heart’s objective of one who is virtuous succeeds because of\nhis purity.\n(3) Someone else gives a gift to an Ascetic or a Brāhmin: food and drink …\nand lighting. Whatever he gives, he expects something in return. He has\nheard: (4) The Tāvatiṃsa heavenly beings … (5) the Yāma heavenly beings …\nthe Tusita heavenly beings … (6) the heavenly beings who excite in creation\n… (7) the heavenly beings who control what is created by others are\nlong‑lived, beautiful, and abound in happiness.’ It occurs to him: ‘Oh, with\n103", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Eight Kinds of Rebirth on Account of Giving", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 105, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "290d01b3-99e0-4954-8a36-b91ed1287d4c", "parent_id": "book-vol13:ch31:commentary:1", "content_type": "commentary", "text": "the breakup of the body, after death, may I be reborn in companionship with\nthe heavenly beings who control what is created by others!’ He sets his mind\non this, fixes his mind on this, and develops this state of mind. That objective\nof his, determined on what is inferior, not developed higher, leads to rebirth\nthere. With the breakup of the body, after death, he is reborn in\ncompanionship with the heavenly beings who control what is created by\nothers — and that is for one who is virtuous (practices moral conduct), I say,\nnot for one who is immoral. The heart’s objective of one who is virtuous\nsucceeds because of his purity.\n(8) Someone else gives a gift to an Ascetic or a Brāhmin: food and drink …\nand lighting. Whatever he gives, he expects something in return. He has\nheard: ‘The heavenly beings of Brahmā’s (God’s) company are long‑lived,\nbeautiful, and abound in happiness.’ It occurs to him: ‘Oh, with the breakup\nof the body, after death, may I be reborn in companionship with the heavenly\nbeings of Brahmā’s (God’s) company!’ He sets his mind on this, fixes his\nmind on this, and develops this state of mind. That objective of his,\ndetermined on what is inferior, not developed higher, leads to rebirth there.\nWith the breakup of the body, after death, he is reborn in companionship\nwith the heavenly beings of Brahmā’s (God’s) company — and that is for one\nwho is virtuous (practicing moral conduct), I say, not for one who is immoral;\nfor one without craving, not for one with craving. The heart’s objective of one\nwho is virtuous succeeds because of his purity.\nThese, Monks, are the eight kinds of rebirth on account of giving.\n(Reference: AN 8.35)\nIn this Teaching from Gotama Buddha, he shares how through practicing generosity a\nPractitioner improves their rebirth, should rebirth be needed.\nCraving is the fuel that causes rebirth. It is generosity that helps to eliminate craving/\ndesire/attachment in the mind. Through developing one’s practice of generosity, among\nother training guidance, they are training the mind to eliminate craving/desire/attachment.\nThus, with craving/desire/attachment diminished, a Practitioner will experience less\ndiscontentedness and ultimately eliminate discontentedness when craving/desire/\nattachment is eliminated.\nAt the same time that one is eliminating craving/desire/attachment to eliminate\ndiscontentedness, they are also eliminating the cause of rebirth. Therefore, through\npracticing generosity, a Practitioner is improving their ability to attain Enlightenment\nthrough cultivating the mind to eliminate craving/desire/attachment and, if rebirth is\nneeded, improving their destination upon future rebirth.\n104", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Eight Kinds of Rebirth on Account of Giving", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 105, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b0cd6315-6358-49a1-8778-a9fd24c9297f", "parent_id": "book-vol13:ch31:commentary:2", "content_type": "commentary", "text": "Fruits and Benefits of\nGiving\n105", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 31, "chapter_title": "Eight Kinds of Rebirth on Account of Giving", "sutta_refs": ["AN"], "page": null, "page_start": 103, "page_end": 105, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c069eda6-9330-42ce-b265-3d45b352ee54", "parent_id": "book-vol13:ch32:commentary:0", "content_type": "commentary", "text": "Chapter 32\nEven More Fruitful Than Giving\nIf, Householder, one gives alms, rough or excellent, and one gives\ndisrespectfully, gives inconsiderately, does not give with one’s own hand,\ngives what would be discarded, gives without a view of future\nconsequences, then wherever the result of that gift is produced for one,\none’s mind does not incline toward the enjoyment of superb food, nor\ntoward the enjoyment of superb clothing, nor toward the enjoyment of\nsuperb vehicles, nor toward the enjoyment of whatever is superb among the\nfive objects of sensual pleasure.\nAlso, one’s children and wives, and one’s slaves, servants, and workers, do\nnot want to listen to one, do not lend an ear, and do not apply their minds to\nunderstand.\nFor what reason?\nJust this is the result of actions that are done disrespectfully.\nIf, Householder, one gives alms, whether rough or excellent, and one gives\nrespectfully, gives considerately, gives with one’s own hand, gives what\nwould not be discarded, gives with a view of future consequences, then\nwherever the result of that gift is produced for one, one’s mind inclines\ntoward the enjoyment of superb food, toward the enjoyment of superb\nclothing, toward the enjoyment of superb vehicles, toward the enjoyments of\nwhatever is superb among the five objects of sensual pleasure.\nAlso, one’s children and wives, and one’s slaves, servants, and workers,\nwant to listen to one, lend an ear, and apply their minds to understand.\nFor what reason?\nJust this is the result of actions that are done respectfully.\nIn the past, Householder, there was a Brāhmin named Velāma. He gave such\na great alms offering as this:\n(1) eighty-four thousand golden bowls filled with silver;\n(2) eighty-four thousand silver bowls filled with gold;\n(3) eighty-four thousand bronze bowls filled with bullion;\n106", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Even More Fruitful Than Giving", "sutta_refs": ["AN"], "page": null, "page_start": 106, "page_end": 109, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c05f37ae-44d4-4647-840f-4f6434421f44", "parent_id": "book-vol13:ch32:commentary:1", "content_type": "commentary", "text": "(4) eighty-four thousand elephants with golden ornaments, golden banners,\ncovered with nets of gold thread;\n(5) eighty-four thousand chariots with upholstery of lion skins, tiger skins,\nleopard skins, and saffron-dyed blankets, with golden ornaments, golden\nbanners, covered with nets of gold thread;\n(6) eighty-four thousand milk cows with jute tethers and bronze pails;\n(7) eighty-four thousand maidens adorned with jeweled earrings;\n(8) eighty-four thousand couches spread with rugs, blankets, and covers,\nwith excellent coverings of antelope hide, with canopies and red bolsters\nat both ends;\n(9) eighty-four thousand kotis of cloths made of fine linen, fine silk, fine wool,\nand fine cotton. How much more of food and drink, snacks, meals,\nrefreshments, and beverages? It seemed to be flowing like rivers.\nYou might think, Householder: He was someone else, the Brahmin Velāma\nwho on that occasion gave that great alms offering.\nBut you should not look at it in such a way. I myself was the Brāhmin Velāma\nwho on that occasion gave that great alms offering.\nNow, Householder, at that alms offering there was no one worthy of\nofferings, no one who purified the offering.\nEven more fruitful than the great alms offering that the Brāhmin Velāma gave\nwould it be to feed one person accomplished in view.\nEven more fruitful than the great alms offering that the Brāhmin Velāma gave,\nand feeding a hundred persons accomplished in view, would it be to feed\none Once-Returner.\nEven more fruitful than the great alms offering that the Brāhmin Velāma gave,\nand feeding a hundred Once-Returners, would it be to feed one Non-\nReturner.\nEven more fruitful than the great alms offering that the Brāhmin Velāma gave,\nand feeding a hundred Non-Returners, would it be to feed one Arahant.\nEven more fruitful than the great alms offering that the Brāhmin Velāma gave,\nand feeding a hundred Arahants, would it be to feed one Paccekabuddha.\nEven more fruitful than the great alms offering that the Brāhmin Velāma gave,\nand feeding a hundred Paccekabuddhas, would it be to feed The Tathāgata,\nthe Arahant, The Perfectly Enlightened One... would it be to feed The\nCommunity of Monks headed by The Buddha … would it be to build a\ndwelling dedicated to The Community of the four quarters ... would it be for\n107", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Even More Fruitful Than Giving", "sutta_refs": ["AN"], "page": null, "page_start": 106, "page_end": 109, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cd689a1b-f216-4a0b-9f11-c3cd438e6446", "parent_id": "book-vol13:ch32:commentary:2", "content_type": "commentary", "text": "one with a mind of confidence to go for refuge to The Buddha, The\nTeachings, and The Community ... would it be for one with a mind of\nconfidence to undertake the five training precepts: to abstain from the\ndestruction of life, to abstain from taking what is not given, to abstain from\nsexual misconduct, to abstain from false speech, to abstain from liquor,\nwine, and intoxicants (substances that cause heedlessness), the basis for\nheedlessness.\nAs great as all this might be, it would be even more fruitful if one would\ndevelop a mind of loving-kindness even for the time it takes to pull a cow’s\nudder.\nAs great as all this might be, it would be even more fruitful if one would\ndevelop the perception of impermanence just for the time of a finger snap.\n(Reference: AN 9.20)\n108", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Even More Fruitful Than Giving", "sutta_refs": ["AN"], "page": null, "page_start": 106, "page_end": 109, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9e6506a4-69ce-4e24-a433-e493c428e483", "parent_id": "book-vol13:ch32:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a significant offering as the one\ndescribed in this Teaching does not match the benefits one would experience through\nmaking offerings to Practitioners who have progressed far on The Path to Enlightenment.\nThe Buddha provides examples of someone who is accomplished in view (i.e. Right\nView), a Once-Returner, a Non-Returner, an Arahant, a Paccekabuddha, and a Perfectly\nEnlightened One (i.e. a Buddha), etc.\nGotama Buddha describes further groups of people that would be highly beneficial to\nmake offerings to, creating much benefit. Having individuals in a village or town who have\nprogressed to the higher attainments of The Path to Enlightenment is highly beneficial to\nall those who interact with those individuals. A being who is practicing wisdom, moral\nconduct, and mental discipline will be a positive influence in their village or town\nbenefiting all those whom they come into contact with, through their wholesome\ndecisions.\nHe also describes it to be highly beneficial for a Practitioner to decide to practice The Five\nPrecepts.\nUltimately, The Buddha describes the two (2) most beneficial things a Practitioner could\ndo is to practice Loving-kindness Meditation and Breathing Mindfulness Meditation.\nThrough practicing Loving-kindness Meditation and Breathing Mindfulness Meditation,\none is training their mind towards the attainment of Enlightenment and developing a mind\nthat does not cause harm to others. This is the most beneficial way to create the highest\nquality of wholesome Kamma.\nThe results of your decisions to practice Loving-kindness Meditation and Breathing\nMindfulness Meditation will result in your further progress on The Path to Enlightenment.\nThere is no other decision that is more beneficial or that would create more wholesome\nKamma than the decision to cultivate the mind in meditation.\nDetailed explanation of The Five Precepts is available in this same book series found in\nChapter 7 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n109", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 32, "chapter_title": "Even More Fruitful Than Giving", "sutta_refs": ["AN"], "page": null, "page_start": 106, "page_end": 109, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "330f3be4-a1c9-4e25-aa72-8443a556cbac", "parent_id": "book-vol13:ch33:commentary:0", "content_type": "commentary", "text": "Chapter 33\nThe Eight Streams of Merit\nMonks, there are these eight streams of merit, streams of the wholesome,\nnutriments of peacefulness - heavenly, ripening in peacefulness, conducive\nthat lead to what is aspired for, needed, and to heaven - agreeable, to one’s\nwelfare and peacefulness.\nWhat eight?\n(1) Here, a Noble Disciple has gone for refuge to The Buddha. This is the first\nstream of merit, stream of the wholesome, nutriment of peacefulness -\nheavenly, ripening in peacefulness, conducive to heaven — that leads to\nwhat is aspired for, needed, and agreeable, to one’s welfare and\npeacefulness.\n(2) Again, a Noble Disciple has gone for refuge to The Teachings. This is the\nsecond stream of merit, stream of the wholesome, nutriment of peacefulness\n- heavenly, ripening in peacefulness, conducive to heaven — that leads to\nwhat is aspired for, needed, and agreeable, to one’s welfare and\npeacefulness.\n(3) Again, a Noble Disciple has gone for refuge to The Community. This is the\nthird stream of merit, stream of the wholesome, nutriment of peacefulness -\nheavenly, ripening in peacefulness, conducive to heaven — that leads to\nwhat is aspired for, needed, and agreeable, to one’s welfare and\npeacefulness.\nThere are, Monks, these five gifts, great gifts, highest, of long standing,\ntraditional, ancient, untainted and never before tainted, which are not being\ntainted and will not be tainted, not refused by wise Ascetics and Brāhmins.\nWhat five?\n(4) Here, a Noble Disciple, having abandoned the destruction of life, abstains\nfrom the destruction of life. By abstaining from the destruction of life, the\nNoble Disciple gives to an immeasurable number of beings freedom from\nfear, hostility, and harm. He himself in turn enjoys immeasurable freedom\nfrom fear, hostility, and harm. This is the first gift, a great gift, highest, of long\nstanding, traditional, ancient, untainted and never before tainted, which is\nnot being tainted and will not be tainted, not refused by wise Ascetics and\nBrāhmins. This is the fourth stream of merit, stream of the wholesome,\n110", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "The Eight Streams of Merit", "sutta_refs": ["AN"], "page": null, "page_start": 110, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "02c6f3ca-40ad-4baa-999d-ca612eff50d9", "parent_id": "book-vol13:ch33:commentary:1", "content_type": "commentary", "text": "nutriment of peacefulness - heavenly, ripening peacefulness, conducive to\nheaven – that leads to what is aspired for, needed, and agreeable, to one’s\nwelfare and peacefulness.\n(5) - (8) Again, a Noble Disciple, having abandoned the taking of what is not\ngiven, abstains from taking what is not given… abstains from sexual\nmisconduct ... abstains from false speech … abstains from liquor, wine, and\nintoxicants (substances that cause heedlessness), the basis for\nheedlessness. By abstaining from liquor, wine, and intoxicants (substances\nthat cause heedlessness), the basis for heedlessness, the Noble Disciple\ngives to an immeasurable number of beings freedom from fear, hostility, and\nharm. He himself in turn enjoys immeasurable freedom from fear, hostility,\nand harm. This is the fifth gift, a great gift, highest, of long standing,\ntraditional, ancient, untainted and never before tainted, which is not being\ntainted and will not be tainted, not refused by wise Ascetics and Brāhmins.\nThis is the eighth stream of merit, stream of the wholesome, nutriment of\npeacefulness - heavenly, ripening peacefulness, conducive to heaven – that\nleads to what is aspired for, needed, and agreeable, to one’s welfare and\npeacefulness.\nThese, Monks, are the eight streams of merit, streams of the wholesome,\nnutriments of peacefulness - heavenly, ripening in peacefulness, conducive\nto heaven - that lead to what is aspired for, needed, and agreeable, to one’s\nwelfare and peacefulness.\n(Reference: AN 8.39)\nIn this Teaching from Gotama Buddha, he shares eight ways to create merit (i.e.\nwholesome Kamma).\nThe Buddha shares that having confidence in The Buddha, The Teachings, and The\nCommunity as well as practicing The Five Precepts will produce wholesome Kamma\nresulting in peacefulness and conducive of a heavenly rebirth.\nDetailed explanation of confidence in The Buddha, The Teachings, and The Community is\navailable in this same book series found in the book “The First Stage of Enlightenment\n(Stream-Enterer)” (Volume 5).\nDetailed explanation of The Five Precepts is available in this same book series found in\nChapter 7 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n111", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 33, "chapter_title": "The Eight Streams of Merit", "sutta_refs": ["AN"], "page": null, "page_start": 110, "page_end": 111, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0e7ec2d4-641b-4587-bb7c-ea332e50ce4a", "parent_id": "book-vol13:ch34:commentary:0", "content_type": "commentary", "text": "Chapter 34\nThe Three Bases of Meritorious Activity\nMonks, there are these three bases of meritorious activity (generating\nwholesome Kamma).\nWhat three?\nThe basis of meritorious activity consisting in giving; the basis of meritorious\nactivity consisting in virtuous behavior; and the basis of meritorious activity\nconsisting in meditative development.\n(1) Here, Monks, someone has practiced the basis of meritorious activity\nconsisting in giving to a limited extent; he has practiced the basis of\nmeritorious activity consisting in virtuous behavior to a limited extent; but he\nhas not undertaken the basis of meritorious activity consisting in meditative\ndevelopment. With the breakup of the body, after death, he is reborn among\nhumans in an unfavorable condition.\n(2) Someone else has practiced the basis of meritorious activity consisting in\ngiving to a middling extent; he has practiced the basis of meritorious activity\nconsisting in virtuous behavior to a middling extent; but he has not\nundertaken the basis of meritorious activity consisting in meditative\ndevelopment. With the breakup of the body, after death, he is reborn among\nhumans in a favorable condition.\n(3) Someone else has practiced the basis of meritorious activity consisting in\ngiving to a superior extent; he has practiced the basis of meritorious activity\nconsisting in virtuous behavior to a superior extent; but he has not undertaken\nthe basis of meritorious activity consisting in meditative development. With the\nbreakup of the body, after death, he is reborn in companionship with the\nheavenly beings [ruled by] The Four Great Kings.\nThere The Four Great Kings, who had practiced supremely the basis of\nmeritorious activity consisting in giving and the basis of meritorious activity\nconsisting in virtuous behavior surpass the heavenly beings [ruled by] The Four\nGreat Kings in ten respects: in heavenly life span, heavenly beauty, heavenly\nhappiness, heavenly glory, and heavenly authority; and in heavenly forms,\nsounds, odors, flavors, and physical objects.\n112", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "The Three Bases of Meritorious Activity", "sutta_refs": ["AN"], "page": null, "page_start": 112, "page_end": 115, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "70351828-361b-4c3b-8e6e-c92af98e052a", "parent_id": "book-vol13:ch34:commentary:1", "content_type": "commentary", "text": "(4) Someone else has practiced the basis of meritorious activity consisting in\ngiving to a superior extent; he has practiced the basis of meritorious activity\nconsisting in virtuous behavior to a superior extent; but he has not undertaken\nthe basis of meritorious activity consisting in meditative development. With\nthe breakup of the body, after death, he is reborn in companionship with the\nTāvatiṃsa heavenly beings.\nThere Sakka, Ruler of the Heavenly Beings, who had practiced supremely\nthe basis of meritorious activity consisting in giving and the basis of\nmeritorious activity consisting in virtuous behavior, surpasses the Tāvatiṃsa\nheavenly beings in ten respects: in heavenly life span, heavenly beauty,\nheavenly happiness, heavenly glory, and heavenly authority; and in heavenly\nforms, sounds, odors, flavors, and physical objects.\n(5) Someone else has practiced the basis of meritorious activity consisting in\ngiving to a superior extent; he has practiced the basis of meritorious activity\nconsisting in virtuous behavior to a superior extent; but he has not undertaken\nthe basis of meritorious activity consisting in meditative development. With\nthe breakup of the body, after death, he is reborn in companionship with the\nYāma heavenly beings.\nThere the young heavenly being Suyāma, who had practiced supremely the\nbasis of meritorious activity consisting in giving and the basis of meritorious\nactivity consisting in virtuous behavior, surpasses the Yāma heavenly beings\nin ten respects: in heavenly life span, heavenly beauty, heavenly happiness,\nheavenly glory, and heavenly authority; and in heavenly forms, sounds,\nodors, flavors, and physical objects.\n(6) Someone else has practiced the basis of meritorious activity consisting in\ngiving to a superior extent; he has practiced the basis of meritorious activity\nconsisting in virtuous behavior to a superior extent; but he has not undertaken\nthe basis of meritorious activity consisting in meditative development. With\nthe breakup of the body, after death, he is reborn in companionship with the\nTusita heavenly beings.\nThere the young heavenly being Santusita, who had practiced supremely the\nbasis of meritorious activity consisting in giving and the basis of meritorious\nactivity consisting in virtuous behavior, surpasses the Tusita heavenly beings\nin ten respects: in heavenly life span, heavenly beauty, heavenly happiness,\nheavenly glory, and heavenly authority; and in heavenly forms, sounds,\nodors, flavors, and physical objects.\n113", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "The Three Bases of Meritorious Activity", "sutta_refs": ["AN"], "page": null, "page_start": 112, "page_end": 115, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2749e04f-9f17-44f2-88b7-0bfc20156700", "parent_id": "book-vol13:ch34:commentary:2", "content_type": "commentary", "text": "(7) Someone else has practiced the basis of meritorious activity consisting in\ngiving to a superior extent; he has practiced the basis of meritorious activity\nconsisting in virtuous behavior to a superior extent; but he has not undertaken\nthe basis of meritorious activity consisting in meditative development. With the\nbreakup of the body, after death, he is reborn in companionship with the\nheavenly beings who excite in creation.\nThere the young heavenly being Sunimmita, who had practiced supremely\nthe basis of meritorious activity consisting in giving and the basis of\nmeritorious activity consisting in virtuous behavior, surpasses the heavenly\nbeings who excite in creation in ten respects: in heavenly life span, heavenly\nbeauty, heavenly happiness, heavenly glory, and heavenly authority; and in\nheavenly forms, sounds, odors, flavors, and physical objects.\n(8) Someone else has practiced the basis of meritorious activity consisting in\ngiving to a superior extent; he has practiced the basis of meritorious activity\nconsisting in virtuous behavior to a superior extent; but he has not undertaken\nthe basis of meritorious activity consisting in meditative development. With the\nbreakup of the body, after death, he is reborn in companionship with the\nheavenly beings who control what is created by others.\nThere the young heavenly being Vasavattī, who had practiced supremely the\nbasis of meritorious activity consisting in giving and the basis of meritorious\nactivity consisting in virtuous behavior, surpasses the heavenly beings who\ncontrol what is created by others in ten respects: in heavenly life span,\nheavenly beauty, heavenly happiness, heavenly glory, and heavenly authority;\nand in heavenly forms, sounds, odors, flavors, and physical objects.\nThese, Monks, are the three bases of meritorious activity.\n(Reference: AN 8.35)\n114", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "The Three Bases of Meritorious Activity", "sutta_refs": ["AN"], "page": null, "page_start": 112, "page_end": 115, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b5df5594-e47f-4e22-9403-9234dfa41bbf", "parent_id": "book-vol13:ch34:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the way of practice as generosity, moral\nconduct (virtuous behavior), and meditation.\nGenerosity: a readiness and taking the action of frequently giving something more than is\nstrictly necessary, such as time, effort, energy, or resources without any expectation of\nanything in return.\nMoral Conduct (Virtuous Behavior): holding and acting upon high principles for proper\nconduct.\nMeditation: is a technique to actively train the mind during dedicated, independent,\npurposeful training sessions to eliminate unwholesome qualities of the mind and/or\ncultivate wholesome qualities of the mind in the positions of seated, lying, standing, or\nwalking.\nWhile in this Teaching The Buddha describes these are “the three bases of meritorious\nactivity” and describes how a Practitioner can practice these to improve their rebirth,\nthese are also the same Teachings that lead to Enlightenment. These are often referred to\nas “The Way of Practice”.\nA Practitioner would need to have a well developed practice of generosity to eliminate\ncraving/desire/attachment from the mind and remove selfishness from the mind.\nA Practitioner would need to have a well developed practice of moral conduct (virtuous\nbehavior), as described as part of The Eight Fold Path, to eliminate the harm one is\ncausing through their bodily, verbal, and mental conduct.\nA Practitioner would need to have a well developed practice of meditation to train the\nmind to eliminate unwholesome qualities and cultivate wholesome qualities.\nWithout all three of these aspects of “The Way of Practice”, a Practitioner would be\nunable to attain Enlightenment.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nDetailed explanation of how to develop a meditation practice is available in this same\nbook series found in Chapter 11 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1) and in the book “Breathing Mindfulness Meditation”\n(Volume 7).\n115", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 34, "chapter_title": "The Three Bases of Meritorious Activity", "sutta_refs": ["AN"], "page": null, "page_start": 112, "page_end": 115, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1298e1f4-f5e0-4066-93d5-a8ae9706daee", "parent_id": "book-vol13:ch35:commentary", "content_type": "commentary", "text": "Chapter 35\nA Heavenly Being’s Curiosity\n[A heavenly being:]\nGiving what does one give strength?\nGiving what does one give beauty?\nGiving what does one give ease?\nGiving what does one give sight?\nWho is the giver of alI?\nBeing asked, please explain to me.\n[The Perfectly Enlightened One:]\nGiving food, one gives strength;\nGiving clothes, one gives beauty;\nGiving a vehicle, one gives ease;\nGiving a lamp, one gives sight.\nThe one who gives a residence is the giver of all.\nBut the one who teaches The Teachings is the giver of the Deathless\n(Enlightenment).\n[A heavenly being:]\nFor whom does merit always increase, Both by day and by night?\nWho are the people going to heaven, established in The Teachings, endowed\nwith virtue (moral conduct)?\n[The Perfectly Enlightened One:]\nThose who set up a park or a grove, the people who construct a bridge,\na place to drink and a well, those who give a residence.\nFor them merit always increases, both by day and by night; those are the\npeople going to heaven, established in The Teachings, endowed with virtue\n(moral conduct).\n(Reference: SN 1.42)\n116\n\nIn this Teaching from Gotama Buddha, he answers questions from a heavenly being. He\nshares how a donor can give strength, beauty, ease, sight, and can give all of these.\nGiving food, one gives others strength.\nGiving clothing, one gives others beauty.\nGiving a vehicle, one gives others ease.\nGiving a lamp, one gives others sight.\nGiving a residence, one gives others all of these - strength, beauty, ease, and sight.\nOne who shares these Teachings gives others “the Deathless” or Enlightenment. While\nThe Buddha does share this Teaching in this way, one cannot give others Enlightenment.\nOne could only provide The Teachings and each individual would need to learn, reflect,\nand practice to attain Enlightenment.\nThe Buddha also describes that an individual who donates a park, grove, bridge, place to\ndrink water, or provide a residence, generates much merit that is always increasing. These\nare gifts that have long term benefit that will continue to provide help to others.\n117", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 35, "chapter_title": "A Heavenly Being’s Curiosity", "sutta_refs": ["SN"], "page": null, "page_start": 116, "page_end": 117, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6d57fccf-e8d8-4711-a5df-7ebaae9101a5", "parent_id": "book-vol13:ch36:scripture", "content_type": "scripture", "text": "Chapter 36\nPeople Who Generate Much Merit\n(Wholesome Kamma)\nMonks, whenever virtuous monastics come to a home, the people there\ngenerate much merit (wholesome Kamma) on five grounds.\nWhat five?\n(1)When people see virtuous monastics come to their home and they arouse\nhearts of confidence (toward them), on that occasion that family is\npracticing the way conducive to heaven.\n(2)When people rise, pay homage (respect), and offer a seat to virtuous\nmonastics who come to their home, on that occasion that family is\npracticing the way conducive to birth in high families.\n(3)When people remove the stain of selfishness toward virtuous monastics\nwho come to their home, on that occasion that family is practicing the\nway conducive to great influence.\n(4)When, according to their means, people share what they have with\nvirtuous monastics who come to their home, on that occasion that family\nis practicing the way conducive to great wealth.\n(5)When people question virtuous monastics who come to their home, make\ninquiries about The Teachings, and listen to The Teachings, on that\noccasion that family is practicing the way conducive to great wisdom.\nMonks, whenever virtuous monastics come to a home, the people there\ngenerate much merit (wholesome Kamma) on these five grounds.\n(Reference: AN 5.199)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "People Who Generate Much Merit", "sutta_refs": ["AN"], "page": null, "page_start": 118, "page_end": 119, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ce06b5a1-ef87-437a-87c5-a2a8d0bc0052", "parent_id": "book-vol13:ch36:commentary", "content_type": "commentary", "text": "118\n\nIn this Teaching from Gotama Buddha, he shares how Household Practitioners can\ngenerate “much merit” or wholesome Kamma through their interactions with “virtuous\nmonastics”.\nThese five (5) ways of practice are what Gotama Buddha provides as how Household\nPractitioners would need to practice these Teachings and then the benefits of having\ndone so.\nGotama Buddha did not suggest that Household Practitioners should make offerings to\njust anyone who is ordained and wearing a robe but instead, he always mentions one\nshould make offerings to “virtuous monastics”.\nA common definition of “virtuous” is: having or showing high moral standards.\nSo, The Buddha is guiding Household Practitioners to make offerings to those Ordained\nPractitioners who are practicing these Teachings closely. Through supporting individuals\nwho are deeply practicing these Teachings and sharing these Teachings into the world,\none is providing support for the continuation of these Teachings for the benefit of all\nbeings.\nThrough making wise decisions of supporting Ordained Practitioners and Teachers who\nare sharing these Teachings into the world, we can be assured these Teachings will\ncontinue long into the future for the benefit of the entire world.\nThe benefit of making offerings to virtuous monastics is not achieved purely through just\nthe offering itself but through “making inquiries about The Teachings, and listening to The\nTeachings”, so that one can practice “the way conducive to great wisdom”. It is through\none’s interactions with virtuous monastics that they will come to learn, understand, and\npractice these good wholesome Teachings to produce the results of an Enlightened mind.\nThis Teaching does not appear to need any further clarification.\n119", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 36, "chapter_title": "People Who Generate Much Merit", "sutta_refs": ["AN"], "page": null, "page_start": 118, "page_end": 119, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d7519ca5-bf0d-4c53-8fa4-f18381a642be", "parent_id": "book-vol13:ch37:scripture:0", "content_type": "scripture", "text": "Chapter 37\nHaving Fulfilled and Not Having Fulfilled One’s\nDuty Towards The Ascetics\n(Ordained Practitioners)\nMonks, last night, when the night had advanced, a number of heavenly\nbeings of stunning beauty, illuminating the entire Jeta’s Grove, approached\nme, paid homage (respect) to me, and stood to one side.\nThose heavenly beings then said: In the past, Venerable Sir, when we were\nhuman beings, Monks approached our homes. We rose up for them but did\nnot pay homage (respect) to them. Not having fulfilled our duty, full of regret\nand remorse, we were reborn in an inferior class [of heavenly beings].\nSome other heavenly beings approached me and said: In the past, Venerable\nSir, when we were human beings, Monks approached our homes. We rose up\nfor them and paid homage (respect) to them, but we did not offer them seats.\nNot having fulfilled our duty, full of regret and remorse, we were reborn in an\ninferior class [of heavenly beings].\nSome other heavenly beings approached me and said: In the past, Venerable\nSir, when we were human beings, Monks approached our homes. We rose\nup for them, paid homage (respect) to them, and offered them seats, but we\ndid not share things with them to the best of our ability and capacity …\n… we shared things with them to the best of our ability and capacity, but we\ndid not sit close by to listen to The Teachings …\n… we sat close by to listen to The Teachings, but we did not listen to it with\neager ears …\n… we listened to it with eager ears, but having heard it, we did not retain The\nTeachings in mind …\n… having heard it, we retained The Teachings in mind but we did not\nexamine the meaning of The Teachings that had been retained in mind …\n… we examined the meaning of The Teachings that had been retained in\nmind but we did not understand the meaning of The Teachings and then\npractice in accordance with The Teachings. Not having fulfilled our duty, full\n120", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Having Fulfilled and Not Having Fulfilled One’s", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 120, "page_end": 123, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "857694c7-0b3f-4513-ab7b-b9f678d209ff", "parent_id": "book-vol13:ch37:scripture:1", "content_type": "scripture", "text": "of regret and remorse, we were reborn in an inferior class [of heavenly\nbeings].\nSome other heavenly beings approached me and said: In the past, Venerable\nSir, when we were human beings, Monks approached our homes. We rose\nup for them, paid homage (respect) to them, offered them seats, and shared\nthings with them to the best of our ability and capacity. We sat close by to\nlisten to The Teachings and listened to it with eager ears; having heard it, we\nretained The Teachings in mind; we examined the meaning of The\nTeachings that had been retained in mind; and we understood the meaning\nof The Teachings and then practiced in accordance with The Teachings.\nHaving fulfilled our duty, free of regret and remorse, we were reborn in a\nsuperior class [of heavenly beings].\nThese are the feet of trees, Monks, these are empty huts. Meditate, Monks,\ndo not be complacent. Do not have cause to regret it later, like those prior\nheavenly beings.\n(Reference: AN 9.19)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Having Fulfilled and Not Having Fulfilled One’s", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 120, "page_end": 123, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e30105bc-a883-4083-b5d9-90ec632cad4e", "parent_id": "book-vol13:ch37:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how human beings who were\ncomplacent in their learning and practice of these Teachings were reborn into an inferior\nclass of heavenly beings due to lacking determination, dedication, and diligence to\ndevelop their life practice based on The Teachings of The Buddha.\nBut, human beings who were not complacent in their learning and practice of these\nTeachings were reborn into a superior class of heavenly beings due to their determination,\ndedication, and diligence to develop their life practice based on The Teachings of The\nBuddha.\nCan you explain complacency and how to eliminate it from the mind?\nComplacency is a hindrance to Enlightenment and will obstruct an individual from\nattaining this mental state.\nComplacency is experienced in the mind where it is dull, lethargic, and unmotivated, it will\nhinder a Practitioner from the attainment of Enlightenment.\nComplacency includes: being disinterested to learn and practice The Teachings of The\nBuddha. This can be experienced as a disinterest to read books, come to classes, seek\nguidance from a Teacher, meditate, etc. The Buddha describes complacency to the point\nwhere, if the mind experiences an unwholesome thought/idea/feeling and the Practitioner\ndoes nothing about it, then the mind is complacent. What a Practitioner is taught to do on\nThe Path to Enlightenment is to “cut off and let go” of all unwholesome thoughts/ideas/\nfeelings, therefore, if one does nothing about an unwholesome thought/idea/feelings, the\nmind is complacent.\n121", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Having Fulfilled and Not Having Fulfilled One’s", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 120, "page_end": 123, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "af66f60b-686f-4ddd-b2b5-adacecc909fa", "parent_id": "book-vol13:ch37:commentary:1", "content_type": "commentary", "text": "Again, this will hinder an individual from the attainment of Enlightenment, which is a\npurification of the mind.\nIf the mind is unEnlightened, then there is the fetter/taint/pollution of mind described as\nignorance (unknowing of true reality) still in the mind. A Practitioner does not understand\nthings as they truly are, the mind lacks wisdom of The Natural Laws of Existence. This is\nan all encompassing pollution of mind and is the last one that will be eliminated from the\nmind prior to Enlightenment.\nAs long as one’s mind is unEnlightened, it does not have the needed wisdom to attain\nEnlightenment because it is not yet practicing The Teachings (i.e. The Natural Laws of\nExistence), thus, there is ignorance, confusion, misunderstanding, misperception, a lack\nof wisdom, or “the unknowing of true reality” still in the mind. Ignorance is eliminated\nthrough learning, reflecting (i.e. independently verifying), and practicing The Teachings of\nThe Buddha to acquire wisdom. Wisdom is just the opposite of “the unknowing of true\nreality” and will eradicate the mind’s fetter/taint/pollution of mind described as ignorance.\nWhile ignorance is involved in all the fetters/taints/pollutions, the fetters that are directly\ninvolved in complacency are “Doubt” and “Sensual Desire”.\nThe mind doubts The Teachings of The Buddha and their ability to guide an individual to\nEnlightenment. And, the mind is having sensual desire, in that, it is holding on to certain\nthings with craving/desire/attachment being unmotivated to learn and practice The\nTeachings while also indulging in unwholesome thoughts/ideas/feelings.\nDoubt (Elimination of doubts about The Teachings and the ability of them to attain\nEnlightenment. Confidence in The Buddha, The Teachings, The\nCommunity, your Teacher, and your own ability to attain Enlightenment.)\nSensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes,\nears, nose, tongue, body, and the mind.)\nThere is a remedy, or solution to eliminate complacency, that can be implemented to\nensure the mind is able to overcome this obstacle and continue its journey to\nEnlightenment.\nThe solution is to practice The Eight Fold Path to include, the Enlightenment factors of\ninvestigation, energy, and joy from The Seven Factors of Enlightenment. The\nEnlightenment factors of investigation, energy, and joy are just the opposites of the\ndullness, lethargy, and lack of motivation that exists in the mind during the time of\ncomplacency. Some older texts use the phrase “sloth and torpor” for complacency but,\n“complacency” is a much better way to understand this aspect of the unEnlightened mind\nwith language we use today.\nInvestigation: (Dedicated examination, exploration, research, study, and questioning to\nlearn The Teachings.)\nEnergy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\nJoy: (Pleased and delighted not associated with any specific object; unconditioned\ngladness; the Practitioner is not attaining it by craving/desire/attachment.)\n122", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Having Fulfilled and Not Having Fulfilled One’s", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 120, "page_end": 123, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0b74cc7b-bd7a-463b-a29a-a148afec012d", "parent_id": "book-vol13:ch37:commentary:2", "content_type": "commentary", "text": "Meditate, Monks, do not be complacent, lest you will regret it later. This is my instruction\nto you. (Reference: SN 43.1)\nYou can learn more about complacency and its remedy using these resources.\nVolume 1 - Chapter 3 and the recorded classes where I teach The Five Hindrances, this is\none of those.\nFree Books - The Words of The Buddha\nhttps://www.buddhadailywisdom.com/freebuddhabooks\nThe Five Hindrances & The Seven Factors of Enlightenment\nhttps://www.youtube.com/watch?v=7t6VKPshUn0\n123", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 37, "chapter_title": "Having Fulfilled and Not Having Fulfilled One’s", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 120, "page_end": 123, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2afe950f-578b-478e-a512-9ef3c84d4020", "parent_id": "book-vol13:ch38:commentary", "content_type": "commentary", "text": "Chapter 38\nOfferings That Are Not Worth Even a Fraction\nWhatever (woman), much joyful, endowed with virtue (moral conduct), a\ndisciple of the well-farer, food and drink\nGives — having overcome material gain — the gift is heavenly, dispelling\nsorrow, bringing peacefulness; (and)\nShe gains a heavenly being - life span owing to the spotless, stainless way,\nShe, aspiring merit, at ease, healthy, joyful long in a heavenly company.\nIf one practices The Teachings\nThough getting on by gathering\nIf while one supports one’s wife\nOne gives from the little one has,\nThen a hundred thousand offerings\nOf those who sacrifice a thousand\nAre not worth even a fraction\n[Of the gift] of one like him.\nSince they give while settled in unrighteousness\nHaving slain and killed, causing sorrow,\nTheir offering — tearful, a result of violence —\nShares not the value of the righteous one’s gift.\nThat is why a hundred thousand offerings\nOf those who sacrifice a thousand\nAre not worth even a fraction\n[Of the gift] of one like him.\n(Reference: Kd 8 & SN 1.32)\nIn this Teaching from Gotama Buddha, he shares how an offering that is made based on\nviolence or harm to other beings is not worth a fraction of an offering that is made through\nwholesome means.\nA Practitioner might consider that offering meat to an Ordained Practitioner or Teacher as\nfood would cause harm to another being, thus, that offering is not highly beneficial.\nThe Buddha is sharing that offerings should be made that bring peace.\n124\n\nGifts of\nAn Unwholesome Person\nand\nA Wholesome Person\n125", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 38, "chapter_title": "Offerings That Are Not Worth Even a Fraction", "sutta_refs": ["SN"], "page": null, "page_start": 124, "page_end": 125, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c59dab35-0b1b-4f60-b1a7-153e12969137", "parent_id": "book-vol13:ch39:scripture", "content_type": "scripture", "text": "Chapter 39\nGifts of an Unwholesome Person and a\nWholesome Person\nMonks, there are these five gifts of an unwholesome person.\nWhat five?\n(1) He gives carelessly;\n(2) he gives without deep respect;\n(3) he does not give with his own hand;\n(4) he gives what would be discarded;\n(5) he gives without a view about the results of giving.\nThese are the five gifts of an unwholesome person.\nMonks, there are these five gifts of a wholesome person.\nWhat five?\n(1) He gives carefully;\n(2) he gives with deep appreciation and gratitude;\n(3) he gives with his own hand;\n(4) he gives what would not be discarded;\n(5) he gives with a view about the results of giving.\nThese are the five gifts of a wholesome person.\n(Reference: AN 5.147)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Gifts of an Unwholesome Person and a", "sutta_refs": ["AN"], "page": null, "page_start": 126, "page_end": 127, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c142f919-8898-4916-b43e-5670dc95953f", "parent_id": "book-vol13:ch39:commentary", "content_type": "commentary", "text": "126\n\nIn this Teaching from Gotama Buddha, he shares how to give in an unwholesome way or\na wholesome way.\nAn unwholesome way to give a gift would be:\n1.) To give a gift carelessly without regard to the individuals needs and without any\nthought.\n2.) To give a gift without deep respect for the individual one is providing a gift.\n3.) To give a gift without having given it yourself with your own energy, effort, or actions.\n4.) To give a gift of an item that would have others been discarded.\n5.) To give a gift without an understanding of the results of practicing generosity (i.e. the\nelimination of craving/desire/attachment).\nA wholesome way to give a gift would be:\n1.) To give a gift carefully with regard to the individuals needs and being well thought out.\n2.) To give a gift with deep respect, appreciation, and gratitude for the individual one is\nproviding a gift.\n3.) To give a gift with your own energy, effort, or actions.\n4.) To give a gift of an item that is useful and beneficial of good quality.\n5.) To give a gift with an understanding of the results of practicing generosity (i.e. the\nelimination of craving/desire/attachment).\n127", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 39, "chapter_title": "Gifts of an Unwholesome Person and a", "sutta_refs": ["AN"], "page": null, "page_start": 126, "page_end": 127, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ad0fd12a-b91a-48aa-a1b7-20b82e047da7", "parent_id": "book-vol13:ch40:commentary", "content_type": "commentary", "text": "Chapter 40\nGifts of a Wholesome Person\n(First Discourse)\nMonks, there are these eight gifts of a wholesome person.\nWhat eight?\n(1) He gives what is pure;\n(2) he gives what is excellent;\n(3) he gives a timely gift;\n(4) he gives what is allowable;\n(5) he gives after investigation;\n(6) he gives often;\n(7) while giving he settles his mind in confidence; and\n(8) having given, he is joyful.\nThese are the eight gifts of a wholesome person.\nHe gives what is pure and excellent,\nallowable drinks and food at the proper time;\nhe gives gifts often to fruitful fields of merit,\nto those who lead the spiritual life.\nHe does not feel regret,\nhaving given away many material things.\nThose with deep wisdom praise\nthe gifts given in this way.\nHaving thus practiced charity\nwith a mind freely generous,\none intelligent and wise, rich in confidence,\nis reborn in a pleasant, untroubled world (heavenly realm).\n(Reference: AN 8.37)\n128", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 40, "chapter_title": "Gifts of a Wholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 128, "page_end": 128, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ac82d781-d707-47a8-b5d5-99e7e523f878", "parent_id": "book-vol13:ch41:commentary", "content_type": "commentary", "text": "Chapter 41\nGifts of a Wholesome Person\n(Second Discourse)\nMonks, there are these five gifts of a wholesome person.\nWhat five?\n(1) He gives a gift out of confidence;\n(2) he gives a gift respectfully;\n(3) he gives a timely gift;\n(4) he gives a gift unreservedly;\n(5) he gives a gift without injuring himself or others.\n————\n(1) Because he has given a gift out of confidence, wherever the result of that\ngift is produced, he becomes rich, with great wealth and property, and he is\nhandsome, attractive, graceful, possessing supreme beauty of complexion.\n(2) Because he has given a gift respectfully, wherever the result of that gift is\nproduced, he becomes rich, with great wealth and property, and his sons\nand wives, slaves, servants, and workers are obedient, lend an ear, and\napply their minds to understand.\n(3) Because he has given a timely gift, wherever the result of that gift is\nproduced, he becomes rich, with great wealth and property, and timely\nbenefits come to him in abundance.\n(4) Because he has given a gift unreservedly, wherever the result of that gift is\nproduced, he becomes rich, with great wealth and property, and his mind\ninclines to the enjoyment of the five kinds of fine sensual pleasures.\n(5) Because he has given a gift without injuring himself or others, wherever\nthe result of that gift is produced, he becomes rich, with great wealth and\nproperty, and no damage comes to his property from any source, whether\nfrom fire, floods, Kings, thieves, or displeasing heirs.\nThese are the five gifts of a wholesome person.\n(Reference: AN 5.148)\n130\n\nIn this Teaching from Gotama Buddha, he shares guidance on how to give a gift in a\nwholesome way.\n1.) An individual gives a gift with confidence; no remorse or regret.\n2.) An individual gives a gift with respect, gratitude, and appreciation for the individual.\n3.) An individual gives a gift that is at the proper time.\n4.) An individual gives a gift without reservation or holding back with selfishness.\n5.) An individual gives a gift without causing harm to himself or others; finding the middle\nway and ensuring no beings are harmed.\n131", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 41, "chapter_title": "Gifts of a Wholesome Person", "sutta_refs": ["AN"], "page": null, "page_start": 130, "page_end": 131, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b209c15a-1900-4f96-b33a-c4c02d68842c", "parent_id": "book-vol13:ch42:commentary", "content_type": "commentary", "text": "Chapter 42\nA Wholesome Person Is Born for the Good,\nWelfare, and Peacefulness of Many People\nMonks, when a wholesome person is born in a family, it is for the good,\nwelfare, and peacefulness of many people. It is for the good, welfare, and\npeacefulness of (1) his mother and father, (2) his wife and children,\n(3) his slaves, workers, and servants, (4) his friends and companions, (5) his\ndeparted ancestors, (6) the King, (7) the heavenly beings, and (8) Ascetics\nand Brāhmins.\nJust as a great rain cloud, nurturing all the crops, appears for the good,\nwelfare, and peacefulness of many people, so too, when a wholesome\nperson is born in a family, it is for the good, welfare, and peacefulness of\nmany people.\nIt is for the good, welfare, and peacefulness of his mother and father, his wife\nand children, his slaves, workers, and servants, his friends and companions,\nhis departed ancestors, the King, the heavenly beings, and Ascetics and\nBrāhmins.\nThe wise person, residing at home, truly lives for the good of many.\nDay and night diligent toward his mother, father, and ancestors, he respects\nthem in accordance with The Teachings, remembering what they did [for him]\nin the past.\nFirm in confidence, the devoted man, having known their wholesome\nqualities, respects the homeless Ascetics, the Ascetics who lead the spiritual\nlife.\nBeneficial to the King and the heavenly beings, beneficial to his relatives and\nfriends, indeed, beneficial to all, well established in the wholesome\nTeachings, he has removed the stain of selfishness and fares on to a\nheavenly world.\n—————\nWhen a person supports his parents, and respects the family elders; when\nhis speech is gentle and courteous, and he refrains from argumentative\nwords; when he strives to remove meanness, is truthful, and eliminates\nanger, The Tāvatimsa heavenly beings call him truly a wholesome person.\n132\n\n(Reference: AN 5.42 & SN 11.11)\nIn this Teaching from Gotama Buddha, he shares guidance to help Students understand\nwholesome conduct as your wholesome conduct will benefit you and many others.\nWhen learning The Buddha’s Teachings and noting where he explains that one should\nhave wholesome conduct towards “his slaves, workers, and servants”, a Practitioner\ntoday can practice this towards individuals who are helping you in your profession and/or\nproviding services at your home.\nThis Teaching is straightforward and needs no further explanation.\n133", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 42, "chapter_title": "A Wholesome Person Is Born for the Good,", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 132, "page_end": 133, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8f858e23-f553-42a6-9ec9-bd48f2e0aee7", "parent_id": "book-vol13:ch43:commentary:0", "content_type": "commentary", "text": "Chapter 43\nFragrance of Wholesome People\nSpreads Against the Wind\nHere, Ānanda, in whatever village or town, a man or a woman has gone for\nrefuge to The Buddha, The Teachings, and The Community; he or she is\nvirtuous (practicing moral conduct) and of wholesome character, abstaining\nfrom the destruction of life, taking what is not given, sexual misconduct,\nfalse speech, and liquor, wine, and intoxicants (substances that cause\nheedlessness), the basis for heedlessness; and he or she resides at home\nwith a mind free of the stain of selfishness, freely generous, openhanded,\njoyful in letting go, devoted to charity, joyful in giving and sharing - in such a\ncase, Ascetics and Brāhmins in [all] quarters speak praise, saying:\nIn such and such a village or town a man or a woman has gone for refuge to\nThe Buddha, The Teachings, and The Community; he or she is virtuous\n(practicing moral conduct) and of wholesome character, abstaining from the\ndestruction of life, taking what is not given, sexual misconduct, false speech,\nand liquor, wine, and intoxicants (substances that cause heedlessness), the\nbasis for heedlessness; and he or she resides at home with a mind free of\nthe stain of selfishness, freely generous, openhanded, joyful in letting go,\ndevoted to charity, joyful in giving and sharing.\nThe heavenly beings and the spirits, too, speak praise, saying: In such and\nsuch a village or town a man or a woman has gone for refuge to The\nBuddha, The Teachings, and The Community; he or she is virtuous\n(practicing moral conduct) and of wholesome character, abstaining from the\ndestruction of life, taking what is not given, sexual misconduct, false speech,\nand liquor, wine, and intoxicants (substances that cause heedlessness), the\nbasis for heedlessness; and he or she resides at home with a mind free of\nthe stain of selfishness, freely generous, openhanded, joyful in letting go,\ndevoted to charity, joyful in giving and sharing.\nThis, Ānanda, is the fragrance that spreads with the wind, against the wind,\nand both with and against the wind.\nThe fragrance of flowers does not spread against the wind, nor the fragrance\nof sandal, tagara, or jasmine.\nBut the fragrance of wholesome people spreads against the wind: the\nwholesome person’s fragrance fills all quarters.\n134", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "Fragrance of Wholesome People", "sutta_refs": ["AN"], "page": null, "page_start": 134, "page_end": 136, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "30b42ba4-460e-4b5d-b4d9-d73a70d9ca72", "parent_id": "book-vol13:ch43:commentary:1", "content_type": "commentary", "text": "(Reference: AN 3.79)\nIn this Teaching from Gotama Buddha, he shares guidance helping Students to\nunderstand that when one conducts themselves in wholesome ways, their good\nwholesome reputation spreads. One’s wholesome reputation will precede them and\ncarries forward.\nAn individual who has a wholesome reputation in The Community will find that personal\nand professional opportunities open up as one finds it easy to interact with others for\nbeneficial outcomes.\n135\n\nConsequences of Giving\n136", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 43, "chapter_title": "Fragrance of Wholesome People", "sutta_refs": ["AN"], "page": null, "page_start": 134, "page_end": 136, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "deb8a893-7760-4520-b7ea-d6057d934007", "parent_id": "book-vol13:ch44:scripture", "content_type": "scripture", "text": "Chapter 44\nWhen Unwholesome Monks Are Strong\nWholesome Monks Are Weak\nMonks, when robbers are strong, Kings are weak. At that time the King is not\nat ease when re-entering [his capital], or when going out, or when touring the\noutlying provinces. At that time Brāhmins and Householders, too, are not at\nease when re-entering [their towns and villages], or when going out, or when\nattending to work outside.\nSo too, when unwholesome Monks are strong, wholesome Monks are weak.\nAt that time the wholesome Monks sit silently in the midst of The Community\nor they resort to the outlying provinces. This is for the harm of many people,\nfor the unhappiness of many people, for the ruin, harm, and suffering of\nmany people, of heavenly beings and human beings.\nMonks, when Kings are strong, robbers are weak. At that time the King is at\nease when re-entering [his capital], and when going out, and when touring\nthe outlying provinces. At that time Brāhmins and Householders, too, are at\nease when re-entering [their towns and villages], and when going out, and\nwhen attending to work outside.\nSo too, when wholesome Monks are strong, unwholesome Monks are weak.\nAt that time the unwholesome Monks sit silently in the midst of The\nCommunity or they depart for other regions. This is for the welfare of many\npeople, for the peacefulness of many people, for the good, welfare, and\npeacefulness of many people, of heavenly beings and human beings.\n(Reference: AN 2.39)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "When Unwholesome Monks Are Strong", "sutta_refs": ["AN"], "page": null, "page_start": 137, "page_end": 138, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5827ef39-7ba3-4c1d-b6c3-eb4ff6568fb0", "parent_id": "book-vol13:ch44:commentary", "content_type": "commentary", "text": "137\n\nIn this Teaching from Gotama Buddha, he shares how when Ordained Practitioners and\nTeachers are unwholesome, wholesome Ordained Practitioners and Teachers are weak.\nHe provides an example using a story of how when Kings (i.e. leaders) are weak, the\npopulation of people experience fear, harm, and robbers creating havoc in the villages\nand towns. But, when a King (i.e. leader) is strong, then robbers are weak with the people\nliving at ease and in peacefulness.\nThe Buddha provides guidance of how one can be “strong”. It is not through forceful\nmeans but instead, through practicing these good wholesome Teachings.\nThrough the leaders of villages, towns, provinces/states, countries, etc. practicing\nwholesome moral conduct and all of these Teachings, they will set the example for others\nand we will observe improved conduct in the world. The Ordained Practitioners and\nTeachers need to lead the way helping others to learn, reflect, and practice these\nTeachings.\nThrough Ordained Practitioners and Teachers deeply practicing these Teachings, they set\nan example for all others. Then, when individuals choose to seek guidance, they will not\nonly learn through The Teachings themselves but also, through the actions of Ordained\nPractitioners and Teachers.\n“One who sees me, sees the Teachings”.\n(Gotama Buddha)\nOrdained Practitioners and Teachers need to always be deeply practicing every aspect of\nthese Teachings ensuring they are setting a wholesome example for all others. A Teacher\nwill guide many more people through their actions than through their words. Community\nleaders will have the same experience. They will guide populations of people much more\nclosely and responsibly through their actions than through their words.\nIt is when we improve our actions that we provide the best example for others. Words can\nhelp explain The Teachings and give clarity. But, our actions speak not only to the mind\nbut also to the heart of those who choose to learn with us. Speaking to the mind can\nproduce results. But it is only when a leader can speak to the mind and the heart through\nwords and actions that they can be most effective at guiding others to an improved life.\n138", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 44, "chapter_title": "When Unwholesome Monks Are Strong", "sutta_refs": ["AN"], "page": null, "page_start": 137, "page_end": 138, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ef78cb46-9089-4914-be17-64c6e579feeb", "parent_id": "book-vol13:ch45:commentary", "content_type": "commentary", "text": "Chapter 45\nWays to Eliminate Unwholesome People\n(The Perfectly Enlightened One told the Brāhmin Kūțadanta about the story\nof the King Mahāvijita calling his chaplain to instruct him on how to make a\ngreat sacrifice.)\nThe chaplain replied: Your Majesty’s country is overrun by thieves. It is\nseverely damaged; villages and towns are being destroyed; the countryside\nis infested with criminals. If Your Majesty were to tax this region, that would\nbe the wrong thing to do. Suppose Your Majesty were to think: ‘I will get rid\nof this disease of robbers by executions and imprisonment, or by\nconfiscation, threats, and punishment by sending them away from the\ncountry,’ the disease would not be properly ended. Those who survived\nwould later harm Your Majesty’s country.\nHowever, with this plan you can completely eliminate the disease.\nTo those in the Kingdom who are engaged in cultivating crops and raising\ncattle, let Your Majesty distribute grain and food for livestock; to those in\ntrade, give capital; to those in government service assign proper living\nwages.\nThen those people, being intent on their own occupations, will not harm the\nKingdom. Your Majesty’s revenues will be great; the land will be tranquil and\nnot overrun by thieves; and the people, with joy in their hearts, playing with\ntheir children, will reside in open houses.\n(Reference: DN 5)\n139\n\nIn this Teaching from Gotama Buddha, he shares how a leader can eliminate\nunwholesome people from a population. This Teaching can be applied for a leader of a\npopulation or even a leader of one’s own home.\nThe Buddha explains that it is not through punishing wrongdoing that one will experience\nan improved result in people around them but instead, through rewarding wholesome\nbehavior.\nThis Teaching can be applied to leaders of populations or even parents who are looking to\nimprove the peacefulness and well-being of their home.\nAs people around you are engaged in harmful conduct, rather than looking to punish\nothers for their shortcomings, mistakes, or wrongdoing, instead, look for ways to\nincentivize the wholesome behavior. Through supporting, encouraging, and motivating\nwholesome moral conduct, you will experience much better results than through\npunishing the unwholesome conduct.\n140", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 45, "chapter_title": "Ways to Eliminate Unwholesome People", "sutta_refs": ["DN"], "page": null, "page_start": 139, "page_end": 140, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "217d9b07-f34e-4e6f-a4d4-bfcea9b6a0e6", "parent_id": "book-vol13:ch46:commentary:0", "content_type": "commentary", "text": "Chapter 46\nThe Monks of Kosambī\nAt that time a certain Monk accused another Monk that he had fallen into a\nwrongdoing and did not see that wrongdoing as a wrongdoing.\nHe and a group of Monks who took part with this Monk carried out a (formal)\nact of suspension against that specific Monk for not seeing the wrongdoing.\nThen there were also a group of Monks who took the side of the suspended\nMonk and sided with him. The Community of Monks was divided. They could\nnot carry out the observance together.\nNow at that time Monks, causing fights, causing arguments, falling into\ndisputes in the dining hall in the middle of the house, behaved unsuitably\ntowards one another in actions, in speech; they came to blows...\nHaving expressed disapproval of them, having given reasoned talk, The\nPerfectly Enlightened One addressed the Monks, saying: …\nEnough, Monks; no arguments, no fights, no contention, no disputing.\nWhen he had spoken thus, a certain Monk who spoke what was not The\nTeachings spoke thus to The Perfectly Enlightened One: “Venerable Sir, let\nThe Perfectly Enlightened One, the Master of The Teachings wait; Venerable\nSir, let The Perfectly Enlightened One, unconcerned, live intent on residing in\nease here and now; we will be (held) accountable for this argument, fight,\ncontention, disputing.\nAnd a second time The Perfectly Enlightened One spoke thus to these\nMonks:\nEnough, Monks; no arguments, no fights, no contention, no disputing.\nAnd a second time the Monk who spoke what was not The Teachings spoke\nthus to The Perfectly Enlightened One: “Venerable Sir, let The Perfectly\nEnlightened One, the Master of The Teachings wait; Venerable Sir, let The\nPerfectly Enlightened One, unconcerned, live intent on residing in ease here\nand now; we will be (held) accountable for this argument, fight, contention,\ndisputing.\n141", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Monks of Kosambī", "sutta_refs": [], "page": null, "page_start": 141, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2046fdee-c56b-49df-9c3d-8d0b19c15a16", "parent_id": "book-vol13:ch46:commentary:1", "content_type": "commentary", "text": "Then The Perfectly Enlightened One addressed the Monks setting Prince\nDīghãvu’s story as an example. Brahmadatta, the King of Kāsi, had done him\nmuch mischief. He had killed the Prince’s parents. As Prince Dīghãvu\nhad opportunity to show his anger by killing Brahmnadatta, the King of\nKāsi, he thought of his father’s last words.\nDo not you, dear Dīghãvu, look far or close for, dear Dīghāvu, angry moods\nare not calmed by anger: angry moods, dear Dīghãvu, are calmed by non-\nanger.\n[‘do not look far’ means: do not bear anger long.]\n[‘do not look close’ means: do not hastily break with a friend.]\nThus the life of Brahmadatta, the King of Kāsi, was granted by Prince\nDīghāvu.\nThen Brahmadatta, the King of Kāsi gave back the Prince’s troops and\nvehicles and territory and storehouses and barns of grain, and he gave him\nhis daughter.\nNow, Monks, if such is the patience and gentleness of Kings who wield the\nscepter, who wield the sword, herein, Monks, let your light shine forth so that\nyou who have gone forth in these Teachings and discipline which are thus\nwell taught may be equally patient and gentle.\nBut none of these Monks listened to The Perfectly Enlightened One.\nThen The Perfectly Enlightened One, having dressed in the morning, taking\nhis bowl and robe, entered Kosambī for almsfood; having walked for\nalmsfood in Kosambī, bringing back his almsbowl after his meal, having\npacked away his lodging, taking his bowl and robe and standing in the midst\nof The Community, he spoke these verses:\n142", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Monks of Kosambī", "sutta_refs": [], "page": null, "page_start": 141, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2bdc04f3-1fce-433a-ab17-5f4e617f46c6", "parent_id": "book-vol13:ch46:commentary:2", "content_type": "commentary", "text": "When all together they shout out, none feels unwise,\nthough The Community is divided, one might think otherwise.\nWith wandering wisdom, the wise one understands all the field of talk;\nwith mouths wide open to full extent, what leads them on they know not.\nThey who (in thought) argue this: That man has abused me, has hurt, has\ndefeated me, has me devastated; these angers not calmed.\nThey who do not argue this: That man has abused me, has hurt, has\ndefeated me, has me devastated; in them anger is calmed.\nNo, not by anger are angry moods calmed here (and) at any time,\nbut by non-anger are they calmed; this is an (ageless) endless natural law.\nPeople do not understand that here we are confused (in life, in time),\nbut they who herein do understand, thereby their fights are calmed.\nCriminals who injure and kill, steal cattle, horses and wealth, who plunder the\ncountryside; for there is unity.\nWhy should there not be for you?\nIf one finds a friend with whom to go forward fascinated in the well-residing\n(of these Teachings), appropriately, surmounting dangers one and all, with\njoy go forward with him mindfully.\nFinding none appropriate with whom to go forward, none in the well-residing\nfascinated (in these Teachings), as King quits the conquered country, go\nforward lonely as a bull-elephant in an elephant jungle.\nBetter to go forward one alone, there is no companionship with the unwise.\nGo forward lonely, unconcerned, doing no evil as a bull-elephant in an\nelephant-jungle.\nThen The Perfectly Enlightened One, having spoken these verses as he was\nstanding in the midst of The Community, approached Bālakalonakāra village,\nand the Eastern Bamboo Grove. Along the way he had met a few of his\nsenior disciples. Walking on tour in due course he arrived at Pārileyya. The\nPerfectly Enlightened One stayed there at Pārileyya in the Guarded Woodland\nThicket at the root of the lovely sāl-tree. There was a large bull-elephant\nnamed Pārileyya approached The Perfectly Enlightened One. Having\napproached, he set out by means of his trunk drinking water for The Perfectly\nEnlightened One and water for washing, and he kept the grass down.\n143", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Monks of Kosambī", "sutta_refs": [], "page": null, "page_start": 141, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "86e43225-a430-4d4f-8286-8c93f5d3123b", "parent_id": "book-vol13:ch46:commentary:3", "content_type": "commentary", "text": "Then The Perfectly Enlightened One set out on tour for Sāvatthi.\n… Then the Household Practitioners of Kosambī thought: “These masters,\nthe Monks of Kosambī, have done us much mischief: The Perfectly\nEnlightened One is departing, harassed by these; come, we should neither\ngreet the masters, the Monks of Kosambī, nor should we stand up before\nthem, nor should we greet them with joined palms or perform the proper\nduties; we should not appreciate, respect, admire or honor them, and neither\nshould we give them almsfood when they come (to us); thus they, when they\nare neither appreciated, respected, admired nor honored by us, will depart\nunappreciated, or they will leave The Community, or they will restore friendly\nrelations for themselves to The Perfectly Enlightened One.\nThen the Monks of Kosambī, as they were not being appreciated, respected,\nadmired or honored by the Household Practitioners of Kosambī, spoke thus:\n‘Come now, you Venerable Sirs, let us, having gone to Sāvatthī, settle this\nmoral question in The Perfectly Enlightened One’s presence.’ Then the\nMonks of Kosambī, having packed away their lodgings, taking their bowls\nand robes, approached Sāvatthi.\nThen in due course the Monks of Kosambī arrived at Sāvatthi. They agreed to\nstop the dispute. The Monk who had been suspended agreed that there was\na wrongdoing and he had fallen. Those Monks who were taking the side of\nthe suspended (one) restored that Monk.\nSince Monks, that Monk has fallen and was suspended but see and is\nrestored well then, Monks, achieve harmony in The Community for settling\nthat case. And thus, Monks, should it be achieved: One and all should gather\ntogether, ... If the achieving of harmony in The Community for settling this\ncase is pleasing to the Venerable Ones, they should be silent; he to whom it\nis not pleasing should speak. Harmony in The Community for settling that\ncase is achieved by The Community. Arguments in The Community are put\ndown, fighting in The Community is put down. It is pleasing to the Venerable\nOnes; therefore they are silent... Observance may be carried out at once, the\ntraining guidelines recited.\n(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 4: Mahavagga by I.B. Horner)\n144", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Monks of Kosambī", "sutta_refs": [], "page": null, "page_start": 141, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f0588d5c-5252-446b-898a-7eb451c797d4", "parent_id": "book-vol13:ch46:commentary:4", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a certain Ordained Practitioner had\ndecided to do wrongdoing observable by others in The Community. This Ordained\nPractitioner was not interested in observing this wrongdoing for themselves, even when\nThe Buddha attempted to discuss this wrongdoing with them.\nRather than argue or create hostility where The Buddha might have attempted to\nforcefully convince this Student of their wrongdoing, The Buddha just chose to leave and\nmove on to the next town.\nThen, the Household Practitioners observing the unwholesome conduct by the Ordained\nPractitioners, chose to also ignore the individuals involved and did not even make\nofferings to them to sustain their life through food, water, shelter, etc. The Ordained\nPractitioners were not virtuous (i.e. practicing moral conduct), therefore, they did not\nmake offerings to them.\nThrough ignoring the individuals involved, with The Buddha moving on and the Household\nPractitioners not supporting or encouraging the unwholesome conduct, the Ordained\nPractitioner eventually observed the wrongdoing and decided to apologize for their\nmistakes.\nThis Teaching helps us to understand that we do not need to forcefully point out every\nshortcoming, mistake, or wrongdoing of those around us to be successful in life. Instead,\nwe can choose to move past it and beyond it. If we attempted to constantly tell others of\ntheir shortcomings, mistakes, and wrongdoing, that puts us in a position of continuously\nneeding to tell others what is “wrong” and what is “right” through confrontation. That\nwould come from a place of arrogance (i.e. conceit and ego).\nInstead, we can peacefully and humbly choose to help those who are seeking guidance\nwhile ignoring those who choose to do unwholesome actions and incentivize wholesome\nactions. We cannot change others. We are unable to make decisions for others and\nchange their behavior. All we can do is improve the way we either react or respond to a\ngiven situation based on our own decision making.\nThrough our own wise decision making, which sometimes might include ignoring the\nsituation and move beyond it, we can learn to live in harmony with one another without\nthe need to judge others and constantly tell others that they are “wrong” and we are\n“right”.\nConceit and the judging of others needs to be eliminated from the mind to experience\nEnlightenment. If we are judging others, we are placing ourselves above them feeling as if\nwe are superior. Therefore, this is going to motivate and encourage unskillful conduct that\nonly serves to create tension and hostility in relationships. Instead, eliminate the conceit\nand judging of others as if you are superior to them. Learn how to be humble and function\nwith loving-kindness and compassion towards all beings. In this way, you will find that\ninteractions with others will originate from warmth and peacefulness leading to skillful\nconduct that produces wholesome results.\nTo experience wholesome results (i.e. wholesome Kamma) in one’s life, they would need\nto practice generosity, loving-kindness, and wisdom - The Three Wholesome Roots. The\nwisdom found in The Eight Fold Path is how to practice, in a way that, does not cause\nharm to others and therefore, you will not experience harm coming back to you.\n145", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Monks of Kosambī", "sutta_refs": [], "page": null, "page_start": 141, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "168ba2f2-01e6-41b3-bea8-23c4c16215a3", "parent_id": "book-vol13:ch46:commentary:5", "content_type": "commentary", "text": "The Path to Enlightenment is not about having a decision tree of exactly what to do in any\ngiven situation. Instead, it is about learning, reflecting, and practicing these Teachings, in\nsuch a way, that one’s own pollution of mind is eliminated and all intentions, speech, and\nactions can originate from wise wholesome decisions based on The Eight Fold Path.\nThere is no permanent answer that will solve every challenge you face in life. But through\ndeveloping your life practice to include, eliminating the pollution of mind by purification of\nthe mind on The Path to Enlightenment, in each given situation, you can make wise\ndecisions that lead to wholesome results (i.e. wholesome Kamma).\nLoving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\n146\n\nWhere Should a\nGift Be Given?\n147", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 46, "chapter_title": "The Monks of Kosambī", "sutta_refs": [], "page": null, "page_start": 141, "page_end": 147, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "967617f4-801d-4e03-9b93-e26456bda7a9", "parent_id": "book-vol13:ch47:scripture:0", "content_type": "scripture", "text": "Chapter 47\nWhere Should a Gift Be Given?\n(First Discourse)\n‘Venerable Sir, where should a gift be given?’\nWherever one’s mind has confidence, Great King.\n‘But, Venerable Sir, where does what is given become of great fruit?’\nThis is one question, Great King, where should a gift be given? and this\nanother, Where does what is given become of great fruit? What is given to\none who is virtuous (practicing moral conduct), Great King, is of great fruit,\nnot so what is given to an unwholesome person. Now then, Great King, I will\nquestion you about this same point.\nAnswer as you see fit. What do you think, Great King? Suppose you are at\nwar and a battle is about to take place. Then a Khattiya youth would arrive,\none who is untrained, unskillful, unpracticed, inexperienced, fearful, terrified,\nfrightened, quick to flee. Would you employ that man, and would you have\nany use for such a man?\n‘Surely not, Venerable Sir.’\nThen a Brāhmin youth would arrive ... a vessa youth ... a sudda youth ... who\nis untrained, unskillful, unpracticed, inexperienced, fearful, terrified,\nfrightened, quick to flee. Would you employ that man, and would you have\nany use for such a man?\n‘Surely not, Venerable Sir.’\nWhat do you think, Great King? Suppose you are at war and a battle is about\nto take place. Then a Khattiya youth would arrive, one who is trained, skillful,\npracticed, experienced, brave, courageous, bold, ready to stand his place.\nWould you employ that man, and would you have any use for such a man?\n‘Surely I would, Venerable Sir.’\nThen a Brāhmin youth would arrive ... a vessa youth ... a sudda youth ... one\nwho is trained, skillful, practiced, experienced, brave, courageous, bold,\nready to stand his place. Would you employ that man, and would you have\nany use for such a man?\n148", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Where Should a Gift Be Given?", "sutta_refs": ["SN"], "page": null, "page_start": 148, "page_end": 152, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9e2426a7-79e2-45ec-9964-44f20c7e5f22", "parent_id": "book-vol13:ch47:scripture:1", "content_type": "scripture", "text": "‘Surely I would, Venerable Sir’\nSo too, Great King, when a person has gone forth from the household life\ninto homelessness, no matter from what clan, if he has abandoned five\nfactors and possesses five factors, then what is given to him is of great fruit.\nWhat five factors have been abandoned?\nSensual desire has been abandoned; ill will has been abandoned;\ncomplacency has been abandoned; restlessness and worry have been\nabandoned; doubt has been abandoned.\nWhat five factors does he possess?\nHe possesses virtue (moral conduct) of one beyond training, concentration\nof one beyond training, wisdom of one beyond training, liberation of one\nbeyond training, wisdom and vision of liberation of one beyond training. He\npossesses these five factors.\nThus what is given to one who has abandoned five factors and who\npossesses five factors is of great fruit.\nAs a King intent on waging war\nWould you employ a youth skilled with the bow,\nOne endowed with strength and vigor,\nBut not the coward on account of his birth —\nSo even though he be of low birth,\nOne should honor the person of noble conduct,\nThe wise man in whom are established\nIn the virtues of patience and gentleness.\nOne should build delightful sanctuaries\nAnd invite the learned to reside in them;\nOne should build water tanks in the forest\nAnd causeways over rough terrain.\nWith a confident mind one should give\nTo those of upright character;\nGive food and drink and things to eat,\nClothing to wear and beds and seats.\n149\n\nFor as the rain-cloud, thundering,\nCovered in lightning, with a hundred crests,\nPours down its rain upon the earth,\nFlooding both the plain and valley —\nSo the wise man, confident, learned,\nHaving had a meal prepared,\nSatisfies with food and drink\nThe Ascetics who live on alms.\nRejoicing, he distributes gifts,\nAnd proclaims, ‘Give, give’.\nFor that is his thundering\nLike the sky when it rains.\nThat shower of merit, so vast,\nWill pour down on the giver.\n(Reference: SN 3.24)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Where Should a Gift Be Given?", "sutta_refs": ["SN"], "page": null, "page_start": 148, "page_end": 152, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6edaf283-02c8-4228-a8dd-dbad3489cbf8", "parent_id": "book-vol13:ch47:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares where a gift should be given. He\nexplains that gifts should be given to a Practitioner who has abandoned five things and\npossess another five things.\nWhat five factors have been abandoned?\nThe Buddha explains that a gift should be given to a Practitioner who has abandoned The\nFive Hindrances, or obstructions, of sensual desire, ill will, complacency, restlessness and\nworry, and doubt.\nThese are The Five Hindrances to the attainment of Enlightenment.\nOne would need to eradicate The Five Hindrances to experience Enlightenment.\nInstruction on how to accomplish this goal is provided in videos and classes shared by\nthe author of this book. You can contact the author of this book for detailed instruction\nand guidance on all aspects of The Path to Enlightenment including the elimination of The\nFive Hindrances.\nYou can access an online class where The Five Hindrances were taught using this link.\n(Group Learning Program) - The Five Hindrances to Enlightenment & The Seven\nFactors of Enlightenment\nhttps://youtu.be/mY8xw5wPRiQ\n150", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Where Should a Gift Be Given?", "sutta_refs": ["SN"], "page": null, "page_start": 148, "page_end": 152, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9f82ed91-8e82-429a-ba47-fe9629b05c1c", "parent_id": "book-vol13:ch47:commentary:1", "content_type": "commentary", "text": "What five factors does he possess?\nThe Buddha explains that a gift should be given to a Practitioner who possesses virtue\n(moral conduct), concentration, wisdom, liberation, and knowledge and vision of\nliberation.\nVirtue (moral conduct): is described throughout The Buddha’s Teachings primary\ndiscussed as part of The Eight Fold Path as Right Speech, Right Action, and Right\nLivelihood but there are also other Teachings that connect into The Eight Fold Path that\nfurther describe wholesome moral conduct.\nConcentration: is described in The Eight Fold Path as Right Concentration. Concentration\nis described as Mental alertness, attentiveness, the ability to give your attention or\nthought to a single object or activity. “Singleness of mind” as described in The Eight Fold\nPath as “Right Concentration”.\nConcentration is the practice of meditation and a by-product of a clear and pure mind\nthat is practicing the entire Eight Fold Path. A mind that has eliminated cravings/desires/\nattachments along with practicing all these Teachings will have a focus and high degree\nof concentration. This is referred to as “singleness of mind”.\nRight Concentration, or singleness of mind, is developed and maintained with a\nconsistent and regular practice of The Eight Fold Path including a well established\nmeditation practice to train the mind.\nWisdom: is a Practitioner’s deep understanding of The Teachings and being able to\ncommunicate them with ease. A Practitioner will have fully eliminated The Unwholesome\nRoot of ignorance (unknowing of true reality) which is also described as a fetter/taint/\npollution of mind as part of The Ten Fetters.\nLiberation: is that a Practitioner’s mind is fully liberated experiencing freedom from\ndiscontentedness through having eliminated The Ten Fetters. The mind is Enlightened.\nWisdom and vision of liberation: would be an Enlightened being who can clearly see The\nPath to Enlightenment and has the wisdom to help others attain Enlightenment. A\nPractitioner who has acquired “wisdom and vision of liberation” is one who can see\nclearly. They are able to see true reality rather than having a distorted view through\nmisperceptions or judgment of others.\nA person to receive a gift as described in this Teaching would be “one beyond training”\nbecause their mind is already well trained in wisdom, moral conduct, and mental\ndiscipline possessing virtue (moral conduct), concentration, wisdom, liberation, and\nwisdom and vision of liberation.\nProviding offerings to Practitioners who have abandoned these obstructions to\nEnlightenment and cultivated these mental qualities for the attainment of Enlightenment\nwill create the most benefit within one’s local community for all those who are interested\nin progressing on The Path to Enlightenment.\nThis is not the only Teaching The Buddha provided regarding one who you should provide\nofferings and gifts. If we only provided offerings to people who were already Enlightened,\n151", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Where Should a Gift Be Given?", "sutta_refs": ["SN"], "page": null, "page_start": 148, "page_end": 152, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "06841057-ae76-4f6c-8c39-78ad6bbe46ff", "parent_id": "book-vol13:ch47:commentary:2", "content_type": "commentary", "text": "Practitioners would not have the ability to fully devote themselves to the attainment of\nEnlightenment through support from The Community.\nIt is important that a Practitioner does not look at The Buddha’s Teachings in isolation but\ninstead, they take in the full totality of his Teachings factoring in all the various aspects of\nhis Teachings. If a Practitioner were to look at just one discourse where The Buddha was\ndescribing one aspect of his Teachings without a full investigation of all the related\nTeachings, they would not be able to fully understand the totality of what The Buddha\nwas sharing and The Path to Enlightenment to attain Enlightenment.\nSo while in this Teaching The Buddha is sharing how providing gifts to an Enlightened\nbeing is highly beneficial, there are other Teachings where he shares additional aspects of\nindividuals whom you might choose to provide offerings and gifts to as part of your\npractice of generosity.\nThus what is given to one who has abandoned five factors and who possesses five\nfactors is of great fruit: There is enormous benefit for a community of people to provide\nofferings and gifts to Practitioners who have eliminated The Five Hindrances and possess\nthe five qualities of virtue (moral conduct), concentration, wisdom, liberation, and wisdom\nand vision of liberation. Through hosting Enlightened beings within your community, the\nentire population of people can learn, reflect, and practice these Teachings to improve the\ncondition of their mind and their life. A community of people who are inviting and hosting\nEnlightened beings to share these Teachings are making an investment in their own well-\nbeing, prosperity, and future.\nThe Buddha then speaks in verses to illustrate the importance of creating a comfortable\nenvironment for Enlightened beings to reside so that they will continue to have the ability\nto share these Teachings into local communities. Through providing offerings and gifts, a\ncommunity provides the ability for Enlightened beings to reside and provide beneficial\nTeachings that will help and support the local community.\nThrough giving and sharing through a well developed practice of generosity, a community\ncan “rejoice” in the benefits of their giving.\nJust as a thundering rain pours down on the earth, there is a vast amount of merit that\nshowers all those in a community where people practice generosity towards Enlightened\nbeings.\n152", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 47, "chapter_title": "Where Should a Gift Be Given?", "sutta_refs": ["SN"], "page": null, "page_start": 148, "page_end": 152, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0f8bd4b8-fff0-4f82-a5cf-c218bd5e56fd", "parent_id": "book-vol13:ch48:scripture:0", "content_type": "scripture", "text": "Chapter 48\nWhere Should a Gift Be Given?\n(Second Discourse)\n‘My family gives gifts, Venerable Sir. And those gifts are given to Monks who\nare Arahants or on the path to Arahantship, those who are forest dwellers,\nalmsfood collectors, and wearers of rag-robes.’\nSince, Householder, you are a Household Practitioner enjoying sensual\npleasures, living at home in a house full of children, using sandalwood from\nKāsi, wearing garlands, scents, and ointments, and receiving gold and silver,\nit is difficult for you to know: These are Arahants (Enlightened beings) or on\nthe path to Arahantship (Enlightenment).\nIf, Householder, a Monk who is a forest-dweller is restless, puffed up,\nconceited, talkative, rambling in his talk, muddle-minded, lacking clear\ncomprehension, unconcentrated, with a wandering mind, with loose sense\nbases, then in this respect he is blameworthy (responsible for wrongdoing).\nBut if a Monk who is a forest-dweller is not restless, puffed up, and\nconceited, is not talkative and rambling in his talk, but has mindfulness\nestablished, clearly comprehends, is concentrated, with singleness of mind,\nwith restrained sense bases, then in this respect he is praiseworthy\n(deserving admiration; commendable).\nIf a Monk who resides on the outskirts of a village... if a Monk who is an\nalmsfood collector… if a Monk who accepts invitations to meals... if a Monk\nwho wears rag-robes...or, if a Monk who wears robes given by Householders\nis restless, puffed up, conceited, talkative, rambling in his talk, muddle-\nminded, lacking clear comprehension, unconcentrated, with a wandering\nmind, with loose sense bases, then in this respect he is blameworthy\n(responsible for wrongdoing).\nBut if a Monk who resides on the outskirts of a village… if a Monk who is an\nalmsfood collector… if a Monk who accepts invitations to meals... if a Monk\nwho wears rag-robes... or, if a Monk who wears robes given by\nHouseholders is not restless, puffed up, and conceited, is not talkative and\nrambling in his talk, but has mindfulness established, clearly comprehends,\nis concentrated, with singleness of mind, with restrained sense bases, then\nin this respect he is praiseworthy (deserving admiration; commendable).\n153", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Where Should a Gift Be Given?", "sutta_refs": ["AN"], "page": null, "page_start": 153, "page_end": 155, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3aa74803-19ca-4cf3-bc62-466d5a9a6dcc", "parent_id": "book-vol13:ch48:scripture:1", "content_type": "scripture", "text": "Come now, Householder, give gifts to The Community. When you give gifts\nto The Community, your mind will be confident. When your mind is confident,\nwith the breakup of the body, after death, you will be reborn in a good\ndestination, in a heavenly world.\n‘Venerable Sir, from today onward I will give gifts to The Community.’\n(Reference: AN 6.59)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Where Should a Gift Be Given?", "sutta_refs": ["AN"], "page": null, "page_start": 153, "page_end": 155, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fbb0a7a7-56a9-46a2-85d2-457bf69ea7ab", "parent_id": "book-vol13:ch48:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how to determine which type of\nOrdained Practitioner a Household Practitioner should provide offerings to.\nThe Buddha encouraged Household Practitioners to provide offerings to Ordained\nPractitioners to support the continuation of these Teachings in their community and to\nhelp the Practitioner to eliminate craving/desire/attachment through practicing generosity.\nThrough having Ordained Practitioners who are able to actively progress in their practice,\nthis benefits all those who are living in the local villages and towns. But, in providing\nsupport to Ordained Practitioners, Gotama Buddha provided the guidance that one\nshould make offerings to virtuous Ordained Practitioners.\nThose Ordained Practitioners who are deeply practicing these Teachings are those who\nare applying determination, dedication, and diligence to develop their learning and\npractice through the development of wisdom, moral conduct, and mental discipline.\nOrdained Practitioners such as these are taking their role seriously and interested to\nprogress to Enlightenment while also capable of sharing these Teachings with others\nbenefiting all those who choose to learn.\nIt is very challenging for the average individual to determine who is and is not\nEnlightened. Having a Teacher who is Enlightened provides the best opportunity for a\nStudent to actively learn and progress on The Path to Enlightenment. So The Buddha\nprovides some basic guidance of how to decide whom to provide offerings to as these\nwould be the best individuals to support because they are doing the hard work of\nlearning, reflecting, and practicing these Teachings with the goal of attaining\nEnlightenment and will then be best prepared to share these Teachings for the benefit of\nothers. An Enlightened being’s ability to share these Teachings and guide others to attain\nEnlightenment far exceeds the abilities of any other individual.\nThe Buddha provides the following basic guidance to help Practitioners determine\nwho would be an Ordained Practitioner that one should consider not supporting.\n“If, Householder, a Monk who is a forest-dweller is restless, puffed up, conceited,\ntalkative, rambling in his talk, muddle-minded, lacking clear comprehension,\nunconcentrated, with a wandering mind, with loose sense bases, then in this respect he is\nblameworthy (responsible for wrongdoing)”.\n“If a Monk who resides on the outskirts of a village... if a Monk who is an almsfood\ncollector… if a Monk who accepts invitations to meals... if a Monk who wears rag-\nrobes...or, if a Monk who wears robes given by Householders is restless, puffed up,\nconceited, talkative, rambling in his talk, muddle-minded, lacking clear comprehension,\n154", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Where Should a Gift Be Given?", "sutta_refs": ["AN"], "page": null, "page_start": 153, "page_end": 155, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6993d195-662c-47e9-88d8-7f7e21d6ca68", "parent_id": "book-vol13:ch48:commentary:1", "content_type": "commentary", "text": "unconcentrated, with a wandering mind, with loose sense bases, then in this respect he is\nblameworthy (responsible for wrongdoing)”.\nThe Buddha provides the following basic guidance to help Practitioners determine\nwho would be an Ordained Practitioner that one should consider supporting.\n“If a Monk who is a forest-dweller is not restless, puffed up, and conceited, is not\ntalkative and rambling in his talk, but has mindfulness established, clearly comprehends,\nis concentrated, with singleness of mind, with restrained sense bases, then in this respect\nhe is praiseworthy (deserving admiration; commendable)”.\n“If a Monk who resides on the outskirts of a village… if a Monk who is an almsfood\ncollector… if a Monk who accepts invitations to meals... if a Monk who wears rag-robes...\nor, if a Monk who wears robes given by Householders is not restless, puffed up, and\nconceited, is not talkative and rambling in his talk, but has mindfulness established,\nclearly comprehends, is concentrated, with singleness of mind, with restrained sense\nbases, then in this respect he is praiseworthy (deserving admiration; commendable)”.\n155", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 48, "chapter_title": "Where Should a Gift Be Given?", "sutta_refs": ["AN"], "page": null, "page_start": 153, "page_end": 155, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "dba06c72-fded-4912-820c-659e10bfacf1", "parent_id": "book-vol13:ch49:scripture", "content_type": "scripture", "text": "Chapter 49\nDo Not Prevent Another from Giving\nVaccha, one who prevents another from giving a gift creates an obstruction\nand stumbling block for three people.\nWhat three?\nHe creates an obstruction to (1) the donor’s acquiring of merit, (2) to the\nrecipients’ gaining a gift, and (3) already he has harmed and injured himself.\nOne who prevents another from giving a gift creates an obstruction and\nstumbling block for these three people.\nBut, Vaccha, I say that one acquires merit even if one throws away\ndishwashing water in a refuse dump or cesspit with the thought: ‘May the\nliving beings here sustain themselves with this!’ How much more, then, (does\none acquire merit) when one gives to human beings?\nHowever, I say that what is given to one of virtuous behavior is more fruitful\nthan (what is given) to an unwholesome person. And (the most worthy\nrecipient) is one who has abandoned five factors and possesses five factors.\nWhat five factors has he abandoned?\n(1) Sensual desire, (2) ill will, (3) complacency, (4) restlessness and worry, and\n(5) doubt.\nThese are the five factors that he has abandoned.\nAnd what five factors does he possess?\n(1) The virtuous behavior, (2) concentration, (3) wisdom, (4) liberation, and (5)\nwisdom and vision of liberation of one beyond training.\nThese are the five factors that he possesses.\nIt is in such a way, I say, that what is given to one who has abandoned five\nfactors and possesses five factors is very fruitful.\n(Reference: AN 3.57)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "Do Not Prevent Another from Giving", "sutta_refs": ["AN"], "page": null, "page_start": 156, "page_end": 157, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1230d247-ecbd-4c14-88a6-da5ea43d94a6", "parent_id": "book-vol13:ch49:commentary", "content_type": "commentary", "text": "156\n\nIn this Teaching from Gotama Buddha, he shares Teachings to not prevent a person from\nmaking an offering and further Teachings on whom one should make offerings to ensuring\nthose offerings produce the most benefit.\nThrough preventing someone from making an offering, that person would be creating “an\nobstruction to (1) the donor’s acquiring of merit, (2) to the recipients’ gaining a gift, and (3)\nalready he has harmed and injured himself”.\nThe Buddha encourages us to not prevent anyone from making an offering for these\nreasons.\nHe then shares further details on how to determine whom one should make an offering to\nensuring the offering produces the most benefit. “I say that what is given to one of\nvirtuous behavior is more fruitful than (what is given) to an unwholesome person”.\nGotama Buddha provides guidance that if one has abandoned The Five Hindrances of\nsensual desire, ill will, complacency, restlessness and worry, and doubt, this would be an\nindividual that is worthy of offerings.\nHe also provides guidance that if one has cultivated virtuous behavior, concentration,\nwisdom, liberation, and wisdom and vision of liberation of one beyond training, this would\nbe an individual that is worthy of offerings.\n“Wisdom and vision of liberation of one beyond training” would be an Enlightened being\nwho can clearly see The Path to Enlightenment and has the wisdom to help others attain\nEnlightenment. They would be “one beyond training” because their mind is already well\ntrained in wisdom, moral conduct, and mental discipline possessing virtue (moral\nconduct), concentration, wisdom, liberation, and wisdom and vision of liberation.\nProviding offerings to Practitioners who have abandoned these obstructions to\nEnlightenment and cultivated these mental qualities for the attainment of Enlightenment\nwill create the most benefit within one’s local community for all those who are interested\nin progressing on The Path to Enlightenment.\n157", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 49, "chapter_title": "Do Not Prevent Another from Giving", "sutta_refs": ["AN"], "page": null, "page_start": 156, "page_end": 157, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "57065f18-ebb6-4fa2-90d7-a74abbd5162e", "parent_id": "book-vol13:ch50:commentary:0", "content_type": "commentary", "text": "Chapter 50\nA Good and Bad Field\nMonks, a seed sown in a field that possesses eight factors does not bring\nforth abundant fruits, its [fruits] are not delicious, and it does not yield a\nprofit.\nWhat eight factors?\nHere, (1) the field has mounds and ditches; (2) it contains stones and gravel;\n(3) it is salty; (4) it is not deeply furrowed; (5) it does not have inlets [for the\nwater to enter]; (6) it does not have outlets [for excess water to flow out]; (7)\nit does not have irrigation channels; and (8) it does not have boundaries.\nA seed sown in a field that possesses these eight factors does not bring\nforth abundant fruits, its [fruits] are not delicious, and it does not yield a\nprofit.\nSo too, Monks, a gift given to Ascetics and Brāhmins who possess eight\nfactors is not of great fruit and benefit, and it is not very brilliant or\nwidespread.\nWhat eight factors?\nHere, the Ascetics and Brāhmins are of wrong view, wrong intention, wrong\nspeech, wrong action, wrong livelihood, wrong effort, wrong mindfulness,\nand wrong concentration. A gift given to Ascetics and Brāhmins who\npossess these eight factors is not of great fruit and benefit, and it is not very\nbrilliant or widespread.\nMonks, a seed sown in a field that possesses eight factors brings forth\nabundant fruits, its [fruits] are delicious, and it yields a profit.\nWhat eight factors?\nHere, (1) the field does not have mounds and ditches; (2) it does not contain\nstones and gravel; (3) it is not salty; (4) it is deeply furrowed; (5) it has inlets\n[for the water to enter]; (6) it has outlets for excess [water to flow out]; (7) it\nhas irrigation channels; and (8) it has boundaries.\nA seed sown in a field that possesses these eight factors brings forth\nabundant fruits, its [fruits] are delicious, and it yields a profit.\n158", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "A Good and Bad Field", "sutta_refs": ["AN"], "page": null, "page_start": 158, "page_end": 159, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fa9afa16-dd81-4971-a059-a75a98b52efc", "parent_id": "book-vol13:ch50:commentary:1", "content_type": "commentary", "text": "So too, Monks, a gift given to Ascetics and Brāhmins who possess eight\nfactors is of great fruit and benefit, and it is extraordinarily brilliant and\nwidespread.\nWhat eight factors?\nHere, the Ascetics and Brāhmins are of Right View, Right Intention, Right\nSpeech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and\nRight Concentration.\nA gift given to Ascetics and Brāhmins who possess these eight factors is of\ngreat fruit and benefit, and it is extraordinarily brilliant and widespread.\n(Reference: AN 8.34)\nDuring Gotama Buddha’s lifetime, many of his Students were very familiar with farming so\nwe see many analogies he shares in The Teachings that can relate to a common person\nduring that time in history. Not only does he use stories from the farming life but also\ntraining a horse and various stories related to animal life.\nThese are relatable references that his Students would easily understand and help them in\nlearning and retaining The Teachings, so they could apply The Teachings in their daily life.\nIn this Teaching from Gotama Buddha, he shares that giving a gift to Ascetics and\nBrāhmins who are practicing wrong view, wrong intention, wrong speech, wrong action,\nwrong livelihood, wrong effort, wrong mindfulness, and wrong concentration would not\nlead to beneficial results. Just like a field possessing eight factors would not produce\ngreat fruit and benefit, gifts given to those who possess these eight qualities would not\nproduce great fruit and benefit.\nThen, The Buddha provides guidance of how by giving offerings and gifts to Ascetics and\nBrāhmins who are practicing Right View, Right Intention, Right Speech, Right Action,\nRight Livelihood, Right Effort, Right Mindfulness, and Right Concentration, this provides\ngreat fruit and benefit. Just like a field possessing eight factors would produce great fruit\nand benefit, gifts given to those who possess these eight qualities would produce great\nfruit and benefit.\n159", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 50, "chapter_title": "A Good and Bad Field", "sutta_refs": ["AN"], "page": null, "page_start": 158, "page_end": 159, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "51177300-1bfc-4e4c-b4b8-298874097ac3", "parent_id": "book-vol13:ch51:commentary:0", "content_type": "commentary", "text": "Chapter 51\nRecipient and the Fruit of Giving\n(First Discourse)\n‘Then, knowing that The Perfectly Enlightened One had consented, Saccaka\nthe Nigantha’s son addressed the Licchavis: Hear me, Licchavis. The Ascetic\nGotama together with The Community of good Monks has been invited by\nme for tomorrow’s meal. You may bring to me whatever you think would be\nsuitable for him.\nThen, when the night had ended, the Licchavis brought five hundred\nceremonial dishes of milk rice as gifts of food. Then Saccaka the Nigantha’s\nson had good food of various kinds prepared in his own park and had the\ntime announced to The Perfectly Enlightened One: It is time, Master Gotama,\nthe meal is ready.\nThen, it being morning, The Perfectly Enlightened One dressed, and taking\nhis bowl and outer robe, he went with The Community of Monks to the park\nof Saccaka the Nigantha’s son and sat down on the seat made ready.\nThen, with his own hands, Saccaka the Nigantha’s son served and satisfied\nThe Community of Monks headed by The Buddha with the various kinds of\ngood food. When The Perfectly Enlightened One had eaten and had put his\nbowl aside, Saccaka the Nigantha’s son took a low seat, sat down at one\nside, and said to The Perfectly Enlightened One: ‘Master Gotama, may the\nmerit and the great meritorious fruits of this act of giving be for the\npeacefulness of the givers.’\nAggivessana, whatever comes about from giving to a recipient such as\nyourself - one who is not free from craving, not free from anger, not free from\nignorance (unknowing of true reality) - that will be for the givers. And\nwhatever comes about from giving to a recipient such as myself - one who is\nfree from craving, free from anger, free from ignorance (unknowing of true\nreality) - that will be for you.\n(Reference: MN 35)\n161", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Recipient and the Fruit of Giving", "sutta_refs": ["MN"], "page": null, "page_start": 161, "page_end": 162, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "88c1eae6-7fea-4546-b090-179f3ac3dfb0", "parent_id": "book-vol13:ch51:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how by making offerings through a\npractice of generosity provides benefit to the giver (i.e. donor).\nAggivessana, whatever comes about from giving to a recipient such as yourself -\none who is not free from craving, not free from anger, not free from ignorance\n(unknowing of true reality) - that will be for the givers: By practicing generosity, this\nhelps a Practitioner to eliminate craving/desire/attachment.\nAnd whatever comes about from giving to a recipient such as myself - one who is\nfree from craving, free from anger, free from ignorance (unknowing of true reality) -\nthat will be for you: By providing offerings to an Enlightened being, a Practitioner has the\nopportunity to learn The Teachings to acquire wisdom which will lead to the elimination of\ndiscontentedness, the Enlightened mind.\nIt would be highly beneficial to make offerings to Practitioners who are Enlightened. This\nwill provide an individual the best opportunity to learn these Teachings to improve the\ncondition of their mind and life.\nProviding offerings to a Buddha, who is an Enlightened being, would be an even more\nprofound benefit to the donor as they would be able to learn directly from a Buddha.\nPractitioners who live during the lifetime of a Buddha will have the ideal opportunity to\nlearn, reflect, and practice these Teachings directly with a Buddha. A Buddha would have\nclear, concise, and precise Teachings to guide Practitioners to Enlightenment and making\nofferings to a Buddha would provide one the opportunity to learn directly with a Buddha\nresulting in profound benefits to one’s goal to develop their life practice to attain\nEnlightenment.\n162", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 51, "chapter_title": "Recipient and the Fruit of Giving", "sutta_refs": ["MN"], "page": null, "page_start": 161, "page_end": 162, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b0b56f28-1ac4-4e9f-aa75-140ce230d1cf", "parent_id": "book-vol13:ch52:commentary:0", "content_type": "commentary", "text": "Chapter 52\nRecipient and the Fruit of Giving\n(Second Discourse)\nMonks, when it is new, cloth made of bark fabric is ugly, uncomfortable, and\nof little value. When it has been worn, cloth made of bark fabric is ugly,\nuncomfortable, and of little value. When it is old, cloth made of bark fabric is\nstill ugly, uncomfortable, and of little value. They use old cloth made of bark\nfabric for cleaning pots or they discard it on a trash heap.\n(1) (i) So too, Monks, if a junior Monk is immoral, of unwholesome character,\nthis, I say, counts as his ugliness. Just as cloth made of bark fabric is ugly,\nso, I say, this person is similar.\n(ii) For those who associate with him, resort to him, attend on him, and follow\nhis example, this leads to their harm and discontentedness for a long time.\nThis, I say, counts as his uncomfortableness. Just as cloth made of bark\nfabric is uncomfortable, so, I say, this person is similar.\n(iii) When he accepts a robe, almsfood, lodging, and medicines and\nprovisions for the sick, this (acceptance) is not of great fruit and benefit for\nthose [who offer such things]. This, I say, counts as his being of little value.\nJust as cloth made of bark fabric is of little value, so, I say, this person is\nsimilar.\n(2) (i) If a Monk of middle standing is immoral. of unwholesome character,\nthis, I say, counts as his ugliness. Just as cloth made of bark fabric is ugly,\nso, I say, this person is similar.\n(ii) For those who associate with him, resort to him, attend on him, and follow\nhis example, this leads to their harm and discontentedness for a long time.\nThis, I say, counts as his uncomfortableness. Just as cloth made of bark\nfabric is uncomfortable, so, I say, this person is similar.\n(iii) When he accepts a robe, almsfood, lodging, and medicines and\nprovisions for the sick, this [acceptance] is not of great fruit and benefit for\nthose [who offer such things]. This, I say, counts as his being of little value.\nJust as cloth made of bark fabric is of little value, so, I say, this person is\nsimilar.\n163", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Recipient and the Fruit of Giving", "sutta_refs": ["AN"], "page": null, "page_start": 163, "page_end": 166, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cfe583c6-2da5-4111-9044-e3c9990ff5ca", "parent_id": "book-vol13:ch52:commentary:1", "content_type": "commentary", "text": "(3) (i) If an elder Monk is immoral, of unwholesome character, this, I say,\ncounts as his ugliness. Just as cloth made of bark fabric is ugly, so, I say,\nthis person is similar.\n(ii) For those who associate with him, resort to him, attend on him, and follow\nhis example, this leads to their harm and discontentedness for a long time.\nThis, I say, counts as his uncomfortableness. Just as cloth made of bark\nfabric is uncomfortable, so, I say, this person is similar.\n(iii) When he accepts a robe, almsfood, lodging, and medicines and\nprovisions for the sick, this [acceptance] is not of great fruit and benefit for\nthose [who offer such things]. This, I say, counts as his being of little value.\nJust as cloth made of bark fabric is of little value, so, I say, this person is\nsimilar.\nIf such an elder Monk speaks in the midst of The Community, the Monks say\nto him: What gives you, an unwise person, the right to speak? Do you think\nyou too are entitled to speak?\nHe then becomes angry and displeased and utters speech on account of\nwhich The Community expels him, as if [discarding] the clothing made of\nbark fabric on the trash heap.\n(Reference: AN 3.99)\n164", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Recipient and the Fruit of Giving", "sutta_refs": ["AN"], "page": null, "page_start": 163, "page_end": 166, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f8c616a9-0df0-4fa2-ade3-b51f7083fde5", "parent_id": "book-vol13:ch52:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how offerings made to a junior, middle,\nor elder aged Ordained Practitioner who is immoral and of unwholesome character does\nnot produce great fruit and benefit for the donor.\nHe explains that it causes great harm to associate with an individual of immoral or\nunwholesome character because this would lead to your own harm and discontentedness\nfor a long time.\nIt is not advisable to judge others but instead, practice discernment in making wise\nchoices of who to make offerings providing support for their continued development.\nJudgment: attempting to determine what is right or wrong for another person while\nplacing oneself above others with arrogance or pride (i.e. the ego). Comparing that one is\nsuperior or inferior to another person. Attempting to declare who is wholesome or\nunwholesome, good or bad. Judgment is based in “conceit\". Judgment is harmful to the\nmind and needs to be eliminated to attain Enlightenment.\nDiscernment: is wise decision making based in wisdom. Discernment is helpful to the\nmind and needs to be cultivated to attain Enlightenment.\nA donor should ensure the gift they are offering to Teachers (i.e. the recipient) is\nsupporting the development of a Practitioner who is actively progressing towards\nEnlightenment through determined, dedicated, and diligent development of their life\npractice.\nThrough ensuring one supports wholesome Teachers actively progressing towards\nEnlightenment or who are Enlightened, this will allow these Teachings to continue to\nflourish providing benefit to large population of people.\n165\n\nFactors Leading to a\nGreat Mass of Merit\n166", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 52, "chapter_title": "Recipient and the Fruit of Giving", "sutta_refs": ["AN"], "page": null, "page_start": 163, "page_end": 166, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "63395333-032d-46b4-9eae-20a233da0b6d", "parent_id": "book-vol13:ch53:commentary:0", "content_type": "commentary", "text": "Chapter 53\nFactors Leading to a Great Mass of Merit\nMonks, the female Household Practitioner Veļukantakī Nandamātā is\npreparing an offering possessed of six factors for The Community of Monks\nheaded by Sāriputta and Moggallāna.\nAnd how is an offering possessed of six factors?\nHere, the donor has three factors and the recipients have three factors.\nWhat are the three factors of the donor?\n(1) The donor is joyful before giving:\n(2) she has a calm, confident mind in the act of giving; and\n(3) she is joyful after giving.\nThese are the three factors of the donor.\nWhat are the three factors of the recipients?\nHere,\n(4) the recipients are free of craving or are practicing to remove craving;\n(5) they are free of anger or are practicing to remove anger;\n(6) they are free of ignorance (unknowing of true reality) or are practicing\nto remove ignorance (unknowing of true reality).\nThese are the three factors of the recipients.\nThus the donor has three factors, and the recipients have three factors. In\nsuch a way the offering possesses six factors. It is not easy to measure the\nmerit of such an offering thus: Just so much is the stream of merit, stream of\nthe wholesome, nutriment of peacefulness - heavenly, ripening in\npeacefulness, conducive to heaven — that leads to what is aspired for,\nneeded, and agreeable, to one’s welfare and peacefulness; rather, it is\nconsidered simply as an incalculable, immeasurable, great mass of merit.\n167\n\nMonks, just as it is not easy to measure the water in the great ocean thus:\nThere are so many gallons of water, or there are so many hundreds of gallons\nof water, or there are so many thousands of gallons of water, or there are so\nmany hundreds of thousands of gallons of water; but rather it is considered\nsimply as an incalculable, immeasurable, great mass of water,...\nPrior to giving one is joyful;\nwhile giving one settles the mind in trust;\nafter giving one is joyful;\nthis is success in the act of offering.\nWhen they are free of craving and anger,\nfree of ignorance (unknowing of true reality), without taints (fetters),\nmentally disciplined, living the spiritual life,\nthe field for the offering is complete.\nHaving cleansed oneself\nand given with one’s own hands,\nthe act of charity is very fruitful\nfor oneself and in relation to others.\nHaving performed such a charitable deed\nwith a mind free from selfishness,\nthe wise person, rich in confidence,\nis reborn in a happy, non-afflictive world.\n(Reference: AN 6.37)\n168", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Factors Leading to a Great Mass of Merit", "sutta_refs": ["AN"], "page": null, "page_start": 167, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3b75b5ad-611a-43bd-8a4f-97e9b35aa97c", "parent_id": "book-vol13:ch53:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a gift to Teachers is fully purified\nand ensures the most benefit through six factors - three of these factors are for the donor\nand three of the factors are for the recipient.\nWhat are the three factors of the donor?\n1.) A donor should have a mind that is joyful prior to making an offering.\n2.) A donor should have a mind that is calm and confident while giving.\n3.) A donor should have a mind that is joyful after making the offering. There should be no\nremorse or regret that one gave too little or too much.\nWhat are the three factors of the recipients?\n4.) A recipient should have eliminated craving/desire/attachment from the mind or\npracticing towards the elimination of craving/desire/attachment. A recipient should be\npracticing generosity where they are willingly and openly sharing these Teachings for the\nbenefit of those who choose to learn, reflect, and practice The Teachings. The recipient is\nnot hiding or holding on to The Teachings but instead, openly sharing them without any\nexpectation of anything in return.\n5.) A recipient should have eliminated anger/hatred/ill will from the mind or practicing\ntowards the elimination of anger/hatred/ill will. A recipient should be practicing loving-\nkindness where they have active goodwill towards all beings without judgment and a\ngenuine interest in seeing all beings be well.\n6.) A recipient should have eliminated ignorance/delusion/confusion (unknowing of\ntrue reality) from the mind or practicing towards the elimination of ignorance/delusion/\nconfusion (unknowing of true reality). A recipient should be practicing wisdom where\nthey have cultivated deep understanding and practice of these Teachings through\nindependent verification of The Teachings. They should be able to easily explain The\nTeachings drawing from personal and direct experience of training their own mind to\nimprove the condition of their mind and life.\nThe Buddha explains that making offerings with these six factors “it is not easy to\nmeasure” the benefits associated with these gifts. “It is considered simply as an\nincalculable, immeasurable, great mass of merit”.\n169", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 53, "chapter_title": "Factors Leading to a Great Mass of Merit", "sutta_refs": ["AN"], "page": null, "page_start": 167, "page_end": 169, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "76b64b60-07f3-483f-90b5-a4149109f212", "parent_id": "book-vol13:ch54:commentary:0", "content_type": "commentary", "text": "Chapter 54\nThe Four Purifications of Offerings\nMonks, there are these four purifications of offerings.\nWhat four?\n(1) There is an offering that is purified through the donor but not through the\nrecipients;\n(2) there is an offering that is purified through the recipients but not through\nthe donor;\n(3) there is an offering that is not purified through neither the donor nor the\nrecipients;\n(4) there is an offering that is purified through both the donor and the\nrecipients.\n—————\n(1) And how, Monks, is an offering purified through the donor but not through\nthe recipients?\nHere, the donor is virtuous (practicing moral conduct) and of wholesome\ncharacter, but the recipients are immoral and of unwholesome character. It is\nin this way that an offering is purified through the donor but not through the\nrecipients.\n(2) And how is an offering purified through the recipients but not through the\ndonor?\nHere, the donor is immoral and of unwholesome character, but the recipients\nare virtuous (practicing moral conduct) and of wholesome character. It is in\nthis way that an offering is purified through the recipients but not through the\ndonor.\n170", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 54, "chapter_title": "The Four Purifications of Offerings", "sutta_refs": ["AN"], "page": null, "page_start": 170, "page_end": 171, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "26bc710e-96fb-4689-9d94-94d29bcdf4ba", "parent_id": "book-vol13:ch54:commentary:1", "content_type": "commentary", "text": "(3) And how is an offering not purified through neither the donor nor the\nrecipients?\nHere, the donor is immoral and of unwholesome character, and the recipients\ntoo are immoral and of unwholesome character. It is in this way that an\noffering is not purified through neither the donor nor the recipients.\n(4) And how is an offering purified through both the donor and the recipients?\nHere, the donor is virtuous (practicing moral conduct) and of wholesome\ncharacter, and the recipients too are virtuous and of wholesome character. It\nis in this way that an offering is purified through both the donor and the\nrecipients.\nThese are the four purifications of offerings\n(Reference: AN 4.78)\nIn this Teaching from Gotama Buddha, he shares the purification of an offering through\nthe donor and/or recipient.\nAn offering can be purified by just the donor or recipient if either of them are practicing\nvirtuous moral conduct and are of a wholesome character. If the donor or recipient are\nimmoral and of unwholesome character, the offering is not purified by them but instead, is\npurified by the one who is practicing virtuous moral conduct and are of a wholesome\ncharacter.\nIf the donor and recipient are immoral and of unwholesome character, the offering is not\npurified at all.\nThe Buddha describes that an offering made by a donor and received by a recipient who\nare both practicing virtuous moral conduct and are of a wholesome character, both the\ndonor and recipient fully purify the offering.\n171", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 54, "chapter_title": "The Four Purifications of Offerings", "sutta_refs": ["AN"], "page": null, "page_start": 170, "page_end": 171, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b4cdf7af-acb8-4317-914d-48dfc121bf59", "parent_id": "book-vol13:ch55:commentary:0", "content_type": "commentary", "text": "Chapter 55\nWhy Is One Gift Not of Great Fruit and Benefit\nWhile the Other Is?\n‘Venerable Sir, why is it that one gift is not of great fruit and benefit while the\nother is?’\nHere, Sāriputta, someone gives a gift with expectations, with a bound mind,\nlooking for rewards; he gives a gift, [thinking]: ‘Having passed away, I will\nmake use of this’. He gives that gift to an Ascetic or a Brāhmin: food and\ndrink; clothing and vehicles; garlands, scents, and ointments; bedding,\ndwellings, and lighting. Having given such a gift, with the breakup of the\nbody, after death, he is reborn in companionship with the heavenly beings\n[ruled by] The Four Great Kings. Having exhausted that Kamma, psychic\npotency, glory, and authority, he comes back and returns to this state of\nbeing.\nBut, Sāriputta, someone does not give a gift with expectations, with a bound\nmind, looking for rewards; he does not give a gift, [thinking]: ‘Having passed\naway, I will make use of this’. Rather, he gives a gift, [thinking]: ‘Giving is\ngood’. He gives that gift to an Ascetic or a Brāhmin: food and drink; clothing\nand vehicles; garlands, scents, and ointments; bedding, dwellings, and\nlighting. Having given such a gift, with the breakup of the body, after death,\nhe is reborn in companionship with the Tāvatiṃsa heavenly beings. Having\nexhausted that Kamma, psychic potency, glory, and authority, he comes\nback and returns to this state of being.\nHe does not give a gift, [thinking]: ‘Giving is good’, but rather he gives a gift,\n[thinking]: ‘Giving was practiced before by my father and forefathers; I should\nnot abandon this ancient family custom’. He gives that gift to an Ascetic or a\nBrāhmin: food and drink; clothing and vehicles; garlands, scents, and\nointments; bedding, dwellings, and lighting. Having given such a gift, with\nthe breakup of the body, after death, he is reborn in companionship with the\nYāma heavenly beings. Having exhausted that Kamma, psychic potency,\nglory, and authority, he comes back and returns to this state of being.\nHe does not give a gift, [thinking]: ‘Giving was practiced before by my father\nand forefathers; I should not abandon this ancient family custom’, but rather\nhe gives a gift, [thinking]: ‘I cook; these people do not cook. It isn’t right that\nI who cook should not give to those who do not cook’. He gives that gift to\nan Ascetic or a Brāhmin: food and drink; clothing and vehicles; garlands,\nscents, and ointments; bedding, dwellings, and lighting. Having given such a\n172", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 55, "chapter_title": "Why Is One Gift Not of Great Fruit and Benefit", "sutta_refs": ["AN"], "page": null, "page_start": 172, "page_end": 175, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "30e56640-bb64-43d0-9296-c36a3586e933", "parent_id": "book-vol13:ch55:commentary:1", "content_type": "commentary", "text": "gift, with the breakup of the body, after death, he is reborn in companionship\nwith the Tusita heavenly beings. Having exhausted that Kamma, psychic\npotency, glory, and authority, he comes back and returns to this state of\nbeing.\nHe does not give a gift, [thinking]: ‘I cook; these people do not cook. It isn’t\nright that I who cook should not give to those who do not cook’, but rather\nhe gives a gift, [thinking]: ‘Just as he sees of the elders — that is, Aṭṭhaka,\nVāmaka, Vāmaheavenly being, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja,\nVāseṭṭha, Kassapa, and Bhagu — held those great sacrifices, so I will share a\ngift’. He gives that gift to an Ascetic or a Brāhmin: food and drink; clothing\nand vehicles; garlands, scents, and ointments; bedding, dwellings, and\nlighting. Having given such a gift, with the breakup of the body, after death,\nhe is reborn in companionship with the heavenly beings who delight in\ncreation. Having exhausted that Kamma, psychic potency, glory, and\nauthority, he comes back and returns to this state of being.\nHe does not give a gift, [thinking]: ‘Just as he sees of the elders — that is,\nAṭṭhaka, Vāmaka, Vāmaheavenly being, Vessāmitta, Yamataggi, Aṅgīrasa,\nBhāradvāja, Vāseṭṭha, Kassapa, and Bhagu — held those great sacrifices, so\nI will share a gift’, but rather he gives a gift, [thinking]: ‘When I am giving a\ngift my mind becomes tranquil (calm), and energy and joy arise’. He gives\nthat gift to an Ascetic or a Brāhmin: food and drink; clothing and vehicles;\ngarlands, scents, and ointments; bedding, dwellings, and lighting. Having\ngiven such a gift, with the breakup of the body, after death, he is reborn in\ncompanionship with the heavenly beings who control what is created by\nothers. Having exhausted that Kamma, psychic potency, glory, and authority,\nhe comes back and returns to this state of being.\nHe does not give a gift, [thinking]: ‘When I am giving a gift my mind becomes\ntranquil, and energy and joy arise’, but rather he gives a gift, [thinking]: ‘It’s\nan enhancement of the mind, an accessory of the mind’. He gives that gift to\nan Ascetic or a Brāhmin: food and drink; clothing and vehicles; garlands,\nscents, and ointments; bedding, dwellings, and lighting. Having given such a\ngift, with the breakup of the body, after death, he is reborn in companionship\nwith the heavenly beings of Brahmā’s (God’s) company. Having exhausted\nthat Kamma, psychic potency, glory, and authority, he does not come back\nand return to this state of being.\nThis, Sāriputta, is the reason why a gift given by someone here is not of great\nfruit and benefit. And this is the reason why a gift given by someone here is\nof great fruit and benefit.\n(Reference: AN 7.52)\n173", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 55, "chapter_title": "Why Is One Gift Not of Great Fruit and Benefit", "sutta_refs": ["AN"], "page": null, "page_start": 172, "page_end": 175, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5f380384-ef22-42b9-b4ba-12a618989600", "parent_id": "book-vol13:ch55:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a gift that is given is either of great\nfruit and benefit or not.\nThe Buddha explains that giving a gift with expectations, with a bound mind, looking for\nrewards, thinking that one will make use of that gift in the future, that gift is not of great\nbenefit. A gift given in these circumstances means a Practitioner still has craving/desire/\nattachment, thus, the gift is not of great benefit.\nThe Buddha further explains additional criteria of giving that hinders one from\nexperiencing the best results from practicing generosity.\n- Someone does not give a gift with expectations, with a bound mind, looking for\nrewards; he does not give a gift, [thinking]: ‘Having passed away, I will make use of this’.\nRather, he gives a gift, [thinking]: ‘Giving is good’.\n- He does not give a gift, [thinking]: ‘Giving is good’, but rather he gives a gift, [thinking]:\n‘Giving was practiced before by my father and forefathers; I should not abandon this\nancient family custom’.\n- He does not give a gift, [thinking]: ‘Giving was practiced before by my father and\nforefathers; I should not abandon this ancient family custom’, but rather he gives a gift,\n[thinking]: ‘I cook; these people do not cook. It isn’t right that I who cook should not give\nto those who do not cook’.\n- He does not give a gift, [thinking]: ‘I cook; these people do not cook. It isn’t right that I\nwho cook should not give to those who do not cook’, but rather he gives a gift, [thinking]:\n‘Just as he sees of the elders — that is, Aṭṭhaka, Vāmaka, Vāmaheavenly being,\nVessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu — held\nthose great sacrifices, so I will share a gift’.\n- He does not give a gift, [thinking]: ‘Just as he sees of the elders — that is, Aṭṭhaka,\nVāmaka, Vāmaheavenly being, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha,\nKassapa, and Bhagu — held those great sacrifices, so I will share a gift’, but rather he\ngives a gift, [thinking]: ‘When I am giving a gift my mind becomes tranquil (calm), and\nenergy and joy arise’.\nSometimes a Practitioner gives without fully understanding these Teachings, and while\nnot a “great benefit” there is some benefit. There are situations where in order to start\npracticing generosity, one needs to give and start breaking down the wall of reluctancy to\ngive. While it would be of a much greater benefit to give without any expectation of\nanything in return, that may be something that a Practitioner needs to gradually develop\nand might choose to start giving as a way to cultivate a mind that does give without any\nexpectations.\nThe Buddha explains that someone who gives with expectations, with a bound mind,\nlooking for rewards, thinking that one will make use of that gift in the future will ultimately\nbe reborn because there is still craving/desire/attachment in the mind. Craving is the fuel\nthat causes rebirth. If there is craving at the time of death, there will be rebirth. If there is\nbirth, there will be sickness, aging, and death. Discontentedness will continue.\n174", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 55, "chapter_title": "Why Is One Gift Not of Great Fruit and Benefit", "sutta_refs": ["AN"], "page": null, "page_start": 172, "page_end": 175, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3e2cb1fc-95d9-4bbe-8217-1a6910698c0e", "parent_id": "book-vol13:ch55:commentary:3", "content_type": "commentary", "text": "Finally, The Buddha provides guidance that helps a Practitioner understand the true goal\nand objective of sharing a gift through the practicing of generosity. The objective is to\ntrain the mind to eliminate craving/desire/attachment (i.e. enhancement of the mind, an\naccessory of the mind).\n- He does not give a gift, [thinking]: ‘When I am giving a gift my mind becomes tranquil,\nand energy and joy arise’, but rather he gives a gift, [thinking]: ‘It’s an enhancement of the\nmind, an accessory of the mind’.\nIn other words, a Practitioner should give a gift without expectations or for any of the\nother reasons previously shared. Instead, a Practitioner should practice generosity\nbecause they know it allows them to eliminate selfishness to cultivate the mind\neliminating craving/desire/attachment. This enhances one’s life practice by improving the\ncondition of the mind bringing it closer to Enlightenment.\nA Practitioner would be unable to attain Enlightenment with selfishness residing in the\nmind as there would still be craving/desire/attachment leading to discontentedness and\nrebirth in The Cycle of Rebirth.\nThe primary determination of whether a gift provides benefit for the Practitioner is based\non whether one gives with or without expectations.\nThe practice of generosity helps a Practitioner to eliminate craving/desire/attachment, the\ncause of discontentedness. Through a well developed practice of generosity, a\nPractitioner can eliminate selfishness from the mind.\nIf one practices generosity with the expectation of receiving something in return for their\noffering, then a Practitioner is only giving because they want something in return. This\napproach to practicing generosity would not eliminate craving/desire/attachment nor\nselfishness. Instead, the mind is only giving because it wants something in return and,\ntherefore, the benefit of providing an offering through practicing generosity is not\nexperienced.\n175", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 55, "chapter_title": "Why Is One Gift Not of Great Fruit and Benefit", "sutta_refs": ["AN"], "page": null, "page_start": 172, "page_end": 175, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "269c2f24-aaf3-4f42-bdc0-f19dcdae8f4b", "parent_id": "book-vol13:ch56:scripture:0", "content_type": "scripture", "text": "Chapter 56\nRecipient and the Fruit of Such Gift\nHere, Ānanda, by giving a gift to an animal, the offering may be predicted to\nrepay a hundredfold.\nBy giving a gift to an unwholesome ordinary person, the offering may be\npredicted to repay a thousandfold.\nBy giving a gift to a virtuous (practicing moral conduct) ordinary person, the\noffering may be predicted to repay a hundred‑thousandfold.\nBy giving a gift to one outside [The Community] who is free from craving for\nsensual pleasures, the offering may be predicted to repay a\nhundred‑thousand times a hundred‑thousandfold.\nBy giving a gift to one who has entered upon the way to the realization of the\nfruit of stream‑entry, the offering may be predicted to repay incalculably,\nimmeasurably.\nWhat, then, should be said about giving a gift to a Stream‑Enterer? What\nshould be said about giving a gift to one who has entered upon the way to the\nrealization of the fruit of Once‑Returner … to a Once‑Returner … to one who\nhas entered upon the way to the realization of the fruit of Non‑Returner … to\na Non‑Returner … to one who has entered upon the way to the realization of\nthe fruit of Arahantship … to an Arahant … to a Paccekabuddha? What\nshould be said about giving a gift to a Tathāgata, accomplished and Fully\nPerfectly Enlightened?\nThere are seven kinds of offerings made to The Community, Ānanda.\nOne gives a gift to a Community of both [male and female Ordained\nPractitioners] headed by The Buddha; this is the first kind of offering made to\nThe Community.\nOne gives a gift to The Community of both [male and female Ordained\nPractitioners] after The Tathāgata has attained Final Nibbāna (Final\nEnlightenment); this is the second kind of offering made to The Community.\nOne gives a gift to The Community of Male Ordained Practitioners; this is the\nthird kind of offering made to The Community.\n176", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 56, "chapter_title": "Recipient and the Fruit of Such Gift", "sutta_refs": ["MN"], "page": null, "page_start": 176, "page_end": 184, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e3a17f6a-e4ce-4e81-9c70-f1e2dd6fe9dd", "parent_id": "book-vol13:ch56:scripture:1", "content_type": "scripture", "text": "One gives a gift to The Community of Female Ordained Practitioners; this is\nthe fourth kind of offering made to The Community.\nOne gives a gift, saying: Appoint so many male and female Ordained\nPractitioners for me from The Community; this is the fifth kind of offering made\nto The Community.\nOne gives a gift, saying: Appoint so many male Ordained Practitioners for me\nfrom The Community; this is the sixth kind of offering made to The\nCommunity.\nOne gives a gift, saying: Appoint so many female Ordained Practitioners for me\nfrom The Community; this is the seventh kind of offering made to The\nCommunity.\nIn future times, Ānanda, there will be members of the clan who are\n‘yellow‑necks’, immoral, of unwholesome character. People will give gifts to\nthose unwholesome persons for the sake of The Community.\nEven then, I say, an offering made to The Community is incalculable,\nimmeasurable. And I say that in no way is a gift to a person individually ever\nmore fruitful than an offering made to The Community.\nThere are, Ānanda, four kinds of purification of offering.\nWhat four?\nThere is the offering that is purified by the donor, not by the recipient.\nThere is the offering that is purified by the recipient, not by the donor.\nThere is the offering that is purified neither by the donor nor by the recipient.\nThere is the offering that is purified both by the donor and by the recipient.\nAnd how is the offering purified by the donor, not by the recipient?\nHere the donor is virtuous (practicing moral conduct), of wholesome\ncharacter, and the recipient is immoral, of unwholesome character.\nThus the offering is purified by the donor, not by the recipient.\n177", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 56, "chapter_title": "Recipient and the Fruit of Such Gift", "sutta_refs": ["MN"], "page": null, "page_start": 176, "page_end": 184, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "bd5e3fec-6da4-4ef0-81d7-c14d80045b93", "parent_id": "book-vol13:ch56:scripture:2", "content_type": "scripture", "text": "And how is the offering purified by the recipient, not by the donor?\nHere the donor is immoral, of unwholesome character, and the recipient is\nvirtuous, of wholesome character.\nThus the offering is purified by the recipient, not by the donor.\nAnd how is the offering purified neither by the donor nor by the\nrecipient?\nHere the donor is immoral, of unwholesome character, and the recipient is\nimmoral, of unwholesome character.\nThus the offering is purified neither by the donor nor by the recipient.\nAnd how is the offering purified both by the donor and by the recipient?\nHere the donor is virtuous, of wholesome character, and the recipient is\nvirtuous, of wholesome character.\nThus the offering is purified both by the donor and by the recipient.\nThese are the four kinds of purification of offering.\nThat is what The Perfectly Enlightened One said. When The Fortunate One\nhad said that, The Teacher said further:\nWhen a virtuous person to an unwholesome person gives\nWith trusting heart, a gift righteously obtained,\nPlacing confidence that the fruit of action is great,\nThe donor’s virtue purifies the offering.\nWhen an unwholesome person to a virtuous person gives\nWith untrusting heart, a gift unrighteously obtained,\nNor places confidence that the fruit of action is great,\nThe recipient’s virtue purifies the offering.\nWhen an unwholesome person to an unwholesome person gives\nWith untrusting heart, a gift unrighteously obtained,\nNor places confidence that the fruit of action is great,\nNeither’s virtue purifies the offering.\n178\n\nWhen a virtuous person to a virtuous person gives\nWith trusting heart, a gift righteously obtained,\nPlacing confidence that the fruit of action is great,\nThat gift, I say, will come to full fruition.\nWhen a passionless person to a passionless person gives\nWith trusting heart, a gift righteously obtained,\nPlacing confidence that the fruit of action is great,\nThat gift, I say, is the best of worldly gifts.\n(Reference: MN 142)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 56, "chapter_title": "Recipient and the Fruit of Such Gift", "sutta_refs": ["MN"], "page": null, "page_start": 176, "page_end": 184, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "852de432-72fb-454f-831f-67666970e83c", "parent_id": "book-vol13:ch56:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how a gift increase in benefit as the\nbeing who is the recipient has increasing amounts of virtuous moral conduct and\nwholesome character. He describes how an offering is purified.\nStarting with an animal and progressing to an actual Buddha, Gotama Buddha provides\nguidance to help Students understand that the benefits one experiences increase.\nMaking an offering to an animal would help a Practitioner to eliminate craving/desire/\nattachment, but there is no ability to learn The Teachings from an animal. The Buddha\nthen progress through multiple beings such as an unwholesome person, one practicing\nvirtuous moral conduct, one outside of The Community of Practitioners who is free from\ncraving for sensual pleasures, a Stream-Enterer, a Once-Returner, a Non-Returner, an\nArahant, a Paccekabuddha, and a Fully Perfectly Enlightened Buddha.\nTo attain Enlightenment, a Practitioner will need a well developed practice of generosity.\nWithout a practice of generosity, one would not be able to attain Enlightenment because\nthe mind will continue to have craving/desire/attachment holding on to resources and\nbeing unwilling to share. The mind will continue to be selfish, therefore, it cannot\nexperience Enlightenment.\nAs a Practitioner develops their practice of generosity, The Buddha suggests that one do\nso with discernment (i.e. wise decision making).\nIt would be unwise and not practicing the middle way, if one was to attempt to practice\ngenerosity without discernment.\nThe Buddha provides guidance of how offerings are beneficial for your practice.\nThe ideal situation would be that the individual you make an offering to is practicing\nwholesome moral conduct and that you are practicing wholesome moral conduct. This\nensures the offering is purified by both the donor and recipient. This would include\nmaking offerings to Practitioners who are Stream-Enterers, Once-Returners, Non-\nReturners, and Arahants. Should you live during the lifetime of a Buddha, it is highly\nbeneficial to make an offering to a Buddha.\n179", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 56, "chapter_title": "Recipient and the Fruit of Such Gift", "sutta_refs": ["MN"], "page": null, "page_start": 176, "page_end": 184, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a7ecf4b5-6639-4c05-b67d-79512df8b949", "parent_id": "book-vol13:ch56:commentary:1", "content_type": "commentary", "text": "The reason gifts to these individuals is beneficial is that it brings you in close contact with\nPractitioners who are practicing The Teachings closely so that you can gain insight and\nwisdom about The Teachings to implement into your own life practice. Through you\nmaking offerings to Practitioners who are in one of The Four Stages of Enlightenment, you\nare able to build a relationship, observe their practice, and ask them questions to help\nyou learn, all to improve your life practice.\nThere is nothing mystical or magical about making offerings to these individuals, but\ninstead, by making offerings to them you will be in close proximity, such that, you will be\nable to learn The Teachings to benefit your own life.\nThe Buddha shares other variations helping you see the options of how giving can be of\nbenefit or not.\nAn offering can be purified by just the donor or recipient if either of them are practicing\nvirtuous moral conduct and are of a wholesome character. If the donor or recipient are\nimmoral and of unwholesome character, the offering is not purified by them but instead, is\npurified by the one who is practicing virtuous moral conduct and are of a wholesome\ncharacter.\nIf the donor and recipient are immoral and of unwholesome character, the offering is not\npurified at all.\nThe Buddha describes that an offering made by a donor and received by a recipient who\nare both practicing virtuous moral conduct and are of a wholesome character, both the\ndonor and recipient fully purify the offering.\nFinal Nibbāna\nFinal Nibbāna, or Final Enlightenment, is when someone attains Enlightenment and dies.\nThis is referred to as Final Enlightenment.\nDuring one’s life, the mind can be trained to attain Enlightenment. The mind will reside\npeaceful, calm, serene, and content with joy - permanently. The mind will no longer\nexperience any mental pain associated with unwelcomed emotions, thoughts, ideas, or\nany sort of discontentedness of mind. All discontentedness such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness, shyness,\njealousy, resentment, stress, anxiety, etc., will be completely eliminated from the mind.\nHowever, a being is unable to completely transcend physical pain while in the human\nform. This is impossible. While the mind can be developed to not react with anger,\nsadness, hostility, aggression, or other discontent feelings upon experiencing physical\npain, nonetheless, physical pain will still be experienced by the mind.\nThe mind can eliminate all cravings/desires/attachments while in the human form and\nduring this life to experience Enlightenment. But while still alive, a being cannot eliminate\nthe connection between the body and the mind. The mind is still connected to the\nphysical body during life. Therefore, the mind will still experience physical pain but the\nmind will experience it differently in the Enlightened mental state versus in the\nunEnlightened mental state.\n180", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 56, "chapter_title": "Recipient and the Fruit of Such Gift", "sutta_refs": ["MN"], "page": null, "page_start": 176, "page_end": 184, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "54c42984-dc1a-4824-8394-c8604d5830ec", "parent_id": "book-vol13:ch56:commentary:2", "content_type": "commentary", "text": "In the unEnlightened mental state, when the mind experiences physical pain, one can\nbecome angered, frustrated, irritated, annoyed, hostile, aggressive, resentful, fearful, and\nexperience other discontent feelings. This is due to the mind craving permanent health,\npermanent comfort, and permanent pleasant feelings from the body. It is impossible for\nthe body to experience permanent comfort due to The Universal Truth of Impermanence.\nThe pain associated with the physical body is an important aspect of the mind that needs\nto exist in order for a being to function in the world. If a being did not experience physical\npain, they would be unable to remove the physical body from harm when too close to a\nheat source or if another problematic situation arose. The sensation of physical pain\nexperienced by the mind helps a being understand, potential damage will occur or has\noccurred and therefore, seek a remedy to the physical pain. This is why we choose to\nstep away from a heat source. The mind is alerted that the physical body is experiencing\npain and the being takes action to resolve the situation. This is beneficial and needed\nduring life.\nIn these situations, an unEnlightened mind will oftentimes experience discontentedness\nassociated with the craving for permanent comfort of the physical body. When there is\nphysical pain, the unEnlightened mind becomes discontent.\nAn Enlightened mind has been deeply trained to the point that it understands physical\npain is impermanent, and that allowing the mind to become discontent due to physical\npain, does not help to eliminate the physical pain.\nDiscontentedness at times of physical pain could actually make the situation worse.\nFor example, if one was bitten by a poisonous snake and became agitated, overactive,\nand uncalm, this would increase respirations of the lungs and heart functions creating\nconditions for the poison to more rapidly move through the body causing more significant\ninjury and damage with an increased risk of potential death. Through training the mind to\nreside unagitated and calm, an individual can decrease the harm to the body and improve\ntheir ability to survive an injury such as a snake bite because the poison will not permeate\nin the body as rapidly when the mind is calm. Through the mind remaining calm during\nphysical injuries, a being increases their ability to resolve the situation with a positive\noutcome.\nWhen an Enlightened mind experiences physical pain, the mind can continue to reside\npeaceful, calm, serene, and content with joy despite the physical injury, damage, or pain.\nThis is an added benefit experienced by an Enlightened mind producing improved\noutcomes in situations where physical pain is experienced.\nNonetheless, there is still physical pain for an Enlightened being but it is just that the mind\nwill not react to the pain and instead, respond to resolve the situation finding a solution.\nThe physical pain associated with existence will continue for the remaining time of\nexistence even for an Enlightened being. But, they will not experience mental anguish or\nany type of discontentedness associated with the physical pain. The Enlightened mind\ndoes not relate to the pain in the same way as the unEnlightened mind which will\noftentimes become discontent due to physical pain.\nIt is not until the physical body dies, described by Gotama Buddha as “the breakup of the\nbody”, that the body and mind completely separate. From that point, not only has one\ntranscended discontentedness their entire life due to the attainment of Enlightenment, but\n181", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 56, "chapter_title": "Recipient and the Fruit of Such Gift", "sutta_refs": ["MN"], "page": null, "page_start": 176, "page_end": 184, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "463f22e6-8c0f-4f9a-9b42-722e5090c4e4", "parent_id": "book-vol13:ch56:commentary:3", "content_type": "commentary", "text": "the being will then experience the complete elimination of all pain including physical pain.\nThis is referred to as Final Enlightenment or Final Nibbāna.\nEnlightenment is experienced during life and the mind has transcended all emotional pain\nand suffering. But, the physical pain will remain, because it is needed to make wise\ndecisions concerning the physical body during times of injury. The Enlightened mind will\nhave physical pain but will have acquired an improved way of responding to the physical\npain rather than reacting to it so there is no mental pain.\nOnce a being has attained Enlightenment and dies, there is no longer any physical pain\nbecause the separation of the body and mind has occurred, therefore one has attained\nFinal Enlightenment. All pain both mental and physical has been completely eliminated -\npermanently.\nIt is possible for an unEnlightened being to experience Enlightenment and Final\nEnlightenment at the time of death. The being would have experienced discontentedness\ntheir entire life but at the time of death, they would immediately experience Enlightenment\nand Final Enlightenment no longer experiencing rebirth through The Cycle of Rebirth.\nWhat happens once one attains Enlightenment and dies experiencing Final Enlightenment\nis an undeclared Teaching of Gotama Buddha. He did not teach what is next other than\nan Enlightened being will not experience any further existence in The Cycle of Rebirth.\nThere are other Teachings from Gotama Buddha in this book series related to how to\nensure The Teachings of a Buddha are sustained in the world. Chapters 33 and 34 in the\nbook “Foundation in The Teachings” (Volume 3) provides these Teachings and an\nexplanation of these Teachings.\nWhat Happens at Death?\nAfter we die does the body become soil to the earth or after death what remains?\nIsn’t there spirit or energy which exist inside our body? Isn’t there some sort of\nenergy?\nNo, at the time of death the body and mind separate and then there is \"break up of the\nbody\".\nThe body was described by Gotama Buddha through The Four Elements of Earth, Wind,\nFire, and Water.\nEssentially, the physical body is described and classified into these Four Elements.\nEarth: The solids of the body. (hair, teeth, nails, bones, etc.)\nWind: The movement of bodily functions. (Circulation, movement of bile, etc.)\nFire: The temperature of the body.\nWater: The liquids of the body. (urine, saliva, blood, pus, tears, etc.)\n182", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 56, "chapter_title": "Recipient and the Fruit of Such Gift", "sutta_refs": ["MN"], "page": null, "page_start": 176, "page_end": 184, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e1fe3aa5-c470-4f53-bd7b-5755bcb86f85", "parent_id": "book-vol13:ch56:commentary:4", "content_type": "commentary", "text": "The physical body is nothing more than these four elements coming together with a mind\nor consciousness. The joining of the body and the mind creates a person.\nOnce the body and mind separate, the body will deteriorate remaining as these four\nelements but without a mind or consciousness.\nWhat you are looking at when you see the body is a unique collection of these four\nelements that is always in a state of change and upon death, the body will continue that\nchange and configuration but it will still be just these four elements.\nThe body will progressively deteriorate and depending whether there is burial or\ncremation, will determine how quickly the process of change occurs.\nThrough burial, the process is much slower. Cremation accelerates the process of change\nof these four elements.\nWhat happens to the mind upon death?\nIf the mind is not yet Enlightened, (i.e. the mind has not yet attained Enlightenment), then\nthere is rebirth into one of The Five Realms.\nHeavenly Realm\nHuman Realm\nAfflicted Spirits Realm\nAnimal Realm\nHell Realm\nHeavenly, Afflicted Spirits, and Hell realms are formless realms. (i.e. there is no physical\nform).\nHuman and Animal realms are form realms, (i.e. there is physical form).\nRebirth is not instantaneous and upon rebirth there is a completely new existence with a\nnew form or formless existence and a new consciousness, (i.e. a new mind).\nThe new mind will have residual memories of past lives and unextinguished craving/\ndesire/attachment from past lives. The residual memories of past lives may potentially be\nrecalled as the mind awakens towards Enlightenment more and more.\nIf someone attains Enlightenment what happens to the mind? Does it disappear?\nIf the mind has experienced Enlightenment during the human or heavenly existence or at\ndeath, (i.e. Enlightenment can be attained during an existence in the human or heavenly\nrealm or at death in those realms but not in the lower realms), the body and mind\nseparate and what happens next is an \"undeclared\" Teaching.\nTo attain Enlightenment, the mind needs to get to the point where there is no craving/\ndesire/attachment (i.e. mental longing with a strong eagerness) to know what is next.\nAn Enlightened mind is experiencing so much peace, calm, serenity, and contentedness\nwith joy that is permanent, the mind is not going to care what is next.\n183", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 56, "chapter_title": "Recipient and the Fruit of Such Gift", "sutta_refs": ["MN"], "page": null, "page_start": 176, "page_end": 184, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1910cf56-75e5-4813-9363-7b06d821d5e4", "parent_id": "book-vol13:ch56:commentary:5", "content_type": "commentary", "text": "An Enlightened mind has already extinguished all fears including the fear of death,\ntherefore, the mind is so peaceful and does not fear death so what happens next, the\nEnlightened mind does not care.\nHaving attained Enlightenment, you will know that you are already experiencing complete\nand utter peacefulness so if there is something next after death for an Enlightened being,\nit is either as good as you are currently experiencing or better.\nAnd, if there is nothing next, then, ok, you are \"done\".\nEither way, the mind needs to \"let go\" of wanting to know what is next and just focus on\nlearning and practicing The Teachings with guidance on The Path to Enlightenment to\nexperience Enlightenment in this life now that you are human.\nIs the mind or soul/spirit the same thing?\nNo they are not.\nThere is no Teaching from The Buddha that there is or is not a soul/spirit. This is not a\nTeaching he shared. He left The Teaching on a soul/spirit as \"undeclared\".\n184", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 56, "chapter_title": "Recipient and the Fruit of Such Gift", "sutta_refs": ["MN"], "page": null, "page_start": 176, "page_end": 184, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "31f18833-e815-44b4-8dbc-4409060ffe2e", "parent_id": "book-vol13:ch57:scripture:0", "content_type": "scripture", "text": "Chapter 57\nPersons Who Are Worthy of Gifts\n(First Discourse)\nMonks, this assembly is free from unbeneficial speech, this assembly is free\nfrom idle chatter. It consists purely of heartwood. Such is this Community of\nMonks, such is this assembly.\nSuch an assembly as is worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of respectful salutation, an incomparable field of merit for\nthe world - such is this Community of Monks, such is this assembly.\nSuch an assembly that a small gift given to it becomes great and a great gift\ngreater - such is this Community of Monks, such is this assembly.\nSuch an assembly as is rare for the world to see - such is this Community of\nMonks, such is this assembly.\nSuch an assembly as would be worth journeying many leagues with a travel\nbag to see - such is this Community of Monks, such is this assembly.\nIn this Community of Monks there are Monks who are Arahants with taints\ndestroyed, who have lived the holy life, done what had to be done, laid down\nthe burden, reached their own goal, destroyed the fetters of existence, and\nare completely liberated through final knowledge (wisdom) - such Monks are\nthere in this Community of Monks.\nIn this Community of Monks there are Monks who, with the destruction of\nthe five lower fetters, are due to reappear spontaneously (in the heavenly\nrealm) and there attain Final Nibbāna (Final Enlightenment), without ever\nreturning from that world - such Monks are there in this Community of\nMonks.\nIn this Community of Monks there are Monks who, with the destruction of\nthree fetters and with the fading of craving, anger, and ignorance, are Once-\nReturners, returning once to this world to make an end of discontentedness\n- such Monks are there in this Community of Monks.\nIn this Community of Monks there are Monks who, with the destruction of\nthe three fetters, are Stream-Enterers, no longer subject to hell, bound (for\nliberation), headed for Enlightenment - such Monks are there in this\nCommunity of Monks.\n185", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 185, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "76438f87-14a9-43f9-8e2e-27ad5eaad86e", "parent_id": "book-vol13:ch57:scripture:1", "content_type": "scripture", "text": "In this Community of Monks there are Monks who reside devoted to the\ndevelopment of The Four Foundations of Mindfulness (body, feelings, mind,\nmental objects) - such Monks are there in this Community of Monks.\nIn this Community of Monks there are Monks who reside devoted to the\ndevelopment of the four right kinds of striving (Right Effort) ... of the four\nbases for spiritual power (also known as ‘mental power’: initiative, energy,\nmind, investigation) ... of the five sense bases (eyes, ears, nose, tongue,\nbody) ... of the five powers (confidence, energy, mindfulness, concentration,\nwisdom) ... of The Seven Factors of Enlightenment (mindfulness,\ninvestigation, energy, joy, tranquility, concentration, equanimity) ... of The\nNoble Eight Fold Path - such Monks are there in this Community of Monks.\nIn this Community of Monks there are Monks who reside devoted to the\ndevelopment of loving-kindness ... of compassion ... of sympathetic joy ... of\nequanimity … of the meditation on unattractiveness of the body ... of the\nperception of impermanence - such Monks are there in this Community of\nMonks.\nIn this Community of Monks there are Monks who reside devoted to the\ndevelopment of Mindfulness of Breathing (Breathing Mindfulness\nMeditation).\n(Reference: AN 4.190)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 185, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "feb5e362-f810-4da7-97dd-b64f4620294c", "parent_id": "book-vol13:ch57:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he describes a Community of Practitioners who\nare learning and practicing these Teachings as being worthy of gifts and offerings. He\nshares the qualities of mind and development of their practice that are admirable.\nHe guides Practitioners to understand that it is this type of Community and these qualities\nof their practice that we should consider to support as a way to encourage these\nTeachings to come into the world.\nThe Buddha describes that there are Practitioners within The Community who are free of\nunbeneficial speech and idle chatter, Arahants (i.e. Enlightened beings), free of the five\nlower fetters (i.e. Non-Returners), free of the first three fetters and fading of craving,\nanger, and ignorance (unknowing of true reality) (i.e. Once-Returners), free of the first\nthree fetters (i.e. Stream-Enterers), devoted to developing The Four Foundations of\nMindfulness, the four right strivings, the four bases of spiritual power, the five sense\nbases, the five powers, The Seven Factors of Enlightenment, The Noble Eight Fold Path,\nloving-kindness, compassion, sympathetic joy, equanimity, unattractiveness of the body,\nperception of impermanence, and Breathing Mindfulness Meditation.\nHe is identifying that it is Practitioners of this type of Community who are worthy of gifts\nand offerings.\n186", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 185, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "cd671ff4-d211-42c2-96f7-9377b8a008e4", "parent_id": "book-vol13:ch57:commentary:1", "content_type": "commentary", "text": "During the lifetime of The Buddha, there were many different Teachers who claimed it was\ntheir teachings that lead to Enlightenment. There were multiple communities of Students\nall being led by a different Teacher and progressing towards what they thought was\nEnlightenment. We know now that it was The Buddha’s Teachings that are The Path to\nEnlightenment but during his lifetime, this was not so obvious to the average individuals\nwho were not learning and practicing his Teachings.\nThe Buddha knew it was his Teachings that were the truth and those that lead to\nEnlightenment because he was experiencing the complete elimination of all\ndiscontentedness. But, this mental state cannot be easily understood or observed by an\nunEnlightened being. There are no outward characteristics that identifies one who has\nattained Enlightenment or identifies a Buddha. A Buddha does not perform countless\nmiracles to convince people he is a Buddha but instead, guides people in learning,\nreflecting, and practicing these Teachings so that the Practitioner can experience the\nmind awakening to Enlightenment. In this way, Students understand what they are\nlearning and practicing is the truth as the mind gradually eliminates 100% of all\ndiscontentedness through their progression towards Enlightenment. The Student can see\nthe truth for themselves that the condition of their mind and their life is improving.\nA Buddha is not concerned with convincing people that he is a Buddha but instead,\napplies energy, effort, and dedication towards sharing The Teachings that lead to\nEnlightenment making himself available to all those who choose to learn, reflect, and\npractice The Teachings to experience the results. The way Students would know he is a\nBuddha is that he attained Enlightenment on his own and The Teachings he shares led\nthem towards Enlightenment. A Buddha is not interested in fame or fortune but instead, is\nwilling to help others attain Enlightenment through their independently discovered\nTeachings. A Buddha’s ability to help others is not contingent upon everyone knowing he\nis a Buddha. A Buddha can function much better by others not knowing he is a Buddha\nbecause then he can observe the condition of his Student’s mind without being tainted by\nany admiration. A Buddha will be able to more easily observe the condition of the\nStudent’s mind providing guidance towards the attainment of Enlightenment through\nobjective observation.\nA Buddha is extremely rare and a Practitioner’s confidence in a Buddha and his Teachings\nwill only build as they deeply learn and practice The Teachings to experience improved\nresults in the condition of the mind and their life.\nThe Buddha taught Practitioners to not only have confidence in him and his Teachings but\nalso in The Community of Practitioners learning and practicing his Teachings because\nthey are able to support and encourage others along The Path to Enlightenment. While a\nBuddha is the leader of The Community, it is the entire Community of Practitioners who\nare all supporting and encouraging each other which will help each of them to progress\ntowards Enlightenment.\nA Buddha can share The Teachings but it is each individual in The Community who has\ndetermination, dedication, and diligence to learn, reflect, and practice The Teachings that\neach individual will experience results. A vibrant Community of Practitioners will actively\nlearn, reflect, and practice The Teachings while providing support and encouragement for\nothers who seek understanding. Through a Community of Practitioners actively\ninvestigating The Teachings and discussing them amongst themselves, they will be better\nequipped to progress towards Enlightenment and help others attain Enlightenment after a\nBuddha’s death.\n187", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 185, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f71da66b-4eee-48c8-a7cd-46325a34984f", "parent_id": "book-vol13:ch57:commentary:2", "content_type": "commentary", "text": "An Enlightened being will not only be learning, reflecting, and practicing The Teachings\nbut ultimately be able to discuss them with ease as they are questioned by others about\nThe Teachings or if other members of The Community are interested in discussion about\nThe Teachings to progress in their understanding and development of their practice.\nIt is The Community of The Buddha, The Perfectly Enlightened One, who “is practicing\nthe wholesome way, practicing the straight way, practicing the true way, practicing the\nproper way”. It was not the other communities led by other Teachers. Those communities\nthat existed during the lifetime of The Buddha mostly evaporated and no longer exist. It is\nThe Teachings of The Buddha that have stood the test of time existing for over 2,500\nyears until today.\nA large community of people who are dedicated to learning and practicing these\nTeachings will be able to sustain The Teachings in the world through providing each other\nexamples and be role models to one another for how to progress along The Path to\nEnlightenment and practice The Teachings in daily life.\nThe Buddha explains “the four pairs of persons, the eight types of individuals” in other\nparts of his Teachings that will be shared in this book series as you progress in your\nlearning. Essentially these are Practitioners who have attained one of the four Stages of\nEnlightenment or practicing to progress from one Stage of Enlightenment to another. The\nBuddha explains that it is these individuals who are “worthy of gifts, worthy of hospitality,\nworthy of offerings, worthy of respectful salutation”.\nPractitioners who have progressed into one of The Four Stages of Enlightenment have a\nwell developed life practice and are highly dedicated to the attainment of Enlightenment.\nOne would not attain any of The Four Stages of Enlightenment by accident but instead,\nthrough consistent dedication towards improving their life practice. They are also the\nTeachers who will be able to provide guidance to all other beings to progress towards\nEnlightenment. Therefore, The Buddha encourages Students to make offerings to these\nPractitioners to support and sustain The Community helping these Teachings to continue\nto flourish in the world for all beings to liberate the mind attaining Enlightenment.\nPractitioners who choose to make offerings to these individuals will be creating merit.\nMerit is a unique type of wholesome Kamma created through generous offerings to The\nCommunity of Practitioners who are in one of The Four Stages of Enlightenment. The\nBuddha explains that making offerings to these individuals provides an “unsurpassed\nfield of merit for the world”.\nPractitioners who have attained one of The Four Stages of Enlightenment is beneficial for\ntheir own practice but also highly beneficial for the world in that Students can make\nofferings to these individuals providing support for The Teachings to continue but also\nbringing Students into contact with Practitioners who deeply understand The Teachings\nand can help the Student progress towards the attainment of Enlightenment.\n188", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 57, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 185, "page_end": 188, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "43aa3f64-cba9-4484-bd82-b4b97b6f00b0", "parent_id": "book-vol13:ch58:scripture", "content_type": "scripture", "text": "Chapter 58\nPersons Who Are Worthy of Gifts\n(Second Discourse)\nMonks, these eight persons are worthy of gifts, worthy of hospitality, worthy\nof offerings, worthy of reverential salutation, an unsurpassed field of merit for\nthe world.\nWhat eight?\nThe Stream-Enterer, the one practicing for realization of the fruit of Stream\nEntry;\nthe Once-Returner, the one practicing for realization of the fruit of Once\nReturning;\nthe Non-Returner, the one practicing for realization of the fruit of Non-\nReturning;\nthe Arahant, the one practicing for realization of the fruit of Arahantship.\nThese eight persons, Monks, are worthy of gifts, worthy of hospitality, worthy\nof offerings, worthy of reverential salutation, an unsurpassed field of merit for\nthe world.\nThe four practicing the way\nand the four established in the fruit;\nthis is the upright Community -\ncomposed in wisdom and virtuous behavior (moral conduct).\nFor people intent on sacrifice,\nfor living beings seeking merit,\nmaking merit that ripens in the acquisitions,\nwhat is given to The Community bears great fruit.\n(Reference: AN 8.59)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 58, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 189, "page_end": 190, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "923e6045-a210-4d33-b3e0-c758dbf72a7b", "parent_id": "book-vol13:ch58:commentary:0", "content_type": "commentary", "text": "189", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 58, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 189, "page_end": 190, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4b30026c-c6b7-4896-8f6f-2b33d702fdd7", "parent_id": "book-vol13:ch58:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares details of the “eight persons [who] are\nworthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation,\nan unsurpassed field of merit for the world”.\n1.) One practicing to attain the first Stage of Enlightenment as a Stream Enterer.\n2.) One who has attained the first Stage of Enlightenment as a Stream Enterer.\n3.) One practicing to attain the second Stage of Enlightenment as a Once Returner.\n4.) One who has attained the second Stage of Enlightenment as a Once Returner.\n5.) One practicing to attain the third Stage of Enlightenment as a Non-Returner.\n6.) One who has attained the third Stage of Enlightenment as a Non-Returner.\n7.) One practicing to attain the fourth Stage of Enlightenment as an Arahant.\n8.) One who has attained the fourth Stage of Enlightenment as an Arahant.\nThe Buddha then refers to the “upright Community” who are his Students learning and\npracticing these Teachings towards the attainment of Enlightenment. The “upright\nCommunity” refers to those who are practicing with “wisdom and virtuous behavior” or\nwholesome moral conduct.\nHe explains that any gifts or offerings given to this Community provides the opportunity\nfor people to create merit which ultimately helps them to eliminate their craving/desire/\nattachment and also leads to “acquisitions” or the ability to acquire beneficial outcomes\ndue to the offering made through practicing generosity. Generosity leads to the\n“acquisition” of all the attainments that lead to Enlightenment, to include, the Jhānas and\nall four Stages of Enlightenment.\n“What is given to The Community bears great fruit” or produces great benefit because\nthrough supporting The Community of Practitioners who are practicing for the attainment\nof any of the four Stages of Enlightenment or who have attained any of the four Stages of\nEnlightenment, the offering helps to continue to develop this wisdom within one’s own\ncommunity.\nIf a population of people did not provide support for these “eight persons worthy of gifts”,\nthen the wisdom of these Teachings would not be supported within a local community\nand that population would struggle through not understanding these good wholesome\nTeachings. But, through supporting these Teachings to enter and flourish within a\nCommunity by making offerings to the “eight persons worthy of gifts”, then the wisdom of\nthese Teachings permeate throughout a local community and the population would\nprosper through understanding these good wholesome Teachings.\nDetailed explanation of Merit is available in this same book series found in Chapter 10 of\nthe book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1).\n190", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 58, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 189, "page_end": 190, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "9be2d664-5a55-4906-b5b7-05f3d5bc0f66", "parent_id": "book-vol13:ch59:scripture", "content_type": "scripture", "text": "Chapter 59\nPersons Who Are Worthy of Gifts\n(Third Discourse)\nMonks, these seven persons are worthy of gifts, worthy of hospitality, worthy\nof offerings, worthy of respectful salutation, an unsurpassed field of merit for\nthe world.\nWhat seven?\nThe one liberated in both respects, the one liberated by wisdom, the body\nwitness, the one accomplished in view, the one liberated by confidence, The\nTeachings Practitioner, and the Confident Practitioner.\nThese seven persons are worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of respectful salutation, an unsurpassed field of merit for\nthe world.\n(Reference: AN 7.14)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 59, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 191, "page_end": 192, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e758275b-3522-4f91-8c4b-55374b18ed29", "parent_id": "book-vol13:ch59:commentary", "content_type": "commentary", "text": "191\n\nIn this Teaching from Gotama Buddha, he shares seven persons who “are worthy of gifts,\nworthy of hospitality, worthy of offerings, worthy of respectful salutation, an unsurpassed\nfield of merit for the world”.\n1.) The one liberated in both respects: This is a Fully Perfectly Enlightened Buddha.\nSee Chapter 13 in the book “Walking The Path with The Buddha” (Volume 2) where The\nBuddha shares the difference between a Fully Perfectly Enlightened Buddha and one\nliberated by wisdom.\n2.) The one liberated by wisdom: This is an Arahant.\nSee Chapter 13 in the book “Walking The Path with The Buddha” (Volume 2) where The\nBuddha shares the difference between a Fully Perfectly Enlightened Buddha and one\nliberated by wisdom.\n3.) The body witness: The individual being described as “the body witness” is not a\nTeaching that I fully understand, therefore, I am not going to provide a description of this\nindividual.\n4.) The one accomplished in view: See the book “The First Stage of Enlightenment\n(Stream-Enterer)” (Volume 5) where The Buddha shares how one is “accomplished in\nview”.\n5.) The one liberated by confidence: See the book “The First Stage of Enlightenment\n(Stream-Enterer)” (Volume 5) where The Buddha shares how one develops confidence.\n6.) The Teachings Practitioner: See Chapter 108 in the book “Foundations in The\nTeachings” (Volume 3) where The Buddha shares Teachings on what is a Teachings\nPractitioner.\n7.) The Confident Practitioner: See Chapter 107 in the book “Foundations in The\nTeachings” (Volume 3) where The Buddha shares Teachings on what is a Confident\nPractitioner.\n192", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 59, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 191, "page_end": 192, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f227ca91-4e68-443a-9b14-4ee578b036b2", "parent_id": "book-vol13:ch60:scripture", "content_type": "scripture", "text": "Chapter 60\nPersons Who Are Worthy of Gifts\n(Fourth Discourse)\nMonks, possessing five qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\nWhat five?\nHere, a Monk is accomplished in virtuous behavior (moral conduct),\naccomplished in concentration, accomplished in wisdom, accomplished in\nliberation, and accomplished in the wisdom and vision of liberation.\nPossessing these five qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\n(Reference: AN 5.107)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 60, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 193, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b112c9b7-8253-4288-acdc-2f4983743567", "parent_id": "book-vol13:ch60:commentary", "content_type": "commentary", "text": "193\n\nIn this Teaching from Gotama Buddha, he shares five qualities a person should possess\nto be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of respectful salutation, an unsurpassed field of merit for the world”.\n1.) Accomplished in virtuous behavior (moral conduct): The Buddha explains\naccomplishment in virtuous behavior (moral conduct) as practice of Right Action from The\nEight Fold Path which are the first, second, and third precepts of The Five Precepts.\nSee Chapter 10 in the book “Foundations in The Teachings” (Volume 3) where The\nBuddha shares Teachings on what is accomplishment in virtuous behavior.\n2.) Accomplished in concentration: The Buddha explains the attainment of the Jhānas as\nthe way to develop concentration that leads to residing peacefully in this very life.\nSee Chapter 67 in the book “Foundations in The Teachings” (Volume 3) where The\nBuddha shares Teachings on Four Developments of Concentration.\n3.) Accomplished in wisdom: The Buddha specifically speaks of “the wisdom that\ndiscerns arising and passing away” which is The Universal Truth of Impermanence found\nin The Three Universal Truths to explain “accomplishment in wisdom” which is the\nwisdom that “leads to the complete destruction of discontentedness”. This requires deep\nand penetrative understanding through a determined, dedicated, and diligent practice of\nthese Teachings.\nSee Chapter 10 in the book “Foundations in The Teachings” (Volume 3) where The\nBuddha shares Teachings on what is accomplishment in wisdom.\n4.) Accomplished in liberation: is to have eliminated all of The Ten Fetters and no longer\nexperience discontentedness for an extended period of time - one, two, three years in\nduration.\nDetailed explanation of The Ten Fetters is available in this same book series found in\nChapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n5.) Accomplished in the wisdom and vision of liberation: would be an Enlightened being\nwho can clearly see The Path to Enlightenment and has the wisdom to help others attain\nEnlightenment. A Practitioner who has acquired “wisdom and vision of liberation” is one\nwho can see clearly. They are able to see true reality rather than having a distorted view\nthrough misperceptions or judgment of others.\n194", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 60, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 193, "page_end": 194, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3c632bc4-dc77-4bc1-b2ef-deb213d0c9da", "parent_id": "book-vol13:ch61:scripture", "content_type": "scripture", "text": "Chapter 61\nPersons Who Are Worthy of Gifts\n(Fifth Discourse)\nMonks, possessing six qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\nWhat six?\nThe faculty of confidence, the faculty of energy, the faculty of mindfulness,\nthe faculty of concentration, the faculty of wisdom; and with the destruction\nof the taints, he has realized for himself with direct knowledge (experience),\nin this very life, the taintless liberation of mind, liberation by wisdom, and\nhaving entered upon it, he resides in it.\nPossessing these six qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\n(Reference: AN 6.3)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 61, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 196, "page_end": 197, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "641f8fd2-b235-48e4-9328-55ce70f4b9f4", "parent_id": "book-vol13:ch61:commentary", "content_type": "commentary", "text": "196\n\nIn this Teaching from Gotama Buddha, he shares six qualities a person should possess to\nbe considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of respectful salutation, an unsurpassed field of merit for the world”.\n1.) The faculty of confidence: See the book “The First Stage of Enlightenment (Stream-\nEnterer)” (Volume 5) where The Buddha shares how one develops confidence.\n2.) The faculty of energy: is to practice The Enlightenment factor of energy.\nEnergy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\nSee Chapter 3 in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) to learn The Seven Factors of Enlightenment.\n3.) The faculty of mindfulness: is to practice The Enlightenment factor of mindfulness.\nSee Chapter 3 in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) to learn The Seven Factors of Enlightenment.\n4.) The faculty of concentration: The Buddha explains the attainment of the Jhānas as the\nway to develop concentration that leads to residing peacefully in this very life.\nSee Chapter 67 in the book “Foundations in The Teachings” (Volume 3) where The\nBuddha shares Teachings on Four Developments of Concentration.\n5.) The faculty of wisdom: The Buddha specifically speaks of “the wisdom that discerns\narising and passing away” which is The Universal Truth of Impermanence found in The\nThree Universal Truths to explain “accomplishment in wisdom” which is the wisdom that\n“leads to the complete destruction of discontentedness”. This requires deep and\npenetrative understanding through a determined, dedicated, and diligent practice of these\nTeachings.\nSee Chapter 10 in the book “Foundations in The Teachings” (Volume 3) where The\nBuddha shares Teachings on what is accomplishment in wisdom.\n6.) The destruction of the taints, he has realized for himself with direct knowledge\n(experience), in this very life, the taintless liberation of mind, liberation by wisdom, and\nhaving entered upon it, he resides in it: is to eliminate The Ten Fetters, the mind is\nEnlightened.\nSee Chapter 3 in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) to learn The Ten Fetters.\n197", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 61, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 196, "page_end": 197, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "327f130a-d34a-40fd-a4b7-1d9c328cafca", "parent_id": "book-vol13:ch62:commentary", "content_type": "commentary", "text": "Chapter 62\nPersons Who Are Worthy of Gifts\n(Sixth Discourse)\nSo too, Bhaddāli, when a Monk possesses ten qualities, he is worthy of gifts,\nworthy of hospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\nWhat are the ten?\nHere, Bhaddāli, a Monk possesses the Right View of one beyond training,\nthe Right Intention of one beyond training, the Right Speech of one beyond\ntraining, the Right Action of one beyond training, the Right Livelihood of one\nbeyond training, the Right Effort of one beyond training, the Right\nMindfulness of one beyond training, the Right Concentration of one beyond\ntraining, the Right Wisdom of one beyond training, and the Right Liberation\nof one beyond training.\nWhen a Monk possesses these ten qualities, he is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\n(Reference: MN 65)\nIn this Teaching from Gotama Buddha, he shares ten qualities a person should possess to\nbe considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of respectful salutation, an unsurpassed field of merit for the world”.\nThe Buddha shares that one is practicing The Ten Fold Path (i.e. is an Enlightened being).\nDetailed explanation of The Ten Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n198", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 62, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["MN"], "page": null, "page_start": 198, "page_end": 198, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "eb5f3eae-ca44-4c40-ad65-c2115d797e9c", "parent_id": "book-vol13:ch63:scripture", "content_type": "scripture", "text": "Chapter 63\nPersons Who Are Worthy of Gifts\n(Seventh Discourse)\nSo too, possessing four factors, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\nWhat four?\nHere, a Monk is skilled in places, a long-distance shooter, a sharp-shooter,\nand one who splits a great body.\n(1) And how, Monks, is a Monk skilled in places?\nHere, a Monk is virtuous (practicing moral conduct); he resides restrained by\nthe training guidelines, possessed of wholesome conduct and wise decision\nmaking, seeing danger in the slightest faults.\nHaving undertaken the training guidelines, he trains in them. It is in this way\nthat a Monk is skilled in places.\n(2) And how is a Monk a long-distance shooter?\nHere, any kind of form whatsoever - whether past, future, or present, internal\nor external, gross or subtle, inferior or superior, far or near - a Monk sees all\nform as it really is with correct wisdom thus: This is not mine, this I am not,\nthis is not my self.\nAny kind of feeling whatsoever…\nAny kind of perception whatsoever…\nAny kind of volitional formations (choices/decisions) whatsoever…\nAny kind of consciousness whatsoever - whether past, future, or present,\ninternal or external, gross or subtle, inferior or superior, far or near — a Monk\nsees all consciousness as it really is with correct wisdom thus: This is not\nmine, this I am not, this is not my self.\nIt is in this way that a Monk is a long-distance shooter.\n199\n\n(3) And how is a Monk a sharp-shooter?\nHere, a Monk understands as it really is: This is discontentedness.\nHe understands as it really is: This is the cause of discontentedness.\nHe understands as it really is: This is the elimination of discontentedness.\nHe understands as it really is: This is the way leading to the elimination of\ndiscontentedness.\nIt is in this way that a Monk is a sharp-shooter.\n(4) And how is a Monk one who splits a great body?\nHere, a Monk splits the great mass of ignorance (unknowing of true reality). It\nis in this way that a Monk is one who splits a great body.\nPossessing these four qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\n(Reference: AN 4.181)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 63, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 201, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b036dd34-8b46-4f4a-8098-80f2368661b8", "parent_id": "book-vol13:ch63:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares four factors a person should possess to\nbe considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of respectful salutation, an unsurpassed field of merit for the world”.\n1.) And how, Monks, is a Monk skilled in places?\nA Practitioner is practicing wholesome moral conduct described in The Eight Fold Path as\npart of Right Speech, Right Action, and Right Livelihood, along with all The Teachings that\nconnect into The Eight Fold Path that further elaborate and describe moral conduct.\nA Practitioner is practicing discernment (i.e. wise decision making).\nDiscernment: is wise decision making based in wisdom. Discernment is helpful to the\nmind and needs to be cultivated to attain Enlightenment.\nA Practitioner is practicing moral concern, seeing danger in the slightest faults.\nDetailed explanation of moral concern is available in this same book series found in\nChapter 25 of the book “Generosity” (Volume 13).\nUnderstanding these Teachings, a Practitioner is determined, dedicated, and diligent to\ntrain in the training guidelines actively progressing towards the ultimate goal of\nEnlightenment.\n200\n\n2.) And how is a Monk a long-distance shooter?\nA Practitioner has eliminated the fetter/taint/pollution of mind described as “personal\nexistence view” having realized The Universal Truth of Non-self.\nA Practitioner no longer views The Five Aggregates of form, feeling, perception, volitional\nformations (choices/decisions), nor consciousness as being “the self”.\nThis body nor this mind belongs to you.\nDetailed explanation of The Universal Truth of Non-self is available in this same book\nseries found in Chapters 4 and 16 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\n3.) And how is a Monk a sharp-shooter?\nA Practitioner understands The Four Noble Truths establishing Right View.\nDetailed explanation of The Four Noble Truths is available in this same book series found\nin Chapter 4 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n4.) And how is a Monk one who splits a great body?\nA Practitioner has eliminated the fetter/taint/pollution of mind described as “ignorance”\nhaving attained Enlightenment.\nA Practitioner no longer experiences any discontentedness.\n201", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 63, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 199, "page_end": 201, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e6dc503e-13b7-4901-898a-8343bb35e4c0", "parent_id": "book-vol13:ch64:commentary:0", "content_type": "commentary", "text": "Chapter 64\nPersons Who Are Worthy of Gifts\n(Eighth Discourse)\nSo too, Monks, possessing five qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\nWhat five?\nHere, a Monk is one who listens, who destroys, who guards, who patiently\nendures, and who goes.\n(1) And how is a Monk one who listens?\nHere, when The Teachings and discipline proclaimed by The Tathāgata are\nbeing taught, a Monk heeds it, attends to it, directs his whole mind to it, and\nlistens to The Teachings with enthusiastic ears.\nIt is in this way that a Monk is one who listens.\n(2) And how is a Monk one who destroys?\nHere, a Monk does not tolerate an arisen sensual thought, but abandons it,\ndispels it, terminates it, and obliterates it. He does not tolerate an arisen\nthought of ill will... an arisen thought of harming... any other evil\nunwholesome states that arise from time to time, but abandons them,\ndispels them, terminates them, and obliterates them.\nIt is in this way that a Monk is one who destroys.\n(3) And how is a Monk one who guards?\nHere, having seen a form with the eye, a Monk does not grasp its marks and\nfeatures. Since, if he left the eye sense base unrestrained, evil unwholesome\nstates of craving and aversion might invade him, he practices restraint over\nit; he guards the eye sense base, he undertakes the restraint of the eye\nsense base.\nHaving heard a sound with the ear …\nHaving smelled an odor with the nose …\nHaving tasted a flavor with the tongue …\n202", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 202, "page_end": 204, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f4122ab5-56aa-47b9-bde0-47067a0756db", "parent_id": "book-vol13:ch64:commentary:1", "content_type": "commentary", "text": "Having touched a physical object with the body …\nHaving recognized a mental object with the mind … he guards the mind\nsense base, he undertakes the restraint of the mind sense base.\nIt is in this way that a Monk is one who guards.\n(4) And how is a Monk one who patiently endures?\nHere, a Monk patiently endures cold and heat; hunger and thirst; contact\nwith flies, mosquitoes, wind, the burning sun, and serpents; rude and\noffensive ways of speech; he is able to remain content with arisen bodily\nfeelings that are painful, agonizing, sharp, piercing, distressing, disagreeable,\nweakening one’s vitality.\nIt is in this way that a Monk is one who patiently endures.\n(5) And how is a Monk one who goes?\nHere, a Monk is one who easily goes to that region where he has never\nbefore gone in this long time, that is, to the stilling of all activities, the letting\ngo of all material possessions, the destruction of craving, freedom from\nstrong feelings, elimination, Nibbāna (Enlightenment).\nIt is in this way that a Monk is one who goes.\nPossessing these five qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\n(Reference: AN 4.114)\n203", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 202, "page_end": 204, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ae5eeaaa-e05a-4f61-ac76-b9d15a7238e6", "parent_id": "book-vol13:ch64:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares five qualities a person should possess\nto be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of respectful salutation, an unsurpassed field of merit for the world”.\n1.) And how is a Monk one who listens?\nA Practitioner is interested to learn The Teachings of The Buddha paying close attention,\ndirecting the entire mind towards listening with enthusiastic ears.\n2.) And how is a Monk one who destroys?\nA Practitioner applies Right Effort to cut off and let go of any arisen thoughts of sensual\ndesire, ill will, or harming, not allowing them to persist.\nWhen a Practitioner observes the bodily sensations associated with the arising\nunwholesome mental states, one should apply Right Effort to cut them off and let them\ngo.\nThis is how a Practitioner does not tolerate them through complacency ensuring they are\nabandoned, dispelled, terminated, and obliterated.\n3.) And how is a Monk one who guards?\nA Practitioner guards the doorways to discontentedness not allowing the mind to have\ncraving/desire/attachment through The Six Sense Bases. One protects their\ncontentedness through guarding The Six Sense Bases with Right Mindfulness.\nGuarding The Six Sense Bases would be to not place the mind in situations where it has\nthe opportunity to long or yearn for the objects of its affection but instead, distancing\nitself from those objects.\nShould one come into contact with the objects of its affection, through observing the\nmind at all times, anytime the mind has craving/desire/attachment through one of The Six\nSense Bases, one should immediately apply Right Effort to cut this off and let it go.\n4.) And how is a Monk one who patiently endures?\nA Practitioner is able to be content and patient when experiencing cold/heat, hunger/\nthirst, contact with disagreeable things such as flies, mosquitoes, wind, sun, serpents,\nrude and offensive speech, and remain content with bodily feelings that are painful.\nA Practitioner would not have a negative mind and complain about these situations, and\nothers, because the mind understands The Universal Truth of Impermanence and does\nnot crave/desire permanent comfort of the physical body.\n5.) And how is a Monk one who goes?\nA Practitioner is willing and easily able to travel to a location one has never been to. The\nmind has no fear to go to a new location and is willing to let go of any and all material\npossessions if needed. The mind has eliminated craving/desire/attachment no longer\nexperiencing discontentedness. The mind is Enlightened.\n204", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 64, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 202, "page_end": 204, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e5dc6380-a555-4d51-a971-fd60e74fb012", "parent_id": "book-vol13:ch65:scripture", "content_type": "scripture", "text": "Chapter 65\nPersons Who Are Worthy of Gifts\n(Ninth Discourse)\nSo too, Monks, possessing four qualities a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\nWhat four?\nVirtue (practicing moral conduct), speed, patience, and gentleness.\nPossessing these four factors, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\n(Reference: AN 4.112)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 65, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 205, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fc335c3a-59db-455e-a96a-42157c7c9480", "parent_id": "book-vol13:ch65:commentary", "content_type": "commentary", "text": "205\n\nIn this Teaching from Gotama Buddha, he shares four qualities a person should possess\nto be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of respectful salutation, an unsurpassed field of merit for the world”.\nThe Buddha provides this Teaching in comparing a high quality thoroughbred horse to a\nPractitioner who is worthy of offerings. Just as a high quality horse should have virtue,\nspeed, patience, and gentleness, so too, a Practitioner worthy of offerings should have\nthese same qualities.\n1.) Virtue (practicing moral conduct): is to practice wholesome moral conduct from The\nEight Fold Path.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n2.) Speed: is practicing the Enlightenment factor of energy having eradicated\ncomplacency.\nEnergy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\nSee Chapter 3 in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) to learn The Seven Factors of Enlightenment.\n3.) Patience: is to have eliminated the fetter/taint/pollution of mind described as\n“restlessness” in The Ten Fetters.\nRestlessness (Elimination of confused, distracted, worried, anxious, restless state of mind the opposite\nof “singleness of mind”.)\nPatience is a quality of mind where one is without complaint, loss of temper, irritated, or\nannoyed being unworried about specific execution of an objective or goal. One is able to\npractice equanimity.\nEquanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,\nespecially in a difficult situation; treating everyone impartially.\nEquanimity is the remedy for an overactive mind that has restlessness and worry\ncultivating patience. Equanimity will also assist a Practitioner to eliminate measuring and\ncomparing beings treating all beings equally.\nAs you experience life, it is important to practice equanimity in all situations. Mental\ncalmness, composure, and evenness of temper while treating everyone impartially without\njudgment, are mental states that will help you trust all beings.\nSee Chapter 3 in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) to learn The Ten Fetters.\n4.) Gentleness: is the quality of being polite, kind, friendly, and respectful to all beings.\n206", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 65, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 205, "page_end": 206, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "65b71671-27de-497b-b924-9e05d9340cd2", "parent_id": "book-vol13:ch66:scripture", "content_type": "scripture", "text": "Chapter 66\nPersons Who Are Worthy of Gifts\n(Tenth Discourse)\nSo too, possessing five qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\nWhat five?\nVirtue (practicing moral conduct), speed, gentleness, patience, and mildness.\nPossessing these five qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\n(Reference: AN 5.203)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 66, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 207, "page_end": 208, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a3ba8ba6-1838-4d19-b0ba-ab9ccaa1eaca", "parent_id": "book-vol13:ch66:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares five qualities a person should possess\nto be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of respectful salutation, an unsurpassed field of merit for the world”.\nThe Buddha provides this Teaching in comparing a high quality thoroughbred horse to a\nPractitioner who is worthy of offerings. Just as a high quality horse should have virtue,\nspeed, gentleness, patience, and mildness, so too, a Practitioner worthy of offerings\nshould have these same qualities.\n1.) Virtue (practicing moral conduct): is to practice wholesome moral conduct from The\nEight Fold Path.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n2.) Speed: is practicing the Enlightenment factor of energy having eradicated\ncomplacency.\nEnergy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\nSee Chapter 3 in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) to learn The Seven Factors of Enlightenment.\n3.) Gentleness: is the quality of being polite, kind, friendly, and respectful to all beings.\n207", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 66, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 207, "page_end": 208, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6d094b41-7a1b-4e48-8d48-a29bebc5ea45", "parent_id": "book-vol13:ch66:commentary:1", "content_type": "commentary", "text": "4.) Patience: is to have eliminated the fetter/taint/pollution of mind described as\n“restlessness” in The Ten Fetters.\nRestlessness (Elimination of confused, distracted, worried, anxious, restless state of mind the opposite\nof “singleness of mind”.)\nPatience is a quality of mind where one is without complaint, loss of temper, irritated, or\nannoyed being unworried about specific execution of an objective or goal. One is able to\npractice equanimity.\nEquanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper,\nespecially in a difficult situation; treating everyone impartially.\nEquanimity is the remedy for an overactive mind that has restlessness and worry\ncultivating patience. Equanimity will also assist a Practitioner to eliminate measuring and\ncomparing beings treating all beings equally.\nAs you experience life, it is important to practice equanimity in all situations. Mental\ncalmness, composure, and evenness of temper while treating everyone impartially without\njudgment, are mental states that will help you trust all beings.\nSee Chapter 3 in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) to learn The Ten Fetters.\n5.) Mildness: is the quality of having a lack of intensity and aggression practicing the\nEnlightenment factor of tranquility.\nTranquility: (Relaxed, steadiness, stability, peacefulness, and stillness of mind.)\nSee Chapter 3 in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) to learn The Seven Factors of Enlightenment.\n208", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 66, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 207, "page_end": 208, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e09fa7f8-c3fb-4f56-ac20-eb373ec4eaad", "parent_id": "book-vol13:ch67:scripture", "content_type": "scripture", "text": "Chapter 67\nPersons Who Are Worthy of Gifts\n(Eleventh Discourse)\nSo too, Monks, possessing eight qualities, a Monk is worthy of gifts, worthy\nof hospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\nWhat eight?\n(1) Here, a Monk is virtuous (practicing moral conduct); he resides restrained\nby the training guidelines, possessed of wholesome conduct and wise\ndecision making, seeing danger in the slightest faults.\nHaving undertaken the training guidelines, he trains in them.\n(2) He respectfully eats whatever food they give him, whether rough or\nexcellent, without being annoyed.\n(3) He is disinterested in bodily, verbal, and mental misconduct; he is\ndisinterested in the acquisition of the numerous kinds of evil unwholesome\nqualities.\n(4) He is gentle and pleasant to live with, and he does not attempt to agitate\nother Monks.\n(5) He reveals his tricks, ploys, schemes, and ruses as they really are to the\nTeacher or to his wise fellow Monks so that they can make an effort to stamp\nthem out of him.\n(6) He is one who takes up the training, determined: Whether or not other\nMonks train, I will train.\n(7) When moving, he moves only along a straight path. In this connection,\nthis is the straight path: Right View, Right Intention, Right Speech, Right\nAction, Right Livelihood, Right Effort, Right Mindfulness, and Right\nConcentration.\n(8) He has aroused energy thus: Willingly, let only my skin, sinews, and bones\nremain, and let the flesh and blood dry up in this body, but I will not relax the\nenergy so long as I have not attained what can be attained by strength,\nenergy, and effort.\n209\n\nPossessing these eight qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\n(Reference: AN 8.13)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 67, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 209, "page_end": 211, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c14dfb81-b968-4771-94e1-c26c4394e7f9", "parent_id": "book-vol13:ch67:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares eight qualities a person should possess\nto be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of respectful salutation, an unsurpassed field of merit for the world”.\n1.) Virtuous (practicing moral conduct): A Practitioner is practicing wholesome moral\nconduct described in The Eight Fold Path as part of Right Speech, Right Action, and\nRight Livelihood, along with all The Teachings that connect into The Eight Fold Path that\nfurther elaborate and describe moral conduct.\nA Practitioner is practicing discernment (i.e. wise decision making).\nDiscernment: is wise decision making based in wisdom. Discernment is helpful to the\nmind and needs to be cultivated to attain Enlightenment.\nA Practitioner is practicing moral concern, seeing danger in the slightest faults.\nDetailed explanation of moral concern is available in this same book series found in\nChapter 25 of the book “Generosity” (Volume 13).\nUnderstanding these Teachings, a Practitioner is determined, dedicated, and diligent to\ntrain in the training guidelines actively progressing towards the ultimate goal of\nEnlightenment.\n2.) Respectfully eats whatever food they give him: A Practitioner has eliminated craving/\ndesire/attachment for specific foods as part of eradicating the fetter/taint/pollution of\nmind described as “sensual desire”. The Practitioner is willing to eat whatever food is\noffered to them without any frustration, irritation, or annoyance.\n3.) Disinterested in bodily, verbal, and mental misconduct; disinterested in the acquisition\nof the numerous kinds of evil unwholesome qualities: A Practitioner is practicing moral\nwrongdoing and moral concern.\nDetailed explanation of moral wrongdoing and moral concern is available in this same\nbook series found in Chapter 25 of the book “Generosity” (Volume 13).\n4.) Gentle and pleasant to live with, and he does not attempt to agitate others: To be\ngentle is the quality of being polite, kind, friendly, and respectful to all beings. One should\nnot attempt to agitate others in their interactions.\n210", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 67, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 209, "page_end": 211, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "58363e63-5dae-4020-b0a6-5535e3705d4f", "parent_id": "book-vol13:ch67:commentary:1", "content_type": "commentary", "text": "5.) Reveals his tricks, ploys, schemes, and ruses as they really are to the Teacher or to his\nwise friends so that they can make an effort to stamp them out of him: A Practitioner\nshould be open and forthcoming about the challenges they face in developing their moral\nconduct. Through sharing these details with one’s Teacher and other Enlightened beings\nwithin a Community, a Practitioner can receive the needed guidance to improve their life\npractice.\n6.) Takes up the training, determined: Whether or not others train, I will train: A\nPractitioner develops their practice through focusing on their own independent journey to\nEnlightenment rather than attaching their life practice to whether others decide to learn,\nreflect, and practice. One remains determined, dedicated, and diligent regardless of what\nothers choose to do or not do.\n7.) When moving, one moves only along a straight path. In this connection, this is the\nstraight path: Right View, Right Intention, Right Speech, Right Action, Right Livelihood,\nRight Effort, Right Mindfulness, and Right Concentration: A Practitioner learns, reflects,\nand practices The Eight Fold Path progressing forward in developing their life practice.\n8.) One has aroused energy thus: Willingly, let only my skin, sinews, and bones remain,\nand let the flesh and blood dry up in this body, but I will not relax the energy so long as I\nhave not attained what can be attained by strength, energy, and effort: A Practitioner is\npracticing the Enlightenment factor of energy with determination, dedication, and\ndiligence.\nPracticing the Enlightenment factor of energy having eradicated complacency.\nEnergy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\nSee Chapter 3 in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) to learn The Seven Factors of Enlightenment.\n211", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 67, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 209, "page_end": 211, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "34aab030-58ed-4b31-a601-66a24c42fdee", "parent_id": "book-vol13:ch68:scripture", "content_type": "scripture", "text": "Chapter 68\nPersons Who Are Worthy of Gifts\n(Twelfth Discourse)\nMonks, possessing eight qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\nWhat eight?\n(1) Here, a Monk is virtuous (practicing moral conduct); he resides restrained\nby the training guidelines, possessed of wholesome conduct and wise\ndecision making, seeing danger in the slightest faults.\nHaving undertaken the training guidelines, he trains in them.\n(2) He has learned much, remembers what he has learned, and accumulates\nwhat he has learned. Those Teachings that are good in the beginning, good\nin the middle, and good in the end, with the right meaning and phrasing,\nwhich proclaim the perfectly complete and pure spiritual life - such\nTeachings as these he has learned much of, retained in mind, recited\nverbally, investigated with the mind, and penetrated well by view.\n(3) He has aroused energy; he is strong, firm in effort, and has not cast off\nthe duty of cultivating wholesome qualities.\n(4) He is a forest dweller, one who resorts to remote lodgings.\n(5) He has vanquished discontentedness and excitement; he overcame\ndiscontentedness whenever it arose.\n(6) He has vanquished fear and terror; he overcame fear and terror whenever\nthey arose.\n(7) He gains at will, without trouble or difficulty, the four Jhānas that\nconstitute the higher mind and are dwellings in peacefulness in this very life.\n(8) With the destruction of the taints (fetters), he has realized for himself with\ndirect knowledge (experience), in this very life, the taintless liberation of\nmind, liberation by wisdom, and having entered upon it, he resides in it.\n212\n\nPossessing these eight qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\n(Reference: AN 8.58)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 68, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 212, "page_end": 215, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f29af344-0a9d-489f-bc6f-876daca983f7", "parent_id": "book-vol13:ch68:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares eight qualities a person should possess\nto be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of respectful salutation, an unsurpassed field of merit for the world”.\n1.) Virtuous (practicing moral conduct): A Practitioner is practicing wholesome moral\nconduct described in The Eight Fold Path as part of Right Speech, Right Action, and\nRight Livelihood, along with all The Teachings that connect into The Eight Fold Path that\nfurther elaborate and describe moral conduct.\nA Practitioner is practicing discernment (i.e. wise decision making).\nDiscernment: is wise decision making based in wisdom. Discernment is helpful to the\nmind and needs to be cultivated to attain Enlightenment.\nA Practitioner is practicing moral concern, seeing danger in the slightest faults.\nDetailed explanation of moral concern is available in this same book series found in\nChapter 25 of the book “Generosity” (Volume 13).\nUnderstanding these Teachings, a Practitioner is determined, dedicated, and diligent to\ntrain in the training guidelines actively progressing towards the ultimate goal of\nEnlightenment.\n2.) Learned much, remembers what he has learned, and accumulates what he has\nlearned: The Buddha explains that a Practitioner will have acquired deep wisdom in The\nTeachings. A Practitioner will have learned, remembers, has investigated, and reflects on\nthem to be able to deeply “penetrate” the understanding of The Teachings. As part of\ntheir learning, they have acquired the proper meaning and phrasing of The Teachings.\n3.) Aroused energy: is a Practitioner’s ability to practice the Enlightenment factor of\nenergy while remaining determined, dedicated, and diligent in developing wholesome\nqualities of mind.\nEnergy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm;\nwillingness to do something.)\nSee Chapter 3 in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) to learn The Seven Factors of Enlightenment.\n213", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 68, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 212, "page_end": 215, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d4d026d3-3b38-4bff-aa96-3e3a4a64c15a", "parent_id": "book-vol13:ch68:commentary:1", "content_type": "commentary", "text": "4.) A forest dweller: is one who is able to train the mind to be peaceful and content even\nwhile alone.\nDuring the lifetime of The Buddha, Practitioners would sometimes live in the forest, for\nperiods of time, alone. This helps to train the mind to be content and joy while alone\nbeing unattached to all the comforts and material possessions of daily life. A Practitioner\nis also able to more readily observe the condition of the mind, what it may be craving/\ndesiring, and any arising wholesome or unwholesome thoughts. Through developing\nawareness of the mind in this way (i.e. Right Mindfulness), a Practitioner can deepen their\npractice to actively eliminate unwholesome mental qualities and arise wholesome mental\nqualities.\nWhile this is a method of training one can employ even today, it is not required. What is\nimportant is for a Practitioner to be content and joyful while alone and this can be\naccomplished over multiple opportunities to experience time alone. A Practitioner should\ntake regular opportunities to reside alone throughout the days, weeks, and months to\nbenefit from the close observation of the mind. How, when, or if someone chooses to\nemploy this training method is a decision for each Practitioner to consider.\nIn this Teaching, The Buddha shares that a Practitioner who is content and joyful to reside\nalone, along with possessing the other qualities, is “worthy of gifts, worthy of hospitality,\nworthy of offerings, worthy of respectful salutation, an unsurpassed field of merit for the\nworld”.\n5) Vanquished discontentedness and excitement: A Practitioner whose mind no longer\nexperiences discontentedness. The mind is liberated or Enlightened.\n6.) Vanquished fear and terror: A Practitioner whose mind no longer experiences fear and\nterror.\n7.) The four Jhānas: A Practitioner who has attained the four Jhānas.\nThe Buddha explains the attainment of the Jhānas as the way to develop concentration\nthat leads to residing peacefully in this very life.\nThrough training the mind to learn and practice The Eight Fold Path, a Practitioner’s mind\nwill eventually experience the Jhānas. The Jhānas are preliminary phases the mind\nexperiences prior to entering the first Stage of Enlightenment. There are several qualities\nof mind that are experienced as a Practitioner enters into the Jhānas that will benefit them\nthroughout their daily life such as mindfulness, equanimity, joy, the unification of the mind\n(i.e. elimination of subconscious thoughts motivating unskillful behavior), and\nconcentration.\nAn unEnlightened mind that is not learning and practicing these Teachings compared to\nthe unEnlightened mind that is learning and practicing these Teachings and has attained\nthe Jhānas, is like “night and day”. There is a significant difference, with increased\nbenefits in the quality of mind experienced, when the mind has attained the Jhānas. The\nbenefits of the Jhānas are experienced throughout one’s day, not only in meditation.\nThe Jhānas are so profound, many Practitioners mistakenly believe they have attained\nEnlightenment but are instead, just experiencing the Jhānas. In the Jhānas, the mind will\nstill be experiencing discontentedness but, to a much lesser degree.\n214", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 68, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 212, "page_end": 215, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3ef9982c-71c9-4f5a-bb5b-13c84add86a3", "parent_id": "book-vol13:ch68:commentary:2", "content_type": "commentary", "text": "A Practitioner entering the Jhānas is an indication that they are successfully\nunderstanding and implementing The Eight Fold Path. At this point, it is time for the\nPractitioner to continue their learning, reflection, and practice of The Eight Fold Path, with\nall the other Teachings, while starting to focus on the elimination of The Ten Fetters.\nExplanation of the Jhānas is available in this same book series found in Chapter 4 and\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nYou can find a detailed explanation of the Jhānas through these additional resources:\n(YouTube)\nThe Eight Fold Path - Mental Discipline (Part 3 of 3) - (Group Learning Program)\nhttps://youtu.be/O_1vFGBiGXU\n(Podcast)\nEp. 145 - The Eight Fold Path - Mental Discipline (Part 3 of 3) - (Group Learning Program)\nhttps://anchor.fm/buddhadailywisdom/episodes/Ep--145---The-Eight-Fold-Path---\nMental-Discipline-Part-3-of-3---Group-Learning-Program-eqoh9q/a-a4nacqj\n8.) The destruction of the taints, he has realized for himself with direct knowledge\n(experience), in this very life, the taintless liberation of mind, liberation by wisdom, and\nhaving entered upon it, he resides in it: is to eliminate The Ten Fetters, the mind is\nEnlightened.\nSee Chapter 3 in the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1) to learn The Ten Fetters.\n215", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 68, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 212, "page_end": 215, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5aa3efda-e850-4449-8e3a-07ed453e7ca0", "parent_id": "book-vol13:ch69:commentary:0", "content_type": "commentary", "text": "Chapter 69\nPersons Who Are Worthy of Gifts\n(Thirteenth Discourse)\nSo too, Monks, possessing five qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\nWhat five?\nHe patiently endures forms, patiently endures sounds, patiently endures\nodors, patiently endures flavors, and patiently endures physical objects.\n(1) And how is it that a Monk patiently endures forms?\nHere, when a Monk sees a form with the eye, he does not become\ncaptivated by a tempting form and can concentrate his mind.\nIt is in this way that a Monk patiently endures forms.\n(2) And how is it that a Monk patiently endures sounds?\nHere, when a Monk hears a sound with the ear, he does not become\ncaptivated by a tempting sound and can concentrate his mind.\nIt is in this way that a Monk patiently endures sounds.\n(3) And how is it that a Monk patiently endures odors?\nHere, when a Monk smells an odor with the nose, he does not become\ncaptivated by a tempting odor and can concentrate his mind.\nIt is in this way that a Monk patiently endures odors.\n(4) And how is it that a Monk patiently endures flavors?\nHere, when a Monk experiences a flavor with the tongue, he does not\nbecome captivated by a tempting flavor and can concentrate his mind.\nIt is in this way that a Monk patiently endures flavors.\n216", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 69, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 216, "page_end": 217, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "886a12d1-63db-49f9-9fdc-961e1f365df8", "parent_id": "book-vol13:ch69:commentary:1", "content_type": "commentary", "text": "(5) And how is it that a Monk patiently endures physical objects?\nHere, when a Monk feels a physical object with the body, he does not\nbecome captivated by a tempting physical object and can concentrate his\nmind.\nIt is in this way that a Monk patiently endures physical objects.\nPossessing these five qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\n(Reference: AN 5.139)\nIn this Teaching from Gotama Buddha, he shares five qualities a person should possess\nto be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of respectful salutation, an unsurpassed field of merit for the world”.\nThe Buddha explains that a Practitioner who does not have craving/desire/attachment\nthrough the sense bases of the eyes, ears, nose, tongue, and physical body for forms,\nsounds, odors, flavors, or physical objects is “worthy of gifts, worthy of hospitality, worthy\nof offerings, worthy of respectful salutation, an unsurpassed field of merit for the world”.\nThe Practitioner has eliminated The Five Cords of Sensual Pleasure.\nDetailed explanation of The Five Cords of Sensual Pleasure is available in this same book\nseries found in Chapter 3 of the book “The Six Sense Bases” (Volume 9).\n217", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 69, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 216, "page_end": 217, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fa686b3f-113a-484b-bac3-5612ce2d56c1", "parent_id": "book-vol13:ch70:scripture", "content_type": "scripture", "text": "Chapter 70\nPersons Who Are Worthy of Gifts\n(Fourteenth Discourse)\nSo too, possessing six qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\nWhat six?\nHere, a Monk patiently endures forms, patiently endures sounds, patiently\nendures odors, patiently endures flavors, patiently endures physical objects,\nand patiently endures mental objects.\nPossessing these six qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\n(Reference: AN 6.7)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 70, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 218, "page_end": 218, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "28e417fb-93f9-4ed0-99f6-b884cd5158d9", "parent_id": "book-vol13:ch70:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares six qualities a person should possess to\nbe considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of respectful salutation, an unsurpassed field of merit for the world”.\nThe Buddha explains that a Practitioner who does not have craving/desire/attachment\nthrough the sense bases of the eyes, ears, nose, tongue, and physical body for forms,\nsounds, odors, flavors, or physical objects is “worthy of gifts, worthy of hospitality, worthy\nof offerings, worthy of respectful salutation, an unsurpassed field of merit for the world”.\nThe Practitioner has eliminated the fetter/taint/pollution of mind described as “sensual\ndesire”.\nDetailed explanation of The Six Sense Bases is available in this same book series found in\nChapter 1 of the book “The Six Sense Bases” (Volume 9).\nDetailed explanation of The Ten Fetters is available in this same book series found in\nChapter 3 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n218", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 70, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 218, "page_end": 218, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "260562db-32d7-4ef9-b774-9408c5be946a", "parent_id": "book-vol13:ch71:commentary:0", "content_type": "commentary", "text": "Chapter 71\nPersons Who Are Worthy of Gifts\n(Fifteenth Discourse)\nMonks, possessing seven qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\nWhat seven?\nHere, a Monk is one who knows The Teachings, who knows the meaning,\nwho knows himself, who knows moderation, who knows the proper time,\nwho knows The Community, and who knows the wholesome and\nunwholesome kinds of persons.\n(1) And how is a Monk one who knows The Teachings?\nHere, a Monk knows The Teachings: the discourses, mixed prose and verse,\nexpositions, verses, inspired utterances, quotations, birth stories, marvelous\naccounts, and questions-and-answers. If a Monk did not know The\nTeachings - the discourses, mixed prose and verse, expositions, verses,\ninspired utterances, quotations, birth stories, marvelous accounts, and\nquestions-and-answers - he would not be called ‘one who knows The\nTeachings’. But because he knows The Teachings - the discourses, mixed\nprose and verse, expositions, verses, inspired utterances, quotations, birth\nstories, marvelous accounts, and questions-and-answers - he is called ‘one\nwho knows The Teachings’.\nThus he is one who knows The Teachings.\n(2) And how is a Monk one who knows the meaning?\nHere, a Monk knows the meaning of this and that statement thus:\nThis is the meaning of this statement; this is the meaning of that statement. If\na Monk did not know the meaning of this and that statement thus: He would\nnot be called ‘one who knows the meaning’. But because he knows the\nmeaning of this and that statement thus: This is the meaning of this\nstatement; this is the meaning of that statement, he is called ‘one who\nknows the meaning’.\nThus he is one who knows The Teachings and one who knows the meaning.\n220", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 71, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 220, "page_end": 224, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c7073887-e0af-4593-8c1f-365cf44bab21", "parent_id": "book-vol13:ch71:commentary:1", "content_type": "commentary", "text": "(3) And how is a Monk one who knows himself?\nHere, a Monk knows himself thus: I have so much confidence, virtuous\nbehavior (moral conduct), learning, generosity, wisdom, and discernment. If a\nMonk did not know himself thus: I have so much confidence, virtuous\nbehavior (moral conduct), learning, generosity, wisdom, and discernment, he\nwould not be called ‘one who knows himself.’ But because he knows himself\nthus: I have so much confidence, virtuous behavior, learning, generosity,\nwisdom, and discernment, he is called ‘one who knows himself.’\nThus he is one who knows The Teachings, one who knows the meaning, and\none who knows himself.\n(4) And how is a Monk one who knows moderation?\nHere, a Monk knows moderation in accepting robes, almsfood, lodgings, and\nmedicines and provisions for the sick. If a Monk did not know moderation in\naccepting robes, almsfood, lodgings, and medicines, and provisions for the\nsick, he would not be called ‘one who knows moderation’. But because he\nknows moderation in accepting robes, almsfood, lodgings, and medicines\nand provisions for the sick, he is called ‘one who knows moderation.’\nThus he is one who knows The Teachings, one who knows the meaning, one\nwho knows himself, and one who knows moderation.\n(5) And how is a Monk one who knows the proper time?\nHere, a Monk knows the proper time thus: This is the time for learning, this is\nthe time for questioning, this is the time for effort, this is the time for\nseclusion. If a Monk did not know the proper time - This is the time for\nlearning, this is the time for questioning, this is the time for effort, this is the\ntime for seclusion - he would not be called ‘one who knows the proper time’.\nBut because he knows the proper time - This is the time for learning, this is\nthe time for questioning, this is the time for effort, this is the time for\nseclusion - he is called ‘one who knows the proper time.’\nThus he is one who knows The Teachings, one who knows the meaning, one\nwho knows himself, one who knows moderation, and one who knows the\nproper time.\n(6) And how is a Monk one who knows the community?\nHere, a Monk knows the assembly: This is a community of Khattiyas, this is a\ncommunity of Brāhmins, this is a community of Householders, this is a\ncommunity of Ascetics. Among these, one should approach [this community]\n221", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 71, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 220, "page_end": 224, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2993dc72-32f4-4fca-8766-8049d36ab7c5", "parent_id": "book-vol13:ch71:commentary:2", "content_type": "commentary", "text": "in such a way; one should stop in such a way; one should act in such a way;\none should sit down in such a way; one should speak in such a way; one\nshould remain silent in such a way. If a Monk did not know the community:\nThis is a community of Khattiyas, this is a community of Brāhmins, this is a\ncommunity of Householders, this is a community of Ascetics. Among these,\none should approach [this community] in such a way; one should stop in\nsuch a way; one should act in such a way; one should sit down in such a\nway; one should speak in such a way; one should remain silent in such a\nway - he would not be called ‘one who knows the community.’\nBut because he knows the community — This is a community of Khattiyas,\nthis is a community of Brāhmins, this is a community of Householders, this is\na community of Ascetics. Among these, one should approach [this\ncommunity] in such a way; one should stop in such a way; one should act in\nsuch a way; one should sit down in such a way; one should speak in such a\nway; one should remain silent in such a way - he is called ‘one who knows\nthe community.’\nThus he is one who knows The Teachings, one who knows the meaning, one\nwho knows himself, one who knows moderation, one who knows the proper\ntime, and one who knows the community.\n(7) And how is a Monk one who knows the wholesome and unwholesome\nkinds of persons?\nHere, a Monk understands persons in terms of pairs.\n(i) Two persons: one is interested to see The Noble Ones; one is not\ninterested to see The Noble Ones. The person who is not interested to see\nThe Noble Ones is in that respect blameworthy (responsible for wrongdoing);\nthe person who is interested to see The Noble Ones is in that respect\npraiseworthy (deserving admiration; commendable).\n(ii) Two persons who want to see The Noble Ones: one is interested to hear\nthe good wholesome Teachings; one is not interested to hear the good\nwholesome Teachings. The person who is not interested to hear the good\nwholesome Teachings is in that respect blameworthy (responsible for\nwrongdoing); the person who is interested to hear the good wholesome\nTeachings is in that respect praiseworthy (deserving admiration;\ncommendable).\n(iii) Two persons who are interested to hear the good wholesome Teachings:\none listens to The Teachings with eager ears; one does not listen to The\nTeachings with eager ears, The person who does not listen to The Teachings\n222", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 71, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 220, "page_end": 224, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "39048bb8-b7db-4dea-92e2-2d6f71f72ea3", "parent_id": "book-vol13:ch71:commentary:3", "content_type": "commentary", "text": "with eager ears is in that respect blameworthy (responsible for wrongdoing);\nthe person who listens to The Teachings with eager ears is in that respect\npraiseworthy (deserving admiration; commendable).\n(iv) Two persons who listen to The Teachings with eager ears: one, having\nheard The Teachings, retains them in mind; one, having heard The Teachings,\ndoes not retain them in mind. The person who, having heard The Teachings,\ndoes not retain them in mind is in that respect blameworthy (responsible for\nwrongdoing); the person who, having heard The Teachings, retains them in\nmind is in that respect praiseworthy (deserving admiration; commendable).\n(v) Two persons who, having heard The Teachings, retain them in mind: one\nexamines the meaning of The Teachings that have been retained in mind;\none does not examine the meaning of The Teachings that have been retained\nin mind. The person who does not examine the meaning of The Teachings\nthat have been retained in mind is in that respect blameworthy (responsible\nfor wrongdoing); the person who examines the meaning of The Teachings\nthat have been retained in mind is in that respect praiseworthy (deserving\nadmiration; commendable).\n(vi) Two persons who examine the meaning of The Teachings that have been\nretained in mind: one has understood the meaning and The Teachings and\nthen practices in accordance with The Teachings; one has not understood\nthe meaning and The Teachings and does not practice in accordance with\nThe Teachings. The person who has not understood the meaning and The\nTeachings and does not practice in accordance with The Teachings is in that\nrespect blameworthy (responsible for wrongdoing); the person who has\nunderstood the meaning and The Teachings and then practices in\naccordance with The Teachings is in that respect praiseworthy (deserving\nadmiration; commendable).\n(vii) Two persons who have understood the meaning and The Teachings and\nthen practice in accordance with The Teachings: one is practicing for his own\nwelfare but not for the welfare of others; one is practicing for his own welfare\nand for the welfare of others. The person who is practicing for his own\nwelfare but not for the welfare of others is in that respect blameworthy\n(responsible for wrongdoing); the person who is practicing for his own\nwelfare and for the welfare of others is in that respect praiseworthy\n(deserving admiration; commendable).\nIt is in this way that a Monk understands persons in terms of pairs. It is in\nthis way that a Monk is one who knows the wholesome and unwholesome\nkinds of persons.\n223", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 71, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 220, "page_end": 224, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f797847e-d6de-49b5-ab1d-566da88f838d", "parent_id": "book-vol13:ch71:commentary:4", "content_type": "commentary", "text": "Possessing these seven qualities, a Monk is worthy of gifts, worthy of\nhospitality, worthy of offerings, worthy of respectful salutation, an\nunsurpassed field of merit for the world.\n(Reference: AN 7.68)\nIn this Teaching from Gotama Buddha, he shares seven qualities a person should possess\nto be considered a recipient who is “worthy of gifts, worthy of hospitality, worthy of\nofferings, worthy of respectful salutation, an unsurpassed field of merit for the world”.\nThe Buddha explains that “one who knows The Teachings, who knows the meaning, who\nknows himself, who knows moderation, who knows the proper time, who knows The\nCommunity, and who knows the wholesome and unwholesome kinds of persons” is\n“worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respectful salutation,\nan unsurpassed field of merit for the world”.\n224", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 71, "chapter_title": "Persons Who Are Worthy of Gifts", "sutta_refs": ["AN"], "page": null, "page_start": 220, "page_end": 224, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c521e118-1ca3-40fe-87cc-bdd2e0e13283", "parent_id": "book-vol13:ch72:commentary:0", "content_type": "commentary", "text": "Chapter 72\nA Monk Who Is Perfected in Morality\nA Monk Refrains from Such Base Arts and\nWrong Means of Livelihood\nVenerable Sir, whereas some Ascetics and Brāhmins, feeding on the food of\nthe dedicated, make their living by such base arts, such wrong means of\nlivelihood as palmistry, divining by signs, portents, dreams, body-marks,\nmouse-gnawings, fire-oblations, oblations from a ladle, of husks, rice-\npowder, rice grains, ghee or oil, from the mouth or of blood, reading the\nfinger-tips, house- and garden-lore, skill in charms, ghost-lore, earth-house\nlore, snake-lore, poison-lore, rat-lore, bird-lore, crow-lore, foretelling a\nperson’s life-span, charms against arrows, knowledge of animals’ cries.\nA Monk refrains from such base arts and wrong means of livelihood. Thus he\nis perfected in morality.\nWhereas some Ascetics and Brāhmins make their living by such base arts as\njudging the marks of gems, sticks, clothes, swords, spears, arrows,\nweapons, women, men, boys, girls, male and female slaves, elephants,\nhorses, buffaloes, bulls, cows, goats, rams, cocks, quail, iguanas, bamboo\nrats, tortoises, deer.\nA Monk refrains from such base arts and wrong means of livelihood. Thus he\nis perfected in morality.\nWhereas some Ascetics and Brāhmins make their living by such base arts as\npredicting: The chiefs will march out - the chiefs will march back, Our chiefs\nwill advance and the other chiefs will retreat, Our chiefs will win and the other\nchiefs will lose, The other chiefs will win and ours will lose, Thus there will be\nvictory for one side and defeat for the other.\nA Monk refrains from such base arts and wrong means of livelihood. Thus he\nis perfected in morality.\nWhereas some Ascetics and Brāhmins make their living by such base arts as\npredicting an eclipse of the moon, the sun, a star, that the sun and moon will\ngo on their proper course - will go astray; that a star will go on its proper\ncourse - will go astray; that there will be a shower of meteors, a blaze in the\nsky, an earthquake, thunder; a rising, setting, darkening, brightening of the\nmoon, the sun, the stars; and such will be the outcome of these things.\n225", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 72, "chapter_title": "A Monk Who Is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 225, "page_end": 228, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b30d3b12-7244-47ce-8fd0-09c1b905c3d0", "parent_id": "book-vol13:ch72:commentary:1", "content_type": "commentary", "text": "A Monk refrains from such base arts and wrong means of livelihood. Thus he\nis perfected in morality.\nWhereas some Ascetics and Brāhmins make their living by such base arts as\npredicting good or bad rainfall; a good or bad harvest; security, danger;\ndisease, health; or accounting, computing, calculating, poetic composition,\nphilosophizing.\nA Monk refrains from such base arts and wrong means of livelihood. Thus he\nis perfected in morality.\nWhereas some Ascetics and Brāhmins make their living by such base arts as\narranging the giving and taking in marriage, engagements and divorces;\n[declaring the time for] saving and spending, bringing good or bad luck,\nprocuring abortions, using spells to bind the tongue, binding the jaw, making\nthe hands jerk, causing deafness, getting answers with a mirror, a girl-\nmedium, a heavenly being; worshipping the sun or Great Brahmā (God),\nbreathing fire, invoking the goddess of luck.\nA Monk refrains from such base arts and wrong means of livelihood. Thus he\nis perfected in morality.\nWhereas some Ascetics and Brāhmins, feeding on the food of the dedicated,\nmake their living by such base arts, such wrong means of livelihood as\nappeasing the heavenly beings and redeeming vows to them, making earth-\nhouse spells, causing virility or impotence, preparing and consecrating\nbuilding-sites, giving ritual rinsings and bathings, making sacrifices, giving\nemetics, purges, expectorants and phlegmagogues, giving ear-, eye-, nose\nmedicine, ointments and counter-ointments, eye-surgery, surgery, pediatry,\nusing balms to counter the side-effects of previous remedies.\nA Monk refrains from such base arts and wrong means of livelihood. Thus he\nis perfected in morality.\nAnd then, Sir, that Monk who is perfected in morality sees no danger from\nany side owing to his being restrained by morality. Just as a duly-anointed\nKhattiya King, having conquered his enemies, by that very fact sees no\ndanger from any side, so the Monk, on account of his morality, sees no\ndanger anywhere. He experiences in himself the blameless bliss that comes\nfrom maintaining this Noble morality. In this way, Sir, he is perfected in\nmorality.\n(Reference: DN 11)\n226", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 72, "chapter_title": "A Monk Who Is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 225, "page_end": 228, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0fa1b05e-3248-4380-b7f9-97b4a0b556a4", "parent_id": "book-vol13:ch72:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares that a Monk (i.e. Ordained Practitioner)\nshould not practice any of the lowly arts and by doing so, will not experience any\n“danger” (i.e. harm).\nHe explains that these are all “wrong livelihoods” and that Ordained Practitioner refrains\nfrom practicing these as a livelihood. An Ordained Practitioner would be unable to attain\nEnlightenment if they were practicing any of these “wrong livelihood”.\nIf a Practitioner observes that an Ordained Practitioner is practicing any of these wrong\nlivelihoods, one might consider whether one’s offering of a gift would be supporting and\nencouraging an unwholesome livelihood for an Ordained Practitioner and whether it\nwould be wise to make an offering to an Ordained Practitioner who is practicing wrong\nlivelihood.\n227\n\nThe Noble Giving\n228", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 72, "chapter_title": "A Monk Who Is Perfected in Morality", "sutta_refs": ["DN"], "page": null, "page_start": 225, "page_end": 228, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e77ac7ad-86d5-411c-9b7a-3bf094b71014", "parent_id": "book-vol13:ch73:commentary:0", "content_type": "commentary", "text": "Chapter 73\nGifts of Teachings Is More Superior\nThan Gifts of Material Things\nMonks, there are these two kinds of gifts: a gift of material things and a gift\nof The Teachings.\nOf these two kinds of gifts, this is supreme: a gift of The Teachings.\nThere are these two kinds of sharing: sharing of material things and sharing\nof The Teachings.\nOf these two kinds of sharing, this is supreme: sharing of The Teachings.\nThere are these two kinds of assistance: assistance with material things and\nassistance with The Teachings.\nOf these two kinds of assistance, this is supreme: assistance with The\nTeachings.\n(Reference: AN 2.141-AN 2.150)\nIn this Teaching from Gotama Buddha, he shares how giving the gift of these Teachings,\nsharing these Teachings, or providing assistance in these Teachings is more supreme\nthan any material object that could be given.\nA Practitioner being willing to politely, kindly, friendly, and respectfully share these\nTeachings, when asked, is the most supreme gift, sharing, and assistance one could\nprovide. It is through revealing these Teachings that a Practitioner is able to help others to\nexperience the Enlightened mind - peaceful, calm, serene, and content with joy. In doing\nso, it is important that a Practitioner does not force these Teachings onto others but\ninstead, provides the opportunity for others to learn and then share when asked\nquestions.\nThere is no way to force someone to attain Enlightenment. Forcing someone to do\nsomething would be the opposite of how an Enlightened being would practice these\nTeachings.\nIf someone is forcing these Teachings onto others, there is craving/desire in the mind and\nit will produce unwholesome results. If someone attempts to force you to do something,\nwhat do you do and how do you feel? Typically, an individual will turn away from that\nsituation and/or dig their heels into the earth more deeply not being interested to move\nforward.\n229", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 73, "chapter_title": "Gifts of Teachings Is More Superior", "sutta_refs": ["AN"], "page": null, "page_start": 229, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "15af5b8f-2d86-45cf-b696-7f0797c397b8", "parent_id": "book-vol13:ch73:commentary:1", "content_type": "commentary", "text": "This is exactly what occurs if one attempts to force these Teachings onto others and thus,\nthis approach should always be avoided.\nInstead, we can welcome and invite others to learn, reflect, and practice these Teachings\nthrough making them available in polite and respectful ways. Then, allow an individual to\neither choose to step forward to learn or not.\nMaking these Teachings available without any expectation of what will or will not occur\nallows one’s mind to remain peaceful, calm, serene, and content with joy regardless of the\noutcome. If there is craving/desire for others to learn, reflect, and practice, the mind will\nexperience discontentedness. Additionally, when one is being forceful in their approach\nattempting to get others to learn, reflect, and practice these Teachings, it will dissuade\nothers from being interested to investigate The Teachings and benefit from The\nTeachings.\nTherefore, by allowing each individual to make the choice to step forward based on their\nown decisions, they will feel more comfortable and be more willing to investigate The\nTeachings to receive the benefit of The Teachings.\nIt is normal to be interested to share with others, especially when you discover something\nas wonderful as The Teachings that liberate the mind from discontentedness -\npermanently. However, if one allows craving/desire/attachment to obsess the mind, it\nwould be counterproductive in helping others to learn, reflect, and practice The Path to\nEnlightenment.\nThrough each individual remaining determined, dedicated, and diligent towards the\ndevelopment of their own life practice, others will observe the peacefulness, calmness,\nserenity, and contentedness with joy that emanates from the Enlightened mind. While\nothers may not fully understand the Enlightened mind, they will be intrigued and notice\nhow peaceful an individual is which is more of a motivating factor to learn, reflect, and\npractice than someone who is forcefully attempting to get others to investigate The Path\nto Enlightenment.\nThrough wise Practitioners practicing The Three Wholesome Roots of generosity, loving-\nkindness, and wisdom, these Teachings will naturally be shared far and wide as each\nindividual has the opportunity to step forward to develop their life practice. That may be in\nthis life or some subsequent life. While you may have the interest for others to learn and\npractice these Teachings, one needs to maintain that as an interest and not a craving/\ndesire/expectation/want, etc. If one allows craving/desire/attachment to pollute the mind\nas it relates to sharing these Teachings, there would only be unwholesome results as the\noutcome.\nWith that said, if you choose to give books or other resources to family, friends, or\nassociates as gifts, that would be the most supreme gift you could give. But in doing so,\nyou will need to practice in such a way that there is no craving/desire/attachment/wants/\nexpectations/clinging, etc. for a specific outcome. To practice pure generosity, a\nPractitioner needs to give and share without any expectations of anything in return. If\nthere is an expectation of acquiring something in return, there is still craving/desire/\nattachment, therefore, one is not practicing pure generosity but instead, craving.\nCraving is an unwholesome root, and this will only produce discontentedness in the mind\nand other unwholesome outcomes.\n230", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 73, "chapter_title": "Gifts of Teachings Is More Superior", "sutta_refs": ["AN"], "page": null, "page_start": 229, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1845a5f1-713d-4b2c-847b-fccaa0670d7f", "parent_id": "book-vol13:ch73:commentary:2", "content_type": "commentary", "text": "It takes an enormous amount of time, effort, energy, resources, and patience to share\nthese Teachings with others as a Teacher. Having these Teachings come into a\ncommunity is the absolute best opportunity for people to receive the help they need in\nthis life. Therefore, supporting Teachers with gifts, hospitality, offerings, and respectful\nsalutations is highly important to ensure these Teachings continue to be shared into the\nworld.\nIf we disparage and denigrate those who are sharing these Teachings or otherwise not\nprovide support of time, effort, energy, and resources to help them, then this is causing\nharm in that these Teachings will not be able to make their way into the hearts and minds\nof individual Practitioners - including you. But, through providing support and\nencouragement, a Teacher can focus on sharing these Teachings with a community to\nhelp them learn and practice The Path to Enlightenment to eliminate discontentedness\nand improve their life.\nThe accumulation of wisdom is the highest beneficial quality of mind and is highly\nbeneficial for any community of people. Through supporting and encouraging Teachers in\na community, it helps to ensure the long term success and prosperity of the individuals in\nthat community. If we disparage or denigrate those who are interested in sharing wisdom,\nthis will only serve to cause harm within a community as there will be a lack of individuals\nwho would be willing to share their wisdom.\nThis is The Natural Law of Kamma of “cause and effect” or “action and result” -\nessentially, the results of our decisions.\nThrough providing support by making generous offerings, there will be Teachers who are\nwilling and able to provide these Teachings to support a Community of Practitioners. By\npracticing The Wholesome Root of generosity, there is a direct beneficial result through\nthese Teachings being available for a community of Practitioners which benefits the mind\nand life of each individual including you.\nA Teacher is not sharing these Teachings for their own benefit but instead, for the benefit\nof others. So by providing generous offerings, you are supporting your own development\non The Path to Enlightenment by eliminating craving/desire/attachment but also, through\nproviding the ability for Teachers to continue to share these Teachings with you.\nSharing these Teachings with you is the highest and most supreme gift one could give\nyou. As a result, it would be wise for you to also share with the Teachers who are sharing\nwith you. Your offerings would only benefit you through the elimination of craving/desire/\nattachment and by making these Teachings available to you and countless others within\nour communities.\nOur Life —> Our Decisions —> Our Results\n231", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 73, "chapter_title": "Gifts of Teachings Is More Superior", "sutta_refs": ["AN"], "page": null, "page_start": 229, "page_end": 231, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c97419c1-5916-4b4a-9466-2efedc987f3b", "parent_id": "book-vol13:ch74:commentary:0", "content_type": "commentary", "text": "Chapter 74\nAmong Gifts the Best Is\nThe Gift of The Teachings\nMonks, there are these four powers.\nWhat four?\nThe power of wisdom, the power of energy, the power of blamelessness, and\nthe power of sustaining a favorable relationship.\n(1) And what, Monks, is the power of wisdom?\nOne has clearly seen and explored with wisdom those qualities that are\nunwholesome and considered as unwholesome; those that are wholesome\nand considered as wholesome; those that are blamable and considered as\nblamable; those that are blameless and considered as blameless; those that\nare dark and considered as dark; those that are bright and considered as\nbright; those that should not be cultivated and are considered as not to be\ncultivated; those that should be cultivated and are considered as to be\ncultivated; those that are unworthy of The Noble Ones and considered as\nunworthy of The Noble Ones; those that are worthy of The Noble Ones and\nconsidered as worthy of The Noble Ones.\nThis is called the power of wisdom.\n(2) And what is the power of energy?\nOne generates aspiration to abandon those qualities that are unwholesome\nand considered as unwholesome; those that are blamable and considered as\nblamable; those that are dark and considered as dark; those that should not\nbe cultivated and are considered as not to be cultivated; those that are\nunworthy of The Noble Ones and considered as unworthy of The Noble\nOnes. One makes an effort, arouses energy, applies one’s mind, and strives\nfor this.\n232", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 74, "chapter_title": "Among Gifts the Best Is", "sutta_refs": ["AN"], "page": null, "page_start": 232, "page_end": 234, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f0b1ca6f-34d1-4a4a-9476-5c5990055bf8", "parent_id": "book-vol13:ch74:commentary:1", "content_type": "commentary", "text": "One generates aspiration to obtain all those qualities that are wholesome\nand considered as wholesome; those that are blameless and considered as\nblameless; those that are bright and considered as bright; those that should\nbe cultivated and are considered as to be cultivated; those that are worthy of\nThe Noble Ones and considered as worthy of The Noble Ones. One makes\nan effort, arouses energy, applies one’s mind, and strives for this.\nThis is called the power of energy.\n(3) And what is the power of blamelessness?\nHere, a Noble Disciple engages in blameless bodily, verbal, and mental\nconduct.\nThis is called the power of blamelessness.\n(4) And what is the power of sustaining a favorable relationship?\nThere are these four means of sustaining a favorable relationship: giving,\nendearing speech, beneficent conduct, and equality.\nAmong gifts, the best is the gift of The Teachings.\nAmong types of endearing speech, the best is repeatedly teaching The\nTeachings to one who is interested in it and listens with eager ears.\nAmong types of beneficent conduct, the best is when one encourages,\nsettles, and establishes a person without confidence in the accomplishment\nof confidence, an unwholesome person in the accomplishment of virtuous\nbehavior, a selfish person in the accomplishment of generosity, and an\nunwise person in the accomplishment of wisdom.\nAmong types of equality, the best is that a Stream-Enterer is equal to a\nStream-Enterer, a Once-Returner is equal to a Once-Returner, a Non-\nReturner is equal to a Non-Returner, and an Arahant is equal to an Arahant.\nThis is called the power of sustaining a favorable relationship.\n233", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 74, "chapter_title": "Among Gifts the Best Is", "sutta_refs": ["AN"], "page": null, "page_start": 232, "page_end": 234, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2a7a4685-1428-48ee-9c78-366c934f05bf", "parent_id": "book-vol13:ch74:commentary:2", "content_type": "commentary", "text": "These, Monks, are the four powers. When a Noble Disciple possesses these\nfour powers, he has transcended five fears.\nWhat five?\n(1) Fear of [loss of] livelihood,\n(2) fear of shame,\n(3) fear of shyness in communities,\n(4) fear of death, and\n(5) fear of a bad destination [in a future rebirth].\nThe Noble Disciple reflects thus: I am not afraid on account of my livelihood.\nWhy should I be afraid on account of my livelihood? I have the four powers:\nthe power of wisdom, the power of energy, the power of blamelessness, and\nthe power of sustaining a favorable relationship. An unwise person might be\nafraid on account of his livelihood; a lazy person might be afraid on account\nof his livelihood; a person who engages in blamable bodily, verbal, and\nmental conduct might be afraid on account of his livelihood; a person who\ndoes not sustain favorable relationships might be afraid on account of his\nlivelihood.\nI am not afraid of shame.\nI am not afraid of shyness in communities.\nI am not afraid of death.\nI am not afraid of a bad destination [in a future rebirth].\nWhy should I be afraid of a bad destination [in a future rebirth]?\nI have the four powers: the power of wisdom, the power of energy, the power\nof blamelessness, and the power of sustaining a favorable relationship. An\nunwise person might be afraid of a bad destination; a lazy person might be\nafraid of a bad destination; a person who engages in blamable bodily, verbal,\nand mental conduct might be afraid of a bad destination; a person who does\nnot sustain favorable relationships might be afraid of a bad destination [in a\nfuture rebirth].\nWhen a Noble Disciple possesses these four powers, he has transcended\nthese five fears.\n(Reference: AN 9.5)\nIn this Teaching from Gotama Buddha, he shares additional understanding to help a\nPractitioner understand the gift of sharing these Teachings, therefore, we should aspire to\nsupport and motivate those who choose to share these Teachings.\n234", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 74, "chapter_title": "Among Gifts the Best Is", "sutta_refs": ["AN"], "page": null, "page_start": 232, "page_end": 234, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6c104a36-b982-4a97-a984-36ae1cc012a4", "parent_id": "book-vol13:ch75:scripture", "content_type": "scripture", "text": "Chapter 75\nThe Noble Giving\n(First Discourse)\nThe Noble Disciple, Householder, who possesses four things is a Stream-\nEnterer, no longer bound to the nether world, fixed in destination, with\nEnlightenment as his destination.\nWhat four?\nHere Householders,\n(1) A Noble Disciple possesses confirmed confidence in The Buddha thus:\nThe Perfectly Enlightened One is an Arahant, perfectly Enlightened,\naccomplished in true wisdom and conduct, fortunate, knower of the\nworlds, unsurpassed leader of persons to be tamed, Teacher of heavenly\nbeings and humans, The Enlightened One, The Fortunate One.\n(2) He possesses confirmed confidence in The Teachings thus: The\nTeachings are well expounded by The Perfectly Enlightened One, directly\nvisible, immediate, inviting one to come and see, applicable, to be\npersonally experienced by the wise.\n(3) He possesses confirmed confidence in The Community thus: The\nCommunity of The Perfectly Enlightened One’s disciples is practicing the\nwholesome way, practicing the straight way, practicing the true way,\npracticing the proper way; that is, the four pairs of persons, the eight\ntypes of individuals - this Community of The Perfectly Enlightened One’s\ndisciples is worthy of gifts, worthy of hospitality, worthy of offerings,\nworthy of respectful salutation, the unsurpassed field of merit for the\nworld.\n(4) He resides at home with a mind free of the stain of selfishness, freely\ngenerous, open-handed, joyful in letting go, one devoted to charity, joyful\nin giving and sharing.\nA Noble Disciple who possesses these four things is a Stream-Enterer, no\nlonger bound to the nether world, fixed in destination, with Enlightenment as\nhis destination.\n(Reference: SN 55.6)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 75, "chapter_title": "The Noble Giving", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 235, "page_end": 240, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "465fcb47-5393-4ec0-80d9-f9d1d84c653d", "parent_id": "book-vol13:ch75:commentary:0", "content_type": "commentary", "text": "235", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 75, "chapter_title": "The Noble Giving", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 235, "page_end": 240, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "600c21c9-ce3d-49e4-b94c-3b1759f18f82", "parent_id": "book-vol13:ch75:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares expanded Teachings to explain that a\nPractitioner who has attained the first Stage of Enlightenment will have confidence in The\nBuddha, The Teachings, and The Community while also “resides at home with a mind free\nof the stain of stinginess, freely generous, open-handed, joyful in letting go, one devoted\nto charity, joyful in giving and sharing”.\n(1) Here, Monks, a Noble Disciple possesses confirmed confidence in The Buddha thus:\nThe Perfectly Enlightened One is an Arahant, perfectly Enlightened, accomplished in true\nwisdom and conduct, fortunate, knower of the worlds, unsurpassed leader of persons to\nbe tamed, Teacher of heavenly beings and humans, The Enlightened One, The Fortunate\nOne.\nThe Buddha is explaining that his mind is “perfectly Enlightened” which is how we refer to\na Buddha. Because a Buddha attains Enlightenment through their own independent\njourney to Enlightenment, their mind is described as “perfectly Enlightened”. Their mind is\nuninfluenced by any outside source and is a main reason why they have deep “true\nwisdom” to guide countless beings to Enlightenment. Their moral conduct is exceptional\nin that they are deeply practicing The Teachings they share making them an “unsurpassed\nleader of persons to be tamed” or in other words, trained.\nA Buddha would be a “knower of the worlds” which is referring to The Five Realms of\nExistence. A Buddha would know these realms in detail through observation of their past\nlives and existence in those realms in prior lives.\nA Buddha is a “Teacher of heavenly beings and humans” as these are the beings who can\nattain Enlightenment. Beings in the lower realms of hell, animal, and afflicted spirits are\nunable to attain Enlightenment and will need to experience an improved rebirth into the\nhuman or heavenly realms to attain Enlightenment.\nA Buddha is “fortunate” in that they are “auspicious and favorable”. A Buddha is fortunate\nto have been born with a mind capable of attaining Enlightenment through their own\nindependent journey to Enlightenment.\nAuspicious: conducive to success; characterized by success.\nFavorable: to the advantage of someone or something.\nA Buddha is very rare in the world as the last Buddha currently known to the world\nexisted over 2,500 years ago.\n(2) He possesses confirmed confidence in The Teachings thus: The Teachings are well\nexpounded by The Perfectly Enlightened One, directly visible, immediate, inviting one to\ncome and see, applicable, to be personally experienced by the wise.\nThe Teachings of a Buddha are “directly visible” able to be seen “immediately” by a\nPractitioner who chooses to investigate his Teachings.\nThe Teachings are “inviting one to come and see” meaning that they are meant to be\ninvestigated and practiced to be able to see the truth for yourself without belief. There is\nno belief in these Teachings and it is only through determined, dedicated, and diligent\nlearning, reflection, and practicing of these Teachings that a Practitioner will come to\nunderstand the truth to acquire wisdom liberating the mind from discontentedness.\n236", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 75, "chapter_title": "The Noble Giving", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 235, "page_end": 240, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8bef4cd5-8bc9-4ce3-9137-0a7d19ec9d6f", "parent_id": "book-vol13:ch75:commentary:2", "content_type": "commentary", "text": "A Buddha’s Teachings are “applicable” being able to be applied to daily life to improve\nthe condition of one’s mind and life. His Teachings need “to be personally experienced by\nthe wise” as one can observe for themselves that through personal experience these\nTeachings lead to liberation of the mind through a gradual diminishing and eventual\nelimination of 100% of all discontentedness from the mind.\n(3) He possesses confirmed confidence in The Community thus: The Community of The\nPerfectly Enlightened One’s disciples is practicing the wholesome way, practicing the\nstraight way, practicing the true way, practicing the proper way; that is, the four pairs of\npersons, the eight types of individuals - this Community of The Perfectly Enlightened\nOne’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of\nrespectful salutation, the unsurpassed field of merit for the world.\nDuring the lifetime of The Buddha, there were many different Teachers who claimed it was\ntheir teachings that lead to Enlightenment. There were multiple communities of Students\nall being led by a different Teacher and progressing towards what they thought was\nEnlightenment. We know now that it was The Buddha’s Teachings that are The Path to\nEnlightenment but during his lifetime, this was not so obvious to the average individual\nwho was not learning and practicing his Teachings.\nThe Buddha knew it was his Teachings that were the truth and those that lead to\nEnlightenment because he was experiencing the complete elimination of all\ndiscontentedness. But, this mental state cannot be easily understood or observed by an\nunEnlightened being. There are no outward characteristics that identify one who has\nattained Enlightenment or identify a Buddha. A Buddha does not perform countless\nmiracles to convince people that he is a Buddha but instead, guides people in learning,\nreflecting, and practicing these Teachings so that the Practitioner can experience the\nmind awakening to Enlightenment. In this way, Students understand that what they are\nlearning and practicing is the truth as the mind gradually eliminates 100% of all\ndiscontentedness through their progression towards Enlightenment. The Student can see\nthe truth for themselves that the condition of their mind and their life is improving.\nA Buddha is not concerned with convincing people that he is a Buddha but instead,\napplies energy, effort, and dedication towards sharing The Teachings that lead to\nEnlightenment making himself available to all those who choose to learn, reflect, and\npractice The Teachings to experience the results. The way Students would know he is a\nBuddha is that he attained Enlightenment on his own and The Teachings he shares led\nthem towards Enlightenment. A Buddha is not interested in fame or fortune but instead, is\nwilling to help others attain Enlightenment through their independently discovered\nTeachings. A Buddha’s ability to help others is not contingent upon everyone knowing he\nis a Buddha. A Buddha can function much better by others not knowing he is a Buddha\nbecause then he can observe the condition of his Student’s mind without being tainted by\nany admiration. A Buddha will be able to more easily observe the condition of the\nStudent’s mind providing guidance towards the attainment of Enlightenment through\nobjective observation.\nA Buddha is extremely rare and a Practitioner’s confidence in a Buddha and his Teachings\nwill only build as they deeply learn and practice The Teachings to experience improved\nresults in the condition of the mind and their life.\nThe Buddha taught Practitioners to not only have confidence in him and his Teachings but\nalso in The Community of Practitioners learning and practicing his Teachings because\n237", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 75, "chapter_title": "The Noble Giving", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 235, "page_end": 240, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2305bef0-3ad3-4c93-be5b-24c377891741", "parent_id": "book-vol13:ch75:commentary:3", "content_type": "commentary", "text": "they are able to support and encourage others along The Path to Enlightenment. While a\nBuddha is the leader of The Community, it is the entire Community of Practitioners who\nare all supporting and encouraging each other which will help each of them to progress\ntowards Enlightenment.\nA Buddha can share The Teachings but it is each individual in The Community who has\ndetermination, dedication, and diligence to learn, reflect, and practice The Teachings that\neach individual will experience results. A vibrant Community of Practitioners will actively\nlearn, reflect, and practice The Teachings while providing support and encouragement for\nothers who seek understanding. Through a Community of Practitioners actively\ninvestigating The Teachings and discussing them amongst themselves, they will be better\nequipped to progress towards Enlightenment and help others attain Enlightenment after a\nBuddha’s death.\nAn Enlightened being will not only be learning, reflecting, and practicing The Teachings\nbut ultimately be able to discuss them with ease as they are questioned by others about\nThe Teachings or if other members of The Community are interested in discussion about\nThe Teachings to progress in their understanding and development of their practice.\nIt is The Community of The Buddha, The Perfectly Enlightened One, who “is practicing\nthe wholesome way, practicing the straight way, practicing the true way, practicing the\nproper way”. It was not the other communities led by other Teachers. Those communities\nthat existed during the lifetime of The Buddha mostly evaporated and no longer exist. It is\nThe Teachings of The Buddha that have stood the test of time existing for over 2,500\nyears until today.\nA large community of people who are dedicated to learning and practicing these\nTeachings will be able to sustain The Teachings in the world through providing each other\nexamples and be role models to one another for how to progress along The Path to\nEnlightenment and practice The Teachings in daily life.\nThe Buddha explains “the four pairs of persons, the eight types of individuals” in other\nparts of his Teachings that will be shared in this book series as you progress in your\nlearning. Essentially these are Practitioners who have attained one of the four Stages of\nEnlightenment or practicing to progress from one Stage of Enlightenment to another. The\nBuddha explains that it is these individuals who are “worthy of gifts, worthy of hospitality,\nworthy of offerings, worthy of respectful salutation”.\nPractitioners who have progressed into one of The Four Stages of Enlightenment have a\nwell developed life practice and are highly dedicated to the attainment of Enlightenment.\nOne would not attain any of The Four Stages of Enlightenment by accident but instead,\nthrough consistent dedication towards improving their life practice. They are also the\nTeachers who will be able to provide guidance to all other beings to progress towards\nEnlightenment. Therefore, The Buddha encourages Students to make offerings to these\nPractitioners to support and sustain The Community helping these Teachings to continue\nto flourish in the world for all beings to liberate the mind attaining Enlightenment.\nPractitioners who choose to make offerings to these individuals will be creating merit.\nMerit is a unique type of wholesome Kamma created through generous offerings to The\nCommunity of Practitioners who are in one of The Four Stages of Enlightenment. The\nBuddha explains that making offerings to these individuals provides an “unsurpassed\nfield of merit for the world”.\n238", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 75, "chapter_title": "The Noble Giving", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 235, "page_end": 240, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e83e173e-6aaf-4539-9e02-7b1e4399cf96", "parent_id": "book-vol13:ch75:commentary:4", "content_type": "commentary", "text": "Practitioners who have attained one of The Four Stages of Enlightenment is beneficial for\ntheir own practice but also highly beneficial for the world in that Students can make\nofferings to these individuals providing support for The Teachings to continue but also\nbringing Students into contact with Practitioners who deeply understand The Teachings\nand can help the Student progress towards the attainment of Enlightenment.\nThe following Teaching from The Buddha explains “the four pairs of persons, the eight\ntypes of individuals” in detail.\nAn Unsurpassed Field of Merit for the World\nMonks, these eight persons are worthy of gifts, worthy of hospitality, worthy of offerings,\nworthy of reverential salutation, an unsurpassed field of merit for the world.\nWhat eight?\nThe Stream-Enterer, the one practicing for realization of the fruit of Stream Entry;\nthe Once-Returner, the one practicing for realization of the fruit of Once Returning;\nthe Non-Returner, the one practicing for realization of the fruit of Non-Returning;\nthe Arahant, the one practicing for realization of the fruit of Arahantship.\nThese eight persons, Monks, are worthy of gifts, worthy of hospitality, worthy of offerings,\nworthy of reverential salutation, an unsurpassed field of merit for the world.\nThe four practicing the way\nand the four established in the fruit;\nthis is the upright Community -\ncomposed in wisdom and virtuous behavior.\nFor people intent on sacrifice,\nfor living beings seeking merit,\nmaking merit that ripens in the acquisitions,\nwhat is given to The Community bears great fruit.\n(Gotama Buddha)\n(Reference:AN 8.59)\nDetailed explanation of “What is Merit?” is available in this same book series found in\nChapter 10 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n239", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 75, "chapter_title": "The Noble Giving", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 235, "page_end": 240, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "02123778-b977-4f8b-92b2-08ccf893f831", "parent_id": "book-vol13:ch75:commentary:5", "content_type": "commentary", "text": "(4) He resides at home with a mind free of the stain of selfishness, freely generous, open-\nhanded, joyful in letting go, one devoted to charity, joyful in giving and sharing.\nTo progress on The Path to Enlightenment a Practitioner will need to develop a practice of\ngenerosity where the mind is working towards eliminating “the stain of selfishness”.\nAs long as the mind is holding on only pursuing its own selfish desires, it will be\nunliberated from the craving/desire/attachment to its selfish desires and pursuit of\nmaterial gain. Practicing generosity is a significant aspect of developing one’s practice\ntowards the attainment of Enlightenment to eliminate the unwholesome quality of\nselfishness being able to recognize the interconnectivity between all beings and be willing\nto apply time, effort, energy, and resources towards the benefit of others without any\nexpectation of anything in return.\nThis is not the only Teaching that is needed to determine if one is a Stream-Enterer. There\nare multiple Teachings a Practitioner would need to learn and practice to attain the first\nStage of Enlightenment as a Stream-Enterer.\nDetailed explanation of The First Stage of Enlightenment is available in this same book\nseries found in the book “The First Stage of Enlightenment (Stream-Enterer)” (Volume 5).\n240", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 75, "chapter_title": "The Noble Giving", "sutta_refs": ["AN", "SN"], "page": null, "page_start": 235, "page_end": 240, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c2bab642-0b81-45e4-b0ab-d06068254274", "parent_id": "book-vol13:ch76:commentary:0", "content_type": "commentary", "text": "Chapter 76\nThe Noble Giving\n(Second Discourse)\nIn that case, Sāriputta, he does not give a gift with expectations, with a\nbound mind, looking for rewards; he does not give a gift, [thinking]: Having\npassed away, I will make use of this.\nHe does not give a gift, [thinking]: Giving is good. He does not give a gift,\n[thinking]: Giving was practiced before by my father and forefathers; I should\nnot abandon this ancient family custom.\nHe does not give a gift, [thinking]: I cook; these people do not cook. It isn’t right\nthat I who cook should not give to those who do not cook, but rather he gives\na gift, [thinking]: Just as he sees of the elders — that is, Aṭṭhaka, Vāmaka, Vāma\nheavenly being, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha,\nKassapa, and Bhagu — held those great sacrifices, so I will share a gift.\nHe does not give a gift, [thinking]: When I am giving a gift my mind becomes\ntranquil, and energy and joy arise, but rather he gives a gift, [thinking]: It’s an\nenhancement of the mind, an accessory of the mind.\nHe gives that gift to an Ascetic or a Brāhmin: food and drink; clothing and\nvehicles; garlands, scents, and ointments; bedding, dwellings, and lighting.\nHaving given such a gift, with the breakup of the body, after death, he is\nreborn in companionship with the heavenly beings of Brahmā’s (God’s)\ncompany. Having exhausted that Kamma, psychic potency, glory, and\nauthority, he does not come back and return to this state of being.\n(Reference: AN 7.52)\n241", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 76, "chapter_title": "The Noble Giving", "sutta_refs": ["AN"], "page": null, "page_start": 241, "page_end": 242, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "001d87cd-4adf-4054-a5e6-a9bb591ac7ad", "parent_id": "book-vol13:ch76:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares guidance that helps a Practitioner\nunderstand the true goal and objective of sharing a gift through the practicing of\ngenerosity. The objective is to train the mind to eliminate craving/desire/attachment (i.e.\nenhancement of the mind, an accessory of the mind).\nHe does not give a gift, [thinking]: ‘When I am giving a gift my mind becomes\ntranquil, and energy and joy arise’, but rather he gives a gift, [thinking]: ‘It’s an\nenhancement of the mind, an accessory of the mind’.\nIn other words, a Practitioner should give a gift without expectations or for any of the\nother reasons previously shared. Instead, a Practitioner should practice generosity\nbecause they know it allows them to eliminate selfishness to cultivate the mind\neliminating craving/desire/attachment. This enhances one’s life practice by improving the\ncondition of the mind bringing it closer to Enlightenment.\nA Practitioner would be unable to attain Enlightenment with selfishness residing in the\nmind as there would still be craving/desire/attachment leading to discontentedness and\nrebirth in The Cycle of Rebirth.\n242", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 76, "chapter_title": "The Noble Giving", "sutta_refs": ["AN"], "page": null, "page_start": 241, "page_end": 242, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "c9b2a595-7860-483d-94b3-660c6508be79", "parent_id": "book-vol13:ch77:commentary:0", "content_type": "commentary", "text": "Chapter 77\nThe Noble Giving\n(Third Discourse)\nMonk, just as an oil-lamp burns in dependence on oil and a wick, and when\nthe oil and wick are used up, if it does not get any more fuel, it is\nextinguished from lack of fuel; so too when he feels a feeling terminating with\nthe body, he understands: I feel a feeling terminating with the body.\nWhen he feels a feeling terminating with life, he understands: I feel a feeling\nterminating with life. He understands: On the dissolution of the body, with\nthe ending of life, all that is felt, not being excited in, will become cool right\nhere.\nTherefore a Monk possessing [this wisdom] possesses the supreme\nfoundation of wisdom. For this, Monk, is the supreme noble wisdom, namely,\nthe wisdom of the destruction of all discontentedness. His liberation, being\nfounded upon truth, is unshakeable.\nFor that is false, Monk, which has a misleading nature, and that is true which\nhas a non-misleading nature — Nibbāna (Enlightenment).\nTherefore a Monk possessing [this truth] possesses the supreme foundation\nof truth. For this Monk, is the supreme noble truth, namely, Nibbāna\n(Enlightenment), which has a non-misleading nature.\nFormerly, when he was unwise (unknowing of true reality), he undertook and\naccepted material possessions; now he has abandoned them, cut them off\nat the root, made them like a palm stump, done away with them so that they\nare no longer subject to future arising. Therefore a Monk possessing [this\nletting go] possesses the supreme foundation of letting go. For this, Monk, is\nthe supreme noble letting go, namely, the [mentally] letting go of all material\npossessions.\nFormerly, when he was unwise (unknowing of true reality), he experienced\ncraving, desire, and attachment; now he has abandoned them, cut them off\nat the root, made them like a palm stump, done away with them so that they\nare no longer subject to future arising.\nFormerly, when he was unwise (unknowing of true reality), he experienced\nanger, ill will, and hate; now he has abandoned them, cut them off at the\n243", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 77, "chapter_title": "The Noble Giving", "sutta_refs": ["MN"], "page": null, "page_start": 243, "page_end": 244, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f87c5071-ab5d-4889-932b-d29e3b152319", "parent_id": "book-vol13:ch77:commentary:1", "content_type": "commentary", "text": "root, made them like a palm stump, done away with them so that they are no\nlonger subject to future arising.\nFormerly, when he was unwise (unknowing of true reality), he experienced\nignorance and delusion; now he has abandoned them, cut them off at the\nroot, made them like a palm stump, done away with them so that they are no\nlonger subject to future arising.\nTherefore a Monk possessing [this peace] possesses the supreme\nfoundation of peace. For this, Monk, is the supreme noble peace, namely,\nthe elimination of craving/desire, anger/hatred, and ignorance/delusion.\nSo it was with reference to this that it was said: One should not neglect\nwisdom, should preserve truth, should cultivate letting go, and should train\nfor peace.\n(Reference: MN 140)\nIn this Teaching from Gotama Buddha, he shares how through eliminating craving, anger,\nand ignorance (unknowing of true reality), a Practitioner preserve truth and attains “the\nsupreme noble peace”.\nThe Buddha starts with explaining the elimination and extinguishing of discontent feelings\nthrough cutting off and letting go of the arising feelings as a Practitioner observes the\narising bodily sensations associated with arising discontent feelings - pleasant feelings,\npainful feelings, and feelings that are neither painful-nor-pleasant. This is accomplished\nthrough the development of The Four Foundations of Mindfulness.\nDetailed explanation of The Four Foundations of Mindfulness is available in this same\nbook series found in Chapter 5 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\nHe then explains wisdom as being supreme especially the wisdom of how to eliminate\ndiscontentedness. Any Teacher who is actively sharing these Teachings to eliminate\ndiscontentedness and has experienced the elimination of discontentedness, has acquired\nthis wisdom and can lead you to accomplishing that same goal. A Teacher who is sharing\nthese Teachings to eliminate discontentedness is sharing the most supreme gift, thus, it\nwould be wise to support them through generous offerings and gifts.\nSharing these Teachings as a Teacher and/or practicing these Teachings to eliminate\ndiscontentedness is helping you and helping all of humanity. You are “preserving truth” for\nthe benefit of you, those close to you, and all of humanity.\n“One should not neglect wisdom, should preserve truth, should cultivate letting go,\nand should train for peace” through training the mind to eliminate craving, anger,\nand ignorance (unknowing of true reality).\n244", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 77, "chapter_title": "The Noble Giving", "sutta_refs": ["MN"], "page": null, "page_start": 243, "page_end": 244, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "e78793f8-fb89-4b94-9814-643296107414", "parent_id": "book-vol13:ch78:commentary", "content_type": "commentary", "text": "Chapter 78\nThe Path of The Teachings Surpasses Giving\nSurely giving is praised in many ways,\nBut The Path of The Teachings surpasses giving,\nFor in the past and even long ago,\nThe wholesome and wise ones attained Nibbāna (Enlightenment).\n(Reference: SN 1.33)\nIn this Teaching from Gotama Buddha, he shares how practicing generosity is praised in\nmany ways. He emphasizes how sharing these Teachings “surpasses” all types of\ngenerosity.\n245\n\nAppendix\n246", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 78, "chapter_title": "The Path of The Teachings Surpasses Giving", "sutta_refs": ["SN"], "page": null, "page_start": 245, "page_end": 246, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "fcca4749-3d4d-4132-8c56-ae8a8a5aaece", "parent_id": "book-vol13:ch79:scripture", "content_type": "scripture", "text": "Chapter 79\nTo Develop a Mind of Loving-kindness Is\nMore Fruitful Than Giving\nMonks, if someone were to give away a hundred pots of food as charity in\nthe morning, a hundred pots of food as charity at noon, and a hundred pots\nof food as charity in the evening, and if someone else were to develop a\nmind of loving-kindness even for the time it takes to pull a cow’s udder,\neither in the morning, at noon, or in the evening, this would be more fruitful\nthan the former.\nTherefore, Monks, you should train yourselves thus: We will develop and\ncultivate the liberation of mind by loving-kindness, make it our vehicle, make\nit our basis, stabilize it, exercise ourselves in it, and fully perfect it.\nThus should you train yourselves.\n(Reference: SN 20.4)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 79, "chapter_title": "To Develop a Mind of Loving-kindness Is", "sutta_refs": ["SN"], "page": null, "page_start": 247, "page_end": 247, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6244429d-9420-444f-969e-2cb45717af85", "parent_id": "book-vol13:ch79:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how practicing loving-kindness\nmeditation and practicing loving-kindness in daily life is more beneficial than a gift of a\nhundred pots of food given in the morning, noon, and evening.\nThrough eliminating one’s own anger/hatred/ill will through cultivating and developing a\nmind of loving-kindness, a Practitioner is helping others in a significant way. They will not\nneed to experience the unskillful bodily, verbal, or mental conduct motivated by the\nunwholesome root of anger/hatred/ill will.\nThe Buddha encourages Students to “develop and cultivate the liberation of mind by\nloving-kindness” guiding a Practitioner to eliminate the unwholesome root of anger/\nhatred/ill will so that the mind can be liberated to attain Enlightenment.\n247", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 79, "chapter_title": "To Develop a Mind of Loving-kindness Is", "sutta_refs": ["SN"], "page": null, "page_start": 247, "page_end": 247, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3deff633-e785-4733-8a84-3cb3402a2ac4", "parent_id": "book-vol13:ch80:commentary", "content_type": "commentary", "text": "Chapter 80\nResult of Developing and Cultivating\nA Mind of Loving-kindness\nMonks, suppose there was a sharp-pointed spear, and a man would come\nalong thinking: I will bend back this sharp-pointed spear with my hand or fist,\ntwist it out of shape, and twirl it around.\nWhat do you think Monks, would it be possible for that man to do so?\n‘No, Venerable Sir.’\nFor what reason?\n‘Because it is not easy to bend back that sharp-pointed spear with one’s\nhand or fist, to twist it out of shape, or to twirl it around. That man would only\nexperience fatigue and frustration.’\nSo too, Monks, when a Monk has developed and cultivated the liberation of\nmind by loving-kindness, made it a vehicle, made it a basis, stabilized it,\nexercised himself in it, and fully perfected it, if a non-human being thinks he\ncan overthrow his mind, that non-human being would only experience\nfatigue and frustration.\nTherefore, Monks, you should train yourselves thus: We will develop and\ncultivate the liberation of mind by loving-kindness, make it our vehicle, make\nit our basis, stabilize it, exercise ourselves in it, and fully perfect it.\nThus should you train yourselves.\n(Reference: SN 20.5)\nIn this Teaching from Gotama Buddha, he shares how through training the mind in loving-\nkindness, the mind is liberated and unaffected by others attempts to “overthrow” or\nshake up the mind.\n248", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 80, "chapter_title": "Result of Developing and Cultivating", "sutta_refs": ["SN"], "page": null, "page_start": 248, "page_end": 248, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "1713228e-c439-4629-a971-5026c9533db7", "parent_id": "book-vol13:ch81:commentary:0", "content_type": "commentary", "text": "Chapter 81\nDeveloping and Cultivating\nA Mind of Loving-kindness and\nPracticing the Way to the Ascetic\n(1) In that case, Monk, you should train yourself thus: My mind will be firm\nand well settled internally. Arisen evil unwholesome states will not obsess my\nmind: Thus should you train yourself.\nWhen, Monk, your mind is firm and well settled internally, and arisen evil\nunwholesome states do not obsess your mind, then you should train yourself\nthus: I will develop and cultivate the liberation of the mind by loving-\nkindness, make it a vehicle and basis, carry it out, consolidate it, and\nproperly undertake it.\nThus should you train yourself.\nWhen, Monk, this concentration has been developed and well developed by\nyou in this way, then you should train yourself thus: I will develop and\ncultivate the liberation of the mind by compassion... the liberation of the\nmind by sympathetic joy... the liberation of the mind by equanimity, make it a\nvehicle and basis, carry it out, consolidate it, and properly undertake it.\nThus should you train yourself.\n(2) He sees himself purified of all these evil unwholesome states, he sees\nhimself liberated from them. When he sees this, joyfulness is born in him.\nWhen he is joyful, joy is born in him; in one who is joyous, the body becomes\ntranquil; one whose body is tranquil feels pleasure; in one who feels\npleasure, the mind becomes concentrated.\nHe resides filling one quarter with a mind filled with loving-kindness, likewise\nthe second, likewise the third, likewise the fourth; so above, below, around,\nand everywhere, and to all as to himself, he resides filling the all-\nencompassing world with a mind filled with loving-kindness, abundant,\ndistinguished, immeasurable, without hostility and without ill will.\nHe resides filling one quarter with a mind filled with compassion… with a\nmind filled with sympathetic joy… with a mind filled with equanimity…\nabundant, distinguished, immeasurable, without hostility and without ill will.\n250", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 81, "chapter_title": "Developing and Cultivating", "sutta_refs": ["AN"], "page": null, "page_start": 250, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a9a5c1c0-4d77-458e-9eee-90f5cbf369bf", "parent_id": "book-vol13:ch81:commentary:1", "content_type": "commentary", "text": "Suppose there were a pond with clear, agreeable cool water, transparent,\nwith smooth banks, delightful. If a man, scorched and exhausted by hot\nweather, weary, parched, and thirsty, came from the east or from the west\nor from the north or from the south or from where you will, having come upon\nthe pond he would quench his thirst and his hot-weather fever.\nSo too, Monks, if anyone from a clan of nobles goes forth from the home life\ninto homelessness, and after encountering The Teachings and Discipline\nproclaimed by The Tathāgata, develops loving-kindness, compassion,\nsympathetic joy, and equanimity, and thereby gains internal peace, then\nbecause of that internal peace he practices the way proper to the Ascetic, I\nsay.\n(3) Just as if a mighty trumpeter were with little difficulty to make a\nproclamation to the four quarters, so by this cultivation and development,\nVāsettha, by this liberation of the mind through loving-kindness,... through\ncompassion,...through sympathetic joy,. . . through equanimity, he leaves\nnothing untouched, nothing unaffected in the sensuous sphere.\n(4) Monks, when the liberation of the mind by loving-kindness has been\npursued, developed, and cultivated, made a vehicle and basis, carried out,\nconsolidated, and properly undertaken, eleven benefits are to be predicted.\nWhat eleven?\n(1) One sleeps well;\n(2) one awakens with joy;\n(3) one does not have bad dreams;\n(4) one is pleasing to human beings;\n(5) one is pleasing to spirits;\n(6) heavenly beings protect one;\n(7) fire, poison, and weapons do not injure one;\n(8) one’s mind quickly becomes concentrated;\n(9) one’s facial complexion is serene;\n(10) one dies unconfused; and\n(11) if one does not penetrate further, one fares on to the Brahmā world.\nWhen, Monks, the liberation of the mind by loving-kindness has been\nrepeatedly pursued, developed, and cultivated, made a vehicle and basis,\ncarried out, consolidated, and properly undertaken, these eleven benefits are\nto be predicted.\n(Reference: AN 11.15)\n251", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 81, "chapter_title": "Developing and Cultivating", "sutta_refs": ["AN"], "page": null, "page_start": 250, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4be327af-ebd1-409c-8ec3-7eac1507f845", "parent_id": "book-vol13:ch81:commentary:2", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares the eleven benefits of developing the\nmind with loving-kindness.\nIn other parts of The Buddha’s Teachings, he shares that loving-kindness should be\ndeveloped to abandon ill will. It is through eliminating anger/hatred/ill will that the mind\nexperiences the benefits of:\n1.) one sleeps well;\n2.) one awakens with joy;\n3.) one does not have bad dreams;\n4.) one is pleasing to human beings;\n5.) one is pleasing to spirits;\n6.) heavenly beings protect one;\n7.) fire, poison, and weapons do not injure one;\n8.) one’s mind quickly becomes concentrated;\n9.) one’s facial complexion is serene;\n10.) one dies unconfused; and\n11.) if one does not penetrate further, one fares on to the Brahmā world.\nThe Buddha not only describes cultivating loving-kindness but he also describes the\ncultivation and development of compassion, sympathetic joy, and equanimity. These four\nmental states are known as “The Brahmā-vihāras”.\nDetailed explanation of The Brahmā-vihāras is available in this same book series found in\nChapter 14 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\n252", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 81, "chapter_title": "Developing and Cultivating", "sutta_refs": ["AN"], "page": null, "page_start": 250, "page_end": 252, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b17ebe1e-e50a-4f78-96ac-01282a470528", "parent_id": "book-vol13:ch82:commentary:0", "content_type": "commentary", "text": "Chapter 82\nAspirations Are Not Obtained by Means of Prayer\nHouseholder, there are these five things that are wished for, desired,\nagreeable, and rarely gained in the world.\nWhat five?\n(1) Long life, Householder, is wished for, desired, agreeable, and rarely\ngained in the world.\n(2) Beauty, Householder, is wished for, desired, agreeable, and rarely gained\nin the world.\n(3) Peacefulness, Householder, is wished for, desired, agreeable, and rarely\ngained in the world.\n(4) Fame, Householder, is wished for, desired, agreeable, and rarely gained in\nthe world.\n(5) The heavens are wished for, desired, agreeable, and rarely gained in the\nworld.\nThese are the five things that are wished for, desired, agreeable, and rarely\ngained in the world.\nThese five things, Householder, that are wished for, desired, agreeable, and\nrarely gained in the world, I say, are not obtained by means of prayers or\naspirations.\nIf these five things that are wished for, desired, agreeable, and rarely gained\nin the world could be obtained by means of prayers or aspirations, who here\nwould be lacking in anything?\n—————\n(1) Householder, the Noble Disciple who aspires long life ought not to pray\nfor long life or excite in it or [passively] yearn for it. A Noble Disciple who\naspires long life should practice the way conducive to long life.\nFor when he practices the way conducive to long life, it leads to obtaining\nlong life, and he gains long life either heavenly or human.\n253", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 82, "chapter_title": "Aspirations Are Not Obtained by Means of Prayer", "sutta_refs": ["AN"], "page": null, "page_start": 253, "page_end": 255, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "25a9814b-ec2a-4c52-b435-1c1423b942d5", "parent_id": "book-vol13:ch82:commentary:1", "content_type": "commentary", "text": "(2) Householder, the Noble Disciple who aspires beauty ought not to pray for\nbeauty or excite in it or [passively] yearn for it. A Noble Disciple who aspires\nbeauty should practice the way conducive to beauty.\nFor when he practices the way conducive to beauty, it leads to obtaining\nbeauty, and he gains beauty either heavenly or human.\n(3) Householder, the Noble Disciple who aspires peacefulness ought not to\npray for peacefulness or excite in it or [passively] yearn for it. A Noble\nDisciple who aspires peacefulness should practice the way conducive to\npeacefulness.\nFor when he practices the way conducive to peacefulness, it leads to\nobtaining peacefulness, and he gains peacefulness either heavenly or\nhuman.\n(4) Householder, the Noble Disciple who aspires fame ought not to pray for\nfame or excite in it or [passively] yearn for it. A Noble Disciple who aspires\nfame should practice the way conducive to fame.\nFor when he practices the way conducive to fame, it leads to obtaining fame,\nand he gains fame either heavenly or human.\n(5) Householder, the Noble Disciple who aspires the heavens ought not to\npray for the heavens or excite in them or [passively] yearn for them. A Noble\nDisciple who aspires the heavens should practice the way conducive to\nheaven.\nFor when he practices the way conducive to heaven, it leads to obtaining the\nheavens, and he gains the heavens.\nFor one desiring long life, beauty, fame,\nacclaim, heaven, high families,\nand lofty delights\nfollowing in succession,\nthe wise praise motivation\nin doing deeds of merit.\nBeing motivated, the wise person\nsecures both kinds of good:\nthe good in this life,\nand the good of the future life.\nBy attaining the good, the steadfast one\nis called one of wisdom.\n254", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 82, "chapter_title": "Aspirations Are Not Obtained by Means of Prayer", "sutta_refs": ["AN"], "page": null, "page_start": 253, "page_end": 255, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "4bf96536-c5a6-4c42-aa14-e112ae970b23", "parent_id": "book-vol13:ch82:commentary:2", "content_type": "commentary", "text": "(Reference: AN 5.43)\nIn this Teaching from Gotama Buddha, he shares how one is unable to acquire the\nobjectives of their affection through prayer.\nHe helps Students understand this through sharing “If these five things that are wished\nfor, desired, agreeable, and rarely gained in the world could be obtained by means of\nprayers or aspirations, who here would be lacking in anything”?\nIn other words, if it was as easy to acquire the objectives of one’s affection through\nprayer, then you would already have everything you want. One could pray right now,\ntreating God like a genie in a bottle, and all your wishes would come true.\nDid you try it? Did it work?\nOf course not, one cannot obtain one’s aspirations through prayer. There needs to be\nlearning, reflecting, and practicing of these Teachings to improve the condition of the\nmind to experience improved outcomes in this life. It is through our actions that we\nexperience beneficial results.\nThrough making wise wholesome decisions, we experience wholesome outcomes (i.e.\nwholesome Kamma). Through making unwise unwholesome decisions, we experience\nunwholesome outcomes (i.e. unwholesome Kamma).\nAs a Practitioner acquires wisdom, they are then equipped to make free will choices that\nare wise leading to wholesome outcomes (i.e. wholesome Kamma).\nIf one is wishing for a long life, beauty, peacefulness, fame, or a heavenly rebirth, then it\nwill never occur because it is one’s own actions through wise decisions that produces\nthese results, not prayer. If one is wishing for these outcomes, they might consider\nwhether these are cravings/desires/attachments.\nThere might be an interest to acquire these results that can be pursued as goals or\nobjectives. But, if there is craving/desiring for these outcomes, this will produce\nunwholesome decisions leading to unwholesome results (i.e. unwholesome Kamma).\nA wise Practitioner would apply determination, dedication, diligence to learning,\nreflecting, and practicing to obtain improvements to the condition of the mind and one’s\nlife through wise decision making based on The Three Wholesome Roots of generosity,\nloving-kindness, and wisdom.\n255", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 82, "chapter_title": "Aspirations Are Not Obtained by Means of Prayer", "sutta_refs": ["AN"], "page": null, "page_start": 253, "page_end": 255, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0204acc1-062f-487f-b23b-648a2582b6f5", "parent_id": "book-vol13:ch83:commentary:0", "content_type": "commentary", "text": "Chapter 83\nShould a Monk Be Involved with Gold and Silver\nWhatever Monk should take gold and silver, or should get another to take it\n(for him), or should consent to its being kept in deposit (for him), there is an\noffense of expiation involving forfeiture.\nWhatever Monk should engage in various transactions in which gold and\nsilver is used, there is an offense of expiation involving forfeiture.\nWhatever Monk should engage in various kinds of bartering, there is an\noffense of expiation involving forfeiture.\nIn case a King or one in the service of a King or a Brāhmin or a Householder\nshould send a robe-fund for a Monk by a messenger, saying: Having got a\nrobe in exchange for this robe-fund, present the Monk so and so with a robe;\nthen if this messenger, approaching that Monk, should say: Honored sir, this\nrobe-fund was brought for the Venerable One; let the Venerable One accept\nthis robe-fund, then the messenger should be spoken to thus by this Monk:\nSir, we do not accept a robe-fund, but we accept a robe if it is at the right\ntime and if it is allowable. If this messenger should say to the Monk:\nBut is there someone who is the Venerable One’s attendant?, then, Monks,\nan attendant should be pointed to by the Monk in need of a robe-either one\nwho is engaged in the monastery or a Household Practitioner - saying:\nThis is the Monk’s attendant.\nIf this messenger, instructing this attendant, approaching that Monk, should\nspeak thus: Honored sir. I have instructed the person whom the Venerable\nOne pointed out as an attendant; let the Venerable One approach at the right\ntime, (and) he will present you with a robe; then, Monks, if that Monk is in\nneed of a robe, approaching that attendant, he should state and remind him\ntwo or three times, saying:\n‘Sir, I am in need of a robe’.\nIf while stating and reminding two or three times, he succeeds in obtaining\nthat robe, that is good. If he does not succeed in obtaining it, he should\nstand silently for it four times, five times, six times at the utmost. If he\nsucceeds in obtaining that robe, standing silently for it, four times, five times,\n256", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 83, "chapter_title": "Should a Monk Be Involved with Gold and Silver", "sutta_refs": ["SN"], "page": null, "page_start": 256, "page_end": 259, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "01049ccd-4d7e-4b72-9bad-1e4e4d239456", "parent_id": "book-vol13:ch83:commentary:1", "content_type": "commentary", "text": "six times at the utmost, that is good. If he, exerting himself further, succeeds\nin obtaining that robe, there is an offense of expiation involving forfeiture.\nIf he does not succeed in obtaining it, he should either go himself to where\nthe robe-fund was brought from for him, or a messenger should be sent to\nsay: That robe-fund which you, sirs, sent for a Monk, is not of any use to that\nMonk. Let the gentlemen make use of their own, let your own things be not\nlost. This is the proper course in this case.\n(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 2: Mahavagga by I.B. Horner)\n(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 4: Mahavagga by I.B. Horner)\n(Another Discourse)\n... As he was sitting down at a respectful distance Mendaka the Householder\nspoke thus to The Perfectly Enlightened One: There are, Fortunate One,\nwilderness roads with little water, with little food; it is not easy to go along\nthem without provisions for the journey. It were good, Fortunate One, if The\nPerfectly Enlightened One allowed Monks provisions for the journey.\nThen The Perfectly Enlightened One on this occasion, having given reasoned\ntalk, addressed the Monks, saying: I allow you, Monks, five products of the\ncow: milk, curds, butter-milk. butter, and ghee. There are, Monks, wilderness\nroads with little water, with little food it is not easy to go along them without\nprovisions for the journey. I allow you, Monks, to look about for provisions for\na journey: husked rice for him who has need of husked rice; kidney-beans\nfor him who has need of kidney-beans; beans for him who has need of\nbeans; salt for him who has need of salt; sugar for him who has need of\nsugar; oil for him who has need of oil; ghee for him who has need of ghee.\nThere are, Monks, people who have confidence and are believing: these\ndeposit gold (coins) in the hands of these who make things allowable,\nsaying: By means of this give the master that which is allowable. I allow you,\nMonks, thereupon to consent to that which is allowable. But this, Monks, I\ndo not say: that by any method may gold and silver be consented to, may be\nlooked about for.\nNow on that occasion the members of the King’s company had assembled in\nthe royal palace and were sitting together when the following conversation\narose: Gold and silver are allowable for the Ascetics following the Sakyan\nson; the Ascetics following the Sakyan son consent to gold and silver; the\nAscetics following the Sakyan son accept gold and silver.\nNow on that occasion Manicūļaka the Headman was sitting in that\ncommunity. Then Manicūlaka the Headman said to that community: Do not\n257", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 83, "chapter_title": "Should a Monk Be Involved with Gold and Silver", "sutta_refs": ["SN"], "page": null, "page_start": 256, "page_end": 259, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "a0b0cc6a-bcbd-463e-945e-855d4da6b322", "parent_id": "book-vol13:ch83:commentary:2", "content_type": "commentary", "text": "speak thus, masters. Gold and silver are not allowable for the Ascetics\nfollowing the Sakyan son; the Ascetics following the Sakyan son do not\nconsent to gold and silver; the Ascetics following the Sakyan son do not\naccept gold and silver. They have renounced jewelry and gold; they have\ngiven up the use of gold and silver. And Manicüļaka was able to convince that\ncommunity.\nThen Manicüļaka approached The Perfectly Enlightened One, paid homage\nto him, and sat down to one side. Sitting to one side, he reported to The\nPerfectly Enlightened One all that had happened, adding: I hope, Venerable\nSir, that when I answered thus I stated what has been said by The Perfectly\nEnlightened One and did not misrepresent him with what is contrary to the\ntruth; that l explained in accordance with The Teachings, and that no\nreasonable consequence of my statement gives ground for criticism.\nFor sure, Headman, when you answered thus you stated what has been said\nby me and did not misrepresent me with what is contrary to the truth; you\nexplained in accordance with The Teachings, and no reasonable\nconsequence of your statement gives ground for criticism. For, Headman,\ngold and silver are not allowable for the Ascetics following the Sakyan son;\nthe Ascetics following the Sakyan son do not consent to gold and silver; the\nAscetics following the Sakyan son do not accept gold and silver. They have\nrenounced jewelry and gold; they have given up the use of gold and silver. If\ngold and silver are allowable for anyone, the five cords of sensual pleasure\nare allowable for him. If the five cords of sensual pleasure are allowable for\nanyone, you can definitely consider him to be one who does not have the\ncharacter of an Ascetic or of a follower of the Sakyan son.\nFurther, Headman, I say this: Straw may be sought by one needing straw;\ntimber may be sought by one needing timber; a cart may be sought by one\nneeding a cart; a workman may be sought by one needing a workman. But I\ndo not say that there is any method by which gold and silver may be\nconsented to or sought\n(Reference: SN 42.10)\n258", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 83, "chapter_title": "Should a Monk Be Involved with Gold and Silver", "sutta_refs": ["SN"], "page": null, "page_start": 256, "page_end": 259, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "f0d8a0d6-ad7c-4eee-ad52-f9e286097161", "parent_id": "book-vol13:ch83:commentary:3", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares guidance to instruct the Ordained\nPractitioners to not accept gold and silver as offerings or gifts.\nThe goal of learning and practicing these Teachings and then sharing them as a Teacher\nis not to become rich or wealthy. The goal would be to share these Teachings for the\nbenefit of others.\nIf the mind has craving/desire/attachment to wealth, it will not experience Enlightenment.\nAn Enlightened being who is a Household Practitioner may be wealthy, but the mind\nwould need to eliminate any craving/desire/attachment to wealth in order to experience\nEnlightenment. An Ordained Practitioner should never accumulate any sort of material\ngains for wealth such as gold, silver, land, or other material objects.\nToday, many Ordained Practitioners and Teacher accept money as offerings. During the\nlifetime of The Buddha, it was possible to live life without money accepting only offerings\nto sustain one’s life such as food, water, clothing, shelter, and medical care.\nHowever, in today’s world, it would be nearly impossible for one to live life without a\nTeacher accepting some form of currency to purchase some of the basic supplies a\nTeacher would need. In order to live life without accepting money as an offering or gift,\nthere would need to be Students nearby in all situations attending to every single need of\nthe Teacher. This is highly unlikely and would burden others with constant and continuous\ncare that could create complications for one’s life.\nSince it was possible to function during the lifetime of The Buddha without a form of\ncurrency, he guided the Ordained Practitioners to not accept gold or silver, the primary\nform of currency during that time in history.\nToday, Ordained Practitioners and Teachers who accept money as offerings and gifts will\nneed to ensure they develop their life practice so that there is not craving/desire/\nattachment to money or wealth. If there is craving/desire/attachment to money or wealth,\none will not experience liberation of mind - Enlightenment.\nAll Practitioners who are interested to attain Enlightenment will need to eliminate craving/\ndesire/attachment to money and wealth. While one will need to acquire life sustaining\nresources to continue forward in this life, that can be accomplished without craving/\ndesire/attachment to money or wealth.\n259", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 83, "chapter_title": "Should a Monk Be Involved with Gold and Silver", "sutta_refs": ["SN"], "page": null, "page_start": 256, "page_end": 259, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "44c0d424-1f83-4468-b1b3-c9dd6a5ed212", "parent_id": "book-vol13:ch84:commentary", "content_type": "commentary", "text": "Chapter 84\nGiving Thanks\nNow at that time Monks did not give thanks in a dining hall. People looked\ndown upon, criticized, spread it about, saying: How can these Ascetics, sons\nof the Sakyans, not give thanks in a dining hall? Monks heard these people\nwho... spread it about. Then these Monks told this matter to The Perfectly\nEnlightened One. Then The Perfectly Enlightened One, on this occasion,\nhaving given reasoned talk, addressed the Monks, saying:\nI allow you, Monks, to give thanks in a dining hall.\n...I allow you, Monks, to give thanks in a dining hall through a Monk who is\nan elder.\n...I allow, Monks, four or five Monks who are elders or next (in age) to the\nelders to wait in a dining hall.\nI allow you, Monks, if there is a reason, to go away, having asked (permission\nfrom) the Monk immediately next (to you).\n(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 5: Mahavagga by I.B. Horner)\n260\n\nIn this Teaching from Gotama Buddha, he shares guidance for Ordained Practitioners,\nwho are Teachers, to give thanks to the Household Practitioners for the offerings and gifts\nreceived such as food.\nIt would be unwise for Ordained Practitioners or Teachers to accept offerings and gifts\nwithout expressing gratitude and appreciation.\nWhile Ordained Practitioners and Teachers invest enormous amounts of time, effort,\nenergy, and resources to share these Teachings and Students are taught to be polite,\nkind, friendly, and respectful to the Teachers, Ordained Practitioners and Teachers should\nalso be polite, kind, friendly, and respectful to Household Practitioners for the time, effort,\nenergy, and resources they invest in making offerings and sharing gifts. In this way, there\nis mutual respect, gratitude, and appreciation.\nJust as there is mutual support between Ordained Practitioners and Teacher with their\nStudents, there needs to be mutual politeness, kindness, friendliness, and respect.\nThis will ensure all Practitioners are practicing generosity with wholesome moral conduct\ninfused with loving-kindness and compassion.\nLoving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A\ngenuine interest in seeing all beings be well.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\n261", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 84, "chapter_title": "Giving Thanks", "sutta_refs": [], "page": null, "page_start": 260, "page_end": 261, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "66ecf643-8e0b-47e8-b263-fc7e2fdb372a", "parent_id": "book-vol13:ch85:commentary", "content_type": "commentary", "text": "Chapter 85\nAn Invitation to Accept\nWhen a Monk is not ill, an invitation (to accept) a requisite for four months\nmay be accepted, unless there be a renewed invitation, unless there be an\nongoing invitation. If one should accept for longer than that, there is an\noffense of wrongdoing.\n(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 3: Mahavagga by I.B. Horner)\nIn this Teaching from Gotama Buddha, he shares that Ordained Practitioners who are not\nsick are able to accept the offering of a shelter for four months in duration, unless there is\na renewed invitation, or an ongoing invitation.\nDuring the lifetime of The Buddha, Ordained Practitioners would receive offerings from\nHousehold Practitioners to stay in their home. Traveling was not easy, therefore, it was\ncommon for Ordained Practitioners to stay in the home of a Household Practitioner who\nwould then take care of the individual with food, water, shelter, and medical care, if\nneeded.\nThen, it was the responsibility of the Ordained Practitioner to share Teachings with the\nHousehold Practitioner to help them develop their life practice and improve the condition\nof their mind by sharing the wisdom of these Teachings. In this way, there was mutual\nsupport between Ordained Practitioners, or Teachers, who are sharing these Teachings\nand the Household Practitioners.\nThe Buddha was interested in ensuring that Ordained Practitioners were appreciative of\nthe gift of shelter and did not exhausted their welcome. Therefore, he taught them to not\naccept an offering of shelter for longer than four months unless there was a renewed\ninvitation or an ongoing invitation.\nThis also helped to ensure there was less of a chance for Ordained Practitioners or\nHousehold Practitioners to become attached to each other, thus, inhibiting the attainment\nof Enlightenment.\nThrough ensuring the Ordained Practitioners continued to travel, this would help to\nminimize any potential cravings/desires/attachments from being formed.\n262", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 85, "chapter_title": "An Invitation to Accept", "sutta_refs": [], "page": null, "page_start": 262, "page_end": 262, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "298c7355-a69f-41cc-b48b-9527ca47faad", "parent_id": "book-vol13:ch86:scripture:0", "content_type": "scripture", "text": "Chapter 86\nResponsibilities of a Teacher\nMonks, when a cattle worker possesses eleven factors, he is capable of\nkeeping and caring for a herd of cattle.\nWhat eleven?\nHere a cattle worker has wisdom of form, he is skilled in characteristics, he\nremoves flies’ eggs, he dresses wounds, he smokes out the sheds, he\nknows the watering place, he knows what it is to have drunk, he knows the\nroad, he is skilled in pastures, he does not milk dry, and he shows extra\nveneration to those bulls who are fathers and leaders of the herd.\nWhen a cattle worker possesses these eleven factors, he is capable of\nkeeping and caring for a herd of cattle.\nSo too, Monks, when a Monk possesses these eleven qualities, he is\ncapable of growth, increase, and maturity in The Teachings and Discipline.\nWhat eleven?\nHere a Monk has wisdom of form, he is skilled in characteristics, he removes\nflies’ eggs, he dresses wounds, he smokes out the sheds, he knows the\nwatering place, he knows what it is to have drunk, he knows the road, he is\nskilled in pastures, he does not milk dry, and he shows extra veneration to\nthose elder Monks of long-standing who have long gone forth, the fathers\nand leaders of The Community.\nAnd how is a Monk skilled in characteristics?\nHere, a Monk understands as it really is thus: ‘An unwise person is\ncharacterized by his actions; a wise person is characterized by his actions.’\nIt is in this way that a Monk is skilled in characteristics.\nAnd how does a Monk smoke out the sheds?\nHere, a Monk teaches The Teachings to others in detail as he has heard it\nand learned it.\nIt is in this way that a Monk smokes out the sheds.\n263", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 86, "chapter_title": "Responsibilities of a Teacher", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 269, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b88509c5-1752-4807-9000-047dbadc1aaf", "parent_id": "book-vol13:ch86:scripture:1", "content_type": "scripture", "text": "And how does a Monk know the watering place?\nHere, from time to time a Monk approaches those Monks who are learned,\nheirs to the heritage, experts on The Teachings, experts on the discipline,\nexperts on the outlines, and inquires of them: ‘How is this, Venerable Sir?\nWhat is the meaning of this?’ Those Venerable Ones then disclose to him\nwhat has not been disclosed, clear up what is obscure, and dispel his\nperplexity about numerous perplexing points.\nIt is in this way that a Monk knows the watering place.\nAnd how does a Monk know what it is to have drunk?\nHere, when The Teachings and discipline proclaimed by the Tathāgata are\nbeing taught, a Monk gains inspiration in the meaning, gains inspiration in\nThe Teachings, gains joy connected with The Teachings.\nIt is in this way that a Monk knows what it is to have drunk.\nAnd how does a Monk know the road?\nHere, a Monk understands The Noble Eight Fold Path as it really is.\nIt is in this way that a Monk knows the road.\nAnd how is a Monk skilled in pastures?\nHere, a Monk understands The Four Foundations of Mindfulness as they\nreally are.\nIt is in this way that a Monk is skilled in pastures.\nAnd how does a Monk not milk dry?\nHere, when dedicated Householder Practitioners invite a Monk to take robes,\nalmsfood, lodgings, and medicines and provisions for the sick, a Monk is\nmoderate in accepting donations.\nIt is in this way that a Monk does not milk dry.\n264\n\nAnd how does a Monk show extra veneration to those elder Monks of\nlong-standing who have long gone forth, the fathers and leaders of The\nCommunity?\nHere, a Monk maintains bodily, verbal, and mental acts of loving-kindness\nboth openly and privately toward those elder Monks of long-standing who\nhave long gone forth, the fathers and leaders of The Community.\nIt is in this way that a Monk shows extra veneration to those elder Monks of\nlong-standing who have long gone forth, the fathers and leaders of The\nCommunity.\nPossessing these eleven qualities, a Monk is capable of growth, progress,\nand fulfillment in these Teachings and discipline.\n(Here only eight of the eleven factors are shared as these eight apply to\n‘Generosity and Gratitude’. See the included reference for the entire\nTeaching.)\n(Reference: AN 11.17)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 86, "chapter_title": "Responsibilities of a Teacher", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 269, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "6ce5dd7c-2415-4f69-b2c5-904e72bdee72", "parent_id": "book-vol13:ch86:commentary:0", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares aspects of an Ordained Practitioner’s, or\nTeacher’s, life practice that needs to be developed to be able to grow, progress, and fulfill\ntheir role within these Teachings and discipline.\nAnd how is a Monk skilled in characteristics?\nA Practitioner needs to understand what qualities are wholesome and unwholesome so\nthat one can actively apply energy and effort to cultivate the wholesome and eliminate the\nunwholesome. And, it is not just one’s speech but also one’s actions that determine their\ncharacter.\nThrough improving one’s bodily, verbal, and mental conduct through practicing\nwholesome conduct, one will experience beneficial outcomes in their life.\nA Teacher is a role model for their Students, and through practicing wholesome moral\nconduct, their Students are able to model this conduct within their own practice. Without\na Teacher deeply learning The Teachings, they would have no ability to practice these\nTeachings to cultivate the mind, and their Students would not have a well developed\nTeacher, who is their leader, to model their life practice.\nAnd how does a Monk smoke out the sheds?\nA Teacher should share The Teachings in the way that they were shared with them and led\nto their Enlightenment. There is no situation or circumstance where a Teacher should\nchange The Teachings of The Buddha. Instead, they should deeply learn with The Words\nof The Buddha, reflect on The Teachings, and practice The Teachings.\n265", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 86, "chapter_title": "Responsibilities of a Teacher", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 269, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b62a111f-2b33-4ced-8bdb-11d50f40fd7f", "parent_id": "book-vol13:ch86:commentary:1", "content_type": "commentary", "text": "As one observes the condition of the mind and their life gradually improving, they will\nknow the truth and acquire deep wisdom.\nTo be able to share these Teachings in a way that will produce Enlightenment for\ncountless individuals, these Teachings need to be shared in the way that The Buddha\nshared them. There should be nothing added or taken away unless that is done by a new\nBuddha.\nBy sharing The Teachings in this way, we can ensure that countless generations will be\nable to learn, reflect, and practice these Teachings to progress to Enlightenment. The\nentire world can attain Enlightenment through being guided by the life affirming wisdom of\nThe Buddhas who awakened to Enlightenment through their own independent journey,\ndedicated the remaining time of their life to sharing these Teachings guiding countless\nPractitioners to Enlightenment, and leaving these Teachings in a condition that they could\nbe continually shared, guiding countless more Practitioners to Enlightenment.\nIt is The Teachings of a Buddha that lead to Enlightenment, not modifications that are\nmade after their death.\nAnd how does a Monk know the watering place?\nA Teacher will need to continue their learning and development on The Path to\nEnlightenment for their entire life. To be a wise and effective Teacher, one needs to first be\na highly developed Practitioner. Without a well developed practice of these Teachings that\nleads to Enlightenment, one would be incapable of guiding others to Enlightenment as a\nTeacher.\nTherefore, one needs to continually seek guidance from their own Teacher to develop\ntheir life practice and develop their ability to share these Teachings in beneficial ways that\nhelp others attain Enlightenment.\nA Teacher should never share anything that they do not know is 100% the truth through\ndevelopment of their own practice and independent verification of the truth. This may\ninclude the need to share with a Student that you do not know the answer to their\nquestion and will get back with them after you consult with your own Teacher. If there is\nno conceit in the mind or one is practicing towards the elimination of conceit, “I do not\nknow” is a valid answer.\nSharing untruthful and unverified Teachings would only cause harm to your own mind and\nthe mind of those who choose to learn without reflection and practice to independently\nverify the truth to acquire wisdom. A Teacher will need to ensure they are not causing\nharm within their life practice to include, not harming their Students by the Teacher taking\nthe time, effort, energy, and resources to independently verify any and all Teachings they\nchoose to share. Sharing unverified Teachings would cause harm to Students and the\nTeacher. A Teacher should consult with their own Teacher anytime they do not know the\nanswer to a question to ensure that they continue to develop their own practice, they are\nnot lying, and that they are not causing harm to their Students.\nA Teacher will need the support of their own Teachers, therefore, maintaining healthy\nrelationships with one’s Teachers will be required to fully develop one’s own life practice\nto attain Enlightenment and to be able to develop one’s abilities to share these Teachings\nas a Teacher.\n266", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 86, "chapter_title": "Responsibilities of a Teacher", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 269, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "764bbeed-7475-49fd-930a-ce98c1f4355e", "parent_id": "book-vol13:ch86:commentary:2", "content_type": "commentary", "text": "And how does a Monk know what it is to have drunk?\nA Teacher should be inspired, motivated, enthusiastic, and joyful towards The Teachings\nof The Buddha. If one is experiencing Enlightenment, this is very easy to do.\nThe results of the Enlightened mind are beyond anything that one has experienced at any\ntime during their life. The mind is so peaceful, calm, serene, and content with joy, it is\nsteady and unshakable. It is a mental state that is completely unknown to an\nunEnlightened being and as one experiences increased qualities of Enlightenment, then\ninspiration, motivation, enthusiasm, and joy are qualities that fill the mind.\nThrough practicing inspiration, motivation, enthusiasm, and joy, those around a Teacher\nwill learn to cultivate the qualities of inspiration, motivation, enthusiasm, and joy.\nAnd how does a Monk know the road?\nA Teacher will need to deeply understand The Eight Fold Path. An Enlightened being will\nknow The Eight Fold Path inside, outside, backwards, and forwards. They would be able\nto easily discuss The Eight Fold Path (i.e. The Path to Enlightenment) with anyone who\nseeks guidance to learn and practice these Teachings.\nA wise Teacher will know that it is The Eight Fold Path that guides humans and heavenly\nbeings to Enlightenment.\nWithout a deep understanding and practice of The Eight Fold Path, a Teacher would be\nunable to attain Enlightenment or guide Students to Enlightenment. The Eight Fold Path is\nthe central and core Teaching of The Buddha and all Teachers will need to know this\nTeaching inside, outside, backwards, and forwards. The Teachings on The Path to\nEnlightenment interconnect with The Eight Fold Path in one way or another.\nThe Eight Fold Path is the map, the guidance, the way leading to the complete end of\ndiscontentedness.\nDetailed explanation of The Eight Fold Path is available in this same book series found in\nChapter 5 of the book “Developing a Life Practice: The Path That Leads to\nEnlightenment” (Volume 1).\nAnd how is a Monk skilled in pastures?\nThe Four Foundations of Mindfulness is part of The Eight Fold Path and is a required\nTeaching to attain Enlightenment. Without a well developed understanding and practice of\nThe Four Foundations of Mindfulness, a Teacher would be unable to attain Enlightenment\nor guide Students to Enlightenment.\nIt is through observation of the mind and developing awareness of the bodily sensations,\nfeelings, condition of the mind, and mental objects that a Practitioner is able to uproot the\nunwholesome and arise the wholesome to eliminate discontentedness and attain\nEnlightenment.\n267", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 86, "chapter_title": "Responsibilities of a Teacher", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 269, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "5361a897-41d0-4346-9e1a-8ec68c472a4f", "parent_id": "book-vol13:ch86:commentary:3", "content_type": "commentary", "text": "Detailed explanation of The Four Foundations of Mindfulness is available in this same\nbook series found in Chapter 5 of the book “Developing a Life Practice: The Path That\nLeads to Enlightenment” (Volume 1).\nAnd how does a Monk not milk dry?\nStudents will need to support Teachers through offerings and gifts. A Teacher will need to\naccept offerings and gifts from their Students. But, in doing so, a wise Teacher needs to\nunderstand how to ensure they are accepting donations without allowing their Students to\nexhaust their resources.\nStudents should be taught the practice of generosity and creating merit, as they would be\nunable to attain Enlightenment without these practices. But the practice of generosity and\ncreating merit needs to be taught and practiced as part of “the middle way”.\nIf a Student was to not provide offerings to their Teacher, the mind would retain its\nselfishness and would not experience Enlightenment. If a Student was to provide\nexcessive offerings to their Teachers beyond their abilities, this would not allow them to\nconduct their life in a way that provides the needed necessities to sustain their life.\nA Teacher needs to understand this approach and provide guidance to Students while\nalso exercising discernment (i.e. wise decisions making) in accepting donations without\nallowing their Students to exhaust their resources.\nA Teacher will oftentimes have well developed knowledge of their Student’s life and\nlifestyle. One should use this wisdom to guide their Students in how to practice\ngenerosity and creating merit ensuring a Student finds “the middle way”.\nAnd how does a Monk show extra veneration to those elder Monks of long-standing\nwho have long gone forth, the fathers and leaders of The Community?\nPoliteness, kindness, friendliness, and respect are core and central qualities of mind that\nneed to be cultivated by every Practitioner who chooses to progress towards\nEnlightenment. Practitioners will need to develop the ability to practice these qualities of\nmind with every individual they come into contact with. An Enlightened being will be\npolite, kind, friendly, and respectful to everyone at all times. There is no situation or\ncircumstances where an Enlightened being would be impolite, unkind, unfriendly, or\ndisrespectful.\nThis is possible when a Practitioner eliminates all pollution of mind and one will need to\ngradually work in this direction.\nA Teacher would find it extremely difficult to share these Teachings and benefit others if\ntheir mind was polluted with craving, anger, and ignorance (unknowing of true reality) to\ninclude The Ten Fetters. Therefore, a wise Teacher would focus on their own practice\nensuring they eradicate all fetters/taints/pollutions of mind through eliminating the\ndefilements.\nThis includes practicing loving-kindness openly and in private towards all individuals\nincluding senior Ordained Practitioners and senior Household Practitioners. These are the\n268", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 86, "chapter_title": "Responsibilities of a Teacher", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 269, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7d154832-455c-4266-b30e-477bb41d1680", "parent_id": "book-vol13:ch86:commentary:4", "content_type": "commentary", "text": "elders of The Community and will help a Teacher to develop their Community of\nPractitioners through informal mentorship of newer members to one’s Community.\nThrough a Teacher practicing politeness, kindness, friendliness, respect, and loving-\nkindness towards all senior members of The Community, these qualities of mind will be\ndeveloped within The Community among all their Students.\nIf we treat our elders politely, kindly, friendly, and respectfully, this “supreme wisdom”\ncontinues to be developed and cultivated within humanity and we can all experience\nEnlightenment.\nWe “win” when we all “win”. We do not “win” until everyone attains Enlightenment.\n(These are not the only responsibilities of a Teacher but is a good starting point.)\n269", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 86, "chapter_title": "Responsibilities of a Teacher", "sutta_refs": ["AN"], "page": null, "page_start": 263, "page_end": 269, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "76e037fb-9c21-4b81-9fa3-41a64dd7c5f1", "parent_id": "book-vol13:ch87:scripture", "content_type": "scripture", "text": "Chapter 87\nWho Should You Not Teach and\nWho Should You Teach\nMonks, someone with six features is unable to enter the sure path with\nregards to skillful qualities, even when listening to the true Teachings.\nWhat six?\nWhen The Teachings and practice proclaimed by The Perfectly Enlightened\nOne is being taught\n(1) they are not interested to listen\n(2) they do not actively listen\n(3) they do not apply effort to understand\n(4) they learn the incorrect meaning\n(5) they ignore the correct meaning\n(6) they adopt views that contradict The Teachings.\nSomeone with these six features is unable to enter the sure path with regards\nto skillful qualities, even when listening to the true Teaching.\nSomeone with six qualities is able to enter the sure path with regards to\nskillful qualities when listening to the true Teachings.\nWhat six?\nWhen The Teachings and practice proclaimed by The Perfectly Enlightened\nOne is being taught\n(1) they are interested to listen\n(2) they actively listen\n(3) they apply effort to understand\n(4) they learn the correct meaning\n(5) they ignore the incorrect meaning\n(6) they adopt views that match with The Teachings.\nSomeone with these six qualities is able to enter the sure path with regards to\nskillful qualities when listening to the true Teachings.\n270\n\n(Reference: AN 6.88)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 87, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 270, "page_end": 271, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d75147c6-8fd9-497a-83c6-fa99106b54f1", "parent_id": "book-vol13:ch87:commentary", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares in what situation an individual is able to\nlearn The Teachings to make improvements in their life and in what situation an individual\nis unable to learn The Teachings to make improvements in their life.\nIf an individual is not interested to listen, does not actively listen, does not apply effort to\nunderstand, learns the incorrect meaning, adopts the incorrect meaning, and adopts\nviews that contradict The Teachings, they are unable to develop their life practice. This\nindividual is not a Student. They have not chosen to actively learn, therefore, they will be\nunable to make progress on The Path to Enlightenment.\nHowever, if an individual is interested to listen, actively listens, applies effort to\nunderstand, learns the correct meaning, adopts the correct meaning, and adopts views\nthat match with The Teachings, they are able to develop their life practice. This individual\nis a Student. They have chosen to actively learn, therefore, they will be able to make\nprogress on The Path to Enlightenment.\nIt is impossible to force an individual to attain Enlightenment. Each individual needs to\nchoose to learn, reflect (i.e. independently verify), and practice The Teachings of The\nBuddha to experience improvements to the condition of the mind and their life. Without\nthe willingness to learn, grow, and evolve, an individual would be unable to make\nimprovements on The Path to Enlightenment or progress to Enlightenment.\nThere is no part of The Path to Enlightenment that involves attempting to force\nothers to make progress on The Path to Enlightenment.\nThere are a million and one decisions that an individual would need to make in order to\nprogress to Enlightenment. You are unable to force an individual to be a Student of these\nTeachings or to make progress on The Path to Enlightenment. Therefore, it would be\nhighly unbeneficial to even try and, it would be your own craving/desire/attachment to do\nso.\nInstead, you can invite and welcome people to learn, reflect, and practice. But, the choice\nto do so or not is up to each individual.\nA Teacher needs to ensure they are only sharing Teachings with individuals who have\nchosen to actively learn and practice to improve the condition of their mind and their life.\nThen, a person who has chosen to actively listen, learn, and practice could be considered\na Student and it would be wise to share these Teachings with them to help them progress\nto Enlightenment.\n271", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 87, "chapter_title": "Who Should You Not Teach and", "sutta_refs": ["AN"], "page": null, "page_start": 270, "page_end": 271, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2c433b93-2734-4c46-a092-07cf01a33f69", "parent_id": "book-vol13:ch88:commentary:0", "content_type": "commentary", "text": "Chapter 88\nReasons Why a Business\nSurpasses Forecast or Fails\n‘Venerable Sir, (1) why is it that for one person here, the business he\nundertakes ends in failure? (2) Why is it that for another the same kind of\nbusiness does not fulfill his forecast? (3) Why is it that for still another the\nsame kind of business fulfills his forecast? (4) And why is it that for still\nanother the same kind of business surpasses his forecast?’\n(1) Here, Sāriputta, someone approaches an Ascetic or a Brāhmin and invites\nhim to ask for what he needs, but does not give him what was requested.\nWhen he passes away from there, if he comes back to this world, whatever\nbusiness he undertakes ends in failure.\n(2) Someone else approaches an Ascetic or a Brāhmin and invites him to ask\nfor what he needs. He gives it to him but does not fulfill his needs. When he\npasses away from there, if he comes back to this world, whatever business\nhe undertakes does not fulfill his forecast.\n(3) Someone else approaches an Ascetic or a Brāhmin and invites him to ask\nfor what he needs. He gives it to him and fulfills his needs. When he passes\naway from there, if he comes back to this world, whatever business he\nundertakes fulfills his forecast.\n(4) Someone else approaches an Ascetic or a Brāhmin and invites him to ask\nfor what he needs. He gives it to him and surpasses his needs. When he\npasses away from there, if he comes back to this world, whatever business\nhe undertakes surpasses his forecast.\nThis, Sāriputta, is the reason why for one person here the business he\nundertakes ends in failure, for another the same kind of business does not\nfulfill his forecast, for still another the same kind of business fulfills his\nforecast, and for still another the same kind of business surpasses his\nforecast.\n(Reference: AN 4.79)\n272", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 88, "chapter_title": "Reasons Why a Business", "sutta_refs": ["AN"], "page": null, "page_start": 272, "page_end": 273, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "acc89069-21cc-47c6-8ad7-30437ba4cabf", "parent_id": "book-vol13:ch88:commentary:1", "content_type": "commentary", "text": "In this Teaching from Gotama Buddha, he shares how business can either be a failure or\nsuccess based on one’s actions and practice of generosity.\n1.) A Practitioner asks an Ascetic or a Brāhmin to share what they need for support to\nsustain their life yet does not provide those requested items. The Buddha shares that if\nthis person is reborn back into the human realm, their business “ends in failure”.\n2.) A Practitioner asks an Ascetic or a Brāhmin to share what they need for support to\nsustain their life and gives it to them but does fully provide what is needed. The\nPractitioner only partially fulfills the need. The Buddha shares that if this person is reborn\nback into the human realm, their business “does not fulfill his forecast”.\n3.) A Practitioner asks an Ascetic or a Brāhmin to share what they need for support to\nsustain their life and gives it to them fully providing what is needed. The Buddha shares\nthat if this person is reborn back into the human realm, their business “fulfills his\nforecast”.\n4.) A Practitioner asks an Ascetic or a Brāhmin to share what they need for support to\nsustain their life and gives it to them surpassing what is needed. The Buddha shares that\nif this person is reborn back into the human realm, their business “surpasses his\nforecast”.\n273", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 88, "chapter_title": "Reasons Why a Business", "sutta_refs": ["AN"], "page": null, "page_start": 272, "page_end": 273, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "601c722a-a94b-4898-aaec-07af4d5f3c6d", "parent_id": "book-vol13:ch89:scripture", "content_type": "scripture", "text": "Chapter 89\nEight Causes and Conditions for the\nDestruction of Families\nI remember ninety-one eons back, Headman, but I do not recall any family\nthat has ever been destroyed merely by offering cooked almsfood. Rather,\nwhatever families there are that are rich, with much wealth and property, with\nabundant gold and silver, with abundant possessions and means of\nsubsistence, with abundant wealth and grain, they have all become so from\ngiving, from truthfulness, and from mental discipline.\nThere are, Headman, eight causes and conditions for the destruction of\nfamilies.\n(1) Families come to destruction on account of the King, or\n(2) on account of thieves, or\n(3) on account of fire, or\n(4) on account of water; or\n(5) they do not find what they have put away; or\n(6) mismanaged undertakings fail; or\n(7) there arises within a family a spendthrift who squanders, dissolves, and\nwastes away its wealth; and\n(8) impermanence is the eighth.\nThese are the eight causes and conditions for the destruction of families. But\nwhile these eight causes and conditions for the destruction of families exist,\nif anyone speaks thus of me: The Perfectly Enlightened One is practicing for\nthe elimination of families, for the misfortune of families, for the destruction\nof families, if he does not abandon that assertion and that state of mind, and\nif he does not let go of that view, then according to his own consequences\nhe will be, as it were, dropped off in hell.\n(Reference: SN 42.9)", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "29134cb3-b036-4498-9c64-7c8fd0ab5980", "parent_id": "book-vol13:ch89:commentary:0", "content_type": "commentary", "text": "274\n\nNow that you have completed reading (Volume 13) of this book series and may decide to\nread this book multiple times, I would like to take a moment to personally “thank you” for\nyour determination, dedication, and diligence to learn, reflect, and practice The Teachings\nof The Buddha on The Path to Enlightenment.\nThe time, effort, energy, and resources that you devote to this path are serving to help you\nand countless other beings. As you choose to learn and practice these Teachings, you will\nsignificantly reduce then eliminate any harm that you are putting into the world through\nyour unknowing of true reality. The unEnlightened mind does not understand what it does\nnot understand.\nYou are now applying time, effort, energy, and resources to improving the condition of the\nmind, the condition of your life, and, thus, the condition of the world through investigating\nThe Teachings to acquire wisdom. The world becomes a better place when we each\nindividually choose to improve our own life practice taking responsibility for our own\nintentions, speech, actions, and livelihood while improving our wisdom and mental\ndiscipline.\nI admire individuals who choose to walk towards harmlessness. I admire individuals who\nchoose to realize there is a better way of life and create that better way of life for\nthemselves through seeking guidance. And, I admire individuals who do not shrink back\nfrom the struggle to move the mind towards Enlightenment when the natural tendency\nmight be to remain complacent.\nWhy have I chosen to share these Teachings with you?\n“That it may be for the benefit and peacefulness of the multitude (many people), out of\ncompassion for the world, for the benefit and peacefulness of heavenly beings and\nhumans”. (Gotama Buddha)\n“Because if they understand even a single sentence, that will lead to their welfare and\npeacefulness for a long time”. (Gotama Buddha)\nMay you discover the freedom associated with a mind that is peaceful, calm,\nserene, and content with joy permanently - the Enlightened mind.\nAs you need help to learn, reflect, and practice these Teachings, you are welcome to\nseek guidance which is available openly and freely to “all beings”.\n276", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3b938529-b2a2-4986-aa2a-bd04bc722bcd", "parent_id": "book-vol13:ch89:commentary:1", "content_type": "commentary", "text": "Author\nDavid Roylance is a dedicated Practitioner and Teacher of Gotama Buddha’s\nTeachings who has been part of the Thai community since 2001. He visited\nThailand for the first time in 2002 and brought the Traditional Thai Healing\nArts back to the United States of America to share with people in the\nWestern World.\nHis Traditional Thai Healing Arts centers, located in the Washington DC area,\nprovided traditional Thai healing arts to clients and educational opportunities\nto Students to explore the Thai healing arts, Thai culture, and The Teachings\nof Gotama Buddha. David is a published author with books on the topics of\nTraditional Thai Healing Arts and The Path That Leads to Enlightenment.\nDavid has taught Gotama Buddha’s Teachings since 2005 in the United\nStates of America. In 2015, he closed his businesses and relocated to\nChiang Mai, Thailand to be closer to the Thai culture and the Thai\nCommunity of Buddhist Practitioners.\nDavid shares Gotama Buddha’s Teachings with Household Practitioners and\nOrdained Practitioners in Chiang Mai, Thailand and around the world through\ncourses, retreats, and special events providing guidance to help people\nattain Enlightenment - a peaceful, calm, serene, and content mind with joy.\nFor more information on participating in courses, retreats, special events or\nto invite these Teachings to your learning venue, use the contact information\nbelow:\nTeacher - David Roylance\nhello@buddhadailywisdom.com\nwww.BuddhaDailyWisdom.com\n277", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "32a7cdaa-bb95-4e2f-ad49-2d33ebd2db4d", "parent_id": "book-vol13:ch89:commentary:2", "content_type": "commentary", "text": "Restoration of The Buddha’s Teachings\nThe Path to Enlightenment\nThe Buddha taught over 2,500 years ago. He taught The Path to\nEnlightenment guiding countless beings to a mental state that is peaceful,\ncalm, serene, and content with joy that is permanent, where the mind has\neliminated 100% of all discontent feelings such as sadness, anger,\nfrustration, irritation, annoyance, guilt, shame, fears, boredom, loneliness,\nshyness, jealousy, resentment, stress, anxiety, etc.\nImmediately following the death of The Buddha (i.e. Gotama Buddha), The\nTeachings were shining in the world continuing to guide countless people to\nEnlightenment. But, over the course of many generations, just as Gotama\nBuddha predicted, people’s understanding of his Teachings gradually\ndiminished due to modifications and adjustments made by people after him.\nThe modifications made to his Teachings, handed down through oral\ntransmission, have made it increasingly difficult for human beings to attain\nEnlightenment.\nThe goal of David’s Teachings is to root the learning and practice he\nshares in “The Words of The Buddha” based on The Teachings that\nexisted during the lifetime of Gotama Buddha, so that countless beings\ncan now attain Enlightenment based on the original Path to\nEnlightenment discovered and declared by Gotama Buddha.\nDavid does this through connecting what he teaches to the largest most\ncomplete source of Teachings from Gotama Buddha - The Pāli Canon. The\nPāli Canon is the original source text of The Teachings from Gotama Buddha\nas spoken by him during his lifetime.\nDavid has spent countless hours dedicated to restoring The Words of The\nBuddha by updating a significant portion of the translations of Gotama\nBuddha’s Teachings from The Pāli Canon. He now offers several resources\nfor Students to learn, reflect, and practice The Path to Enlightenment to\nexperience the results of an Enlightened mind.\nDavid offers books, audiobooks, videos, podcasts, online learning programs,\npersonal guidance, and retreats without any requirement for financial\nsupport. All the work that is being done is offered openly and freely for all\nbeings without any requirement to provide any financial support. David\naccepts donations but Students are not required to provide donations for\nany work that he does in supporting them on The Path to Enlightenment.\n278", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "db7ca096-6011-412e-ae83-8d72623d16e7", "parent_id": "book-vol13:ch89:commentary:3", "content_type": "commentary", "text": "David does not request donations and instead, just accepts whatever is\noffered to him, if anything at all.\nHis dedication to sharing these Teachings is not motivated by finances. He\nshares openly and freely with everyone who has a sincere interest in learning\nand practicing The Path to Enlightenment.\nUltimately, David plans to preserve The Teachings of The Buddha in a format\nthat is easily, readily, and openly accessible to anyone in the world while\noffering support to learn, reflect, and practice to experience the results of the\nEnlightened mind.\nHis plan is to guide countless people to Enlightenment during his lifetime\nand leave a Community of Enlightened beings who can continue to share\nThe Teachings long after his death. Through developing a Community of\nEnlightened beings and preserving The Path to Enlightenment in resources\nthat are easily, readily, and openly accessible to anyone in the world, David is\nrevealing the hidden Teachings of Gotama Buddha and doing the best he\ncan to remove any obstacles one might have to learn, reflect, and practice\nthese Teachings, allowing countless people to experience the results of an\nEnlightened mind.\nUpon his death, David predicts that his closest Student, his son and a\ncontinued lineage of Teachers, will share these same Teachings continuing to\nsupport and grow The Community of Enlightened beings long into the future\n- for the next 1,000 years.\nThese efforts will culminate into restoring The Path to Enlightenment back\ninto the world so that all of humanity can experience Enlightenment evolving\nthe human species to one where every being has the opportunity to attain\nEnlightenment creating “heaven on earth”.\n279", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0f6e8136-978e-4171-a05e-d6b330384063", "parent_id": "book-vol13:ch89:commentary:4", "content_type": "commentary", "text": "The Goal\nAn Entire Species of Enlightened Beings\nHaving experienced Enlightenment and knowing the peace, calm, serenity,\nand contentedness with joy that comes with having attained Enlightenment,\na Buddha’s goal is to share his Teachings worldwide so that “all beings” can\nexperience Enlightenment.\nThe Enlightened mind no longer experiences any discontent feelings such as\nsadness, anger, frustration, irritation, annoyance, guilt, shame, fears,\nboredom, loneliness, shyness, jealousy, resentment, anxiety, stress, etc.\nAll discontent feelings have been eliminated 100% from the Enlightened\nmind (i.e. all suffering is eliminated).\nAn Enlightened mind will have loving-kindness, compassion, sympathetic\njoy, equanimity, and generosity among many other wholesome qualities.\nCan you imagine an entire world where all human beings have liberated\ntheir mind to no longer experience these discontent feelings and are\npracticing wholesome qualities of mind at all times?\nWith “The Buddha” (Gotama Buddha) having attained this permanent mental\nstate of Enlightenment on his own as The Perfectly Enlightened Buddha, he\nwould have known that through his dedicated and persistent pursuit to\nEnlightenment, he had acquired the wisdom needed to guide “all beings” to\nthis same mental state.\nHowever, his teaching career of 45 years would not be enough time to share\nhis Teachings worldwide. He knew, that it would require many centuries for\nhis Teachings to reach all parts of the world. During his lifetime, travel of\npeople and information was limited based on several constraints.\nToday, we are in a unique time in history where these same constraints have\nbeen eliminated. A time when people and information are able to travel\naround the world in an instant.\nNot only can information travel quickly but all of humanity is slowly coming\nto the point where there is a common language spoken around the world -\nthe English language.\nCriteria exist today that did not exist during Gotama Buddha’s lifetime that\nmake now the perfect time for all of humanity to gradually attain\nEnlightenment realizing a better existence.\n280", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d0d4d77c-724c-48d0-a31c-95b6f6a7c482", "parent_id": "book-vol13:ch89:commentary:5", "content_type": "commentary", "text": "- People can travel worldwide.\n- Information can be shared worldwide in an instant.\n- Commonly spoken language among a large percentage of the worldwide\npopulation and this is only growing.\nThese criteria did not exist during the lifetime of Gotama Buddha and it is\nonly now that the world has come into an age where his original goal is\nrealistically possible.\nBut, during Gotama Buddha’s lifetime it seems they had something that we\nmay not have….\nThe people during Gotama Buddha’s lifetime had perseverance and\ndedication to learning, reflecting, and practicing The Teachings to realize the\nresults of experiencing the Enlightened mind. They were not afraid of hard\nwork.\nWith our modern day conveniences, I am unsure how many people are\nwilling to apply their determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience the Enlightened mind.\nWhen a being decides they are finished with the sadness, anger, frustration,\nirritation, annoyance, guilt, shame, fear, boredom, loneliness, shyness,\njealousy, resentment, etc., that is the time when one can turn towards The\nTeachings and goal of experiencing Enlightenment.\nThrough each individual deciding to learn and practice The Teachings of\nGotama Buddha, as a collective world, our species will gradually evolve. We\nevolve to a higher consciousness where we train the mind to not harm others\nthrough our intentions, speech, nor actions.\nThrough each individual deciding to learn, reflect, and practice The\nTeachings of Gotama Buddha, each person benefits and we all benefit as\nthere will be less and less harm in the world.\nThrough individuals deciding to focus on developing a comprehensive\napproach to learning and practicing The Teachings of Gotama Buddha with\nguidance from a Teacher, your life drastically improves and the entire world\nimproves essentially creating “heaven on earth”.\nWe do not need to “fix” the world. That is not the problem. The problem is\nthe unEnlightened mind does not understand The Natural Laws of Existence\nand it is quite a struggle to live in a world that one does not understand.\n281", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "0f654929-7dc3-431d-8a88-5682a408c4aa", "parent_id": "book-vol13:ch89:commentary:6", "content_type": "commentary", "text": "Through learning and practicing The Teachings of Gotama Buddha, a\nPractitioner comes to deeply understand The Natural Laws of Existence to\nacquire wisdom that will end the struggles and misery one may face on a\nregular basis.\nAre you ready to apply determination, dedication, and diligence with time,\neffort, energy, and resources towards The Path to Enlightenment with the\ngoal to experience Enlightenment?\nIf one enjoys anger, sadness, boredom, loneliness, resentment, etc., there is\nnothing to do.\nBut, if you are interested to eliminate these unwelcomed feelings from the\nmind, then I suggest you turn towards The Path to Enlightenment and apply\nyour dedication and diligence to learning, reflecting, and practicing The\nTeachings of Gotama Buddha.\nAnd then, as all of humanity gradually experiences Enlightenment we will\nhave accomplished “the goal”.\n“An entire species of Enlightened beings”.\n282", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7759c0f5-c505-455f-a8ba-3b35a0b42460", "parent_id": "book-vol13:ch89:commentary:7", "content_type": "commentary", "text": "Why Have I Decided to Teach The Path to\nEnlightenment as Taught by Gotama Buddha?\nI have chosen to share these Teachings out of compassion for the world.\nCompassion (Pāli: karuṇā) is concern for the misfortunes of others.\nAnd due to this compassion, it is important to share Teachings that are\nbased in wisdom, not belief.\nThere are countless traditions and ways of sharing those traditions\nthroughout the world. All of these, in one form or another, are essentially\nsharing to cultivate and practice 1.) Universal Love for All Beings 2.) Do No\nHarm and 3.) Be a Good Moral Person.\nHowever, the way each tradition is shared and the clarity of those teachings\nis unique to each tradition.\nThe Path to Enlightenment as taught by Gotama Buddha (“The Buddha”)\nover 2,500 years ago as documented in The Pāli Canon, is the most clear,\nconcise, and precise Teachings I have ever encountered that leads exactly\nwhere he said they do, to Enlightenment.\nThe Enlightened mind is peaceful, calm, serene, and content with joy -\npermanently. The Enlightened mind will no longer experience any discontent\nfeelings such as sadness, anger, frustration, irritation, annoyance, guilt,\nshame, fears, boredom, loneliness, shyness, jealousy, resentment, stress,\nanxiety, etc.\nThis is accomplished through not believing The Teachings of The Buddha but\ninstead, through learning, reflecting, and practicing to discover the truth. The\nmind can be trained to eliminate all the conditions that are causing it to be\nstuck in the unEnlightened state. Through eliminating the pollution of mind\nby training the mind, one can experience liberation of mind, freedom from\nstrong feelings, peace, Enlightenment.\nThe Buddha’s Teachings are the only Teachings that I have encountered that\ndo not rely on belief. With belief, one does not know what is true or false\nbecause they are just believing. Instead, Gotama Buddha’s Teachings are\nshared in such a way that, a Practitioner can investigate and examine them\nto determine the truth which leads to wisdom and thus, Enlightenment. If one\nwas to only believe The Teachings of The Buddha, they could not acquire\nwisdom nor attain Enlightenment.\n283", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "7add47fb-3f8f-4157-b73e-0acde84e550b", "parent_id": "book-vol13:ch89:commentary:8", "content_type": "commentary", "text": "These Teachings are perfectly suited for today’s society where there is a\nproliferation of misinformation and untruths. These Teachings, with guidance\nfrom a Teacher, guide a Practitioner to independently discover the truth\nthrough deeply investigating The Natural Laws of Existence (i.e. The\nTeachings of The Buddha). Through doing this inner work on The Path to\nEnlightenment, one can discover that these Teachings are the solution to the\nchallenges we experience in the world and the solutions of how to heal from\nwhat hurt us so that we never need to hurt again. The mind can completely\nand entirely eliminate 100% of all discontent feelings once it is Enlightened.\nThis cannot be accomplished through belief.\nInstead, a Practitioner needs to be determined, dedicated, and diligent to\ndoing the inner work to develop the mind and progress towards the\nEnlightened mental state by acquiring wisdom.\nAs far as I have discovered, there are no other teachings on the planet that\ncan guide an individual to the complete elimination of discontent feelings\nthrough independently verifying the teachings to acquire wisdom. The\nBuddha did something very unique during his lifetime that no other person or\nTeacher has accomplished.\nHe independently attained Enlightenment, dedicated the rest of his life to\nsharing his independently discovered Teachings guiding countless people to\nEnlightenment, and he left his Teachings in such a condition that countless\nmore people have attained Enlightenment after his death. He meets all the\ncriteria of a true Buddha. Gotama Buddha was a true Buddha.\nMy work during this life has been to rediscover these Teachings, in such a\nway, that they can now be shared worldwide in the international language of\nEnglish so that countless people all throughout the world can attain\nEnlightenment during this lifetime and after my death.\nThe only way to accomplish this goal is to share Teachings that are not\nbased in belief but instead, are based in independently verifiable truth so that\na Practitioner can acquire wisdom.\nThese Teachings are clear, concise, and precise. They invite investigation\nand examination. Through doing this work, one can gradually train the mind\nto gradually practice these Teachings and gradually progress to\nEnlightenment. As discontentedness is gradually diminished and then\neliminated from the mind, one can see the truth for themselves that these\nTeachings work to guide one to Enlightenment.\n284", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "b7d5f9cc-7c5c-4b6c-8791-869be2f3b188", "parent_id": "book-vol13:ch89:commentary:9", "content_type": "commentary", "text": "These Teachings lead exactly where Gotama Buddha said they do, to\nEnlightenment, and through each individual choosing to attain\nEnlightenment, humanity will evolve the human species and at the same time\ncreate “heaven on earth”.\n285\n\nWhy Have I Decided to Reside and Teach in\nThailand in Order to Restore The Teachings of The\nBuddha Back into Humanity and Create “Heaven\non Earth”?\n1.) Largest Population of Theravada Buddhist Practitioners Anywhere in\nthe World: Thailand is the largest population of Theravada Buddhist\nPractitioners and Teachers anywhere in the world. Theravada Buddhism\nconsiders The Pāli Canon to be the original source Teachings of The Buddha\nin The Words of The Buddha. Theravada Buddhism teaches the importance\nof not changing The Teachings of The Buddha and practicing The Path to\nEnlightenment as a Buddha has taught, without any modifications.\nThe Pāli Canon is an important text that should not be believed to be the true\nTeachings of The Buddha but instead, one can learn, reflect, and practice to\nindependently verify The Teachings to acquire wisdom observing the truth in\nThe Teachings as the mind awakens and discontent feelings are gradually\ndiminished and ultimately eliminated.\nOnce I dedicate the remaining time of this life sharing these Teachings to\nrestore them back into the world, the Thai people and all other diligent\nStudents who choose to learn with me will not ever allow these Teachings to\nbe changed, modified, degraded, or lost over time. The Thai people and\ndiligent Students are well aware that since the lifetime of Gotama Buddha,\nthat is what has occurred and, through having these Teachings restored\nduring the remaining time of this life, the Thai people and diligent Students\nwill not allow this to occur again.\nThe Thai people will support these Teachings and ensure they continue to be\noffered in the world for the benefit of “all beings” while being hosted in\nThailand and supported by dedicated Students from many international\nlocations.\nThese Teachings have existed in Thailand for 800-1200 years and they have\nreceived significant support from countless people over many generations.\nThe Thai people understand just how impactful The Teachings of The\nBuddha are to their society and for all of humanity. The Thai people can\nobserve my dedication and commitment to sharing these Teachings, and\nwhere possible, they will support me in sharing these Teachings throughout\nThailand and throughout the world.\n286", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "946f6719-9a23-47e5-aab8-8213c13733b5", "parent_id": "book-vol13:ch89:commentary:10", "content_type": "commentary", "text": "Due to these Teachings existing in Thailand for approximately 800-1200\nyears, there is a significant amount of infrastructure already created through\nover 30,000-40,000 Temples where local Thai people and visitors to Thailand\ncan actively learn, reflect, and practice these Teachings to acquire wisdom\nand then integrate them into their lives. The Temple and Ordained\nPractitioner infrastructure is not isolated to only Thailand but extends\nthroughout the world and is readily accessible to the benefit of “all beings”.\nThe Thai people have laid the groundwork for these Teachings to now be\nshared worldwide through the Temple and Ordained Practitioner foundation\nand infrastructure that has been created over multiple generations.\nThailand is a favorite destination for international travelers with many people\nvisiting Thailand to gain exposure and understanding of these Teachings\nallowing them to be learned and then practiced “worldwide”. There is an\ninternational audience that regularly visits Thailand who can learn these\nTeachings to then return back to their home country where these Teachings\nwill be able to take root within all international societies. As these Teachings\nflourish around the world, Thailand has the knowledge and resources to\nsupport all of humanity to develop a Temple and Ordained Practitioner\ninfrastructure that can be created within each individual country based on\nthe interest of each country to more deeply integrate these Teachings into\ntheir local communities.\n2.) Students Have the Ability to Learn and Practice Among Millions of\nPractitioners: One aspect of learning and practicing The Teachings of The\nBuddha that will aid one’s development and progress towards the attainment\nof Enlightenment is, to be part of a Community of Practitioners and Teachers\nthat can provide guidance for gradual training and gradual practice to\nexperience gradual progress on The Path to Enlightenment.\nThrough me residing and teaching in Thailand, Students have the\nopportunity to live in a Community of Practitioners and Teachers who are\ndeeply committed to these Teachings and can serve as a role model for\nStudents to gain deeper understanding of how to practice these Teachings in\neveryday life - even if on a semi-temporary basis during short visits to learn.\nThrough Students traveling to Thailand to learn while being surrounded by\nmillions of Practitioners, they can more readily absorb how one might\nchoose to integrate these Teachings into their daily life through observing\nhow the people of Thailand live with countless nationalities residing\npeacefully and harmoniously with each other throughout the Kingdom of\nThailand. Students will not only be able to learn these Teachings in a\nclassroom setting at a Temple but, they will also experience day-to-day\ninteractions with people who are choosing to deeply practice these\nTeachings creating “real life lessons” in a “classroom without walls”.\n287", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "8df73d0c-e0b6-42c6-af20-1651d7f786b3", "parent_id": "book-vol13:ch89:commentary:11", "content_type": "commentary", "text": "The entire Kingdom of Thailand can serve as a real life classroom\nenvironment where these Teachings are readily practiced and observable by\nthose who choose to visit this Kingdom. I often refer to Thailand as “heaven\non earth”.\n3.) Can Live With Minimal Expenses: To be able to offer these Teachings at\n“no cost” I needed to find a location where I could reside with minimal\nexpenses. This allows me to live based on donations rather than charging\nStudents a price for the time, effort, energy, and resources that I expend to\nshare these Teachings worldwide. This allows me to serve the widest\naudience possible without a need to require payment for my services and\nThe Teachings that are shared.\nThe basic necessities to live life are readily available and are offered at a\nminimal cost in Thailand. This provides me the ability to live a basic lifestyle\nfrom donations shared by Students. I am able to purchase food, water,\nclothing, shelter, and medical care at a relatively nominal cost. And, services\nthat I might need to support the development of learning resources are also\nreadily available at a nominal cost.\nWhether it be an audio studio to record an audiobook, printing services,\ntechnology, classroom supplies, or a full range of other needs to support the\ncontinued sharing of these Teachings, Thailand offers these at a nominal\nprice so that there is the best utilization of any and all donations received.\nAs a result, I am able to help any and all beings regardless of their financial\nsituation through creating a lifestyle where I only need basic necessities to\nsurvive and those are provided at a nominal cost while being supported by\ndonations that are fully utilized by purchasing goods and services that are\nmade available at a reasonable price.\n4.) Healthy Environment to Live Life and Work: A wise choice for a place\nto live and teach would need to include a healthy food supply, weather,\nenvironment, and lifestyle. All of these are readily available in Thailand which\nis able to support me in leading as healthy of a lifestyle as possible.\nThe food in Thailand is healthy and readily available. There are many fresh\nfruits, vegetables, herbs, nuts, seeds, and other foods that are a regular part\nof the Thai food offerings and readily accessible among countless fresh food\nmarkets. This allows me to ingest quality food that is supportive to a long\nand healthy life, thus, being able to support the learning of many Students\nfor as long as possible due to an elongated duration of life.\n288", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "3c93b4c6-592f-4c62-a7ab-971197dec8a0", "parent_id": "book-vol13:ch89:commentary:12", "content_type": "commentary", "text": "Thailand’s weather and environment provides the least impact to the\nphysical body without significant weather changes or weather events that\ncan be taxing to one’s physical health.\nThe Thai economy is conducive to living a balanced lifestyle that supports a\nsignificant amount of time with family and friends. A work-life balance is\nhighly understood, appreciated, supported, and straight forward to create\nwhile living in Thailand. I am able to remain dedicated and determined in my\nwork life while also being dedicated to quality time within our immediate\nfamily. This creates the very best environment to ensure consistent health\nand longevity of life while enjoying a fulfilling life.\n5.) Can Share Teachings Within Thailand Throughout the Day and Can\nShare Teachings with the Rest of The World in the Mornings and\nEvenings: Through living and sharing these Teachings from Thailand and\nneeding minimal sleep, I am able to help countless people throughout the\nday based on the Thai timezone, while helping countless people in other\ntimezones during the early morning hours and evenings. This allows me to\nbe effective at sharing these Teachings around the clock and throughout the\nworld without any limitations based on restrictive timezones.\nThe timezone in Thailand is favorable to allowing me to share these\nTeachings worldwide without limitations based on the time of day. I can be\nhelpful from morning, afternoon, and evening where there are Students who\nare readily interested to learn - whether in-person or online.\n6.) Students Have Easy Access to Visas to Gain Access to Classes,\nCourses, and Retreats: To be successful at sharing these Teachings\nworldwide, in-person learning is ideal. While there is much that can be\nlearned online and that is one way to be able to share these Teachings, there\nis no better way to develop your life practice than to learn through in-person\naccess to a Teacher.\nThrough residing and teaching in Thailand, Students from all over the world\nhave easy access to classes, courses, and retreats from within Thailand due\nto easy access to visas and as a result, me as their Teacher. Thailand does\nnot have restrictive visa requirements that would bar people from certain\ncountries which would inhibit “all beings” from gaining access to these\nTeachings.\nInstead, Thailand is open and accessible to a wide majority of the world and\nwhere needed, I am able to travel.\n289", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "ca7ec7d4-2187-4185-9e35-113bafae1bd8", "parent_id": "book-vol13:ch89:commentary:13", "content_type": "commentary", "text": "I live in Chiang Mai, Thailand which is an international destination for\ncountless people around the world. I live within a 4000 km distance to fifty\npercent (50%) of the world’s population. This means that half of the world’s\npopulation is a short drive or plane ride away. This creates the ability for a\nlarge majority of humanity to more easily gain access to these Teachings.\nAnd, where needed, I am able to easily travel to all other parts of the world\nand teach online.\nPeople often travel to Thailand for the sole purpose of learning The\nTeachings of The Buddha on The Path to Enlightenment. So, by sharing\nthese Teachings from within Thailand, there are countless people who are\ncoming here specifically to learn and practice in the exact location where I\nreside and teach.\nIn conclusion, through residing and teaching in Thailand as a “home-base”, I\nam able to readily share these Teachings worldwide and work towards the\nrestoration of The Teachings of The Buddha back into humanity so that\ncountless people can attain Enlightenment during this lifetime and after my\ndeath.\nThailand is the perfect location for these Teachings to be shared and to serve\nas a “home-base” or “headquarters” for the international community to be\ninvited and welcomed with “open arms”. There is no other location on earth\nthat could provide for a better location to share these important Teachings\nand to then be preserved for future generations.\nThe Kingdom is here in Thailand and ready to support you in the\ndevelopment of your life practice towards the attainment of Enlightenment so\nthat we can all create “heaven on earth”.\nThe Teachings are hosted in the east and visible in the west.\nThey are readily available to you and there will be a period of 1,000 years\nthat they will “shine in the world” for all those who choose to learn, reflect,\nand practice to experience the peace and joy of the Enlightened mind. Then,\nwith all of us doing the work towards developing our own individual practice\nof these Teachings, they will never again diminish, be degraded, or lost.\nOnce restored, these Teachings can continue to support humanity for the\nrest of time.\nMay you discover the peace and joy of the Enlightened mind in this lifetime.\nMay you be peaceful, may you be safe, may you be well, and may you be\nfree of all discontentedness and the suffering it causes.\n290", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "2eee4d87-b1b6-4754-b1cc-d473f8b8d15e", "parent_id": "book-vol13:ch89:commentary:14", "content_type": "commentary", "text": "Invitation to Learn\nI would like to invite you to a kind, compassionate and loving community of\nPractitioners to learn and grow with these Teachings.\nI would like to invite you to join this online group.\nYou will find it to be an online learning center for these Teachings and there\nis a Teacher there to help provide guidance as you have questions.\nDaily Wisdom - Walking The Path with The Buddha\nhttps://www.facebook.com/groups/DailyWisdom999/\nAdditional Learning\nVisit BuddhaDailyWisdom.com where you will discover a full range of\ncourses, retreats, and online learning resources to assist you on\nThe Path to Enlightenment.\nDonations for Learning\nLearn The Teachings of Gotama Buddha that lead to a stable, calm, and peaceful mind.\nA more peaceful and loving world where all beings have care and compassion for each\nother.\nBy supporting this learning opportunity, you will learn how to progress along\nThe Path to Enlightenment and help offer these Teachings to others through online and\nin-person learning. Through these Teachings, the world will become a kinder, more\npeaceful, and loving society.\nConsider contributing $5, $10, $15 or any amount you wish to help us continue to offer\nthese Teachings to you and others around the world.\nYou can make a donation for the development and creation of these Teachings to help\nyou and others using this link.\nhttps://www.buddhadailywisdom.com/supportbuddha\n291\n\nCreated by:\nDaily Wisdom - Walking The Path with The Buddha\nBuddhaDailyWisdom.com\nFacebook:\nhttps://bit.ly/DailyWisdom-Facebook\nYouTube:\nhttps://bit.ly/DailyWisdom-Youtube\nPodcast:\nhttps://bit.ly/DailyWisdom-Podcast\nI would like to express my appreciation and gratitude for the community of\nOrdained and Household Practitioners benefiting from the leadership of\nVenerable Monk Kukrit Sotthibalo at Wat Na Pah Pong in Krung Thep,\nThailand for their dedication and diligence in sharing The Teachings of\nGotama Buddha. Their work was the inspiration for\n“The Words of The Buddha” book series.\nWat Na Pah Pong\nhttp://watnapp.com\n292", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}
{"chunk_id": "d0db1cf9-c121-4448-a58a-ac7d4e90da08", "parent_id": "book-vol13:ch89:commentary:15", "content_type": "commentary", "text": "THE WORDS OF THE BUDDHA\nThe Path to Enlightenment\nRevealing The Hidden\nVolume 1\nDeveloping a Life Practice: The Path That Leads to Enlightenment\nVolume 2\nWalking The Path with The Buddha\nVolume 3\nFoundation in The Teachings\nVolume 4\nExploring The Path to Enlightenment\nVolume 5\nThe First Stage of Enlightenment\n(Stream-Enterer)\nVolume 6\nThe Natural Law of Kamma\nVolume 7\nBreathing Mindfulness Meditation\nVolume 8\nThe Foremost Householders\nVolume 9\nThe Six Sense Bases\nVolume 10\nThe Buddha’s Way\nVolume 11\nThe Realms of Existence\nVolume 12\nLowly Arts\nVolume 13\nGenerosity\nFREE Download, Print, or Kindle\nhttps://www.buddhadailywisdom.com/freebuddhabooks\n293", "source_file": "data/books/Vol13-Generosity.pdf", "volume_number": 13, "volume_title": "The Words of The Buddha", "chapter_num": 89, "chapter_title": "Eight Causes and Conditions for the", "sutta_refs": ["SN"], "page": null, "page_start": 274, "page_end": 293, "start_time": null, "end_time": null, "youtube_url": null, "raw_text": null, "cleaned_text": null, "cleanup_model": null}